The Messenger of Allah and the Commander of the believers are created from the same unique Light
And also are the narratives denoting that Allah has honoured the Messenger-hood to Muhammad, and the Successorship to Ali, alike the narrative in the “Yanabi-al-Mawadda”, page 256.
عُثْمان رَفَعَهُ: خُلِقْتُ انَا وَ عَلىٌّ مِنْ نورٍ واحِدٍ قَبْلَ انْ يَخْلُقَ اللهُ آدَمَ بارْبَعَةِ آلافِ عامٍ فَلَمّا خَلَقَ اللهُ آدَمَ رَكَّبَ ذلِكَ النُّورَ فى صُلْبِهِ فَلَمْ يَزَلْ شَيْئاً واحِداً حَتَّى افْتَرَقْنا فى صُلْبِ عَبْدِ الْمُطَلِّبِ، فَفِىَّ النُّبُوَّةُ وَ فى عَلِىٍّ الْوَصِيَّة.
Othman put it forward [that the Messenger of Allah said]: “Ali and I were created from a single Light four thousand years before Allah created Adam. Then, when Allah created Adam, he put that Light in the loins of Adam. It remained as a single unique Light passing from the loins to loins until it was divided into two in the loins of Abdul Muttalib – then, the Messenger-hood was assigned for me and the successorship for Ali.”
And also in the same page he says:
عَنْ عَلىٍّ عليه السلام قالَ: قالَ رَسُولُ الله صلى الله عليه و آله و سلم: يا عَلِىُّ خَلَقَنِىَ اللهُ وَ خَلَقَكَ مِنْ نُورِهِ، فَلَمّا خَلَقَ آدَمَ عليه السلام اوْدَعَ ذلِكَ النُّورَ فى صُلْبهِ فَلَمْ- نَزَلْ انَا وَ انْتَ شَيْئاً واحِداً، ثُمَّ افْتَرَقْنا فى صُلْب عَبْدِ الْمُطَلِّبِ، فَفِىَّ النُّبُوُّةُ وَ الرَّسالةَ، وَ فيكَ الْوَصِيَّةُ وَ الْامامَةُ.
The Commander of the believers says that: ‘the Messenger of Allah, Bless be to him and his Descendants, sated: “O Ali, Allah created you and I from a single piece of Light, then, when He created Adam, He put the very Light in the loins of Adam; since the beginning we two were a single unite of Light until we reached the loins of Abdul Muttalib. It was then a part was assigned for the Messenger-hood and another part for the Guardianship.”
And also it is said in the “Commentary of the Nahj-ul-Balagha” , of Ibn Abi-al-Hadid,[39] volume 2, page 450:
الحديث الرابع عشر: قالَ صلى الله عليه و آله و سلم: كُنْتُ انَا وَ عَلىٌّ نُوراً بَيْنَ يَدَىِ اللهِ عَزَّ وَ جَلَّ قَبْلَ انْ يَخْلُقَ آدَمَ بِارْبَعَةَ عَشَرَ الْفَ عامٍ فَلَمّا خَلَقَ آدَمَ قَسَّمَ ذلِكَ فيهِ وَ جَعَلَهُ جُزْئَيْنِ فَجُزْءٌ انَا وَ جُزْءٌ عَلىٌّ.
The Messenger of Allah, Bless be to him and his Descendants, sated: “Ali and I were a single unit of Light with Allah’s scheme even fourteen thousand years before He created Adam, then, when He created Adam, He divided the Light – He made it into two: He assigned a part for me and another part for Ali.
The, he adds, Ahmad bin Hanbal has related this narrative in his “Mosnad” so has he related it in “Al-Fazaeel-ul-Ali”.
And the owner of “Al-Fertdous” has also related this narrative, he but has added a sentence to it; he has said:
ثُمَّ انْتَقَلْنا حَتّى صِرْنا فى عَبْدِ الْمُطَلِّبِ، فَكانَ لِىَ النَّبُوَّةُ وَ لِعَلىٍّ الْوَصِيَّةُ.
‘Then, He transferred us in the loins of Abdul-Muttalib, where I was assigned for the Messenger-hood and Ali for the Guardianship.’
And the rest are the chain of narratives with the same meaning by which Gabriel has announced the Guardianship of the Commander of the believers to the Messenger of Allah.
Mowaffagh bin Kharazmi has related in “Manaqib”, page 223, chapter 19th, from Muhammad bin Ahmad bin Shazan and Muhammad bin Ali bin Fazl az-Zeyyat fron Ali bin Badi; al-Majoshini from Ismaeel bin Aban Warragh fron Gheyas bin Ibrahim from the Holiness Ja‘far bin Myhammad from his father, from his father, from Ali bin Hussein who has related from his father, upon him be peace:
قالَ: قالَ رَسُولُ اللهِ صلى الله عليه و آله و سلم نَزَلَ عَلَىَّ جَبْرَئيلُ عليه السلام صَبيحَةَ يَوْمٍ فَرِحاً مَسْروراً مَسْتَبْشِراً، فَقُلْتُ: حَبيبى مالِى اراكَ فَرِحاً مُسْتَبْشِراً؟ فَقالَ: يا مُحَمّدُ وَ كَيْفَ لا أَكُونُ فَرِحاً مسْتَبْشِراً وَ قَدْ قَرَّتْ عَيْنى بِما اكْرَمَ اللهُ اخاكَ وَ وَصِيَّكَ وَ امامَ امَّتِكَ عَلىَّ بْنَ ابيطالِبٍ عليه السلام. فَقُلْتُ: وَ بِمَ اكْرَمَ اللهُ اخى وَ وَصِيِّى وَ امامَ امَّتى؟ قالَ: باهَى اللهُ بِعبِادَتِهِ الْبارِحَةَ مَلائِكَتَهُ وَ حَمَلَةَ عَرْشِهِ وَ قالَ: مَلائِكَتِى انْظُرُوا الى حُجَّتى فى ارْضى عَلى عِبادى بَعْدَ نَبِيِّى مُحَمَّدٍ فَقَدْ عَفَّرَ خَدَّهُ بِالتُّرابِ تَواضُعاً لِعَظَمَتى، اشْهِدُكُمْ انَّهُ امامُ خَلْقى وَ مَولى بَرِيَّتى.
The Holiness Master of the martyrs, upon him be peace, has related from the Messenger of Allah that he had stated: “Once, early morning, Gabriel came down and then, with full of cheerfulness, approached me, I asked: ‘O you, the beloved of mine, what has happened? I see you so cheerful today!’” He said: ‘O Muhammad! Why shouldn’t I be so happy? I have just received the news of what Allah has honoured to the brother of yours, your successor and the Leader of the Muslims.’ I asked: “What and what for Allah has honoured my brother, successor and the Leader of my nation; and has given him such a rank?” He said, ‘It is because the prayers and worships he performed the night before. Allah was proud of him in front of His angels and the Firmament bearers; and He stated: “O My angels, cast a glance at My Proof on My earth, to My obedient worshipper after My Messenger, Muhammad: see how he drops himself on the earth to honour My Greatness and Magnificence! I call you to be witness that he is the Leader of My creatures, and so is he the Master and Chief of all people!”
And Ghandouzi Hanafi, with little difference, has related this narrative in “Yanabi al-Mawadda”, page 79 and 127, from Kharazmi, and he also from Gheiath bin Obrahim by the means of the existing document.
And in “Managhib” volume 1, page 543, ibn Shahr Ashub has related it from ibn Abbas who has related from the Messenger of Allah, Bless be to him and his Descendants, who had stated:
انَّ جَبْرَئيلَ نَظَرَ الى عَلىٍّ فَقالَ: هذا وَصِيُّك.
While looking at Ali Gabriel told me: ‘This is your successor.’
The narratives denoting that the Commander of the believers is the successor, Minister and the fulfiller of the responsibilities of the Messenger among the nation
And the others are some narratives from the Messenger of Allah denoting that the Commander of the believers, upon him be peace, is the successor, the Minister, the Caliph, the Inheritor and the fulfiller of the covenant of the Messenger of Allah among the nation after his demise. As these narratives have been related by the great scholars and by means of different documents, they naturally look different in styles, therefore, we are going to explain most of them separately.
Hamwini, in the “Faraeed as-Samtin”, volume 2, chapter 8, by means of his document, relates a lengthy narrative from Saeed bin Jabir, and he also from ibn Abbas and he from the Messenger of Allah. In different parts he relates:
امّا عَلىُّ بْنُ ابى طالِبٍ فَانَّه اخى وَ شَقيقى وَ صاحِبُ الْامْرِ بَعْدى وَ صاحِبُ لِوائى فِى الدُّنْيا وَ الْآخِرَةِ وَ صاحِبُ حَوْضى وَ شَفاعَتى، وَ هُوَ وَلِىُّ كُلِّ مُسْلِمٍ وَ امامُ كُلِّ مُؤْمِنٍ وَ قائِدُ كُلِّ تَقىٍّ، وَ هُوَ وَصِيِّى وَ خَليفَتى عَلى اهْلى وَ امَّتى فى حَياتى وَ بَعْدَ مَوْتى وَ مُبْغِضُهُ مُبْغِضى وَ بِوِلايَتِهِ صارَتْ امَّتى مَرْحُومَةً وَ بِعَداوَتِهِ صارَتِ الْمُخالِفَةُ لَهُ مَلْعُونَةً.
‘The Holiness Messenger of Allah stated: “… but Ali bin Abī Tālib is my brother, he has been separated from my root, and after me, he is going to be my Successor and in the authority upon my affairs in the world, and in the Hereafter, he is the Owner of my banner, the Owner of my Kowthar [River in Paradise] and so is he my intercession. He is the Guardianship and the exerciser of power upon every Muslim, he is the Imam and the Leader of every pious man and is the guide of every faithful one. He is my successor and my deputy from among of my offspring upon my nation during the life and after my demise. His enemy is my enemy, and my nation is blessed and received the Mercy of Allah through his successorship; but because of their enmities against him they deserved curses – the curse of Allah.’
And Allama Bahrani in his book of “Managhib Saghir” from the book of “Wasila” which belongs to Allama Sheikh Ahmad bin Fazl bin Muhammad, known as Shaiee, quoted by the Anas Maleki from the Messenger of Allah, Bless be to him and his Descendants, that he stated:
قالَ: انَّ خَليلى وَ وَزيرى وَ خَليفَتى وَ خَيْرَ مَنْ اتْرُكُ بَعْدى يَقْضى دَيْنى وَ يُنْجِزُ مَوْعِدى عَلىُّ بْنُ ابى طالِبٍ.
“Indeed, my friend, my Minister, my Caliph and the most benevolent one who is going to fulfill my promises and covenant after me is Ali bin Abī Tālib.”
And, in the book “Ali’iun al-Wasila”, page 109, from “Al-Managhib”, ibn Moghazeli Shafiee has related it from Nafi Gholam Abullah bin Omar that:
قالَ: قُلْتُ لِاْبنِ عُمَرَ: مَنْ خَيْرُ النّاسِ بَعْدَ رَسُولِ اللهِ؟ قالَ: ما انْتَ وَ ذا، لا امَّ لَكَ؟ ثُمَّ اسْتَغْفَرَ اللهَ وَ قالَ: خَيْرُهُمْ بَعْدَهُ مَنْ كانَ يَحِلُّ لَهُ ما يَحِلُّ لَهُ، وَ يَحْرُمُ عَلَيْهِ ما يَحْرُمُ عَلَيْهِ. قُلْتُ: مَنْ هُوَ؟ قالَ: عَلىُّ بْنُ ابى طالِبٍ، سَدَّ ابْوابَ الْمَسْجِدِ وَ تَرَكَ بابَ عَلىٍّ وَ قالَ لَهُ: لَكَ فى هذَا الْمَسْجِدِ مالى وَ عَلَيْكَ فيهِ ما عَلَىَّ، وَ انْتَ وارِثى وَ وَصيّى تَقْضى دَيْنى وَ تُنْجِزُ عِداتى وَ تَقْتُلُ عَلى سُنَّتى، كَذَبَ مَنْ زَعَمَ انَّهُ يُبْغِضُكَ وَ يُحِبُّنى.
A certain one says, I asked the son Omar: ‘Who is the best man among the nation after the Messenger of Allah?’ To my question he answered: ‘O you the rootless guy, what is this question of you about?’Then, he begged for Allah’s forgiveness and said: ‘The best one among the nation after the Messenger of Allah is he who considers lawful whatever has been lawful for the Messenger of Allah, and he takes as unlawful whatever has been unlawful for him.’ Then, I asked: ‘Who is such a Man?’ He answered: ‘He is Ali bin Abī Tālib – the one, when the Messenger of Allah locked the doors of all the companions to the mosque he kept the door of Ali open, and told him: “Entering through this entrance is permissible to you, as well as what is permissible to me, and whatever is unacceptable to me, it is the same for you. For you are my Inheritor, and my Successor and you are the one who is going to fulfill my promises and covenant among my nation after me – he who loves me but takes you as his enemy is a liar!”
And in the “Faraeed As-Samtin”, volume I, chapter 29, Ibrahim bin Muhammad Hamyawi has related by his document from Saeed bin Jabir and he from ibn Abbas that he had said:
قالَ رَسُولُ اللهِ صلى الله عليه و آله و سلم لِامٌّ سَلَمَةَ: هذا عَلِىٌّ اميرُ الْمُؤْمِنينَ وَ سَيّدُ الْمُسْلِمينَ وَ وَصِّيى وَ عَيْبَةُ عِلْمى وَ بابِىَ الَّذى اوتى مِنْهُ، اخى فِى الدُّنْيا وَ الْآخِرَةِ، وَ مَعى فِى السَّنامِ الْاعْلى، يَقْتُلُ الْقاسِطينَ وَ النّاكِثينَ وَ الْمارِقينَ.
The Holiness Messenger of Allah said to Umm Salama: “This is Ali, the Commander of the believers and the Master and the chief of the Muslims; he is my Minister and the treasurer of my understanding and the entrance to the endless knowledge of mine. He is my brother in this world and the Hereafter, and he is with me in all positions and the status – he will fight with those (the Companions of Jamal, Siffin and Nahrawan) who break their promises and disown the religion.”
And the son of Jouzi, in “Tazkera”, page 49, has brought up the letter of Amru Aas to Mua‘wiyah and has related the most virtues of Ali bin Abī Tālib, in that letter. It must be known that in the beginning, Amru Aas was not the enemy of the Commander of the believers, as it is clear in his letter, he has written something against Mua‘wiyah. However, later on, when Mua‘wiyah wrote his a separate letter and invited him to help him, and in the mean time, he attached the pact of governorship of Egypt in his letter, he turned out to be the assistance of Mua‘wiyah. No matter how much his son as well as his servant avoided him turning to Mua‘wiyah, he did not listen to them; anyhow, set out for Sham, joined Mua‘wiyah and got ready to fight with the Commander of the believers.
The son of Jouzi, in page 49, says: ‘The historians say that: ‘When Othman came to power, he did not attend Amru Aas and did not give him any position in the governorship – he totally dismissed him. When Othman found his footstep, Amru Aas went to Sham and settled in Philistine. He was such a person that always stimulated the Muslims against Othman until Othman was killed.
Amru Aas’ Mentioning the Virtues of the Commander of the Believers
They said to Mua‘wiyah: ‘Amru Aas is the most clever among the Arabs and if you want to take the position of the government-ship and get victory over Ali bin Abī Tālib in the battle, you will be in need of Amru Aas.’ Therefore, Mua‘wiyah wrote a letter to Amru Aas inviting him to help him and fight with the Commander of the believers; to reply his letter, Amru Aas wrote him:
امّا بَعْدُ فَانّى قَرَأتُ كِتابَكَ وَ فَهِمْتُهُ. فَامّا ما دَعَوْتَنى الَيْهِ مِنْ خَلْعِ رَبْقَةِ الْاسْلامِ مِنْ عُنُقى وَ التَّهَوُّنِ مَعَكَ فِى الضّلالَةِ و اعانَتى ايّاكَ عَلَى الْباطِلِ وَ اخْتِراطِ السَّيْفِ فى وَجْهِ اميرِ الْمُؤمِنينَ عَلىِّ بْنِ ابيطالِبٍ فَهُوَ اخُو رَسُول اللهِ صلى الله عليه و آله و سلم وَ وَليُّهُ وَ وَصيُّهُ وَ وارِثُهُ وَ قاضى دَيْنِهِ وَ مُنْجِزُ وَعْدِهِ وَ صِهْرُهُ عَلَى ابْنَتِهِ سيّدةِ نِساءِ الْعالَمينَ وَ ابُو السِّبْطَيْنِ الْحَسَنِ وَ الْحُسَيْنِ سيّدىْ شَبابِ اهْل الْجَنَّةِ.
وَ امّا قَوْلُكَ انَّكَ خَليفَةٌ عُثْمانَ فَقَدْ عُزِلِتَ بِمَوْتِهِ وَ زالَتْ خِلافَتُكَ وَ امّا قَوْلُكَ انَّ اميرَ الْمُؤْمِنينَ اشْلَى الصَّحابَةَ عَلى قَتْلِ عُثْمانَ فَهُوَ كَذِبٌ وَ زُورٌ وَ غَوايَةٌ. وَيْحَكَ يا مُعاوِيَةُ اما عَلِمْتَ انَّ ابَا الْحَسَنِ بَذَلَ نَفْسَهِ للهِ تَعالى وَ باتَ عَلى فِراشِ رَسُول اللهِ صلى الله عليه و آله و سلم، وَ قالَ فيهِ: مَنْ كُنْتُ مَوْلاهُ فَعَلِىٌّ مَوْلاهُ؟ فَكِتابُكَ لا يَخْدَعُ ذا عَقْلٍ وَ لا ذا دينٍ، وَ السَّلامُ.
And now, I have read your letter and well understood the sense of it. However, what you have called me for: to remove the responsibility of Islam from upon my shoulders, and to be your partner in aggression, and to help you in your wrongdoing and to draw my sword against the Commander of the believers, Ali bin Abī Tālib, is something to be considered well; for he is the brother of the Messenger of Allah, his Guardian, his Successor, and his Inheritor. He is the one who is going to fulfill his covenant after him, he is the husband for his daughter, the crown of the ladies in the world; so is he the father of Hassan and Hussein, the two young Masters of paradise.’
And that you said: ‘I am the Caliph of Othman,’ let it be known that by the death of Othman you are removed from the government – there is not a position of caliphate in Sham for you any more.’
And as you said, ‘The Commander of the believers estimated the companions of the Messenger of Allah to kill Othman,’ it is ridiculous, it is merely a lie, you are trying to beguile the ignorant people.’
O Mua‘wiyah , woe on you! Do you not know that the Holiness Abu al-Hassan sacrificed himself for the cause of Allah. He lay in the bed of the Messenger of Allah all through the night. Concerning him, the Messenger of Allah said: “He who I am Master to, this Ali is his Master.” Now, this letter of you cannot deceit the man of wisdom and religion; that is all!”
When the letter of Amru Aas was delivered to Mua‘wiyah, Otbat bin Abi Sofyan told him, ‘Be not desperate, now, promise him the governorship, take him as a partner for the sovereignty.’ Therefore, in his second letter to him, he attached the patent of the Governorship of Egypt. As soon as seeing his position as the governor of Egypt, Amru Aas took Mua‘wiyah’s side and set out for Sham to fight Ali bin Abī Tālib.[40]
Our proof, by explaining the letter of Amru Aas in that occasion, is that what was said about the Commander of the believers: ‘he is the successor, the Inheritor and the one who is going to fulfill the covenant of the Messenger of Allah, as well he is the Guardian upon every Muslim, is correct.
And Also ibn Shahr Ashub relates in “Managhib”, volume 1, page 542, from Sefyan Thori, from Mansoor, from Mojahid and he from Salman Farsi who had said:
قالَ: سَمِعْتُ رَسُول اللهِ صلى الله عليه و آله و سلم يقول: انَّ وَصِيّى وَ خَليفَتى وَ خَيْرَ مَنْ اتْرُكُ بَعْدى يُنْجِزُ مَوْعِدى وَ يَقْضى دَيْنى عَلِىُّ بْنُ ابى طالِبٍ.
[Salman] said: ‘I heard the Messenger of Allah say: “For sure, my successor, my Caliph and the best man to fulfill my covenant after me is Ali bin Abī Tālib.”’
And Mohibb-ad-Din Tabari, in “Ar-Reiaz an-Nazara”, volume 2, page 178, and also in “Zakhayir al-Oghba”, page 171, by the means of his documents from Anas, and also Ghandouzi Hanafi in “yanabi al-Mawadda”, page 208, from Ahmad bin Hanbal in his “Managhib” and through his documents has related from Anas who had related:
قالَ رَسُول اللهِ صلى الله عليه و آله و سلم: وَصيّى وَ وارِثى يَقْضى دَيْنى وَ يُنْجِزُ مَوْعِدى عَلىُّ بْنُ ابيطالِب.
‘The Holiness Messenger of Allah stated: “Surely my Successor, my Inheritor and he who is going to fulfill my covenant after me is Ali bin Abī Tālib.”’
And also Ghandouzi Hanafi, along with a narrative from Saeed bin Jabir, relates it in “Yanabi al-Mawadda” that the Messenger of Allah said:
يا عَلىُّ انْتَ صاحِبُ حَوْضى وَ صاحِبُ لِوائى وَ حَبيبُ قَلْبى وَ وَصيّى و وارِثُ عِلْمى.
O Ali, you are the owner of Kowthar [river in paradise], and the owner of my banner, my beloved, my successor and the inheritor of my knowledge.’
The others are the chain of narratives from the Messenger of Allah, Bless be to him and his Descendants, who has called the Commander of the believers as his ‘the seal of the Successors, and the seal of the Guardians, the Master of the Successors, the Master of the Guardians and the best of the Guardians.’
Similarly is a narrative from “Ghayat-al-Maram” page 619, which we related it from Hamwini through his documents from Jabir bin Abdullah Ansari who has said: ‘One day, we were passing through a garden of the gardens of Medina … until he says: ‘When we got closer to a palm it cried out’:
هذا مُحمّد سيّد الْانْبياءِ، وَ هذا عَلِىٌّ سيّد الأوْصِياءِ وَ ابُو الْائِمَّةِ الطّاهِرينَ.
‘This is Muhammad, the Master and the Chief of the messengers, and this is Ali, the Master and the Chief of the successors of the messengers, and the father of the immaculate Imams.’
And we also related many narratives which are known by Anas, for example, as the Messenger of Allah said to him: ‘
اوَّلُ مَنْ يَدْخُلُ عَلَيْكَ مِنْ هذَا الْباب اميرُ الْمُؤمِنينَ وَ سيّد الْمُسْلِمينَ وَ قائدِ الْغُرِّ الْمُحَجَّلينَ وَ خاتَمُ الْوَصيّين.
‘[O Anas,] the first man who is going to enter through this door to you, is the Ruler, the Commander of the believers, the Chief of the Muslims, the Leader and the Pioneer of the bright features and the seal of the successors of the messengers.’
And we related the narrative 23 from “Ghayat al-Maram”, page 621 that ibn Shazan publically relates from the Holiness Imam Reza, and he from his grandfathers and finally from the Messenger of Allah, Bless be to him and his Descendants, who was asked:
وَ مَا الْعُرْوَةُ الْوُثْقى؟ قالَ: وِلايَةُ سيّد الْوَصييّنَ. قيلَ: يا رَسُول اللهِ وَ مَنْ سيّد الْوَصييّنَ؟ قالَ: اميرُ الْمُؤْمِنينَ ... اخى عَلِىُّ بْنُ ابى طالِبٍ.
‘O Messenger of Allah, what is the firm handle to grasp?’ The Holiness stated: “The Guardianship of the Chief of the successors of the messengers.” He was asked: ‘O Messenger of Allah, then who is the Master and the Chief of the successors?’ He stated: “The Commander of the believers, my brother, Ali bin Abī Tālib.”
In the meantime, it has been related that, at the time of Othman, the Commander of the believers stated it in the Mosque of the Messenger of Allah, it is in the book of “Ali-iun wa al-Wasila” from Hamwini in “Faeed al-Samtin” by the means of his document from Salim bin Ghais Hilali who relates from the Commander of the believers, upon him be peace, who said, the Messenger of Allah, Bless be to him and his Descendants stated:
انَا افْضَلُ انْبِياءِ اللهِ وَ رُسُلِهِ، وَ عَلىٌّ بْنُ ابى طالِبٍ وَصيّى افْضَلُ الْاوْصِياءِ.
“I am the most virtuous of the apostles and the messengers of Allah and Ali bin Abī Tālib, my Successor, is the most virtuous of the successors of the messengers.”
And also the narrator of Abd-ur-Raoof Ibn Taj-al-Arefin has related in his book, “Konouz al-Haghayigh fi Hadith Khair-ul-Khalaiq”, which is published in Egypt in 1321; and there is a narrative from Deilami, the owner of the book “Ferdous al-Akhbar” at the margin of “Jami-os-Saghir” of Seiuti”, volume 1, pahe 71, which by the means of his document he has related from Abizar Ghaffari, may Allah bestow upon him, he said:
قالَ: قالَ رَسُول اللهِ صلى الله عليه و آله و سلم وَ هُوَ يُخاطِبُ اميرَ الْمُؤْمِنينَ عَلِىَّ بْنَ ابى طالِبٍ عليه السلام: انَا خاتَمُ الْانْبِياءِ وَ انْتَ يا عَلِىُّ خَاتَمُ الْاوْصِياءِ.
Abuzar says: ‘While the Messenger of Allah was expressing Ali bin Abī Tālib, upon him be peace, he stated: “I am the seal of the messengers and you, Ali, are the seal of the messengers’ successors.”
Sheikh Soleiman Ghandouzi Hanafi has related this narrative from Hamwini in “Faraeed al-Samtin” in a different way in his “Yanabi al-Mawadda”, page 79:
قالَ ابُو ذَرّ: قالَ رَسُول اللهِ صلى الله عليه و آله و سلم: انَا خاتَمُ الَّنبِيَّينَ، وَ انْتَ يا عَلِىُّ خاتَمُ الْوَصِيِّينَ الى يَوْمِ الدِّينِ.
Abiza said: ‘The Messenger of Allah, Bless be to him and his Descendants, said: “I am the seal of the messengers and you, Ali, are the seal of the messengers’ successors until the Day of Resurrection.”
And also in “Yanabi al-Mawadda”, page 80 of “Managhib”, Ghandouzi relates of the Holiness Ja‘far ibn Muhammad Sadiq who has related from his forefathers, upon them be peace, who had said:
قالَ: كانَ عَلىٌّ عليه السلام يَرى مَعَ رَسُول اللهِ صلى الله عليه و آله و سلم قَبْلَ الرِّسالَةِ الضِّوْءَ وَ يَسْمَعُ الصِّوْتَ، وَ قالَ لَهُ رَسُول اللهِ: لَو لا انَّى خَاتَمُ الْانْبِياءِ لَكُنْت شَريكاً فى النُّبُوَّةِ، فَانْ لَمْ تَكُنْ نَبِيّاً فَانَّكَ وَصِىُّ نَبِىٍّ وَ وارِثُهُ، بَلْ انْتَ سيّد الْاوْصِياءِ وَ امامُ الأتْقِيَآء.
He said: ‘Before the Messenger-ship of the Prophet of Allah, Ali bin Abī Tālib, upon him be peace, was witnessing the virtue of the Light, and he was hearing the sound of the angels. Thus, the Messenger of Allah to him stated: “If I were not the seal of the messengers, you would surely be my partner in the prophecy, therefore, even if you are not a messenger, but you are the successor and the Inheritor of the Messenger – you are even the Master and the Chief of the messengers’ successors, and so are you the Leader of the pious.”’
As well Hamwini in “Faraeed al-Samtin”, at the end of part two, when he is mentioning the Existing Descendant of Muhammad, says:
عَنْ ابى مُعاويَةَ عَنِ الْأَعْمَشِ عَنْ عَبايَةَ ابْنِ رَبْعِىٍّ عَنْ عَبْدِ اللهِ بْنِ عَبّاسٍ قالَ: قالَ رَسُول اللهِ صلى الله عليه و آله و سلم: انَا سيّد النَّبِيِّينَ وَ عَلىُّ بْنُ ابى طالِبٍ سيّد الْوَصِييِّنَ، وَ انَّ اوْصِيائى بَعْدِى اثْنا عَشَرَ اوَّلُهُمْ عَلِىُّ بْنُ ابى طالِبٍ وَ آخِرُهُمُ الْقائِمُ الْمَهْدِىُّ عليهم السلام.
The Messenger of Allah stated: “I am the Master of the messengers, and Ali bin Abī Tālib is the Master of the messengers’ successors; and my successors are twelve, the first of them is Ali bin Abī Tālib and the Last One is Mahdi, the Existing, upon him be peace.”
And Ghandouzi Hanafi has related this noble narrative in“Yanabi al-Mawadda”, page 445, from Abayat bin Robee, and he from Jabir, and then from the Messenger of Allah; and in page 447 and page 487, from “Faraeed al-Samtin” Hamwini, with the document of his from Ebayat bin Robee, and from ibn Abbas from the Messenger of Allah, Bless be to him and his Descendants.
And the others are the narratives concerning the sayings of the Holiness Messenger of Allah, at the end of his life, to his daughter, the greatest immaculate. Here, has clearly stated that the Commander of the believers, Ali bin Abī Tālib, his been his absolute successor – and has introduced him as the best of the successors. It is obvious that this narrative is very important to the learned and scholars, and they have recorded it in their books – they are worthy to notice:
Ganji Shafiee, in the first chapter of his book, “Al-Bayan fi akhbar Sahib az-Zaman”, page 55, published in Najaf, which he has said: ‘Sayyid Naqib Kamel Mostahzar ad-Dowlat, informed us the Safir al-Khelafat al-Moaz’zama, Alam al-Hoda, the Crown of the commanders, the Messenger of Allah, Bless be to him and his Descendants, Abul Fotoh al-Mortaza bin Ahmad bin Muhammad bin Ja‘far bin, Muhammad bin Ahmad bin Muhammad bin Ishaq bin al-Imam Ja‘far Sadiq, the son of Imam Muhammad Baqir, the son of Imam Zain al-Abedin, the son of Imam Hussein, the martyr, the son of the Commander of the believers, Ali bin Abī Tālib, upon him be peace, from Abi al-Faraj Yahia bin Mahmood Thaghafi, from Abi Ali al-Hassan bin Ahmad al-Haddad, from Hafiz Abu Naeem Ahmad bin Abdullah Isfahani, from Hafiz Abul Ghasim Soleiman bin Ahmad Tabrani. And (through) another document, they have informed us that Hafiz Abul Hojjaj Yosuf bin Khalil in Halab, from Abdullah Muhammad bin Abi Zaid al-Karani in Isfahan, from Fatima, the daughter of Abdullah jozdaneiah, from Abu Bakr bin Narida, from Hafiz Abulghasim Tebrani. Abulghasim Tabrani (thar two documents refer to him): from Muhammad bin Zarigh bin Jamei Mesri, from Heitham bin Habib, from Seyan bin Ayynah, from Ali Hikali who relates from his father:
قالَ: دَخَلْتُ على رَسُولِ اللهِ صلى الله عليه و آله و سلم فى شَكاتِهِ التَّى قُبِضَ فيها فَاذا فاطِمَةُ عليها السلام عِنْدَ رَأْسِهِ. قالَ: فَبَكَتْ حَتَّى ارْتَفَعَ صَوْتُها فَرَفَعَ رَسُولُ اللهِ طَرْفَهُ الَيْها قالَ: حَبيبَتى فاطِمَةُ! مَا الَّذى يُبْكيكِ؟ فَقالَتْ: اخْشَى الضَّيْعَةَ مِنْ بَعْدِكَ. فَقالَ: يا حَبيبَتى، امَا عَلِمْتِ انَّ اللهَ اطَّلَعَ الَى الْارْضِ اطّلاعَةً فَاخْتارَ مِنْها اباكِ فَبَعَثَهُ بِرِسالَتِهِ، ثُمَّ اطَّلَعَ اطِّلاعَةً فَاخْتارَ مِنْها بَعْلَكِ وَ اوْحى الَىَّ انْ انْكِحَكِ ايّاهُ؟ يا فاطِمَةُ وَ نَحْنُ اهْلُ بَيْتٍ قَدْ اعْطانَا اللهِ سَبْعَ خِصالٍ لَمْ يُعْطِ احَداً قَبْلَنا وَ لا يُعْطى احَداً بَعْدَنا، انَا خاتَمُ النَّبِيّينَ وَ اكْرَمُ النَّبِيّينَ عَلَى اللهِ وَ احَبُّ الْمَخْلُوقينَ الَى اللهِ وَ انَا ابُوكِ، وَ وَصيّى خَيْرُ الْاوْصياءِ وَ احَبُّهُمْ الَى اللهِ وَ هُوَ بَعْلُكِ، وَ مِنّا مَنْ لَهُ جَناحانِ اخْضَرانِ يَطيُر [بِهِما] فِى الْجَنَّةِ مَعَ الْمَلائِكَةِ حَيْثُ شاءَ وَ هُوَ ابْنُ عَمِّ ابيكِ وَ اخُو بَعْلِكِ، وَ مِنّا سِبْطا هذِهِ الْامَّةِ وَ هُمَا ابْناكِ الْحَسَنُ وَ الْحُسَيْنُ وَ هُما سَيِّدا شَباب اهْلِ الْجَنَّةِ، وَ ابُوهُما وَ الَّذى بَعَثَنى بِالْحَقِّ خَيْرٌ مِنْهُما. يا فاطِمَةُ و الَّذى بَعَثَنى بِالحّقِّ انَّ مِنْهُما [41] مَهْدِىُّ هذِهِ الْامَّةِ، اذا صارَتِ الدُّنْيا هَرْجاً وَ مَرْجاً، وَ تَظاهَرَتِ الْفِتَنُ، وَ تَقَطَّعَتِ السُّبُلُ، وَ اغارَ بَعْضُهُمْ عَلى بَعْضٍ، فَلا كَبيرٌ يَرْحَمُ صَغيراً، وَ لا صَغيرٌ يَوَقِّرُ كَبيراً، يَبْعَثُ اللهُ عِنْدَ ذلِكِ مِنْهُما [42] مَنْ يَفْتَحُ حُصُونَ الضَّلالَةِ و قُلُوباً غُلْفاً، يَقُومُ بِالِّدينِ فى آخِرِ الزَّمانِ كَما قُمْتُ بِهِ فى اوَّلِ الَّزمانِ، وَ يَمْلَأُ الدُّنْيا عَدْلًا كَما مُلِئَتْ جَوْراً. يا فاطِمَةُ لا تَحْزَنى وَ لا تَبْكى فَانَّ اللهُ ارْحَمُ بِكِ وَ ارْأَفُ عَلَيْكِ مِنّى وَ ذلِكِ لِمَكانِكِ مِنّى وَ مَوْقِعِكِ مِنْ قَلْبى، وَ زَوَّجَكِ اللهُ زَوْجَكِ وَ هُوَ اشْرَفُ اهْلِ بَيْتِكِ حَسَباً وَ اكْرَمُهُمْ مَنْصَباً، وَ ارْحَمُهُمْ بِالرَّعيَّةِ وَ اعْدَلُهُمْ بِالسَّوِيَّةِ وَ ابْصَرُهُم بِالْقَضِيَّةِ، وَ قَدْ سَألْتُ رَبّى انْ تَكُونى اوَّلَ مَن يَلْحَقُنى مِنْ اهْلِ بَيْتى. قالَ عَلىٌّ عليه السلام فَلَمّا قُبِضَ النَّبِىُّ صلى الله عليه و آله و سلم لَمْ تَبْقَ فاطِمَةُ بَعْدَهُ الّا خَمْسَةً وَ سَبْعينَ يَوْماً حَتّى الْحَقَهَا اللهُ بِهِ صلى الله عليه و آله و سلم.
He says: ‘The very illness that afflicted the Messenger of Allah and caused him to die, I went to visit him. Fatima, upon her be peace, was sitting by his bed weeping and then crying aloud.
The Holiness Messenger of Allah turned to her and said: “O my beloved, Fatima, why are you crying?” Fatima said: ‘I am in fight to be futile and forlorn after you.’ The Holiness stated: “O my beloved, do you not know that when Allah looked at the earth, He, at first, chose your father and assigned him for the Messenger-hood; then, at His second glance, He chose your husband from among all living on the earth and then He commanded me to marry you to him.
“O Fatima, we are such a family that has been honoured seven privileges and nobilities by Allah that no one was given before and not anyone will be given after – Allah has favoured us. I am the seal of the messengers and the most respectable and the beloved of all at the presence of Allah, and I am your father; my successor is the best among the successors of the messengers of the previous messengers and so is he the most beloved of them – yes, he is your husband. And there is one among us who has two green wings, and he will fly with the angels in paradise wherever he desires – he is the cousin of your father and your husband’s brother. And also from this nation of us are two brothers, your two sons Hassan and Hussein, who are two Masters of the youths in paradise. By Allah, Who has rightfully chosen me, their father is better than they are.
“O Fatima, I swear by Allah that from those two is going to be born the MAHDI of this nation. It is when the whole world turns into chaos, the seditions turn out, the roads to benevolent is blocked, some people plunder some others, neither the great men have mercy on the miserable nor the depressed respect the great. It is then Allah causes a Descendant of them who gets victory upon the fortresses and draw out those whose hearts are surrounded with perversion.
“He will rise at the end of the world to see to the affairs of Allah, as I did rise in the beginning of Islam for the religion of Allah. He will turn the people of the world, who have been involved in oppression and misery, to justice.
“O Fatima,! Do not cry and be not upset, Allah is more kind to you than He is with me, only He knows your status to me, and He knows your love and position in my heart.
“Allah has married you to a man who is the most noble in your family, he is greatest in rank, and he is merciful to the nation, and in dividing and delivering the rights is just, and he is the wisest in the judgement and commands. I have asked Allah to join you to me before than anyone in my Household.”
The Commander of the believers, upon him be peace, said: ‘When the Messenger of Allah past away, Fatima too did not live more than seventy-five days after him – Allah joined her to her great father’[43]
Then, Ganji says: ‘The owner of the “Hilliat al-Olaa” in his book which the translator has mentioned the name of MAHDI, has related this narrative in the same way; it has also been related in the “Mo’jam al-Kabir” by Tebrani Sheikh, the man from al-San’a.’
Anyhow, Ibn Hajar Heithami has also related this narrative in “Majma-ol-Zawaiid”. I t must be considered that, in the point of the scholars and the modifiers, this noble narrative is the most correct narrative, it is because Tabrani has put it in his “Mo’jam al-Kabir” and it is obvious to everyone. And Tabrani himself has specified it that he has just collected the most authentic narrative in the “Mo’jam al-Kabir”, therefore, it is enough to prove the successorship of the Commander of the believers, upon him be peace. Supposing that there were not any narratives besides this one about the successorship of the Commander of the believers then, this one alone would suffice the case. In this narrative, the Messenger of Allah, Bless be to him and his Descendants, specifies that Ali bin Abī Tālib is his successor and he is the best of the successors, that is, the best of the previous messengers’ successors – from Adam to Jesus. It is obvious that this command of successorship is not private and personal but it is about the messenger-ship, the Caliphate and governing the Muslims in all aspects. Therefore, the noble narrative, which means just the successorship, is a very authentic document and it is of those narratives related for the successorship of Ali bin Abī Tālib.
And also Kharazmi in his “Managhib”, page 67, relates it from his forerunner, ibn rubee, and he from Ayyub Ansari that:
انَّ النَّبِىَّ مَرِضَ مَرَضَهُ فَأَتَتْهُ فاطِمَةُ- الزَّهْراءُ عليها السلام تَعُودُهُ، فَلَمّا رَأتْ ما بِرَسُولِ اللهِ صلى الله عليه و آله و سلم مِنَ الْجَهْدِ وَ الضَّعْفِ اسْتَعْبَرَت فَبَكَتْ حَتّى سالَ دَمْعُها عَلى خَدَّيْها، فَقالَ لَها رَسُولُ اللهِ صلى الله عليه و آله و سلم: يا فاطِمَةُ انَّ لِكَرامَةِ اللهِ عَزَّ وَ جَلَّ ايّاكِ زَوَّجَكِ مَنْ هُوَ اقدَمُهُمْ سِلْماً، وَ اكْثَرُهُمْ عِلْماً، وَ اعْظَمُهُمْ حِلْماً، انَّ اللهَ اطَّلَعَ الى اهْلِ الْارْضِ اطِّلاعَهً فَاخْتارَنى مِنْهُمْ فَبَعَثَنى نَبِيّاً مُرْسَلًا، ثُمَّ اطَّلَعَ اطِّلاعَةً فَاختارَ مِنْهُمْ بَعْلَكِ، فَاوْحى الَىَّ انْ ازَوِّجَكِ ايّاهُ وَ اتَّخِذَهُ وَصِيّاً وَ اخاً.
When the Messenger of Allah felt seriously ill Fatima, upon her be peace, went to visit him. As she noticed the weakness and the worsening condition of her father she became depressed and began crying and tears running down on her cheeks.
The Messenger of Allah said: “O Fatima! Of the blessings of Allah towards you is that He has married you to one whose Islam is prior to anyone, his knowledge is more and so is his patience. When, at first, Allah looked on the earth, He chose me as the Messenger and then for the next time He looked at the earth and chose your husband from among all the people on the earth. Then, He revealed it to me to marry you to him, and to assign him as my successor and brother.”
He has related this narrative with little difference in “Yanabi al-Mawadda”, page 81, from Kharazmi which he says:
وَ زادَ ابْنُ الْمَغازِلى: يا فاطِمَةُ انّا اهْلَ الْبَيْتِ اعْطينا سَبْعَ خِصالٍ لَمْ يُعْطَها احَدٌ مِنَ الْاوَّلينَ وَ لا يُدْرِكُها احَدٌ مِنَ الْآخِرينَ. مِنّا افْضَلُ الْانْبِياءِ وَ هُوَ ابُوكِ، وَ وَصِيُّنا خَيْرُ الْاوْصياءَ و هُوَ بَعْلُكِ، وَ شَهيدُنا خَيْرُ الشُّهَداءِ وَ هُوَ حَمْزَةُ عَمُّكِ، وَ مِنّا مَنْ لَهُ جَناحانِ يَطيرُ بِهِما فِى الْجَنَّةِ حَيْثُ يَشاءُ وَ هُوَ جَعْفَرٌ ابْنُ عَمَّكِ، وَ مِنّا سِبْطانِ وَ سَيّدا شُبّانِ اهْلِ الْجَنَّةِ ابْناكِ. وَ الَّذى نَفْسى بِيَدِهِ انَّ مَهْدِىَّ هذِهِ الْامَّةِ يُصَلّى عيسَى ابْنُ مَرْيَمَ خَلْفَهُ فَهُوَ مِنْ وُلْدِكِ.
After relating some parts from Kharazmi, ibn Moghazeli says the Messenger of Allah said: “O Fatima, we are such a family that has been honoured seven privileges and nobilities by Allah that no one was given before and not anyone will be given after.
The most virtuous Messenger is from us, and he is your father, and the successor of us is the best of successors, and he is your father. And out martyr is the best who is your uncle; and he who has two wings and flies wherever he wants in paradise is Ja‘far, the son of your uncle – as well the two Masters of the youths in paradise are from us, they are your sons”
Then, he added: “I swear by Allah Who has my soul in His disposal, the MAHDI of this nation, behind whom Jesus stands to pray, is of your offspring.” And then he says:
و زاد الحموينىُّ: يَمْلَأ الْارْضَ عَدْلًا وَ قِسْطاً بَعْدَ ما مُلِئَتْ جَوْراً وَ ظُلْماً. يا فاطِمَةُ لا تَحْزَنى وَ لا تَبْكى فَانَّ اللهَ عَزَّ وَ جَلَّ ارْحَمُ بِكِ وَ ارْأفُ عَلَيْكَ مِنّى و ذلِكِ لِمَكانِكِ وَ مَوْقِعِكِ مِنْ قَلْبى. قَدْ زَوَّجَكِ اللهُ زَوْجاً وَ هُوَ اعْظَمُهُمْ حَسَباً، وَ اكْرَمُهُمْ نَسَباً، وَ ارْحَمُهُمْ بِالرَّعِيَّةِ، وَ اعْدَلُهُمْ بِالسَّوِيَّةِ، وَ ابْصَرُهُمْ بِالْقَضِيَّةِ.
After that which ibn Moghazeli has narrated, Hamwini has added something to this narrative as: ‘MAHDI will bring justice to the world after it is filled up with oppressions and aggressions. O Fatima! Be not depressed and do not cry for Allah is more kind to you them I am. This is for your status to me and your position in my heart. Allah has bestowed you a husband that his rank is greater than all, his background is the highest, he is kind to all people, and he is just in dividing the properties and the rights of the people and so is he just in command and is the most knowledgeable.’
And let it be known that all narratives we have just explained are from Kharazmi, ibn Moghazeli and Hamwini are those narratives of Ganji Shafiee who has related by two documents of his from Ali al-Hilali who, with little difference, has related from his father – and Mo’jami has brought them in his “Mo’jam Kabir”.
As well, let it be known that ibn Moghazeli has related another narrative nearly with this taste and meaning. In ‘Yanabi al-Mawadda”, page 436, he says:
و نذكر ما فى «المناقب» لابن المغازلىّ عن أبى ايّوب الانصارىِّ- رَضِىَ اللهُ عَنْهُ- قالَ: انَّ النَّبِىَّ صلى الله عليه و آله و سلم مَرِضَ فَأتَتْهُ فاطِمَةُ- رَضِىَ اللهُ عَنْها- وَ بَكَتْ فَقالَ: يا فاطِمَةُ انَّ لِكَرامَةِ اللهِ ايّاكِ زَوَّجَكِ مَنْ هُوَ اقْدَمُهُمْ سُلْماً وَ اكْثرُهُمْ عِلْماً. انَّ اللهَ تَعالى اطَّلَعَ الى اهْلِ الْارْضِ اطّلاعَةً فَاخْتارَنى مِنْهُمْ فَجَعَلَنى نَبِيّاً مُرْسَلًا، ثُمَّ اطَّلَعَ اطَّلاعَةً ثانيةً فَاخْتارَ مِنْهُمْ بَعْلَكِ فَاوْحى الَىَّ انْ ازَوِّجَهُ ايّاكِ وَ اتَّخِذَهُ وَصِيّاً. يا فاطِمَةُ مِنّا خَيْرُ الْانْبيِاءِ وَ هُوَ ابُوكِ، وَ مِنّا خَيْرُ الْاوْصِياءِ وَ هُوَ بَعْلُكِ، وَ مِنّا خَيْرُ الشُّهَداءِ وَ هُوَ حَمْزَةُ عَمُّ ابيكِ، وَ مِنّا مَنْ لَهُ جَناحانِ يَطيُر بِهِما فِى الْجَنَّةِ حَيْثُ شاءَ وَ هُو جَعْفَرٌ ابْنُ عَمِّ ابيكِ، وَ مِنّا سِبْطا هذِهِ الْامَّةِ وَ سَيِّدا شَبابِ اهْلِ الْجَنَّةِ الْحَسَنُ وَ الْحُسَيْنُ وَ هُما ابْناكِ. و الَّذى نَفْسى بِيَدِهِ مِنّا مَهْدِىُّ هذِهِ الْامَّةِ وَ هُوَ مِنْ وُلْدِكِ.
After Ghandouzi relates this narrative from ibn al-Moghazeli, he says that: ‘Hamwini has extracted this from “Yanabi al-Mawadda”.’
And also in“Yanabi al-Mawadda”, page 434, Ghandouzi Hanafi relates from Abaya bin Rabaee, and he from Abi Ayyub Ansari that:
قالَ: قالَ رَسُولُ اللهِ لِفاطِمَةَ رَضِىَ اللهُ عَنْها: مِنّا خَيْرُ الْانْبِياءِ وَ هُوَ ابُوكِ، وَ مِنّا خَيْرُ الْأوْصياءِ وَ هُوَ بَعْلُكِ وَ مِنّا خَيْرُ الشَّهَداءِ وَ هُوَ عَمُّ ابيكِ حَمْزَةُ، وَ مِنّا مَنْ لَهُ جَناحانِ يَطيرُ بِهِما فِى الْجَنَّةِ حَيْثُ يَشاءُ وَ هُوَ ابْنُ عَمِّ ابيكِ جَعْفَرٌ، وَ مِنّا سِبْطا هذِهِ الْامَةِ وَ سَيِّدا شَبابِ اهْلِ الْجَنَّةِ الْحَسَنُ وَ الْحُسَيْنُ وَ هُمَا ابْناكِ، وَ مِنّا الْمَهْدِىُّ وَ هُوَ مِنْ وُلْدِكِ.
He says, the Messenger of Allah said to Fatima, upon her be peace:
“The most virtuous Messenger is from us, and he is your father, and the successor of us is the best of successors, and he is your father. And out martyr is the best who is your uncle; and he who has two wings and flies wherever he wants in paradise is Ja‘far, the son of your uncle – as well the two Masters of the youths in paradise are from us, they are your sons, and MAHDI is from us who is from your sons.”
And then he says: ‘Tabrani has extracted this narrative in the middle.’ And also ibn Sabbagh Maliki, in “Fosol al-Mohemma”, page 278, published in Najaf relates it in details which is more or less similar to Ganji Shafiee that we already explaine it, in that one too the Messenger of Allah says to Fatima: “
وَ وَصِيُّنا خَيْرُ الْاوْصِياءِ وَ هُوَ بَعْلُكِ.
‘And our successor is the best and he is your husband.’
As well Mola Ali Mottaghi Hanafi in “Kanz –el-Ammal”, volume 6, page 153, under the title of ‘the narrative number 2541’ says:
اخْرَجَ الطَّبَرانىُّ فِى «الْمُعْجَمِ الْكَبيرِ»:
انَّ رَسُولَ اللهِ صلى الله عليه و آله و سلم قالَ لِابْنَتِهِ فاطِمَةَ: اما عَلِمْتِ انَّ اللهَ عَزَّ وَ جَلَّ اطَّلَعَ عَلى اهْلِ الْارْضِ فَاخْتارَ مِنْهُمْ اباكِ فَبَعَثَهُ نَبِيّاً، ثُمَّ اطّلَعَ الثّانيَةَ فَاخْتارَ بَعْلَكِ فَاوْحى الَىَّ فَأنْكَحْتُهُ ايّاكِ وَ اتَّخَذْتُهُ وَصِيّاً؟!
Al-Tabrani has extracted it from the “Al-Mo’jam al-Kabir”: ‘The Messenger of Allah, Bless be to him and his Descendants, said to his daughter, Fatima: “Do you know that Allah, the Honourable and Exalted Allah has illuminated the people on the earth by choosing your father as the Messenger for them, and then, choosing your husband and commanding me to marry you to him – as well selecting him as the successor?”
This is exactly similar to the narrative which Gangi Shafiee in “Kefayat at-Talib”, page 161, under the title «تخصيص علىّ بكَونه من المختارين عند رب العالمين» relates from his ancestor, Abayat bin Rabee from Abu Ayyub Ansari. In the points of phrases and meaning there is no difference between them but only the last word “لِابنِهِ” which is not here. In here, he says: " لِابْنَتِهِ فاطِمَةَ But there, he says: لِفاطمةَ”.
Although there are some differences in the words and phrases of these noble narratives which we have explained so far, all of them have agreed that the Commander of the believers, upon him be peace, is the successor of the Messenger of Allah, or he is the benevolent of the successors; the position of the successorship of the Holiness is clearly explained in these narratives. As Tabrani has brought it in his “Mo’jam Kabir, and according to his word, he has only brought the most authentic narratives, therefore, there is no doubt in the reliability. Therefore, one must not care Siyuti’s claim, or Mola Ali Mottaghi’s weakening Abayat bin Rabaee, whom he has taken as a hard line Shiites and does not take his word serious. Abayat bin Rabaee is not a hard line Shiite but he is a normal man and is of the followers of the Household. He used to be a great man and was the Imam of the Shrine; he has been praised in the distinguished books. As whatever narratives he has related is about the virtuous of the Household, and the rightful Caliphate of the Commander of the believers, upon him be peace, which is against the desire of the Sunnite, Mola Ali Mottaghi and Jalaladdin Siyuti do not like him – it is just because his excessive praise and passion the Household. None of the narratives of Abayat bin Rabaee is exaggeration, so accusing them is out of place, and it is clear why they accuse him!
Anyhow, these were the narratives concerning the statement of the Messenger of Allah to his daughter, Fatima, while lying in the death bed, as well the successorship of the Commander of the believers.
Therefore, apart from being in bed, Kharazmi in his book “Maghtal al-Hussein”, pressed in Najaf, volume 1, page 67, relates that:
فَاخْتارَ مِنْهُمْ زَوْجَكِ عَلِيّاً فَجَعَلَهُ لى اخاً وَ وَصِيّاً.
He picked Ali as your husband among them and assigned him as a brother and successor for me.
And also in this book, volume 1, page 96, besides the narrative of “Me’rajiiah”, the Messenger of Allah says to Abi Saeed Khodri that, ‘Allah has stated:
يا مُحَمَّدُ انَّكَ افْضَلُ النَّبيِيِّنَ وَ عَلِيّاً افْضَلُ الْوَصِيِّينَ.
“O Muhammad, you are the most virtuous of the messengers and Ali bin Abī Tālib is the best successor of the guardians.”
And there are other narratives from the Messenger of Allah, Bless be to him and his Descendants, that he has stated: ‘Whomsoever’s home a star relents to fall in then he is my successor.’ Since then, everyone was expecting such a star to fall in him house; especially Abbas bin Abdul Muttalib’s expectation was great, however, the star descended in the house of Ali bin Abī Tālib and relented to him.
It must be known that the star here denotes a special Light looking like a star to the public; as some of the Masters of the Behaviorism, at first sight, witness the light in the shape of stars.
A great majority of the Imamate Scholars among the public, has brought this narrative in their commentary, narratives and history books.
One of them is Allama Bahrani, who has put it in “Ghayat al-Maram”, page 409, two narratives from the public, and in pages 409-411, eleven special narratives.
The Descending of the Star is the Sign of the Successorship in the House of the Commander of the Believers
Concerning this narrative, ibn al-Moghazeli Ali bin Muhammad has brought two subjects. The first one is the relative which he has mentioned with the documents of Anas bin Malik in “Managhib”, and Allama Bahrani has also related the same narrative in “Ghayat al-Maram”, page 409.
عَنْ انَسٍ قالَ: انْقَضَّ كَوْكَبٌ عَلى عَهْدِ رَسُولِ اللهِ صلى الله عليه و آله و سلم فَقالَ رَسُولُ اللهِ صلى الله عليه و آله و سلم: مَنِ انْقَضَّ هذَا النَّحْمُ فى دارِهِ فَهُوَ الْخَليفَةُ مِنْ بَعْدى، فَنَظَرُوا فَاذا هُوَ قَدِ انْقَضَّ فى مَنْزِلِ عَلىٍّ، فَانْزَلَ اللهُ تَعالى:
وَ النَّجْمِ اذا هَوى ما ضَلَّ صاحِبُكُمْ وَ ما غَوى وَ ما يَنْطِقُ عَنِ الْهَوى انْ هُوَ الّا وَحْىٌ يُوحى
Anas says: ‘At the time of the Messenger of Allah, Bless be to him and his Descendants, a star relented to move, and the Messenger of Allah said: “In the house of whomsoever this star stoops he will surely be my successor.” The people looked at it attentively and saw that it stooped towards the house of Ali bin Abī Tālib. It was then, Allah, the most High, sent down this Verse: ‘… by the star when it plunges,
your companion (Mohammad) is not astray nor is he misguided. Nor does he speak from some whim, this is just an inspiration that is inspired.’ (And he does not say anything on his own concerning the Caliphate and the successorship of the son of his uncle, Ali bin Abī Tālib, upon him be peace), whatever he says is the revelation sent to him by the Lord of all Dignity.
The second is the narrative that ibn al-Moghazeli has also related it in his “Managhib” with his document and from Saeed bin Jabir as well ibn Abbas. Ganji Shafiee has also related the very narrative with the help of theses documents and with the same phrases and sentences in the “Kefayat at-Talib”, page 131; ibn Asakar has also related it in the “The Great History of Damascus”, in the volume which is specified for the virtuous of the Commander of the believers Ali bin Abī Tālib, upon him be peace. This copy is not printed yet but it is in the famous libraries of the world. It has been pictured from the original manuscript which is in the “Maktaba Zaheriia” in Damascus, and for the time being, it is kept in the Library of the Commander of the believers in the Noblest Najaf. On its page 10, with his documents from ibn Ghalib, it has narrated from ibn Abbas, and Allama Bahrani, on the page 409 from “Ghayat al-Maram”; as well ibn al-Moghazeli relates that:
عَنِ ابْنِ عَبّاسٍ قالَ: كُنْتُ جالِساً مَعَ فِتْيَةٍ مِنْ بَنى هاشِمٍ عِنْدَ النَّبِىِّ صلى الله عليه و آله و سلم اذَا انْقَضَّ كَوْكَبٌ، فَقالَ رَسُولُ اللهِ صلى الله عليه و آله و سلم: مَنِ انْقَضَّ هذَا النَّجْمُ فى مَنْزِلِهِ فَهُوَ الْوَصِىُّ مِنْ بَعْدى. فَقامَ فِتْيَةٌ مِنْ بَنى هاشِمٍ فَنَظَرُوا فَاذَا الْكَوْكَبُ قَدِ انْقَضَّ فى مَنْزِلِ عَلىِّ بْنِ ابيطالِبٍ. قالُوا: يا رَسُولَ الله ائلّهِ غَوَيْتَ فى حُبِّ عَلِىّ، فَانْزَلَ اللهُ:
وَ النَّجْمِ اذا هَوى ما ضَلَّ صاحِبُكُمْ وَ ما غَوى- الى قَوْلِهِ:- بِالْافقَ الْاعْلى .
Ibn Abbas says: ‘I was sitting with a group of people at the presence of the Messenger of Allah, Bless be to him and his Descendants, when a shining star start moving in the sky and it was to bend down. The Messenger of Allah said: “In the house of anyone this star relents to dawn then the house owner is going to be my successor.” A group of those youths of Bani Hashim stood up to see where that star was going to descend, then they saw that it dawned in Ali bin Abī Tālib’s house and extinguished. They said: ‘O Messenger of Allah, due to your affection to Ali bin Abī Tālib you have been fascinated in him – so you have been lost.’ Right then, Allah sent down this Verse:
By the star when it plunges,
your companion (Mohammad) is not astray nor is he misguided.
Nor does he speak from some whim,
this is just an inspiration that is inspired.
These Verses of the stars descending in the house of Ali are to prove his successorship and Caliphate.
And also Sheikh Soleiman Ghandouzi Hanafi relates it in “Yanabi al-mawadda”, page 239, and Sheikh Abidullah Hanafi in his book “Arjah al-Matalib”, published in the West Pakistan, page 72 from ibn Abbas:
قالَ: كُنّا جُلُوساً بِمَكَّةَ مَعَ طائِفَةٍ مِنْ شُبّابِ قُرَيْشٍ وَ فينا رَسُولُ اللهِ صلى الله عليه و آله و سلم اذَا انْقَضَّ نَجْمٌ فَقالَ صلى الله عليه و آله و سلم: مَنِ انْقَضَّ هذَا النَّجْمُ فى مَنْزِلِهِ فَهُوَ وَصِيِّى مِنْ بَعْدى. فَقامُوا وَ نَظَرُوا وَ قَدِ انْقَضَّ فى مَنْزِلِ عَلىٍّ، فَقالوا: قَدْ ضَلَلْت بِعَلىٍّ، فَنَزَلَتْ: و النَّجْمِ اذا هَوى ما ضَلَّ صاحِبُكُمْ وَ ما غَوى.
Ibn Abbas says: ‘We were sitting with the youths of Bani Hashim at the presence of the Messenger of Allah, Bless be to him and his Descendants, at Mecca when a star bent down to descend, the Holiness said: “In the house of anyone this star relents to dawn then the house owner is going to be my successor.” A group of those youths of Bani Hashim stood up to see where that star was going to descend, then they saw that it dawned in Ali bin Abī Tālib’s house and extinguished. Then, they said: ‘O Messenger of Allah, due to your affection to Ali bin Abī Tālib you have been lost.’ Then a Verse descended: By the star when it plunges, your companion (Mohammad) is not astray nor is he misguided. Nor does he speak from some whim.’
The other narratives denote that the successors of the Holiness Messenger, Bless be to him and his Descendants, are twelve. The first of them is Ali bin Abī Tālib, upon him be peace, and the Last one the Holiness MAHDI, the Existing Descendant of Muhammad. These narratives are too many and they have been related by different documents. The greatest narrators of the Shiite and the Sunnite have recorded them in their books; and now, as an example, we are going to relate some common of them.
The Narratives Denoting the Successorship of the Commander of the Believers and His Offspring
First: Hamwini Shafiee, in the last part of the second chapter of “Faraeed al-Samteen” relates it by his documents fro Saeed bin Jabir:
قالَ رَسُولُ اللهِ صلى الله عليه و آله و سلم: انَّ عَلِىَّ بْنَ ابيطالِبٍ امامُ امَّتى وَ خَليفَتى عَلَيْها بَعْدى، وِ مْن وُلْدِهِ الْقائِمُ الْمُنْتَظَرُ الَّذى يَمْلَأُ الْارْضَ قِسْطاً وَ عَدْلًا كَما مُلِئَتْ جَوْراً وَ ظُلْماً. وَ الّذى بَعَثَنى بِالْحَقِّ بَشيراً وَ نَذيراً انَّ الثّابِتينَ عَلَى الْقَوْلِ بِامامَتِهِ فى زَمانِ غَيْبَتِهِ لَاعَزُّ مِنَ الْكِبْريتِ الْاحْمَرِ. فَقامَ الَيْهِ جابِرُ بْنُ عَبْدِ اللهِ الْانْصارِىُّ فَقالَ: يا رَسُولَ اللهِ وَ لِلْقائِمِ مِنْ وُلْدِكَ غَيْبَةٌ؟ قالَ: اى وَ رَبّى لِيُمِّحصَ اللهُ الَّذينَ آمَنُوا وَ يَمْحَقَ الْكافِرينَ. يا جابِرُ انَّ هذَا الْامْرَ مِنْ امْرِ اللهِ وَ سِرٌّ مِنْ سِرٌّ اللهِ، عِلَّتُهُ مَطْوِيَّةٌ عَنْ عِبادِهِ [44]، فَايّاكَ وَ الشَّكَّ فَانَّ الشَّكَّ فى امْرِ اللهِ كُفْرٌ.
The Messenger of Allah, Bless be to him and his Descendants, said: “Indeed, Ali bin Abī Tālib is the Imam of my nation, and after me, he is my successor upon my nation. And from his offspring is that ‘Expecting-for-his-advent-Existing’ who will bring justice upon all over the world; it is when the earth is filled up with oppression and depression. I swear by the same Allah Who has assigned me with the truth, and raised me as the bearer of good news and as a warner, in his absence, the people who are loyal to him are more unobtainable than red matches!”
Narratives Relating on the Guardianship of the Commander of the Believers and His Sons
Secondly: Allama Hamwini Shafiee, in “ al-Faraeed al-Samteen”, volume I, chapter 5, relates from Hassan bin Khalid, and from Ali bin Musa a-Reza, and he from his father; and also Allama Bahrani, in “Ghayat al-Maram”, page 35, relates it similar to his from Hamwini:
قالَ رَسُولُ اللهِ صلى الله عليه و آله و سلم: مَنْ احَبَّ انْ يَتَمَسَّكَ بِدينى وَ يَرْكَبَ سَفينَةَ النَّجاةِ بَعْدى فَلْيَقْتَدِ بِعَلِّى بْنِ ابيطالِبٍ، وَ لْيُعادِ عَدُوَّهُ، وَ لْيُوالِ وَليَّهُ، فَانَّهُ وَصِيِّى وَ خَليفَتى عَلى امَّتى فى حَياتى وَ بَعْدَ وَفاتى، وَ هُوَ امامُ كُلِّ مُسْلِمٍ، وَ اميرُ كُلِّ مُؤْمِنٍ بَعْدى، قَوْلُهُ قَوْلى، وَ امْرُهُ امْرى، وَ نَهْيُهُ نَهْيى، وَ تابِعُهُ تابِعى، وَ نَاصِرُهُ ناصِرى، وَ خاذِلُهُ خاذِلى. ثُمَّ قالَ صلى الله عليه و آله و سلم: مَنْ فارَقَ عَلِيّاً بَعْدى لَمْ يَرَنى و لَمْ ارَهُ يَوْمَ الْقِيامَةِ، وَ مَنْ خالَفَ عَليّاً حَرَّمَ اللهُ عَلَيْهِ الْجَنَّةَ وَ جَعَلَ مَأْواهُ النّارَ، وَ منْ خَذَلَ عَلِيّاً خَذَلَهُ اللهُ يَوْمَ يُعْرَضُ عَلَيْهِ، وَ مَنْ نَصَرَ عَليّاً نَصَرَهُ اللهُ يَوْمَ يَلْقاهُ، وَ لَقَّنَهُ حُجَّتَهُ عِنْدَ الْمَسْأَلَةِ. ثُمَّ قالَ صلى الله عليه و آله و سلم: وَ الْحَسَنُ و الْحُسَيْنُ اماما امَّتى بَعْدَ ابيهِما وَ سَيِّدا شَبابِ اهْلِ الْجَنَّةِ، امُّهُما سَيِّدَةُ نِساءِ الْعالَمينَ، وَ ابُوهُما سَيِّدُ الْوَصِيِّينَ، وِ مْن وُلْدِ الْحُسَيْنِ تِسْعَةُ ائِمَّةٍ تاسِعُهُمُ الْقائِمُ مِنْ وُلْدى، طاعَتُهُمْ طاعَتى وَ مَعْصِيَتُهُمْ مَعْصِيتَى، الَى اللهِ اشْكُو الْمُنْكِرينَ لِفَضْلِهِمْ وَ الْمُضيعينَ لِحُرْمَتِهِمْ بَعْدى، وَ كَفى بِاللهِ وَليّا وَ ناصِراً لِعِتْرَتى وَ ائِمَّةِ امَّتى، وَ مُنْتَقِماً مِنَ الْجاحِدينَ حَقَّهُمْ «وَ سَيَعْلَمُ الَّذينَ ظَلَمُوا اىَّ مُنْقَلَبٍ يَنْقَلِبوُنَ".
The Holiness Messenger of Allah, Bless be to him and his Descendants, stated: “Whoever wants to cling to my religion, after my death, and to aboard my saving ark, must now obey Ali bin Abī Tālib and always follow him. He must be friend with Ali’s friends, and to be enemy of his enemies; it is because he is my successor over my nation – either during my life time or after I have passed away. He is the Imam of any Muslim and the Emir of any pious. His word is my word, his command is my command, his prohibition is my prohibition, his follower is my follower, his companion is my companion and the heedlessness to him is the recklessness to me.”
Then, the Holiness stated: “Whoever keeps away from Ali, on the Day of Judgement, neither he sees me nor I am going to see him. And he who opposes Ali, Allah prohibits him to enter paradise; and He places him in the Fire. Whoever leaves Ali alone and does not assist him, Allah will leave him alone and abject on the day he is in need. While he who helps Ali, Allah shall help him on the Day of Resurrection – and He will suggest him his argument.”
Then, he stated: “Both Hassan and Hussein are the Imams for my nation after their father. They are two Masters and have authority over the youths of paradise; their mother is the crowned lady of the whole world. Their father is Master, and the Chief of the successors of the messengers. From the offspring of Hussein there will be nine Imams and Leaders of the nation, the ninth of them is “The Existing One” of them, he is from my offspring – following them means following me, and sinning against them is sinning against me. I will my complaint take to Allah about those who reject their virtuous, and I will my complaint take to Allah about those who denigrate them. Allah is the best Guardian and Assistance to my Household and the Imams, and He is the best Avenge on them who reject their rights. “And before long, the aggressive will get to know what consequence they are going to encounter!”
The third one is the narrative that Hamwini has also related it at the end of part two from “al-Faraeed al-Samteen” by his document from Saeed bin Jabir and he from Abdullah bin Abbas and also from the Messenger of Allah, Bless be to him and his Descendants; and Allah Bahrani also on the page 43 and page 692 of “Ghayat al-Maram” has narrated it.
. قالَ ابْنُ عَبّاسٍ: قالَ رَسُولُ اللهِ صلى الله عليه و آله و سلم: انَّ خُلَفائى وَ اوْصِيائى لَاثْنا عَشَرَ، اوَّلُهُمْ اخى وَ آخِرُهُمْ وَلَدى، قيلَ: يا رَسُولَ اللهِ وَ مَنْ اخُوكَ؟ قالَ: عَلىُّ بْنُ ابيطالِبٍ. قيلَ: فَمَنْ وَلُدكَ؟ قالَ: الْمَهْدِىُّ الَّذى يَمْلَأُها قِسْطاً وَ عَدْلًا كَما مُلِئَتْ جَوْراً وَ ظُلْما. وَ الَّذى بَعَثَنَى بِالْحَقِ بَشيراً لَوْ لَمْ يَبْقَ مِنَ الدُّنْيا الّا يَوْمٌ واحِدٌ لَطَوَّلَ اللهُ ذلِكَ الْيَوْمَ حَتّى يَخْرُجَ فيهِ وَلَدِىَ الْمَهْدِىُّ فَيَنْزِلُ رُوحُ اللهِ عيسىَ ابْنُ مَرْيَمَ فَيُصَلّى خَلْفَهُ، وَ تُشْرِقُ الْارْضُ بِنُورِ رَبِهّا، وَ يَبْلُغُ سُلْطانُهُ الْمَشْرِقَ وَ الْمَغْرِبَ.
Ibn Abbas said: ‘the Messenger of Allah, Bless be to him and his Descendants, stated: “In fact, my successor and deputies are twelve after me, the first of them is my brother and the Last One is my child.” They asked: ‘O Messenger of Allah, who is your brother.’ He answered: “Ali bin Abī Tālib.” He was asked so who was his child. He stated: “MAHDI, the same one who, after seeing the world in filled up with sins and crimes, is going to bring peace on the earth. By Allah, Who has sent me as the truth – the bearer of the glad tidings and as a warner, even if just one day remains to the end of the world, Allah will prolong it until my son, MAHDI to advent, and then, the Spirit of Allah, Jesus the son of Marry, to stand behind him to pray. On that Day, the earth, by the illumination of its Creator, will shine, and domination of Mahdi will surround the whole world.”
The fourth one is the narrative that Sheikh Soleiman Ghandouzi Hanafi has related it in the “Yanabee al-Mawadda”, page 447, from Hamwini in the“ al-Faraeed al-Samteen”.
وَ فى هذَا الْكتاب يعنى در «فرائد السمطين» عن سعيد بن جبير عَن ابْنِ عَبّاسٍ قالَ: قالَ رَسُولُ اللهِ صلى الله عليه و آله و سلم: انَّ خُلَفائى وَ اوْصِيائى وَ حُجَجَ اللهِ عَلَى الْخَلْقِ بَعْدى لَاثْنا عَشَرَ، اوَّلُهُمْ عَلِىٌّ وَ آخِرُهُمْ وَلَدِىَ الْمَهْدِىُّ، فَيَنْزِلُ رُوحُ اللهِ عيسىَ ابْنُ مَرْيَمَ فَيُصَلّى خَلْفَ الْمَهْدِىِّ، وَ تُشْرِقُ الْارْضُ بِنُورِ رَبِّها، وَ يَبْلُغُ سُلْطانُهُ الْمَشْرِقَ وَ الْمَغْرِبَ.
He says: ‘The Messenger of Allah, Bless be to him and his Descendants, sated: “My successor and deputies, and Allah’s arguments are twelve after me, the first of them is my brother and the Last One is my child. The Spirit of Allah, Jesus the son of Marry, will descend from the heavens and stand to pray behind MAHDI; the earth, by the illumination of its Creator, will change into sheer light, and domination of Mahdi will surround the whole world.”
The fifth is that, in “al-Faraeed al-Samteen”, by means of his documents, Hamwini relates from Aban bin Abi Ayyash, he from Salim bin Ghais Hilali and finally from Ali bin Abī Tālib, upon him be peace, that once, during the time Othman, the Holiness was speaking of the piety and the virtuousness as well of his virtue to the people – the Immigrants and the Supporters – at the mosque; and in the mean time he was asking for their opinions and agreement.
Meanwhile, he said:
فَانْشُدُكُمُ اللهَ ا تَعْلَمُونَ حَيْثُ نَزَلَتْ: وَ السّابِقُونَ الْاوَّلُونَ مِنَ الْمُهاجِرينَ وَ الْانْصارِ- السّابِقُونَ السّابِقُونَ اولئِكَ الْمُقَرَّبونَ، سُئِلَ عَنْها رَسُولُ- اللهِ صلى الله عليه و آله و سلم فَقالَ: انْزَلَهَا اللهُ تَعالى ذِكْرُهُ فَخْراً لِانْبِيائِهِ وَ اوْصِيائِهِمْ، فَانَا افْضَلُ انْبِياءِ اللهِ وَ رُسُلِهِ وَ عَلىُّ بْنُ ابيطالِبٍ وَصِيِّى افْضَلُ الْاوْصِياءِ؟ قالُوا: اللّهُمَّ نَعَمْ.
‘I swear by Allah for you that, do you ever know when the noble Verse of: “وَ السّابِقُونَ الْاوَّلُونَ مِنَ الْمُهاجِرينَ وَ الْانْصارِ” was revealed, and also the noble Verse of: “السّابِقُونَ السّابِقُونَ اولئِكَ الْمُقَرَّبونَ ” was sent down, some asked the Messenger of Allah of their positions and meanings and the Holiness answered: “Allah has sent down these noble Verses for our dignities, proud as well our superiorities over the messengers and the successors of them. And now, I am the best of the prophets and the messengers of Allah; and Ali bin Abī Tālib, my successor, is the best among the successors of the messengers?”
All of them said: ‘Yes, o our Lord, we know!’
Meanwhile he said: ‘Do you know that, on the Day of Ghadir, the Messenger of Allah made a speech and he stated:
ايّهُا النّاسُ ا تَعْلَمُونَ انَّ اللهَ عَزَّ وَ جَلَّ مَوْلاىَ وَ انَا مَوْلَى الْمُؤْمِنينَ وَ اوْلى بِهِمْ مِنْ انْفُسِهِمْ؟ قالُوا: بَلى يا رَسُولَ اللهِ، قالَ: قُمْ يا عَلِىُّ، فَقُمْتُ، فَقالَ: مَنْ كُنْتُ مَوْلاهُ فَعَلىٌّ مَوْلاهُ، اللّهُمَّ والِ مَنْ والاهُ، وَ عادِ مَنْ عاداهُ. فَقامَ سَلْمانُ فَقالَ: يا رَسُولَ اللهِ وِلاؤُهُ ماذا؟ فَقالَ: وِلاءٌ كَوِلائى، مَنْ كُنْتُ اوْلى بِهِ مِنْ نَفْسِهِ فَعَلِىٌّ اوْلى بِهِ مِنْ نَفْسِهِ، فَانْزَلَ اللهُ تَعالى ذِكْرُهُ:
"الْيَوْمَ أَكْمَلْتُ لَكُمْ دينَكُمُ وَ اتْمَمْتُ عَلَيْكُمْ نِعْمَتى وَ رَضيتُ لَكُمُ الْاسْلامَ ديناً"، فَكبَّرَ رَسُولُ اللهِ صلى الله عليه و آله و سلم وَ قالَ: اللهُ اكْبَرُ عَلى تَمامِ نُبُوَّتى وَ تَمامِ دينِ اللهِ وَ وِلايَةِ عَلىٍّ بَعْدى. فَقامَ ابُو بَكرٍ وَ عُمَرُ فَقالا: يا رَسُولَ اللهِ هذِهِ الْآياتُ خاصَّةٌ فى عَلىٍّ؟ قالَ: بَلى، فيهِ وَ فى اوْصيائى الى يَوْمِ الْقِيامَةِ، قالا: يا رَسُولَ اللهِ: بَيِّنْهُمْ لَنا، قالَ: عَلىٌّ اخى وَ وَزيرى وَ وارِثى وَ وَصيّى وَ خَليفَتى فى امَّتى وَ وَلىُّ كُلِّ مُؤْمِنٍ بَعْدى، ثُمَّ ابْنِىَ الْحَسَنُ، ثُمَّ الْحُسَيْنُ، ثُمَّ تِسْعَةٌ مِنْ وُلْدِ ابْنِىَ الْحُسَيْنِ، واحِداً بَعْدَ واحِدٍ، الْقُرْآنُ مَعَهُمْ، وَ هُمْ مَعَ الْقُرْآنِ، لا يُفارقُونَهُ وَ لا يُفارِقُهُمْ حَتّى يَرِدا عَلَىَّ الْحَوْضَ؟ فَقالُوا: كُلُّهُمُ: اللّهُمَ نَعَمْ قَدْ سَمِعْنا ذلِكَ وَ شَهِدْنا كَما قُلْتَ سَواءً، وَ قالَ بَعْضُهُمْ: قَدْ حَفِظْنا جُلَّ ما قُلْتَ وَ لَمْ نَحْفَظْ كُلَّهُ وَ هؤُلاءِ الَّذينَ حَفِظُوا اخْيارُنا وَ افاضِلُنا، فَقالَ عَلىٌّ عليه السلام: لَيْسَ كُلُّ النّاسِ يَسْتَوُونَ فِى الْحِفْظِ.
In the sermon of Ghadir, the Messenger of Allah stated: “O people, do you know that Allah, the Honourable and Exalted, is my Master, and I am the Master of the believers – and my Guardianship over them is more that their care upon themselves?”
To his question, they said: ‘Yes, o the Messenger of Allah, we know.’
Then, the Messenger of Allah told me, “O Ali, stand up.” I stood up and he stated: “Whoever I am his Master so is Ali his Master. O Allah, love the one who loves Ali, and be against those who are enemies to Ali.”
Therefore, Salman stood up and said: ‘O Messenger of Allah! What kind of Guardianship has Ali upon us?’ Stated he: “Such a guardianship as my guardianship over you. Whomsoever I am guardian upon, is stronger than his being alone, so is Ali’s guardianship upon anyone he has.”
In the meantime, Allah revealed this Verse:
«الْيَوْمَ أَكْمَلْتُ لَكُمْ دينَكُمُ وَ اتْمَمْتُ عَلَيْكُمْ نِعْمَتى وَ رَضيتُ لَكُمُ الْاسْلامَ ديناً»
Today, I have perfected your religion for you, and completed My favour upon you, and have granted Islam as a religion for you,…
Thus, the Messenger declared the glorification of Allah and said: “Allah is the Greatest for His completing my messenger-hood and fulfilling His religion, as well assigning Ali a certain successor after me for my nation.”
Then, Abu Bakr and Omar stood up and said: ‘O Messenger of Allah, are these Verses sent down for the sake of Ali bin Abī Tālib?’
He answered: “Yes, for him and for my other successors until the Last Day.”
They said, ‘O Messenger of Allah, do explain those successors for us.’ He stated: “[The first one is] Ali bin Abī Tālib [who is] my brother, Minister, Inheritor, Successor and my deputy upon my nation and also in authority over every believer after me. After him is Hassan and then Hussein, and after them are nine off spring of Hussein – one after another. The Qur’an is by their side and so are they with the Qur’an – the Qur’an will not separate from them nor will they separate from the Qur’an until when they reach me by the Kow‘thar [river in Paradise].’
All of them said, ‘Yes, o Lord! We heard these words from the Messenger, we memorize them, we witness that the Messenger has told them to us in details; some of them said: ‘We remember the main parts of what you said, we had heard it from the Messenger though we have forgotten some parts of them.’
Those among them who know all the sayings of the Messenger are the best among our nation.”
Meanwhile, he said:
انْشُدُكُمُ اللهَ أ تَعْلَمُونَ انَّ رَسُولَ اللهِ صلى الله عليه و آله و سلم قامَ خَطيباً لَمْ يَخْطُبْ بَعْدَ ذلِكَ فَقالَ: يا ايّهُا النّاسُ، انِّى تارِكٌ فيكُمُ الثَّقَلَيْنِ كِتابَ اللهِ وَ عِتْرَتى اهْلَ بَيْتى، فَتَمَسَّكُوا بِهِما لَنْ تَضِلُّوا، فَانَّ اللَّطيفَ الْخَبيرَ اخْبَرَنى وَ عَهِدَ الَىَّ انَّهُما لَنْ يَفْتَرِقا حَتّى يَرِدا عَلَىَّ الْحَوْضَ. فَقامَ عُمَرُ بْنُ الْخَطّابِ شِبْهَ الْمُغْضِبِ فَقالَ: يا رَسُولَ اللهِ، اكُلٌّ اهْلِ بَيْتِكَ؟ فَقالَ: لا، وَ لكِنْ اوْصيائى مِنْهُمْ، اوَّلُهُمْ اخى وَ وَزيرى وَ وارِثى وَ خَليفَتى فى امَّتى وَ وَلىُّ كُلِّ مُؤْمِنٍ بَعْدى، هُوَ اوَّلُهُمْ ثُمَّ الْحَسَنُ ثُمَّ ابْنِىَ الْحُسَيْنُ ثُمَّ تِسْعَةٌ مِنْ وُلْدِ الْحُسَيْنِ، واحِداً بَعْدَ واحِدٍ حَتّى يَرِدُوا عَلَىَّ الْحَوْضَ، شُهَداءُ اللهِ فى ارْضِهِ وَ حُجَجُهُ عَلى خَلْقِهِ وَ خُزّانُ عِلْمِهِ وَ مَعادِنُ حِكْمَتِهِ، مَنْ اطاعَهُمْ فَقَدْ اطاعَ اللهَ، وَ مَنْ عَصاهُمْ فَقَدْ عَصَى اللهَ؟ فَقالُوا كُلُّهُمْ: نَشْهَدُ انَّ رَسُولَ اللهِ صلى الله عليه و آله و سلم قالَ ذلِكَ.
The Holiness Commander of the believers said to those gathering: ‘I swear by Allah for you, do you know the final sermon of the Messenger of Allah which there was not any sermon after?
In that sermon, he said: “O people I am going to leave with you two precious things, one is the Book of Allah and the next one is my Household. Do cling at them for you will not get lost, it is because Allah, the Gracious, has informed me and made a covenant with me that those two will not separate from each other until they come to me by the Kow‘thar [river in Paradise].”
Right then, Omar, as an angry ghost, stood up and said: ‘Are those offspring of you who are not going to separate from the Qur’an includes all of them?’
He answered: “No, but those offspring of mine who are my specified successors. The first of them is my brother and Minister and Inheritor and the deputy among my nation and also are in authority over them after my demise. He is the first in my offspring and after him is Hassan and then my son, Hussein. Then following him, nine of his sons, one following another until they join me by the Kow‘thar [river in Paradise]. They are the signs of Allah on the earth and so are they the proofs of Allah for His creatures; they are the treasurers of Allah’s Knowledge and the mine for his Wisdom. Whoever follows them in fact, he follows Allah, and he who rebels against them, indeed, he rebels against Allah.”
All the gathering answered: ‘O yes, we witness that the Messenger of Allah, Bless be to him and his Descendants, said so.’
Anyhow, we have related all parts of this narrative from the book of “Ali-iun wal Wasila”, and all of these are on the pages 157 up to 163 in that book.
It must be know that the Commander of the believers, for a few times, has appealed, the first one was at the mosques of the Messenger after the Messenger’s death, and the next one was after the death of Omar al-Khattab with the members of the council about his own merits and virtues, especially his successorship, Ministry and the Caliphate he has argued. And another one was with Othman at the mosque of the Messenger of Allah. It was late in the morning when most of the Immigrants and the Supporters had gathered and everyone was saying some of the virtuous of a certain man, the Holiness was quiet until they asked: ‘O Ali bin Abī Tālib, ‘You have not said anything.’ It was then, the Holiness started to reveal his secrets; he spoke about the Verses of the Qur’an in details and the events that had occurred at the time of the Holy Messenger of Allah, especially his sermons and then referring to his merits and virtuous. In his speech, he proved that the Caliphate was specified to that Holiness but the previous Caliphs had usurped it.
There are several narratives about the adjuration of the Holiness at the time of Othman but some of them differ from the others.
The most important of them is related by Allama Bahrani in the “Ghayat al-Maram”, chapter 54, from the page 549 up to page 553, from Salim bin Ghais Koufi, and he fro Salman Farsi. And all these narratives have been put untouched in the original book published in Najaf. It has been analyzed in two parts, the first part from the page 69 to 73, and the second part from 79 to page 92 and then related. And he has also related it in details in the book “Ali-iun was Wasila”, under the title of “Twelfth Narrative”, on the page of 67 and 68; and similarly in the same book he has mentioned it on the page of 642.
This narrative, which is known as the narrative of adjuration, has been
related by the most scholars of Shiite by the means of their own documents and put in their books. Among them is Hamwini Shasiee, in his book“ al-Faraeed al-Samteen”, another one is Kharazmi Hanafi in his “Managhib”, page 217, and the next one is Sheikh Soleiman Ghandouzi Hanafi in “Yanabi al-Mawadda”, page 114, and ibn Hajar Heitami in “As-Sawaigh al-Moharragha”, page 77. And apart from that which was explained in “Ghayat al-Maram”, Allama Bahrani has mentioned it in a book called “Managhib” with some stipulations by Allama Sharif Asgari, known as “Ali-iun was Sonnat”. And in “Managhib”, ibn Shahr Ashub has analyzed the narrative of adjuration, and in each chapter he has explained the related subjects to it. In the chapter of the successorship, he has written the Guardian-ship of the Holiness in volume 1, page 542, and concerning the successorship he says:
الطّبرىُّ بِاسنادِهِ عَنْ ابِى الطُّفَيْلِ انَّهُ عليه السلام قالَ لِاصْحابِ الشُّورى: اناشِدُكُمُ اللهَ هَلْ تَعْلَمُونَ انَّ لِرَسُولِ اللهِ صلى الله عليه و آله و سلم وَصِيّاً غَيْرى؟ قالُوا: اللّهُمَّ لا.
In his documents, Tabari reports of Abi al-Tofail saying Ali, upon him be peace, said to the members of the council: ‘O swear by Allah for you, do you know anyone, apart from me, whom the Messenger of Allah, Bless be to him and his Descendants, has chosen as his successor?’ They said, ‘O, our Lord, never!’
However, the petition of the Holiness with the members of the council, after the demise of Omar, has been mentioned in the book of “Ali-iun wal Wasila” on the pages 126-130.
And the others are a series of narrative where the Messenger of Allah command the people to follow the Commander of the believers, upon him be peace, and he introduces him as the sure successor to be obeyed. There are a lot of these narratives and here, we are to bring a few of them.
Ibn Asakar in the “Great History of Damascus”, in the first volume relates of the merits and virtues of the Commander of the believers, upon him be peace, which is copied from the original manuscript document in the library of Zaheriiah in Damacus, and now it is kept in the library of al-Imam, the Emir of the pious in the Dignified Najaf. By means of his document, on the eleventh page, ibn Abbas relates that:
سَتَكُونُ فِتْنَةٌ فَانْ ادْرَكَها احَدٌ مِنْكُمْ فَعَلَيْهِ بِخَصْلَتَيْنِ كِتابِ اللهِ وَ عَلىِّ بْنِ ابيطالِبٍ، فَانِّى سَمِعْتُ رَسُولَ اللهِ صلى الله عليه و آله و سلم يَقوُلُ- وَ هُوَ آخِذٌ بِيَدِ عَلىٍّ-: هذا اوَّلُ مَنْ آمَنَ بى وَ اوَّلَ مَنْ يُصافِحُنى يَوْمَ الْقِيامَةِ وَ هُوَ فارُوقُ هذِهِ الْامَّةِ يُفَرِّقُ بَيْنَ الْحَقِّ وَ الْباطِل، وَ هُوَ يَعْسُوبُ الْمُؤْمِنينَ وَ الْمالُ يَعْسُوبُ الظّالِمينَ، وَ هُوَ الصِّدّيقُ الْاكْبَرُ، وَ هُوَ بابِىَ الَّذى اوتى مِنْهُ، وَ هُوَ خَليفَتى مِنْ بَعْدى.
Ibn Abbas says: ‘before long, a sedition will come into sight, and any of you who comes across that sedition, let him cling to two things: the Book of Allah and Ali bin Abī Tālib. It was when the Messenger of Allah was holding Ali on his hand, I heard him say: “He is the first one who has believed in me and so is he the first one who will visit and embrace me on the Day of Resurrection – he is the Criterion for this nation, therefore, he if going to separate right from wrong. He is both the Chief and the Master of the believers and the aggressors; he is the great truth and he is the channel leading to me, he is the gate of my knowledge and he is my successor after me.”
And in “Managhib”, Ibn Shahr Aashub relates it in volume 1, page 543from Abu Rafee:
قالَ: لَمّا كانَ الْيَوْمُ الَّذى تُوُفىِّ فيهِ رَسُولُ اللهِ صلى الله عليه و آله و سلم غُشِىَ عَلَيْهِ فَاخَذْتُ بِقَدَمَيْهِ اقَبِّلُهُما وَ ابْكى، فَافَاقَ وَ انَا اقُولُ: مَنْ لى وَ لِوُلْدى بَعْدَكَ يا رَسُولَ اللهِ؟ فَرَفَعَ الَىَّ رَأْسَهُ وَ قَالَ: اللهُ بَعْدى وَ وَصِيِّى صالِحُ الْمُؤْمِنينَ.
Abu Rafee says: ‘On the day when the Messenger of Allah past away, he was too weak and fainted; I kept giving kisses on the feet of the Holiness and in the mean time, crying. The Holiness turned round and noticed that I was speaking spontaneously: “O Messenger of Allah, who is going to look after me and my children after you?”The Holiness turned to me and said: “After me, you will be looked after by Allah, and my successor is the righteous among the believers.”[45]
And in “Yanabee al-Mawadda”, page 248, is a narrative from ibn Abbas who says:
دَعانى رَسُولُ اللهِ صلى الله عليه و آله و سلم فَقالَ لى: ابِشِّرُكَ انَّ اللهَ تَعالى ايَّدَنى بِسَيِّد الْاوَّلينَ وَ الْآخِرينَ وَ الْوَصِيّينَ عَلىٍّ فَجَعَلَهُ كُفْوَ ابْنَتى، فَانْ ارَدْتَ انْ تَنْتَفِعَ فَاتَّبِعْهُ.
Ibn Abbas says, ‘The Messenger of Allah, Bless be to him and his Descendants, called me saying: “I give you the good tidings that Allah, the Almighty, has confirmed me by the first Master and the last Master and Successor, Ali bin Abī Tālib, and He has accompanied him with my daughter; so if you want to succeed, follow him.”
And in “Yanabee al-Mawadda”, page 239, it has related from Anas bin Malik:
قالَ: رَايْتُ رَسُولَ اللهِ صلى الله عليه و آله و سلم جالِساً مَعَ عَلىٍّ فَقالَ: انَا وَ هذا حُجَّةُ اللهِ عَلى خَلْقِهِ. رَواهُ صاحبُ «الفردوس» و الامامُ احمد.
Who had said: ‘I saw the Messenger of Allah sitting with Ali and, [while pointing to Ali], he said: “This man and I are the signs of Allah for His creatures.”
Anyhow, our discussion concerning the narratives prolonged, though we have not said ten out of hundreds of the narratives. However, we are bringing our say to an end by explaining a most virtuous narrative from the Master of the martyrs, upon him be peace.
In “Yanabee al-Mawadda”, chapter 41, page 123, which is from “Managhib” Kharazmi from Abu Saeed Aghisa, quotes from the Master of the martyrs, Hussein bin Ali, upon him be peace, who has related it from his father that:
قالَ: قالَ رَسُولُ الله صلى الله عليه و آله و سلم: يا عَلىُّ انْتَ اخى وَ انَا اخُوكَ، انَا المُصْطَفى لِلنُّبُوَّةِ وَ انْتَ الْمُجْتَبى لِلْامامَةِ. انَا وَ انْتَ ابَوا هذِهِ الْامَّةِ، وَ انْتَ وَصِيّى وَ وارِثى وَ ابُو وُلْدى، اتْباعُكَ اتْباعى وَ اوْلِياؤُكَ اوْليائى وَ اعْداؤُكَ اعْدائى، وَ انْتَ صاحِبى عَلَى الْحَوْضِ وَ صاحِبى فِى الْمَقامِ الْمَحْمُودِ وَ صاحبُ لِوائى فِى الْآخِرَةِ كَما انْتَ صاحِبُ لِوائى فِى الدُّنْيا. لَقَدْ سَعِدَ مَنْ تَوَلّاكَ وَ شَقِىَ مَنْ عاداكَ. وَ انَّ الْمَلائِكَةَ لَتَتَقَرَّبُ الَى اللهِ بِمَحَبَّتِكَ وَ وِلايَتِكَ، وَ انَّ اهْلَ مَوَدَّتِكَ فِى السَّماءِ اكْثَرُ مِنْ اهْلِ الْارْضِ. يا عَلىُّ انْتَ حُجَّةُ اللهِ عَلَى النّاسِ بَعْدى، قَوْلُكَ قَوْلى، امْرُكَ امْرى، نَهْيُكَ نَهْيى، وَ طاعَتُكَ طاعَتى، وَ مَعْصِيَتُكَ مَعْصِيَتى، وَ حِزْبُكَ حِزْبى، وَ حِزْبى حِزْبُ اللهِ. ثُمَّ قَرَأَ: "وَ مَنْ يَتَوَلَّ اللهَ وَ رَسُولَهُ وَ الَّذينَ آمَنُوا فَان حِزْبَ اللهِ هُمُ الْغالِبُون."
The Commander of the believers, upon him be peace, relates that the Messenger of Allah stated: “O Ali, you are my brother so am I your brother, I have been chosen for the Messenger-hood and you have been selected for the Imamate. Both you and I are the fathers of this nation; and you are my successor, my Inheritor and the father of my children. Your followers are my followers, the friends of you are my friends and your enemies are my enemies. By the Kow‘thar [river in Paradise], you are my ally and companion, and in your praiseworthy position you are my friend; in the Hereafter, you are the bearer of my banner as you have been the bearer of my banner in this world.
For sure, whoever is within your Guardianship is blessed and is happy, and he who has enmity against you is abject and miserable. Through your affection and Guardian-ship, the heavenly angels get closer to Allah – you have more friends in the heaven than on the earth.
O Ali, after me, you are the proof of Allah [on the earth]; your saying is my saying and your command is my command. Your prohibition is my prohibition, and following you means following me, to oppose you is opposing me and your party is my party.”
Then he recited this Verse:
«وَ مَنْ يَتَوَلَّ اللهَ وَ رَسُولَهُ وَ الَّذينَ آمَنُوا فَان حِزْبَ اللهِ هُمُ الْغالِبُون.»
‘… and anyone who takes Allah as his Master, and His Messenger and the believers for friends, [is victorious]; for indeed the party of Allah is victorious, (Qur’an :5/56).’
In this blissful Verse, he has stated the status of Imamate, successorship and Caliphate for the Commander of the believers, upon him be peace, and has considered the Holiness at his rank and state in all aspects. He has considered his probation as his, the hatred against him as the hared to him. He has considered him as the sign of Allah, alike the Holiness, on the earth. He has mentioned that following him to be blessing and opposing him as wretchedness. On the whole, he has considered him to be obeyed and followed, but on the other hand, he has said rejecting him is the sign of misery and perdition.
The Eligies of Sayyid Himyari on the Guardianship of the Commander of the Believers
The Late Sayyid Ismaeel Hemyari says:
مَنْ ذَا الَّذى اوْصى الَيْهِ مُحَمَّدٌ يَقْضِى الْعِداتِ فَانْفَذَ الايصاء [46]
He whom the Messenger chose as his Heir
It was he who could see to his rules fair.
And also ha says:
وَصِىُّ مُحَمَّدٍ وَ ابُو بَنيهِ وَ اوَّلُ ساجِدٍ لِلّهِ صَلّى [47]
Muhammad’s Heir, his children’s father was he, no doubt
The first worshipper he was, when he worshipped to God!
وَ كَانَ قَلْبى حينَ يَذْكُرُ احْمَدا وَ وَصِىَّ احْمَدَ نيطَ مِنْ ذى مِخْلَبِ
بِذُرَى الْقَوادِمِ مِنْ َناحِ مُصَعَّدٍ فِى الْجَوِّ اوْ بِذُرى جَناحِ مُصَوّبِ
حَتّى يَكادَ مِنَ النِّزاعِ الَيْهِما يُفَرِى الِحجابَ عَنِ الضَّلُوعِ الصُّلَّب [48]
Whenever I mention the kind Messenger,
And the Commander of the believers, his Heir,
I feel so cheerful in my heart that
As if I have clanged the legs of a bird in air
soaring so high in the air that in fright
I nearly tear up my heart at height!.
مُحَمَّدٌ خَيْرُ بَنى غالِبِ وَ بَعْدَهُ ابْنُ ابى طالِب
هذا نَبِىٌّ وَ وَصىٌّ لَهُ وَ يُعْزَلُ الْعالَمُ فى جانِبِ [49]
Muhammad is the best man from Bani Ghalib
And after him is sure Ibn-o-Abī Tālib,
This is the Messenger, and to him is that Heir,
These are on one side, other side the world is there!
فَيَقُولُ فيهِ مُعْلِناً خَيْرُ الْوَرى جَهْراً وَ ما ناجى بِهِ اسْرارا
هذا وَصِيِّى فيكُمُ وُ خَليفَتى لا تَجْهَلُوهُ فَتَرْجِعُوا كُفّارا [50]
Then, about him said aloud the Best Man,
Not in secret, but said it aloud – did not ban,
My Caliph and Heir is this among you, men
Do not turn away, you lose your way, then!
فَطُوبى لِمَنْ امْسى لِآلِ مُحَمَّدِ وَلِيًّا اماماهُ شَبَيْرٌ وَ شُبَّرُ
وَ قَبْلَهُما وَصِىُّ مُحَمَّدِ عَلِىٌّ اميرُ الْمُؤمِنينَ الْمُطَهَّر [51]
How lucky is he
who ends up the night, and witnesses the dawn
in the memory of the offspring of Muhammad –
his Imams: Hassan and Hussein
and before them was his Imam
the Successor of Muhammad,
Ali, the pure Commander of the believers.
عَلِىٌّ امامٌ وَصِىُّ النَّبِىّ بِمَحْضَرِهِ قَدْ دَعاهُ اميرا
وَ كانَ الْخَصيصَ بِهِ فِى الْحَياة فَصاهَرَهُ وَ اجْتَباهُ عَشيرا [52]
Ali is Imam, he’s Messenger’s Heir,
He called him Ruler for pious, and Leader
In his life, Ali was closer to him
That is why he picked him for him as dear.
هذا اخى وَ وَصِيِّى فِى الْامْرِ وَ مَنْ يَقُومُ فيكُمْ مَقامى عِنْدَ تَذْكارى [53]
This is my brother, Heir in affairs,
He can absolutely dissolve your affairs.
عَلِىٌّ وَصِىُ الْمُصْطَفى وَ وَزيرُهُ وَ ناصِرُهُ وَ الْبيضُ بِالْبيضِ تُقْرَعُ
وَ اكْرَمُ خَلْقِ اللهِ صِنْوُ مُحَمّدٍ وَ مَنْ لَيْسَ عَنْ فَضْلٍ اذا عُدَّ يُدْفَع [54]
Ali is Minister, the Aid and Heir of “MOSTAFA”
He looks like, in all phases of his being “MOSTAFA”
The same as Muhammad, the best man he is
Possessing the known virtues – [as MOSTAFA’s].
اشْهَدُ بِاللهِ وَ آلائهِ وَ الْمَرْء عَمّا قالَهُ يُسْئَلُ
انَّ عَلِىَّ بْنَ ابيطالِبِ خَليفَةُ اللهِ الَّذى يَعْدِلُ
وَ انَّهُ قَدْ كانَ مِنْ احْمَد كَمِثْلِ هارُونَ وَ لا مُرْسَلُ
لكِنْ وَصِىٌّ خازِنٌ عِنْدَهُ عِلْمٌ مِنَ اللهِ بِهِ يَعْمَل [55]
I bear a witness to Allah and His blessings
That a man is responsible for his sayings,
Indeed, Ali, the beloved son of Abī Tālib
Is the Caliph of Allah for the whole beings.
He is, for sure, from “AHMAD”, the Just,
As Aaron to Moses, not after him an Heir being!
Though is not Apostle Ali, nor is he a Messenger,
He owns the Divine Facts in solving any things!
And Aghaba bin Abi Lahab in his addressing to AISHA says:
اعايِشُ خَلّى عَنْ عَلىٍّ وَ عَتْبِهِ بِما لَيْسَ فيهِ انَّما انْتَ والِدَة
وَصىُّ رَسُولِ اللهِ مِنْ دُونِ اهْلِهِ فَأَنْتِ عَلى ما كانَ مِنْ ذاكِ شاهِدَة [56]
O, AISHA! Leave Ali on his own, but
Do not make him do what he deserves not,
He is the Heir of the Messenger in his Brood
You yourself are the first witness upon that!
And Ashas bin Kendi in replying the letter of the Commander of the believers, says:
اتانَا االرَّسُولُ رَسُولُ الْوَصِىِّ عَلىٍّ الْمَهَذَّبِ مِنْ هاشِمِ
وَصِىُّ النَّبىِّ وَ ذُو صِهْرِهِ وَ خَيْرُ الْبَريَّةِ فِى الْعالَمْ [57]
To us came the messenger,
The successor of the Messenger,
Who is the best among the Bani Hashim,
The Inheritor of the Messenger, and His son-in law,
The best man among the creatures in the world!
And Kathis Izza says:
وَصِىُّ النَّبىِّ الْمُصْطَفى وَ ابْنُ عَمِّهِ وَ فَكّاكُ اغْلالٍ وَ قاضى مَغارِم [58]
He is the successor of the Chosen Messenger, and so is his cousin,
The broker of the chains [of violence] and the payer of the covenant!
And Sahib bin Abbad says:
انَّ الْمَحَبَّةَ لِلْوَصِىِّ فَريضَةٌ اعْنى اميرَ الْمُؤْمنينَ عَليّاً
قَدْ كَلَّفَ اللهُ الْبَرِيَّة كُلَّها وَ اخْتارَهُ لِلْمُؤْمِنينَ وَليّا [59]
Indeed the Successor, Ali’s obedience
Is a duty – as says the common sense,
Allah has imposed it upon the whole world,
By entitling him “The Commander of the Religious”.
And Fazl bin Abbas says:
وَ كانَ وَلىَّ الْامْرِ بَعْدَ مُحَمّدٍ عَلِىٌّ وَ فى كُلِّ الْمَواطِنِ صاحِبَهُ
وَصِىَّ رَسُولِ اللهِ حَقّاً وَ صِهْرَهُ وَ اوَّلَ مَنْ صَلّى وَ ما ذَمَّ جانِبَه [60]
After the Messenger, Ali is the rightful Guardian,
Who attends the Messenger all the time – in any way,
He’s the Messenger’s successor, and his son-in-law
Who first prayed with him – without turning away.
And Komait says:
وَ نِعْمَ وَلِىُّ الْامْرِ بَعْدَ نَبيِّهِ وَ مُنْتَجَعَ التَّقْوى وَ نَعِمَ الْمَؤَدِّب [61] & [62]
How nice Guardian is he after the Messenger,
He is the source of piety and the best instructor.
By carefully considering what we have explained in this chapter, it becomes quite clear that there had been no doubt about the Caliphate and the Guardianship of the Commander of the believers, upon him be peace, at the time of the Messenger of Allah, Bless be to him and his Descendants. His Caliphate and successorship had been as the absolute truth to the people and they have confessed it [through writing and composing poem].
Time and again, on the journey or at home, in fighting or the peace, in private or in public and in front of friends or foes, whenever the Messenger of Allah was asked abut his successor after him, he clearly announced that the Commander of the believers was going to be his successor. He always introduced him as the Guardian upon the Muslims, and the Imam of the believers. The pioneer of the rightful and the Leader of every group. Thus, he had declared him to be:
وَلىُّ كُلِّ مُسْلِمٍ وَ امامُ كُلِّ مُؤْمِنٍ وَ قائِدُ كُلِّ تَقِىٍّ.
As well he has always produced him as:
سَيِّدُ الْمُسْلِمينَ وَ امامُ الْمُتَّقِينَ وَ يَعْسُوبُ الْمُؤْمنينَ وَ سَيِّدُ الْاوْصياءِ وَ سَيِّدُ الْوَصيّينَ وَ خَيْرُ الْاوْصياءِ وَ خَيْرُ الْوَصيّينَ وَ افْضَلُ الْوَصييّنَ
The Master of all the Muslims, the Imam of the pious, the drone of the believers, the Master of the successors of the messengers. The benevolent and the best among the guardians.
The Successorship of the Commander of the Believers was not Specified Only for the Affairs of the Messenger of Allah
By proving that his successorship was not specified for the personal affairs but it was in the line of the messenger-ship, successorship for governing and the guardianship for the whole Muslims, then, we would consider him as those the successorship of the messengers: like Seth for Adam, Sam for Noah, Joshua for Moses, Simon for Jesus and Aasif bin Barkhia for Solomon. Therefore, it is why the Commander of the believers has been entitled “The Successor of the Messenger”; he has been called the best, the noblest and the most learned among them all – he has been honoured the title of Master and the most benevolent.
Even, on some occasions, when the Holiness was asked about his comparing Ali to the successor of Joshua and other successors as Aasif, he has said about their priorities to their people and in the mean time, has compared Ali not only with them but has stated that Ali and he were two fathers for the nation, as well they both were two signs of Allah for His creatures. Time and again, he has introduced him as his Successor and Caliph during his life time and after his death. Above all, he has introduced Ali bin Abī Tālib and himself to be produced from a single tree, they were produced from the same light and both of them were the branches of a unique origin – and in many occasions, he has mentioned that his successors were twelve; as he said:
All of them are from the Guraish. And some times he says: كُلُّهُمْ مِنْ قُريْشٍ
and on some occasions, he says: “كُلُّهُمْ مِنْ بَنى هاشِم
And also many times he has said: “My successors are twelve, the first of them is my brother, Minister, Heir and successor, and the Last one is MAHDI, the Existing Son of mine.”
And on some other occasions, he has mentioned them one by one: fist he has called Ali bin Abī Tālib and then: Hassan, Hussein and next, nine offspring of Hussein whom he mentions one by one until he comes to the Existing One of Muhammad and he states: “He is the bearer of the Banner of Unity, the destroyer of the palaces and aggressions.”
And in some of his speeches he has mentioned the names of the Imams one by one. And on some occasions, he has stated the obedience of Ali bin Abī Tālib to be necessary and turning away from his obedience is turning away from the Messenger of Allah, his rejection means rejecting the Prophet, his speech is exactly the messenger’s speech, Ali’s love is his love and hating him is hating the Messenger; his party and companions considered as the party and the companions of him and his own party is Allah’s party.
And a few times, he has said; “After me, some seditions will erupt and it is time you clanged the Book of Allah as well as my successor, Ali bin Abī Tālib, those two are together and they will not separate from each other.” In all his speeches he has introduced the Holiness Ali as the Master of the successors, and as the Imam for the Muslims, the Commander of the Believers, his Caliph and the Successors. Apart from the Guardianship, he has considered him to be the source of blessing; and disobeying him to be the cause of destruction. Due to his unique knowledge, patience and precedence in Islam he deserves being the successor. The Messenger of Allah calls him the fulfiller of his covenant and is the inheritor of his.
It is clear that the covenant of the Messenger was not personal. The aim of covenant here, is the very missionary of the Messenger of Allah concerning the whole nation and guiding them to the lofty position of the humanity which is the Monotheism. His covenants are the same that Allah has put upon his shoulders to fulfill them and lead the people to their ideal destination. He has stated:
و انْتَ تُسْمِعُهُمْ صَوْتَى
‘… it is you who are going to reach my voice to the universe!’
It is obvious that this mission is only carried out by someone who is at the Messenger’s level; as he has stated:
وَ كَالصِّنْوِ مِنَ الصِّنْوِ، و الذِّراعِ مِنَ الْعَضُد
It is, the meaning of Inheritor is the same heir which is trusted to the Messenger of Allah and from that Holiness to Ali bin Abī Tālib.
It is the Inheritor of the knowledge, the Inheritor of the position of the Monotheism and the Divine Knowledge, the Inheritor of the successorship upon the people, the Inheritor of power and dominion, the Inheritor of enjoining to doing good deeds and prohibiting the bad, the Inheritor of remittance to the ideal sovereignty bring the public into existing and the Inheritor of the revelation of the Qur’an.
Thus, he stated: “If I were not the seal of the messengers, you would be my partner in the messenger-hood, while now, you are my Guardianship and Successor.
As to produce a witness from the unseen world, the Holiness has mentioned the narrow minded and also the successorship of Ali so that no to give way to consumption that his choice was because of his relationship with the Messenger. And as a good witness, he has told them the descending of the star at Ali’s home; or Ali’s entering to Anas bin Malik.
Anyhow, the Messenger of Allah has confirmed and emphasized all the subjects on this chapter so that to make it well understood.
It is too strange on the side of the Jews and the rejection of some biases that after witnessing so many proofs, narratives and writings about the facts still the cling to their false ideas – they see to the case of covenant as a personal subject! And they take the title of the Inheritor as inheriting trifles, such as: the swords, coat of mail, daggers and the horse of the Messenger of Allah! They assume that the title of the Guardianship is only shrouding and burying the Messenger’s body, or at the most, carrying the message of the Messenger to the Arabs and so on.
As it is clearly seen by the common biases that Mohebb Tabary has recorded it in the “Zakhayir al-Oghba”, page 72, and in the “Ar-Reiaz Ak-Kazara”, volume 2, page 178.
By the way, can these tremendous superb narratives under the title of “The Master of the Successors” and “The best of the successors” be taken for the slight things such as giving the final washing to the body, shrouding and burying it?!
What! Should these successive warnings and mentioning be cast to the oblivion? Is the meaning of being loyal and fulfilling one’s covenant, which are crystal clear and are specified only to the Commander of the believers, and he has been giving these titles to him by the Messenger of Allah, taking as spending a few Dirhams and doing a few small things!
Spreading such hypothesis is not only playing with the words of the Messenger of Allah but is manipulating the statement of the Messenger – Messenger of Allah! The main cause of spreading such hypothesis is from the usurper caliphs who has derailed the religion from its main tracks.
If those great scholars of the Sunnite would be honest to turn their garbage towards their Chiefs and the Leaders of the Saghifa, it would be much better than saying such nonsense against the statements of the Messenger of Allah, and to take his command about the unique Divine man and the bearer of the attributes of the Monotheism, Ali bin Abī Tālib, upon him be peace.
If they had attributed sins and mistakes to their chiefs and rulers it would be much better than attributing it to the Messenger of Allah. Because of covering the crimes of their usurper caliphs, and interpreting their shortcoming as their priorities to the Muslims, they have lost the straight path. Anyhow, the Messenger of Allah has made everything: the successorship of the Commander of the believers, and his governorship quite clear to all people and there remains no doubt in it. Otherwise, with their weak assumptions, they would bring down the value and dignity of the narratives!
Who is that who believes in the nature of the Messenger and is quite aware of the position of the Commander of the believers, and also knows the interpretation of these narratives then totally overlooks them saying they are wrong?!
We expect not the common people of the Sunnite ; they are weak people. Whatever they giving by their rulers and scholars they are ready to receive – they grow with whatever their great men feed them. We are telling them who are expert in the narratives and religious affairs.
We are discussing with those who know the virtues of the Commander of the believer and more or less, they have mentioned him in their books. Our word is with those who know the literature of Arabs and well understand the statements of the Messenger of Allah, however, they deceitfully alter the spiritual meanings of them to present what interests them; and by doing so, they deliberately ignore their wisdom and reasoning. They know the Commander of the believers very well, however their selfish instinct does not let them do without their desirers – instead of overlooking Ali’s priorities, to condemn and introduce the deceitful leader of the Saghifa! As it is stated:
وَ جَحَدُوا بِها وَ اسْتَيْقَنَتْها انْفُسُهُمْ ظُلْماً وَ عُلُوّا [63]
‘… they denied that [successorship of the Holiness] , even though they were convinced in their hearts [that he was right]; for their excessive grudge they did not confess and did not yield the truth, (Qur’an: 27/14).’
الَّذينَ آتَيْناهُمُ الْكِتابَ يَعْرِفُونَهُ كَما يَعْرِفُونَ ابْناءَهُمْ.[64]
‘… those to whom We have given the Book know [the virtues and the successorship of] him as they know their own children, (Qur’an: 6/20).’
It is very strange to see in many common narratives that while Abu Bakr himself and also Omar, Othman, Mua‘wiyah, Amru Aas, Moghirat bin Sho’ba and Abu Obaida Jarrah knowing the virtues of the Commander of the believers, and in the mean time confessing his rights and their being the usurers – these are the confessions the great people have put in their books!!
نَسْأَلُ اللهَ تَعالى انْ يَعْصِمَنا مِنَ الزَّلَلِ وَ لا يَكِلَنا الى انْفُسِنا طَرْفَةَ عَيْنٍ بِمُحمَّدٍ وَ آلِهِ الطّاهِرينَ، وَ صَلَواتُهُ وَ تَسْليماتُهُ عَلَيْهِمْ اجْمَعينَ.
We ask Allah, the Almighty to protect us from slipping and not to leave us on our own a twinkling for the sake of Muhammad and his pure Descendants, and His blessing and peace be upon them all.
References
[39]
Publication in Egypt, 1329.
[40] Sibt ibn Juzi's " تذكره", pages 49-50.
[41] In some of the narratives, instead of
the term "منهما", the word "منا" has been mentioned. However, it seems that
the term "منهما",maybe correct, it is because, by side of his father, the
Holiness Mahdi is the progeny of Hussein bin Ali, the Master of the martyrs,
peace be upon them both, and by the side of his mother, he is the progeny of
Imam Hassan Mojtaba, upon him be peace. As the Holiness Imam Saj'jad married
the daughter of Imam Hassan, Imam Baqir was naturally born in the family of
the Holiness Imam Baqir. Therefore, the paternal origin of the Holiness
Mahdi is the Holiness Imam Baqir, and by his mother to Imam Hassan bin Ali,
peace be upon him.
[42] In some of the narratives, instead of
the term "منهما", the word "منا" has been mentioned. However, it seems that
the term "منهما",maybe correct, it is because, by side of his father, the
Holiness Mahdi is the progeny of Hussein bin Ali, the Master of the martyrs,
peace be upon them both, and by the side of his mother, he is the progeny of
Imam Hassan Mojtaba, upon him be peace. As the Holiness Imam Saj'jad married
the daughter of Imam Hassan, Imam Baqir was naturally born in the family of
the Holiness Imam Baqir. Therefore, the paternal origin of the Holiness
Mahdi is the Holiness Imam Baqir, and by his mother to Imam Hassan bin Ali,
peace be upon him.
[43] "على و الوصية", pages 215-217.
[44] According to what dictionary says, the
meaning of ‘cause’ in this narrative is ‘illness’, and then in proces of
time, into the phrase we are using now, and in the same way, as a phrase, it
means ‘cause’ as well. It may be said that it is because the narrative is
fake, unless they may say the meaning has been translated, otherwise it is
rare to believe a phrase meant something but now has lost its meaning and
usage.
[45] The translation maybe this was: Allah is
with you [even] after my demise, and my Successor is he righteous among the
believers.
[46] "ديوان حميرى" (The Poetic Works of
Hemyari), page 59, from "اعيان الشيعة" 12; 212, and seven cases have been
extracted from the book of "مناقب".
[47] "ديوان حميرى" (The Poetic Works of
Hemyari), page 63, from "اعيان الشيعة" 12; 214, and 2;13 and 3;58 have been
extracted from the book of "مناقب".
[48] ( )"ديوان حميرى" (The Poetic Works of
Hemyari), page 114, along with the famous elegy called ""Mozahhaba" from "اعيان
الشيعة" and the "الكنى الالقاب ", "طبقات الشعرا" and "مناقب", "الحيوان"
from Jahiz and "كشف الغمة" as well as many other sources have been
extracted. The word " ذرى " is the plural form of "ذروة", and it is the top
of everything; and " قوادم " is plural for the word "قادمة" and it is said
for the four front feathers of a bird; and behind those is "مناكب", and
then "اباهر", and the next one is "خوافى", and "ذنابى", and each unite
comes in four, and altogether are twenty-four.
[49] "ديوان حميرى" (The Poetic Works of
Hemyari), page 128, from "اعيان الشيعة" 12; 217, and it has been extracted
from the book of "مناقب", 2/157 and 348.
[50] The same book, page 216, and from "اعيان
الشيعة" 12; 244, and it has been extracted from the book of "مناقب", 2/157,
3/6 and 348.
[51] The same book, page 201, and from "اعيان
الشيعة" 12; 251.
[52] The same book, page 224, and from "اعيان الشيعة" 12; 247, and it has been extracted from the book of "مناقب", 3/56.
[53]
"ديوان حميرى" (The Poetic Works of Hemyari) page 232 and of "الغدير", page
198, and "اغانى"7/69, and "مناقب" 3/33.
[54] The same book, page 275, and of "مجموعة
المكتبة الظاهرية" page 195.
[55] The same book, page 304, and of "الغدير"
2/205
.
[56] "مناقب" of ibn Shahr Aashub, volume 1,
pages 544-545.
[57] "مناقب" of ibn Shahr Aashub, volume 1,
pages 545.
[58] The same book, page 545.
[59] The same book, page 545.
[60] The same book, page 546.
[61] ibn Shahr Ashub, "مناقب",
volume 1, page 546.
[62] And
also ibn Abi-al-Hadid adds to it in "The Commentary of Nahj-ul-Balagha",
volume 11, page 120 the twenty-volumes series".
[63]
Surah 27, "نمل",
Verse 14.
[64]
Surah 6, "انعام",
Verse 20.
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