In the Name of Allah the Most Compassionate, the Most Merciful

Imamology, Lesson 9: About the Meaning of the Inspired Guardianship

Collected Works of The Muslim Shiite Scholar and Thinker: Allāma Hājj Sayyid Muhammad Husayn Husaynī Tihrānī


  Home Page Book List Subject Catalog Search


Lesson Nine: About the Meaning of the Inspired Guardianship


In the Name of Allah, the most Compassionate, the most Merciful

And bless be upon Muhammad and his pure Household, and may Allah's curse be on his enemies from now until the Day of Resurrection! And there is no power or strength except for the Lofty Glorious Allah.


The Wise Allah has stated in His Glorious Book:


يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُوْلَئِكَ يَقْرَؤُونَ كِتَابَهُمْ وَلاَ يُظْلَمُونَ فَتِيلًا﴿71 وَمَن كَانَ فِي هَذِهِ أَعْمَى فَهُوَ فِي الآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيلًا﴿72 [1]

‘…[remember] the Day when We shall call forth all mankind along with whoever has led them; those who are given their books in their right hands, will read their books and will not be wronged a single date-thread. And anyone who is blind to things in this [world] will be the same in the Hereafter, and will be more astray from the path, (Qur’an: 17/71-72).’


In many narratives, by the followers of the Household, May Allah’s peace be upon them all, and by a few common people have been narrated that Allah’s Messenger Bless be to him and his Descendants said:

 لا يجوز أحدٌ الصِّراط إلّا من كتب له عليٌّ الجواز [2]

 ‘No one can cross the Narrow Path until Ali gives him a written permission.’

Back to Index

Researching the narrative that there is no permission to anyone to cross the Narrow Path until Ali will permit it

Before going on this narrative, we have to explain the real meaning of ‘the Straight Narrow Path’, so to begin with, we should know that:

As we mentioned before, every creature has its own inward and outward, it is the same with the people: everyone has inward and outward – in activities and moralities. The outward is known as ‘the disposition and the possession’, and the inward is known as ‘the command and the kingdom’. The outward is apparent but the inward is hidden in this world.

The amount of the reward or reprimand is given by ‘the command and the kingdom’ not by ‘the disposition and the possession’. For example, when a person is praying and it may apparently look pleasing: for the cautious ablution he has made, and a shower he has taken, and the white prayer robe he is wearing, and is wearing an Agate Ring, and attentively reciting the necessary verses, and prolonging the prostrations, yet it is not clear whether his intention, in the beginning, was to pray for the sake of Allah or simply for ostentation. Although his prayer is the same in any case, the main thing, the spirit of prayer, which is the chief purpose in the prayer, makes it different.

One is access to Allah, but the other is access to the carnal desires. The first one gets a man closer to Allah but the second keeps him at a distance, thus, the first takes one to Paradise and the second leads him to Hell. Likewise: fasting, jihad, paying the welfare duties, pilgrimage to Mecca, enjoining to good behaviour and forbidding the disapproved, reciting the Qur’an, and visiting the patients, and the other deeds which are considered good have the same nature, and their rewards depend on the intention a person has in his mind – their merits differ in the sight of Allah.

On the other hand, if a man’s intention is a something other than Allah it not only does not get him closer to Allah, but keeps him at a distance.

The sins and crimes have also the spirits of their own, their intensities and weaknesses depend on the intentions of the sinners. One may commit a sin but not intentionally, but by a mistake, then that sin is not considered ‘rebellion’ and it does not keep him at a distance [from his Lord].

In the world of sense and observing: the state that we contact the things with our five senses; it is related to this world, and that which is manifest or hidden, is the Skelton of the verb therefore, its magnitude or compactness, in the point of view of those who are involved if the well of nature, is its magnitude or compactness. Repetitive prayers, and long period fasting, making show of piety, appearing humble in the society, speaking softly are all pleasant and the opposite of them is unpleasant. However, in the world of divinity, it is quite vice versa, the magnitude or compactness of acts are worthless there.

There, the good standard and the quality of an action is the spirit of the intention. There, the appearance of the actions disappears and the kernel comes to sight, while in this world, the appearance is manifest and the inward is hidden – like the state of sleeping and the wakefulness.

Whatever is seen in the wakefulness it disappears in the state of slumbering, when a man goes to bed all the effects of the wakefulness and the qualities of this world disappears from his mind; it looks as if he had never been in this world before. Then, when he wakes up, this world comes to his sight and the first one disappears; it looks to him so that he had never experience the previous one.

As long as a man has not found his way to the divinity he feels no more than the apparent body of this world, however, when dies out then he can find his way to the world of the Kingdom. It is then the facts and the truths of things become clear to him; then, his business will be with them – at that state the world of the ‘witness’ has given way to ‘forgetfulness’ but with the newly appearance of facts, one senses things thousand times more accurate than the world of sense – in this world.

Back to Index

Researching on the meaning of the Straight Path

In this world, a man by his soul and the related attributes, as well as the recruitment of the verbs moves forward to the reality; as the return of the souls is to Allah, this soul and the divine road end up to Allah.

The children of Adam, moving forward on this path, are spiritually different: some of them have straight path, the path of some is more or less deviated and some are totally deviated.

From the beginning of his life to the end, a man has different conditions and due to his different actions his spiritual and cardinal nature changes – his condition continually changes. Now, if his actions and conditions are praised and pleasant, and he behaves sincerely, and also his intention is only attaining Allah’s satisfaction, then he gradually gets perfection after perfection, and becomes of those ‘Near Stationed’ to Him and Allah casts of His favour upon him.

And if he is of those the low opinions in belief, that is, he cannot forsake the distasteful things altogether, and from time to time his lust and passions over dominate and stop him from doing good deeds, or at least hinder him for a while, but in the mean time, his word and intention is good then he is of the people of right hand.

And if the spirit of lasciviousness is always with him, and all his activities are against the perfection of humanity, then he is of the wretched and considered to be of the people the left hand. Therefore, these different ways that the people have lead them to diverse perfections – some of them move fast to the state of the perfection, some others slowly but the rest in pain and agony.

All these states of perfections come into sight on the Day of Resurrection, which if the fact and the actual world; there, people are at different ranks. The blazing Hell has come to existence by lust, hatred, aggression, the self importance, rejecting Allah and plunging into the ocean of the sins and crimes which is stated ‘the life of this world’ in the Qur’an.

Therefore, Hell is the effect of this world, and the narrow path above is for a man to walk along with the help of his deeds so that to reach the destiny. As a man walk along this path in the world so it is put high above the Hell to walk it along once more; and as everybody in the world must struggle and fight with his passions to succeed therefore, crossing the path in the Hereafter, is necessary – even for the messengers and the saints.

When this Glorious Verse was sent down:

 وَإِن مِّنكُمْ إِلَّا وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْمًا مَّقْضِيًّا ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوا وَّنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا [3]

‘… and there is not one of you but he will be led up to it, this is a Decree determined by your Lord. Then We shall save those who were God-fearing, but leave the wrongdoers crouching inside [Hell], (Qur’an: 19/71-72),


The Messenger of Allah was asked: ‘Will you too move along over Hell?’ He answered, ‘Yes, but we will cross it as swift as lightning.’

Therefore, all people have to the world and everyone has his own way to Allah thus, at last he must enter the Hell and all have to walk past the Hell-top path. Those who have not fall in love with the world and have not afflicted their minds, and have not praised other than Allah, can walk past the path as fast as lightening; the other people’s speed, according to their conditions, vary: some of them walk very slowly and with great caution, and some others, as the wicked, lose their balance and topple down into the Fire.

It is narrated by Abdullah Bin Mas‘oud that the Messenger of Allah Bless be to him and his Descendants said:

يَرِدُ النَّاسُ النَّارَ ثُمَّ يَصْدُرُونَ بِأَعْمَالِهِمْ فَأَوَّلُهُمْ كَلَمْعِ الْبَرْقِ ثُمَّ كَمَرِّ الرِّيحِ ثُمَّ كَحُضْرِ الْفَرَسِ ثُمَّ كَالرَّاكِبِ ثُمَّ كَشَدِّ الرَّجُلِ ثُمَّ كَمَشْيِهِ [4]

‘At first, all people will enter the Fire then, according to their good deeds, they will come out of it: the first ones will come out as swift as the lightning, the next ones will come as the wind blow, then some will come out like the trots of horses and next, those who are walking, running or as they are riding horses.’

And in the commentary of Ghomi, it is narrated from Imam Sadiq upon him be peace that:

ألصِّراط أدقّ مِن الشّعر و أحد مِن السّيفِ، فمِنهم من يمرّ عليهِ مِثل البرقِ، و مِنهم من يمرّ عليهِ مِثل عدوّ الفرسِ، و منهم من يمرّ عليهِ ماشِيا و مِنهم من يمرّ عليهِ حبواً و مِنهم من يمرّ عليهِ متعلِّقاً فتأخذ النّار مِنه شيئاً و تترك مِنه شيئاً [5]

The Path, (the path high above Hell), is thinner than a hair, sharper than a sword however, some people cross it as fast as lightning, some others run on it, a great many cross it walking, yet some are cross it by four, and finally, some others cross it while their bodies are hanging down into the Fire and it swallows them one after another.’

Therefore, the meaning of ‘the Path’ means crossing the second nature, the wicked act and the not-praised attributes; so whoever has not got involved crosses over as fast as lightning, if he somewhat involves crosses it at the speed of a horse rider; but if he is seriously involved then he crosses hanging down into the Fire and last fire surrounds him.

The Imam upon him be peace who assigns the straight path for the people in this world, and he has control upon the souls, on the Day of Resurrection too, which is the Day for the appearing of the attributes and the main natures of man, he assigns the speed and slowness of man walking on the Path.  He permits every man, to walk on the Path according to his struggling to get closer to Allah in this world or his carlines to it; however, he will not let those who had not believed in the Guardianship when living in this world and had ignored the nature of their humanity, but he will command to Hell take them and swallow up.

As the Imam has full knowledge of the spiritual field of the believers and the unbelievers in this world, there too he will stand on the height overlooking Paradise and Hell and observes the good conditions of each one of the believers in Paradise, and the bad situations of the wicked in Hell.

That Height is mentioned as Al-A‘raf, in the Qur’an:

وَبَيْنَهُمَا حِجَابٌ وَعَلَى الأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلاًّ بِسِيمَاهُمْ [6]

‘… and there is a [screen-] barrier between those [two groups], while on the Heights, above them, are men who recognise everyone by their features, (Qur’an: 7/46).’


‘A‘raf’ has two meaning: one is upper part of a curtain or veil, and the other is the top of the mountain or a hill, in this sentence both of them are correct. That is, a screen is hung between Paradise and Hell and at the peaks of the screen the Imam stands, then, as he already knew the people and had full knowledge of them in this world – who was the believer and which one was the unbeliever, there, he stands on the Height and looks at them one by one on the faces. When he catches sight of the believers he sends them to Paradise, or when sees an unbeliever enters him to Hell.

Praise be to Allah, so far, according to what we mentioned, the fact of Hell, and the Height, and also the secrets of the relation of the Imam with the Height became quite clear.

Back to Index

The different documentation of the narrative ‘No one is permitted to walk on the path until Ali gives him a written permission’

Now, it is time we discussed on the numerous narrations concerning the Commander of the believers upon him be peace by the Shiite; however, to make it clear that the Sunny too believe them and have no doubt about their facts, we decided to quote them by their own books.

Ibn Hajar Hitami Shafiee said that Ibn As-Saman says that Abu Bakr said to the Commander of the believers upon him be peace,

 سمعت َ رَسُولُ اللَّه صلّي اللَّه عليهِ و آلِه يقول: لا يجوز أحدً الصِّراط اِلا من كتب له عليٌّ ألجواز [7]

I hear the Messenger say: ‘No one can cross ‘the Path’ unless Ali writes permission for him to cross.’

And then, ibn Hajar who has quoted this from the Daar Ghotni Traditions narrates that:

 اِنّ عليّاً عليهِ السّلام قال للستّةِ الّذين جعل عمر الامر شوري بينهم كلاماً طويلاً مِن جملتهِ: انشِدِكم اللَّه هل فيكم احدٌ قال له رسول اللَّهِ صلّي اللَّهِ عليهِ و آلِه: يا علي انت قسيم الجنّة والنّارِ يوم القيامةِ غيري؟ قالوا اللَّهمّ لا، و معناه مارواه عنتره عن الّرضا عليهِ السّلام اِنّه عليهِ السّلام قال له: أنت قسيم الجنّة و النّارِ في يومِ القيامةِ تقول للنّارِ هذا لي و هذا لك

‘Ali upon him be peace, in his fluent speech said to those six persons who had been in the council arranged by Omar: ‘I want you to answer me by Allah that is there anyone among you, other than me, to whom the Messenger of Allah Bless be to him and his Descendants may have said, ‘O Ali, you are the divider of Paradise and Hello on the Day of Judgement?’ They said, ‘O by Allah, never!’

Ibn Hajar, for emphasizing that Abu Bakr has narrated this story in the council, he has put the speech of the Commander of the believers upon him be peace and the speeches of Imam Reza upon him be peace by the commentator, Antara.

And also MohebbTabariShaiee has quoted the very narration from Ghais Bin Abi Hazim; he says that Ghais Bin Hazim said:

 عن قيس ابن ابي حازم قال: اِلتقى أبو بكرٍ وعلي بن أبي طالبٍ رضي الله عنهما، فتبسم أبو بكر في وجه علي, فقال له: مالك تبسمت ؟ قال: سمعت رسول الله صلّي الله عليهِ و آلِه  يقول: لا يجوز أحد الصراط إلا من كتب له علِيٌّ الجواز اخرجه ابن السمان في کتاب الموافقة [8]

‘Ali ibn Abī Tālib and Abu Bakr came face to face and Abu Bakr smilingly Looked Ali on the face, the Holiness asked, ‘Why did you smile?””

He answered, ‘I heard the Messenger of Allah say: “No one will cross the Path unless Ali permits him.”

And Mowaffagh Bin Ahmad Kharazmi quotes this narration of Abu Bakr in his book of ‘Managhib’. [9]

Allama Mirza Najm-ud-Din Sharif Asgari narrates this story of Abu Bakr and many great people in his book, page 5, called ‘The position of the Imam Ali, the Commander of the believers’, against the Caliphs:

1) Ibrahim Bin Muhammad Hamwini Shafiee in ‘Faeed Al-Seteen’ volume , part 4 and 5  

2)MohebbTabari Shafiee too in his another book ‘Ar-Reiaz An-Nazarafi Fazaeel Al-Etra (volume 2, pages 173,177 and 244) has written that ‘Hakemi has narrated this story in his book of Arbaeen.’

3) Ibn Abi Adsa has narrated in his history book that Abu Bakr said to Ali:

 سمعت رسول الله صلّي الله عليهِ و آلِه  يقول: لا يجوز أحد الصراط إلا من كتب له علِيٌّ الجواز

 ‘I heard the Messenger of Allah Bless be to him and his Descendants say: “No one can cross ‘the Path’ until Ali permits him.”’                                                                    

4) Sheikh Solomon Ghandouzi Hanafi in(Yanabi Al-Mawadda), pages 86 and 112

5) Ibn Moghazeli Shafiee in his ‘Managhib’ book as well as in ‘Ghayatol Maram’ has narrated it,

6) Khatib Baghdadi in ‘the History of Baghdad’ volume 3 page 161,           

7) Ghazi Ayaz in ‘Shafa’

8) Allama Sayyid Abu Bakr ibn Shahabaddin Al-Alavi Al-Hoseni l-Shafiee in ‘RashfatAssadi min Bohor Fazaeel Bani  Al-Hadi,

9) Ghoraishi in ‘Shams Al-Akhbar’.

10) Allaha Sheikh Abdullah ShabrawiSafiee in ‘Al-Athafbehobb Al-Ashraf’

11) Then, ‘As‘aafAr-Raghebin’says: ‘Apart from Abu Bakr, some other followers like Ibn Abbas, have also narrated this story.’

Of course, among these people mentioned above, Hamwini, MohebbTabari, ibn Adasa and Solomon Ghandozi have extracted the story while the rest have just put it in their books. [10]

However, when it is referred to(Yanabi Al-Mawadda), pages 112 and 86, this story has not been narrated by Abu Bakr, but in page 112 it is referred to Ali, the Commander of the believers; and also Abdullah Bin Abbas, and Abdullah Bin Mas‘oud, and Anas ibn Malik and AbiSaeed Al-Khedri.

And they say: ‘Al-Hamwini Basanda from Malik  ibn Anas and from Imam Ja‘far Sadiq and he from his great grandfather, Ali ibn Abī Tālib who said:

 اِذا جمع الله الاوّلين و الاخِرين يوم القيامةِ نصب الصِّراط علي جهنّم لم يجز عنها احدٌ اِلّا من كانت معه براءـةٌ بِوِلايتهِ عليّ بنِ أبيطالب 

 ‘When Allah brings together the earlier ones and the last ones on the Day of Resurrection He sets ‘the Path’ above the Hell and no one can pass it except those who have believed the guardianship of Ali ibn Abī Tālib.’

Similarly, Mowaffagh Bin Ahmad has extracted this story from Al-Hassan Al-Basri, from ibn Mas‘oud.

Mowaffagh Basanda also narrated it fromMojahid, from Ibn Abbas, May Allah be pleased of them both.

Also Ibn Al-Moghazi extracted this story of Basanda from Mojahid, from Ibn Abbas, from Tawoos, from Ibn Abbas. Also Basanda from Ana Bin Malik and Basanda from ibn Saeed Al-Khedri May Allah be pleased of them.

However, on page 86, and also on the page 113, in another subject he has quoted ibn Mas‘oud that the Messenger of Allah Bless be to him and his Descendants said:

إِذَا كَانَ يَوْمُ الْقِيَامَةِ يَقْعُدُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع عَلَى الْفِرْدَوْسِ وَ هُوَ جَبَلٌ قَدْ عَلَا عَلَى الْجَنَّةِ وَ فَوْقَهُ عَرْشُ رَبِّ الْعَالَمِينَ، وَ مِنْ سَفْحِهِ تَنْفَجِرُ أَنْهَارُ الْجَنَّةِ وَ تَتَفَرَّقُ فِي الْجَنَّةِ وَ هُوَ جَالِسٌ عَلَى كُرْسِيٍّ مِنْ نُورٍ تَجْرِي بَيْنَ يَدَيْهِ التَّسْنِيمُ لَا يَجُوزُ أَحَدٌ الصِّرَاطَ إِلَّا وَ مَعَهُ بَرَاءَةٌ بِوَلَايَتِهِ وَ وَلَايَةِ أَهْلِ بَيْتِهِ يُشْرِفُ عَلَى الْجَنَّةِ فَيُدْخِلُ مُحِبِّيهِ الْجَنَّةَ وَ مُبْغِضِيهِ النَّارَ

‘When the Day of Resurrection approaches, Ali sits on the highest mountain which overlooks all parts of Paradise, the Firmament of Allah is above him and the pure streams fellow on the skirts of the mountain to Paradise.

Ali sits on a couch made of light and the River Tasnim is running in front of him; no one passes ’the Path’ except one who believed the Guardianship of Ali. Ali takes his friends to Paradise and sends the enemies of his to Hell.

And this kind of narration is by Kharazmi in his; MAGHTAL’ volume 2, page 39, published in Najaf.

The position of the Commander of the believers on the ‘Heights’ denotes that the highest point to the territory of the Divinity, that is as far as the Guardianship’s veil is allowed; and down, at the skirts of the Height, the River Tasnim is flowing to Paradise.

The ‘River of Tasnim’ is formed of the Guardianship and its branches have found way in the hearts of the followers, they will come to sight and fellow where their places are located in Paradise. Then, the Commander of the believers, who is the fact of the Guardianship, will share the part of each soul according to its merit and struggle and let them pass ‘the Path’ to their permanent place in Paradise; those who have not believed in the Guardianship will be sent to Hell.

Ibn Shahr Ashob says: ‘Ibn Abbas and Anas have quoted of the Messenger of Allah that he had said:

قال: إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ نُصِبَ الصِّرَاطُ عَلَى جَهَنَّمَ لَمْ يَجُزْ عَلَيْهِ إِلَّا مَنْ مَعَهُ جَوَازٌ فِيهِ وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ عليهِ السّلام وَ ذَلِكَ قَوْلُهُ تَعَالَى وَ قِفُوهُمْ إِنَّهُمْ مَسْؤُلُون [11]

‘When the Doomsday approaches and ‘the Path’ is set upon Hell, no one can cross it except one who believes in the Guardianship of Ali ibn Abī Tālib; this is the statement of Allah, the Loftiest: “Stop them as they are going to be questioned.”’

He also says, due to his authentic documents, my father, Shar Ashob has narrated:

 لِكلِّ شيءٍ جوازٌ، و جواز الصِّراطِ حبّ عليِّ بن أبيطالبٍ [12]

‘There is permission for everything, and the permission for crossing ‘the Path’ having the love of Ali and believing in his Guardianship.

And in the history of Khatib, Laith is narrating Mojahid, and Tawoos and Ibn Abbas who asked the Prophet:

قلت للنّبي: يا رسول الله! للنّاسِ جواز؟ قال: نعم، قلت: و ما هو؟ قال: حبّ عليّ بن أبيطالب [13]

 “O Messenger of Allah, will people be given permission to pass ‘the Path’?’ He answered, ‘Yes.’ They asked, ‘What is that permission?’ He is, ‘It is the permission of loving Ali.’

And in the narration of Waki, Abu Saeed says:

 يا رسول الله ما معني براة عليٍّ؟ قال: لا اله الّا الله، محمّدٌ رسول اللهِ، علِيٌّ وليّ الله [14]

‘O Messenger of Allah, what is the immunity of Ali?’He said, ‘It is to witness the unity of Allah, the prophet-hood of the Messenger of Allah and the Guardianship of Ali, the Friend of Allah.’

The Messenger of Allah asked Gabriel:

َكَيْفَ تَجُوزُ أُمَّتِي الصِّرَاطَ فَمَضَى وَ عَادَ، وَ قَالَ: إِنَّ اللَّهَ تَعَالَى يُقْرِئُكَ السَّلَامَ وَ يَقُولُ: إِنَّكَ تَجُوزُ الصِّرَاطَ بِنُورِي وَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَجُوزُ الصِّرَاطَ بِنُورِكَ، وَ أُمَّتُكَ تَجُوزُ الصِّرَاطَ بِنُورِ عَلِيٍّ، فَنُورُ أُمَّتِكَ مِنْ نُورِ عَلِيٍّ، وَ نُورُ عَلِيٍّ مِنْ نُورِكَ، وَ نُورُكَ مِنْ نُورِ اللَّهِ [15]

‘How shall my nation cross ‘the Path’?’ Gabriel went away and then returned saying: ‘Allah is sending peace upon you and stating: “You, yourself, will pass it by my Light, and Ali will pass it through you light, your nation will pass it by the light of Ali; therefore, your nation’s light is from Ali, and Ali’s light is from you, and then your Light is straight from Allah.”’

They have reported that:

و هو الصِّراط الذي يقف عن يمينه رسول الله ص و عن شماله أمير المؤمنين ع و يأتيهما النداء من الله تعالى أَلْقِيا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ [16]

it is ‘a Path’ that on the right of that the Messenger of Allah stands and on the left the Commander of the believers, then, they are stated by Allah: “Down cast into Hell every tyrant and the obstinate!”

And Hassan Basari has quoted Abdullah who has narrated the Messenger of Allah that had said:

 وَ هُوَ جَالِسٌ عَلَى كُرْسِيٍّ مِنْ نُورٍ يَعْنِي عَلِيّاً يَجْرِي بَيْنَ يَدَيْهِ التَّسْنِيمُ لَا يَجُوزُ أَحَدٌ الصِّرَاطَ إِلَّا وَ لَهُ بَرَاةٌ بِوَلَايَتِهِ وَ وَلَايَةِ أَهْلِ بَيْتِهِ يُشْرِفُ عَلَى الْجَنَّةِ وَ يُدْخِلُ مُحِبِّيهِ الْجَنَّةَ وَ مُبْغِضِيهِ النَّارَ [17]

‘[In the Hereafter,] Ali ibn Abī Tālib sits on a couch of Light and the River Tasnim fellows in front of him; in the meantime, no one can cross the ‘the Path’ high above the Hell except he who believes in him and his Household. Ali ibn Tālib dominates all over Paradise and he takes his lovers to Paradise and cast the hateful into Hell.

Back to Index

The narrative of ‘No one is permitted to walk on the path until Ali gives him a written permission’ in the poem of Hemyari

And how nice the poet of the Household, Sayyid Ismaeel Bin Muhammad Himyari has said:

  قَولُ عَلّىٍ لِحارثٍ عَجَبٌ             كَم ثَمَّ اعجوُبَةً لَهُ حَمَلَا
 يا حارِ
[18] هَمْدانَ مَنْ يَمُتْ يَرَنى             مِنْ مُؤمِنٍ اوْ مُنافقٍ قَبَلا [19]
يَعرفُنى طَرْفُهُ وَ اعْرِفُهُ             بِعَيْنِهِ
[20] وَ اسْمِهِ وَ ما فَعَلا
وَ انْتَ عْنِدَ الصِّراطِ تَعْرفُنى             فَلا تَخَفْ عَثْرَةً و لا زَلَلَا
اسقيك مِنْ باردٍ عَلى ظَمَاءٍ             تَخالُهُ فِى الْحَلَاوَةِ الْعَسَلا
اقولُ للِنّارِ حَين توقَفُ لِلْعَرْضِ             عَلى جسرها ذَرِى الّرجُلا

ذَرِيه فَلا تَقْرَبيهِ انَّ لَهُ             حَبلًا بِحَبل اْلَوحْىِ متّصلًا
هذا لَنا شيَعةٌ و شيعَتُنا             اعطانى اللهُ فيهِمُ اْلأمَلا

‘Ali’s words, to Harith, are very strange,

For his words include many odds and strange.

When one dies, this Harith comes to see me,

Whether he be a man of faith selfish, or phony.

That dead sees me through his very eyes,

But I see him by his character as he dies!

And you recognize me when crossing ‘the Path’

So do not panic of your error and loss;

I’ll be at your service at that heat and your thirst

Bringing you calmness, sweet cold water to taste,

When you are stopped on ‘the Path’ to be questioned

I’ll command the Fire: “O he is my friend, be patient.

Let him alone, let him on his own, and do not get near

For he has a cord, joining to the Cord of Lord, Dear,

This man is of our own follower, and Allah has said:

“I shall see to his desire, and forgive him as dead!”’


The Holiness said these words to HarithHamdani

Ibn Shahr Ashob says, Sheikh Toosi, in his “AMALI”, after the Commander of the believers’ words to Harith Hamdani has narrated that the Holiness has also said it to Harith: ‘The Messenger of Allah said:

 إذا كان يوم القيامة أخذت بحجزة من ذي العرش، و أخذت أنت يا علي بحجزتي و أخذت ذريتك بحجزتك و أخذت شيعتكم بحجزتكم فما ذا يصنع الله بنبيه؟ و ما يصنع نبيه بوصيه؟ اِلي ان قال: خذها إليك يا حار قصيرة من طويلة أنت و مع من أحببت و لك ما اكتسبت [22]

“When the Day of Judgement approaches, I shall beseech Allah Who is the Owner of the firmament, and you, o Ali, will implore me, then your children and Household implore you and finally, your followers will implore you all.”’

O Harith, listen well whatever I have told you, and keep it in your mind; O Harith, this is a tiny bit from the vast ocean I have told you. You will be in company with your Beloved so you will have whatever you attained in this world!”’

Harith Hamdani, and all his relatives who, who were the members of a tribe from Yemen, struggled hard on the Day of Siffin to save the religion of Allah and to protect their Imam. They faced so much hardship that Ali, the Commander of the believers about them said:

فلو كنت بوابا على باب جنةٍ            لقلت لهمدان ادخلي بسلام [23]


‘If I were a gatekeeper in Paradise, I would

Let all Hamdans enter it with proud – I could!’

And also Sayyid Hamyari says:

و لدى الصّراط ترى عليّاً واقفاً            يدعو إليه وليّه المنصورا

الله أعطى ذا علِيّا كلّه            و عطاء ربّي لم يكن محظوراً [24]


‘You will see Ali standing by ‘the Path’

His Lord has made him so victorious, just,

Allah has honoured him all, and all

Allah’ honouring cannot be illegal!’

Back to Index

Next Lesson

  Home Page Book List Subject Catalog Search


[1] Surah 17, "اسراء", Verses 71 & 72.

[2] "الصواعق المحرقه‏", page 78, printing Egypt, Manaqib-e- Kharazmi page 222.

[3] Surah 19, "مریم", Verse 71.

[4] The Commentary of Safi, volume 1, page 55.

[5] The Commentary of Maj'ma'-al-Bayan, volume 3, page 525.

[6] Surah 7, "اعراف", Verse 46.

[7] "الصواعق المحرقه‏", publication Egypt, page 78 .

[8] "ذخائر العقبى‏‏", page 71.

[9] "Manaqib", Kharazmi, page 222.

[10] "The Position of Imam, the Commander of the believers‏‏", page 6 .

[11] "Manaqib-e-ibn Shahr' Asshub", volume 1,  page 346, the old fashion set.

[12] Same reference.

[13] Same reference.

[14] Same reference.

[15] Same reference.

[16] "Manaqib", volume 1,‏‏ page 346.

[17] Same reference.

[18] “O Harr, O Harr”, in proclaiming calling one and, the most correct and well-know word keeps its final letter, and of course most people joins it to the letter prior to it.

[19] There are some probabilities in recording the “first” letter though it is not suitable in the positions of words. In my opinion, the letter ‘GH’ has ‘a’ sound and the “B” ‘a, or ee’ sound to be correct. Because one of the meaning of the ‘Ghabala and Ghabela’ is that ‘the eyes being squint’, such as: either of the two eyes looks at the other; in common language it means ‘squint’, that is one’s eyes are squint. The result is that one sees a single thing double. By seeing a single thing double one becomes selfish, that is the eyes always try to see each other; this is the sign of hypocrisy – the Commander of the believers has called them the attributes of the hypocrisy.

And it has been put in the phrase that: ‘I saw him already’ means, ‘I encountered him by means of eyes’. Therefore, this phrase may appear with the sound ‘o’ on the letter ‘Gh” in Arabic; that is: ‘Whoever dies he will see me with his eyes’. This is also acceptable, and perhaps it is better than the previous example. For example, it is said in the ‘Arabic Language’, ‘I saw him already, before, previously and so on.

Therefore, Homeiry’s poem can be read in five different ways.

[20] In “Managhib Shahr Aashub’ it has been written ‘Benatehi’.

[21] The Poetic Works of Hemyari, page 325, he has extracted it from the original copy in "اعيان الشيعه‏", volume 21, page 263, and "كشف الغمة ", page 124, and "مناقب‏", volume 3, page 237, as well as the Explanation of Nahj-ul-Balagha, volume 1, page 299.

[22] The Suspension of the Poetic Works of Hemyari, page 326.

[23] The Suspension of the Poetic Works of Hemyari, page 327.

[24] The Poetic Works of Sayyidi, page 212; and he has extracted it from the original " عن عيان الشيع"  and "المناقب‏‏".

Back to Index

Next Lesson

  Home Page Book List Subject Catalog Search



about us & help 

All rights reserved for

"The Foundation for Translation and Publication of the Islamic knowledge & sciences"