Imam owns the knowledge of all the messengers
And in “Basaier ad-Darajat”, the same narrative has been related from Ali bin No‘mān;[16] and also “Kafi”, by means of his documents, has quoted the Holiness Imam Muhammad Bāqir, upon him be peace, that has stated:
كان جميع الانبياء مائة الف نبى و عشرين الف نبى، منهم خمسة أُولوا العزم: نوح و ابراهيم و موسى و عيسى و محمد صلى الله عليه و عليهم، و ان على بن أبى طالب كان هبة الله لمحمد و ورث علم الاوصياء و علم من كان قبله. اما ان محمدا ورث علم من كان قبله من الانبياء و المرسلين. [17]
All the messengers are ‘one hundred and twenty thousand’ which five of them are the ‘Possessors of Determination’ with their own Sacred Laws and the Divine Books; they are Noah, Abraham, Moses, Jesus and Muhammad, bless and blessing be on all of them. Muhammad is the Inheritor of all the messengers’ knowledge, and Ali bin Abī Tālib, upon him be peace, is a gift and forgiveness that Allah has favoured to Muhammad; and he is the Inheritor of the knowledge of the messengers as well their Guardians.”
And it is related of Zorais Kanani, by his own documents, in “Kafi” and “Basaer ad-Darajat” that he says: ‘I was in the presence of the Holiness Imam Sādiq, upon him be peace, and Abu Basir was also there, sitting with the Holiness. The Holiness Imam said: “The messenger Dawood inherited the whole knowledge of the messengers prior to him, and his son, Solomon, inherited all the knowledge of his father, Dawood; and we the Imams, from the Household, inherited the whole knowledge of Muhammad, Bless be to him and his Descendants, the Reserved Papers of Abraham and the Tablets of Moses are with us.”
Abu Basir said: ‘The purpose of the Reserved Papers of Abraham and the Tablets of Moses are these you are teaching the people with?’
The Holiness stated: “O Abu Basir, the knowledge we are using nights and days continually comes to us without stop; but the Reserved Papers of Abraham and the Tablets of Moses are another facts engraved inward us and are not changeable – now, our daily knowledge flows out from that source.”
And similar narrative has been related from “Bassaeer ad-Darajat” quoting Ay’yub bin Noah and Muhammad bin Isa from Saffan. [18] And from Kafi of ibn Moskan from Abu Basir quoting the Holiness Imam Sādiq, upon him be peace, that stated:
اى ابا محمد ان الله عز و جل لم يعط الانبياء شيئا الا و قد اعطاه محمدا جميع ما اعطى الانبياء، و عندنا الصحف التى قال الله عز و جل صحف ابراهيم و موسى.
قلت: جعلت فداك هى الالواح؟ قال: نعم. [19]
[The Holiness stated:] O Abu Muhammad, Allah, the Honourable and Exalted has not given anything to the messengers unless He has honoured all of them to Muhammad, Bless be to him and his Descendants; and the Reserved Papers of Abraham and the Tablets of Moses, that Allah has stated, are with us.” I had honour to ask: ‘May I be made sacrifice to you, are those ‘Reserved Papers’ the Tablets?’ He stated, Yes.
And it related from Aaron bin Jahm in ‘Kafi’ that he said: ‘I heard from a companion of the Imam Sādiq, upon him be peace, quoting the Holiness stating:
ان عيسى ابن مريم اعطى حرفين كان يعمل بهما، و اعطى موسى اربعة احرف، و اعطى ابراهيم ثمانية احرف، و اعطى نوح خمسة عشر حرفا، و اعطى آدم خمسة و عشرين حرفا، و ان الله تبارك و تعالى جمع ذلك كله لمحمد صلى الله عليه و آله و سلم. و ان اسم الله الاعظم ثلاثة و سبعون حرفا اعطى محمدا اثنين و سبعين حرفا و حجب عنه حرف واحد. [20]
“The Holiness Jesus, the son of Mary, who was enliven the dead, curing the blind and the leprosy, revealing the things unknown to the people, their secrecy and what they were eating in their privacy, was doing all by the means of two Letters he had received from the countless Attributes and names of Allah. And Moses was honoured four letter, and the Holiness Abraham was given eight letter, the Holiness Noah fifteen letters and the Holiness Adam twenty-five letters. However, Muhammad, Bless be to him and his Descendants, was honoured seventy-two letters out of the whole seventy-three letters that outline the Names of Allah – only one letter is hidden and is specified for the Essence of that Holiness Being.”
And in “Bassaeer ad-Darajat”, Abu Hamza Thomali, quotes the Holiness Imam Saj‘jad Ali bin al-Hussein, upon him be peace, that states:
قال: قلت له: الائمة يحيون الموتى و يبرؤن الاكمه و الأبرص و يمشون على الماء؟ قال: ما اعطى الله نبيا شيئا قط الا و قد اعطاه محمدا صلى الله عليه و آله و سلم، و اعطاه ما لم يكن عندهم- الخبر. [21]
[Abu Hamza says] I had the honour to ask the Holiness Imam Saj‘jad, upon him be peace: Can the Imams, from the Household, restore the dead to life? And can they cure the blind and one out of the disease of the leprosy/ Can they walk on the surface of the water?’ The Holiness stated: “Allah has never bestowed any gift to anyone of his messengers unless He has first honoured it to Muhammad, Bless be to him and his Descendants, and above all, He has even honoured such things to Muhammad, Bless be to him and his Descendants, that none of the Messengers were given.”
And by means of strong documents, in has been brought in “Bassaeer ad-Darajat”, from Jabir quoting the Holiness Imam Muhammad Bāqir, upon him be peace, that he has stated:
قال: اعطى الله محمدا صلى الله عليه و آله و سلم مثل ما اعطى آدم فمن دونه من الاوصياء كلهم، يا جابر هل تعرفون (يعرفون- خ ل) ذلك؟ [22]
The Holiness Bāqir stated: “Allah has all together bestowed all together to the Holiness Muhammad, Bless be to him and his Descendants, what he has bestowed to Adam and his successors up to the seal of the messengers. Now, o Jabir do you understand this subject? Or the people do not understand this subject?”
And in the book of “Ikhtesas” of Sheikh Mofid it is related from Abdullah bin Bokair Hijri quoting the Holiness Imam Bāqir, upon him be peace, that he has stated: “Ali bin Abī Tālib is the gift of Allah to His Great Messenger, Muhammad, Bless be to him and his Descendants:
ورث علم الاوصياء و علم ما كان قبله، اما ان محمدا ورث علم من كان قبله من الانبياء و المرسلين. [23]
The Holiness Commander of the believers inherited the whole knowledge of the previous messengers and their successors; it was because he was the heir to the Messenger and the Messenger was the heir to all the messengers and their successors.”
Imam is the inheritor to the spiritual and scientific aspects of the messengers
Anyhow, what is obtained from all these narratives is that the all the virtues and spiritual priorities of the previous messengers have been passed to the Holiness Muhammad, Bless be to him and his Descendants, and then from that Holiness to the Commander of the believers, and finally, as the inheritance, have been in the disposal of the Imams, of the Household, upon them be peace,
It was not only the Revelation and the Divine Knowledge of them, which were about the Divine Laws, were inherited by the Holy Messenger, but also all their qualities and the spiritual attributes, and the circumstances of their connection to the Exalted Origin through their specific names who were specified with them. Even all the miracles and greatness of then, which ere all by the permission of Allah, all together are in with the Holiness Messenger. It is because the miracles of the messengers are due to their pure, powerful and faithful hearts with are illuminated by the commands of Allah, and then, when the right time approaches, they are produced through their pure souls but by the permission of Allah. However, as their souls are different, these manifestations are also different and every messenger produce a certain type of miracle.
Nor has the Divine Knowledge been the same and in a unique right course, but in the point of view of perception of the position and the Greatness of the Monotheism of Allah everyone finds his way to the Divine Court through a specific aspect and by a special name.
The titles and names like: the Spirit of Allah, the Speaker to Allah, the Friend of Allah, the Whisperer to Allah, Allah’s Chosen one are not nominal or the ceremonial titles but they denote a certain types of attributes in them, which the Allures of Allah are not the same in them, but each one, in a specific way, carries a certain Attribute of Allah with it; by using any of those titles the fact is sensed within. It was by the means of these titles that they fulfilled their miracles, and by receiving any of those names, the Trustworthy Gabriel would draw a certain Divine Knowledge from the source and transferred it into their hearts.
However, the Holiness Seal of the messengers and prophets, who embraces the whole Divine Name and Attributes, owns a pure vast soul and the most pure heart, he possesses the Greatest Names [of Allah], he is annihilated in the Name of the Monotheism and the Holiness Essence of the Loft Being.
The title of the Seal of the prophets for the Holiness is not nominal or the ceremonial titles, but it is by his greatness of soul and the talent of his to soar high to the Names and Attributes, and the manifestation of the Greatest Names [of Allah], and receiving the highest degree of the Monotheism. And then his annihilation in the Essence of the Unity, and the whole word, the entire knowledge, the gifts of the previous messengers combining with his Blissful Soul has added to his spiritual soul and has brought him the title of ‘the Seal of the prophets’. All messengers were the pioneer armies for the Holiness, and every one of them has found a single certain way towards Allah and has gone through a certain virtue. However, the great soul of the Messenger of Islam has reached to the Source of all being through numerous channels and all the Divine Names and Attributes have appeared to him. Therefore, the Holiness Messenger is the Inheritor of all the messengers and all are under his commands and are honoured to resort to him.
“Whatever the good [people] have in their disposal you have a thousand times more and better with you.”
Thus, the blissful Holiness, the Master of all beings, the possessor of the knowledge of all the messengers and their Successors, as well the miracles of them, is going to be in front of them on the Day of Resurrection, and the Banner of the ‘Praise be to Allah’ in his hand. That is, he is the Leader of the praise chanters – as it his status, his position.
All these grades, virtues, priorities, privileges, knowledge, the Divinity Names as well the Greatest Names [of Allah] have been transferred from that Holiness to His Caliph and Successor Ali bin Abī Tālib, upon him be peace, the Commander of the believers, so he is full mirror of the Holiness Messenger and on the Day of Judgement, the Holiness Messenger will pass Banner of praise to the Holiness Commander of the believers.
This great position and being inheritance have been put in the book of genesis and the Divine Laws, that is: whatever knowledge used to be and there exists forever until the Day of Resurrection, and all beings have been drawn in the mind of that Holiness and the magnitude and power of the Divine Names illuminate if the within the pure self of the Successor, as stated:
ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا
‘… then We allowed some of Our worshippers, whom We had singled out, to inherit this Book, (Qur’an: 35/32).’
It is on this base that the Blissful Verse of the Qur’an, [24] in the case of that dispute, considers Ali, upon him be peace, to be as the Messenger of Allah himself:
فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءكُمْ وَنِسَاءنَا وَنِسَاءكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ
‘… say, ‘Now come on, and let’s call our children and your children, our women and your women, ourselves and yourselves together; then let us pray humbly, …(Qur’an: 3/61).’
And there many narratives by the Shiite and Sunnite that consider that Holiness as the Messenger of Allah himself – they are united in souls, virtue and the knowledge. Apart from these narratives, many of the Shiite and Sunnite have related from the Messenger of Allah, Bless be to him and his Descendants, that he has compared the Commander of the believers with the Holiness Adam, Noah, Abraham, Moses, Jesus, John and Joseph. And it obvious that the necessity of the comparison is that two attributes to match each other – many statements of the Messenger are not only comparisons but he knows them being at the same level.
Here, we are going to relate some of the narratives that are from the Sunnite.
Muhammad bin Talha shafiee, [25] by means of his documents, for Beihaqi, and ibn Sabbaq Maliki [26] in the book of “Fazaeel-e- Sahaba” has quoted the Messenger of Allah, Bless be to him and his Descendants, saying:
مَنْ ارَادَ أنْ يَنْظُرَ إلى آدَمَ فى عِلْمِهِ، وَ إلى نُوحٍ فى عَزْمِهِ، وَ إلى إبراهيمَ فى حِلْمِهِ، وَ إلى موسى فى بَطْشِهِ، و إلى عيسى فى زُهدِهِ فَلْيَنظُر إلى عَلِىِّ بن أبى طالبٍ.
‘Whoever wants to observe Adam for his knowledge, and Noah for his piety, Abraham for his patience, Moses for his appalling presence, Jesus for his worshipping, he must just look at Ali [to find them all].’
After translating the Verse of ‘Disputing’, Fakhr Razi says: ‘It is quite clear that Ali has been the Messenger of Allah him-self, and right thing is that as the Messenger of Allah has been the most learned, predominant and the most noble Ali too, except the Messenger, must be the most learned and predominant of all the messengers.’ He says: ‘And this narrative, which all the favourable and the opponent agree on it, is the appropriate reasoning that the Messenger of has stated:
مَنْ ارَادَ أنْ يَنْظُرَ إلى آدَمَ فى عِلْمِهِ، وَ إلى نُوحٍ فى عَزْمِهِ، وَ إلى إبراهيمَ فى حِلْمِهِ، وَ إلى موسى فى بَطْشِهِ، و إلى عيسى فى زُهدِهِ فَلْيَنظُر إلى عَلِىِّ بن أبى طالبٍ.
‘Whoever wants to observe Adam for his knowledge, and Noah for his piety, Abraham for his patience, Moses for his appalling presence, Jesus for his worshipping, he must just look at Ali [to find them all].’
Then, he continues: ‘This narrative denotes that every single attribute of the Messenger was transmitted to Ali bin Abī Tālib,and this proves that Ali is superior to all the messengers.
From the very beginning so far, the Shiite reasoning is the Verse of Dispute that Ali is superior to all companions of the Messenger of Allah, it is because the Verse denotes that Ali, may Allah be pleased with, is as Muhammad, Bless be to him and his Descendants, him-self – except in the specific occasions, and Muhammad is superior to all companions, so it is necessary Ali’s being superior to all companions. [27]
And Sheikh Soleiman Ghandouzi Hanafi has related from Abu al-Hamra quoting the Messenger of Allah that:
مَنْ أرادَ أن يَنظُرَ إلى ابراهيم فى حِلمِهِ، وَ إلى نوحٍ فى حُكْمِهِ، و إلى يُوسف فى جَمالِهِ فليَنظُر إلى علىِّ بن أبى طالب. [28]
‘Whoever wants to observe Adam in his action, and Noah for his determination, Abraham for his patience, Moses for his conflict and power, Jesus for his asceticism, he must just look at Ali [to find them all].’
And also ibn Abbas related that the Messenger of Allah stated:
مَنْ أرادَ أن يَنظُرَ إلى آدَمَ فى عِلْمِهِ، وَ إلَى نُوحٍ فى حُكْمِهِ، و إلَى إبراهيمَ فى حِلْمِهِ، و إلَى مُوسى فى هَيبَتِهِ، و إلَى عِيسى فى زُهْدِهِ فَلْيَنظُرْ إلى علىِّ بنِ أبى طالبٍ. [29]
‘Whoever wants to observe Adam for his knowledge, and Noah for his command, Abraham for his patience, Moses for his appalling presence, Jesus for his worshipping, he must just look at Ali [to find them all].’
And Molla Ali Mottaqi has put this narrative in the “Kanz-ul-Ommal”.
And Mohibb-ad-Din has narrated Abul Hamra saying:
قالَ رسولُ الله صلّى الله عليه و آله و سلّم: مَن ارَادَ أن يَنظُرَ إلَى آدَمَ فى عِلْمِهِ، و إلَى نُوحٍ فى فَهْمِهِ، وَ إلى إبراهيمَ فى حِلْمِهِ، وَ إلى يَحْيَى بن زَكريّا فى زُهدِهِ، وَ إلى موسى فى بَطْشِهِ، فَلْيَنْظُر إلى علىِّ بن أبى طالبٍ. [30]
the Messenger of Allah, Bless be to him and his Descendants, sated: ‘Whoever wants to observe Adam for his knowledge, and Noah for his understanding, and Yahia Zakareiia for his piety, Moses for his appalling presence and perseverance, he must just look at Ali [to find in him all].’
And at the bottom of the page 212 of “al-Manaqib” quote ibn Moghazeli saying that: ‘Kharazmi has related this narrative in his “al-Manaqib”, page 49 and 245, and Mohibb ad-Din Tabari in the “ar-Reiaz an-Nazara”, volume 2, page 217, and ibn Abi al-Hadid in the “Explanation of Nahj-ul-Balagha”, volume 2, page 229 that Ahmad bin Hanbal in his “Mosnad” and Beihaghi in his “Sahih” have considered this narrative in the works.
And also Mohibb Tabari has quoted ibn Abbas that:
قال: قالَ رَسُولُ الله صلّى الله عليه و آله و سلّم: مَنْ أرادَ أن يَنظُرَ إلى ابراهيم فى حِلمِهِ، وَ إلى نوحٍ فى حُكْمِهِ، و إلى يُوسف فى جَمالِهِ فليَنظُر إلى علىِّ بن أبى طالب. اخرجه الملا فى سيرته. [31]
He said: ‘the Messenger of Allah, Bless be to him and his Descendants, stated: ‘Whoever wants to observe Abraham for his patience, and Noah for his wisdom, command and judgement, and Josef for his beauty, let him just look at Ali [to find them all].’
And Molla Ali Mottaqi has put this narrative in the “Kanz-ul-Ommal”.
Molla ha extracted it from his “Character and Nature”
And also, by means of his documents, ibn al-Moghazeli has quoted Anas bin Malik who has quoted the Messenger of Allah stating:
مَن أرَادَ أن يَنْظُرَ إلى عِلْمِ آدَمَ، وَ فِقْهِ نُوحٍ فَلْيَنظُر إلى عَلِىٍ بن أبى طالبٍ. [32]
‘He who wants to observe Adam for his knowledge, and Noah for his jurisprudence, he must just look at Ali [to find them all].’
The similarity of the Commander of the believers, upon him be peace, with the Messenger, Bless be to him and his Descendants, is due to their specialty
And by series of his documents, Ganji Shafiee quotes ibn Abbas saying that:
قال: بَينَما رَسُولُ اللهِ صلّى الله عليه و اله و سلّم جَالِسٌ فى جَماعَة مِن اصحابِهِ اقْبَلَ عَلىٌ فَلما بَصُرَ بِهِ رَسوُلُ الله صلّى الله عليه و آله و سلّم قال: مَنْ ارادَ مِنْكُم أن يَنظُرَ إلى آدم فى عِلْمِهِ، و إلى نوحٍ فى حِكْمَتِهِ، وَ إلى إبراهيم فى حِلْمِهِ فلينظر إلى على بن أبى طالب.
Ibn Abbas says: ‘The Messenger of Allah, Bless be to him and his Descendants, was sitting among some of his companions when the Commander of the believers, Ali bin Abī Tālib, upon him be peace, arrived. As soon as the Messenger of Allah caught sight of him, stated: “Anyone of you who wants to look at Adam, the father of mankind, for his knowledge, and to Noah for his wisdom and the knowledge of the facts of things, and to Abraham for his patience, let him to look at Ali [to find them all].
Then he says: ‘The reason that the Messenger of Allah compared Ali’s knowledge to Adam was that Allah has taught Adam the nature and attributes of all things:
كما قال عَزّ وَ جَلَّ: وَ عَلَّمَ آدَمَ الاسْمَاءَ كُلَّهَا. [33]
As Allah, the Honourable and Exalted said:
‘… and He taught Adam the name – all of them, (Qur’an: 2/31).’
So, there remains absolutely nothing but its knowledge is with Ali, upon him be peace, and he can comprehend their meaning and to gather their senses.
And the reason that he is compared with the wisdom and command of Noah is, as it is said in a different narrative and seems to be more correct, that: Ali, upon him be peace, was too strict against the disbelievers and very kind and affectionate with the believers.
As Allah, the Exalted, explains it in the Qur’an:
وَالَّذِينَ مَعَهُ أَشِدّاءُ عَلَى الكُفَّارِ رُحَمَاءُ بَيْنَهُمْ. [34]
‘… and those who are with him are strict to the disbelievers, but merciful among themselves, (Qur’an: 48/29).’
And, in the Qur’an, Allah has informed of Noah’s intensity, it is where he says:
رَبِّ لَا تَذَرْ عَلَى الارْضِ مِنَ الْكفِرِينَ دَيَّارًا. [35]
‘… O my Lord, do not leave any of the disbelievers on the earth, (Qur’an: 71/26).’
And the reason that he is compared with the patience of Abraham, the Companion of the Mercy-giving, is that, in the Qur’an, Allah introduces Abraham with this attribute, as He states:
إِنَّ إِبْرَاهِيمَ لَحَليمٌ أَوّاهٌ مُّنيبٌ. [36]
‘… indeed Abraham was lenient, worried and concerned, (Qur’an: 11/75).’
Therefore, Ali bin Abī Tālib was created with those attributes of the messengers and owned the characters of the pure.[37]
And Ghanduzi Hanafi has said that: ‘There is a narrative from Hassan bin Ali bin Muhammad bin Ja‘far Sādiq bin Muhammad al- Bāqir quoting his father, the Commander of the believers, Ali bin Abī Tālib, upon him be peace, that:
قالَ: إنَّ رَسُولَ اللهِ صلّى الله عليه و آله و سلّم نَظَرَ الَىَّ وَ انَا مُقْبِلٌ وَ اصْحابُهُ حَوْلَهُ وَ قَالَ لِى: اما انَّ فِيكَ شِبْهاً مِن عيسَى بنِ مَرْيَمَ، وَ لَوْ لا مَخافَة ان يَقُولَ فيكَ طَوائِفُ مِن امَّتى ما قالَتِ النَّصارى فى عيسَى بنِ مَرْيَمَ لَقُلْتُ فيكَ مَقالًا لا تَمُرُّ بِمَلاءٍ مِنَ النّاسِ إلّا أَخَذُوا التُّرابُ مِن تَحْتِ قَدَمَيْكَ يَبْغُونَ فيهِ البَرَكَة وَ يَسْتَشْفُونَ بِهِ. فقالَ المُنافِقُونَ: لَمْ يَرْضَ مُحَمَّدٌ الّا ان يَجْعَلَ ابنَ عَمِّهِ مَثَلًا لِعيسَى بنِ مَرْيَمَ، فَانزَلَ اللهُ تَعالىَ: «وَ لَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إذَا قَوْمُكَ مِنْهُ يَصِدُّونَ* وَ قَالُوا ءَالِهَتُنَا خَيرٌ أَمْ هُوَ مَا ضَرَبُوهُ لَكَ إلَّا جَدَلًا بَلْ هُمْ قَوْمٌ خَصِمُونَ إِن هُوَ (أى عَلِىٌ) إلّا عَبْدٌ انعَمْنا عَلَيْهِ وَ جَعَلْنَاهُ مَثَلًا لِبَنِى إسرائيلَ».[38]
The Commander of the believers stated: ‘When I was walking toward the Messenger of Allah, Bless be to him and his Descendants, he suddenly caught sight of me and said: “O Ali! Know that you look like Jesus, the son of Mary, if I were not worried what some people of mine would say about you, as they did about Jesus, the son of Mary, I would say a phrase about you that, after that phrase, wherever you put your step, people would take the dust under your feet to cure their diseases with.”’
The hypocrites said: ‘Muhammad was not pleased until he assigned his cousin as Jesus, the son of Mary.’ Right then, Allah sent down this Verse: ‘O Messenger, as We brought Jesus, the son of Mary, as a witness, your folk were sorry about him and said: “What! Is he better or our gods and idols?” O Messenger, they did not say it but our of grudge and enmity, for they hostile. He, (Ali), is not more than a worshipper whom We have favoured blessing, and We have assigned him [similar to Jesus, the son of Mary,] for the Children of Israel.’
Then Ghandouzi says: ‘Salman has also related a narrative like this, but other than Abu Basir, from the Holiness Imam Sādiq, upon him be peace, the text is similar to that and in his supplication, the Holiness Imam Ja‘far Sādiq, upon him be peace, says:
اللَهُمَّ قَدْ أجَبْنا داعِيَكَ المُنْذِرَ النَّذيرَ مُحَمَّداً صَلَّيْتَ عَلَيْهِ عَبْدِكَ وَ رَسُولُكَ الَّذى دَعَا النّاسَ إلى وِلَاتِهِ عَلَىٍّ يَوْمَ الغَديرِ الَّذى انعَمْتَ عَلَيْهِ وَ جَعَلْتَهُ مَثَلًا لِبَنِى اسرائِيلَ. [39]
“o Allah, we accepted the invitation of the Messenger who was calling us to You, the very warning Messenger, Muhammad upon whom You sent your blessing an benediction, the same worshipper and Messenger who invited the people to accept the Guardianship of Ali bin Abī Tālib on the Day of Ghadir.
Ali, the one, whom You cast Your favour upon and assigned him the manifest example of the Imamate and Guardianship in the sight of the children of Israel.”
And he also says: “Ahmad Hanbal, Bazzaz, Abu Ya‘la and Hakim have quoted Ali bin Abī Tālib that:
قالَ: دَعانى رَسُولُ الله صلّى الله عليه وَ آلهِ وَ سلَّم فقالَ: انَّ فِيكَ مَثلًا فى عيسى ابْغَضَتْهُ اليَهودُ حَتَّى بَهَتُوا امَّهُ، وَ احَبَّتْهُ النَّصارى حَتَّى نَزَّلُوهُ بِالْمَنزِلَة الَّتى لَيْسَ فيها. ثُمَّ قالَ عَلِىُّ: وَ إنَّهُ لَيَهْلِكُ فِىَّ اثنانِ: مُحِبُّ مُفْرِطُ يُقرَضُنى بِما لَيْسَ فىَّ، وَ مُبْغِضٌ يَحْمِلُهُ شَنآنى على أن يَبْهَتَنى.[40]
The Commander of the believers said: ‘the Messenger of Allah, Bless be to him and his Descendants, called me and said: “O Ali, there is with you such an apparent sign and similarity of Jesus, the son of Mary, that the Jews hate it; and they accuse Jesus’ mother and speak something untruth behind her. On the other hand, the Christians love Jesus so much that they imagine such a higher position for him that he does not deserve it.”
And then Ali bin Abī Tālib said that: ‘Concerning me too two groups will ruin themselves. Those in the first group are my friends, the friends so much exaggerate me that I do not deserve it, and the second group is my enemy, those in that group hate me, they accuse me and speak ill behind me.” [41]
And there is much news denoting that the Commander of the believers was delivered in the Shrine of Allah and his soul was effaced by the Divine Light and he was transmitted in the Essence of Allah; it is obvious that he who owns such an attribute the manifest Light of Essence transfigures in his being, and he turns to be: يد الله و قدرة الله و عين الله و سمعُ الله ‘the hand of Allah, the power of Allah, the observation of Allah and the ear of Allah,’ and then he produces miracles – as much as he is absorbed to Allah the manifestation of the attributes of Allah, which is essential for the essence, illuminates in the inward mirror of his being.
The priorities and virtuous of the Commander of the believers, upon him be peace
Abu Naeem Isfahani, by means of his own documents, relates of Yahia bin Saeed Ansari quoting Saeed bin Mosayyib and he is quoting Khodri that:
قالَ: قالَ رَسُولُ اللهِ صَلّى الله عليه و آلهِ وَ سلَّم لِعَلىٍّ- وَ ضَرَبَ بَيْنَ كِتْفَيْهِ- يا عَلِىٌ لَكَ سَبْعُ خِصالٍ لا يُحاجُّكَ فِيهنَّ أحَدٌ يَومَ القِيامَة؛ أنتَ اوَّلُ المؤمِنِينَ باللهِ ايماناً، وَ اوقاهُمْ بِعَهْدِ اللهِ، وَ أقوَمَهُمْ بِامرِاللهِ، وَ ارافُهُمْ بِالرَّعِيَّة وَ اقْسَمُهُمْ بِالسَّوِيَّة، وَ اعْلَمُهُمْ بِالقَضِيَّة، وَ اعْظَمُهُمْ مَزِيَّة يَوْمَ القِيَامَة. [42]
Abu Saeed says: ‘By resting his hand on the shoulder of Ali, the Generous Messenger stated: “O Ali, there are seven attributes with you that, on the Day of Resurrection, no one can be compared with you or to be at your level.
You are the first one to believe in Allah, the Exalted,
you are the most faithful to the covenant of Allah,
you are the rightist and the strongest of all people to meet the command of Allah,
you are the most affectionate towards the peasants,
you are the most equally divider of them,
you are the wisest of them to the event and affair, and disputes and settling the enmities; so you are the greatest position and the highest degree on the Day of Resurrection.”
It is obvious that the Messenger of Allah definitely states: “O Ali, by having these attributes with you on one can be compared with you on the Day of Resurrection. That is, none of the all messengers and apostles can attain you level, no one has attained such position that you have in these seven attributes.”
And Abu Naeem quotes Anas bin Malik who says:
بَعَثَنى النَّبىُّ صلّى الله عليه و آله و سلّم الى ابى بَرْزَة الاسْلَمِىِّ فَقالَ لَهُ- وَ انَا اسْمَعُ-: يَا ابا بَرْزَة انَّ رَبَّ العَالَمِينَ عَهِدَ الَىَّ عَهْداً فى عَلِىِّ بْنِ أبِيطالبٍ فقالَ: إنَّهُ رايَة الهُدى، وَ مَنارُ الايمَانِ، وَ امامُ اوليائى، وَ نُورُ جَمِيعِ مَن اطاعَنى. يَا ابا بَرْزَة عَلِىُّ بنُ ابيطالبٍ امينى غَداً فى القيامَة وَ صاحِبُ رَايَتى فى القِيامَة على مَفاتيحِ خَزائِنِ رَحْمَة رَبّى. [43]
Anas bin Malik says: ‘the Messenger of Allah, Bless be to him and his Descendants, sent me to fetch Abu Barza Aslami, after a while, when we were in the presence of the Messenger, the Holiness told him: “O Barza, my Allah has made a covenant with me concerning Ali bin Abī Tālib and he has stated thus in that covenant: Ali bin Abī Tālib is the banner and the knowledge of the guidance, he is the centre of light and belief, he is the leader of my saints and he the light for all people who worship me. O Abu Barza, the next day to the Resurrection, Ali bin Abī Tālib is my Trustee, the bearer of my Banner and the key to the treasure-houses of my Creator’s blessings.”’
It is quite clear that as the Messenger of Allah is superior and the noblest of all the messengers, and, except Ali bin Abī Tālib, none of the messengers is the custodian to the treasure-houses of Allah’s blessing and mercy, therefore, this position is for him only because none of the messengers has such status.
And Hamwiee, in “al-Faraeed al-Semtain” and Abu Naeem through his Documents have related a narrative from Ishaq bin Ka‘b bin Ojrat that he quotes his father saying:
قال رَسُولُ اللهِ صلَّى الله عليه وَ آلهِ وَ سلَّم: لَا تَسُبُّوا عَلِيًّا فَإنَّهُ مَمْسُوسٌ فى ذاتِ الله تعالَى. [44]
The Holiness Messenger of Allah, Bless be to him and his Descendants, stated: “Do not insult Ali, do not curse him, for Ali’s entity in dissolved in the Holy Essence of the Exalted Creator – he has been expired in the Essence of Allah, Ali has become crazy for Him!”
And also, by his notes and documents, Abu Naeem quotes Soleiman, the son of Muhammad bi Ka‘b bin Ojra, he too from his paternal aunt, Zeinab, the daughter of Ka‘b bin Ojra, who was the wife of Abu Saeed Khodri, quotes Abu Saeed Khodri saying:
قالَ: شَكَى النّاسُ علِيًّا، فَقامَ رَسُولُ اللهِ صلَّى الله عليهِ وَ آلِهِ وَسلَم خَطِيباً فَقالَ: يَا أيُّهَا النَّاسُ لَا تَشكُوا عَلِيًّا فَوَ اللهِ إنَّهُ لَاخْشَنُ فِى ذات اللهِ عَزَّ وَ جَل. [45]
[Abu Saeed Khodri] says: ‘The people complained against Ali to the Generous Messenger, and the Holiness Messenger stood up, delivered a sermon and then stated: “O people! Do not complain of Ali. By Allah, he has strongly been connected to the Essence of the Creator, the Honourable and Exalted – and there is not indulgence if His Essence!”
Ghandouzi Shafiee has also related similar narrative from the Messenger of Allah, and he has said: ‘Ahmad Hanbal has extracted this narrative.’ [46]
And also it is related by Ka‘b bin Ojra tha the Messenger of Allah has stated:
انَّ عليَّا مَخْشونٌ فى ذاتِ الله عَزَّ وَ جَلَّ:
“Indeed Ali in his firmness, solidity and rage has been absolved in the Essence of Allah.”
And then, he says that Abu Omra has extracted this narrative. [47]
It was on this basis that the miracles of the messengers and prophets were performed by Ali.
In the comment of this Noble Verse:
أَمْ حَسِبْتَ أَنَّ أَصْحَبَ الْكَهْفِ وَ الرَّقِيمِ كَانُوا مِن ءَايَاتِنَا عَجَبًا [48]
‘… do you think that the Companions in the Cave and Ar-raqim, were wonderful [signs] among Our signs? (Qur’an: 18/9),’ he says:
وَ لِهَذا قَالَ عَلِىُّ بْنُ أبى طالبٍ- كَرَّمَ اللهُ وَجْهَهُ- وَ اللهِ مَا قَلَعْتُ بابَ خَيْبَرٍ بِقُوَّة جَسَدانِيَّة وَ لَكِن بِقُوَّة رَبَّانِيَّة. وَ ذَلِكَ لانَّ عَلِيًّا- كَرَّمَ اللهُ وَجْهَهُ- فى ذَلِكَ الوَقْتِ انْقَطَعَ نَظَرُهُ عَنْ عَالِمَ الاجْسادِ وَ اشْرَقَتِ المَلَائِكَة بِانوارِ عالَمِ الكِبْرِياء فَتَقْوى رُوحُهُ وَ تَشَبَّهَ بِجَواهِرِ الارواحِ المَلَكِيَّة وَ تَلَالَاتْ فِيهِ اضواءُ عالَمِ القُدوسِ وَ العَظِمَة فَلَا جَرَمَ حَصَلَ لَهُ مِنَ القُدرَة مَا قَدَرَ بِهَا عَلَى مَا لَمْ يَقْدِرْ عَلَيْهِ غَيْرُهُ. [49]
He says: ‘I was on this fact that Ali bin Abī Tālib stated: “By Allah, it was not through my power that I pulled off the Gate of Kheibar, but I pulled it off with my Lord’s Power!”’
The reason for this event was that, at that moment, Ali had disconnected his care from the world of things and severed it from the nature, instead, the Infinite Magnitude of Lord’s Illumination, and the obedient Angels of His, the Grandeur, were pouring out from his heart. Therefore, his soul was strengthened by the Heavenly Power and it found its way to the Fact and the souls of the celestial world. The intense and immense Light of Holiness illuminated his entire being, so he received such a power that easily dug off the Gate of Kheibar – the Gate that forty-four strong men could not move it aside. Ali did it with a single shift and made a bridge with it to let the soldiers cross into the Cave of Kheibar. He did it so superbly that the others dared no imagine it.”
This is what we quoted so far of Razi’s statement.
The Commander of the believers coming from Medina to Ctesiphon to bury Salman, Allah be pleased with
Ibn Shahr Aashub quotes Habib bin Hassan Ataki quoting Jabir bin Abdullah Ansari that he said: ‘The Holiness Commander of the believers, upon him be peace, performed the dawn prayer with us in Medina, and then, he turned to us saying: “O people! May Allah increase your reward for the demise of your brother, Salman!”
And then, he put the turban of the Messenger of Allah on his head, and wore the robe of his and hold his rod in the hand, and after holding his sword he mounted the fuming camel and said to his companion, Ghanbar: “Now, count from one to ten.”
Salman says: ‘I had hardly counted it when I noticed we were at the door of Salman, in Ctesiphon.’
Zazan says: ‘When the death approached Salman, I told him: “Who is going to give you the final ritual wash.” He answered: ‘The same man who has performed it for the Messenger of Allah.’ I said: “O Salman, you are in Ctesiphon while he is in Medina.”
He said: ‘All right, Zazan, but when my soul soars away from my body, do cover us my chin and beard and at very moment you will hear something fall on the ground.’
Zazan says: “Salman’s soul was separated from his body, I tied up his chin, and at that very moment I heard something descend behind the closed door. I opened the door and noticed that he was the Commander of the believers.”
The Holiness asked: “O Zazan, has Salman, the righteous worshipper and the pious servant of Allah, passed away?”
I answered: ‘Yes, my Master. Then, the Holiness entered the room and moved away the robe from Salman’s body; it was then Salman gave a pleasant smile to the Commander of the believers on the face..’
The Holiness said: “Well done, o Salman! Now that you are going to visit the Messenger of Allah, Bless be to him and his Descendants, inform him what his nation has done to me!” The Holiness began giving him the final ritual wash and shrouding him. Then, when they began performing prayer on his corpse, Ali’s loud recitation of “Allah is the Greatest” was heard by everyone, and we saw two other men praying along the Holiness. Later on, we asked about them and he answered: “One of them was Ja‘far, my brother, and the next one was Elias, upon him be peace, and above all, there were seventy rows of the angels with either of them and there were one thousand angels in each row!”
They buried Salman in the grave, and put some extra soil on top of it, then, they returned to Medina while the sun had not risen yet.
And concerning this, Abu al-Fazl says:
سَمِعْتَ مِنّى يَسراً فى عَجائِبِهِ وَ كُلّ امرِ عَلِىٍّ لَمْ يَزَلْ عَجبَاً
‘From me, you heard, but so little, of Ali’s wonders
For always all affairs of Ali are wonders.’
ادَرَيْتَ فى لَيْلَة سارَ الوَصِىُّ الَى ارْضِ الْمَدائِنِ لَمّا انْ لَها طُلِبا
Know it you, the Heir to Messenger, at a night
As a guest, flew from Medina to Ctesiphon site
فَالْحَدَ الطُّهْرَ سَلْماناً وَ عادَ الَى عِراص[50] يَثْرِبَ وَ الاصباحُ مَا قَرُبا
So he buried Salman’s corpse and returned
To Medina, before the dawn was ruptured
كَاصِفَ قَبْلَ رَدَّ الطَّرفِ مِن سَبَا بِعَرْشِ بِلْقَيْسِ وَافَى يَخْرُقُ الحُجُبا
Like Aasif, who in a twinkling of an eye, from Sheba,
Brought Belghais’ couch to Solomon, to reveal the covert
فِى آصِفَ لَمْ تَقُلْ ءانَتَ بَلى انَا بِحَيْدَرِ غالٍ اورِدُ الكَذِبا؟
Have you not believed the event of Aasif that you say:
I have exaggerated and lied concerning Ali, HEIDAR?
ان كانَ احْمدُ المُرْسَلِينَ فَذَا خَيرُ الوَصِّيّنَ اوْ كُلُّ الحَدِيثِ هَبا
If Aasif bin Barkhia, the successor of Soleiman, can, in the twinkling of an eye, fetch the couch of Belghais from the town of Sheba, then why Ahmad, the seal of the prophets and the messengers, and his Successor is the best of the successors, cannot, at a night, shuttle between Medina and Ctesiphon?!
Or you can totally reject and say all these subjects in the Qur’an, such as bringing the couch of Belghais from Sheba is but a lie and nonsense!
وَ قُلْتَ ما قُلْتَ مِن قَوْلِ الغُلاة فَما ذَنْبُ الغُلاة إذا قَالُوا الَّذى وَجَبا [51]
You say that the exaggerators relate these miracles to Ali, then what is the fault with the exaggerators if the events are really fact!
Some people have quoted ibn Wahban and Fattak saying: ‘We were walking together with the Commander of the believers, upon him until we reached a vast reed-bed and suddenly saw among the reeds a lioness was lying down and its cobs were climbing and resting on its body.’
Jowaira bin Mosahhar says: ‘I pulled the right bit of the bridle and made my animal turn, then the Holiness asked: “O Jowaira, where are you going? This animal is a dog among the dogs of Allah and it is obedient to Him.” Then, the Holiness recited this Verse:
وَ مَا مِن دَابَّة إِلَّا هُوَ ءَاخِذٌ بِنَاصِيَتِها إِنَّ رَبِّى عَلَى صِرَاطٍ مُسْتَقِيمٍ.
‘… there is no creature that crawls, but He takes it under His control For indeed my Lord is on the Straight Path, (Qur’an: 11/60).’
No sooner than his recitation was ended that the lioness came to the Holiness in abject and lament, and in the sign of being in need of mercy and blessing, she wagged her tail and said:
السَّلَامُ عَلَيْكَ يَا أَميرَ المؤمنين وَ رَحْمَة الله وَ بَرَكاتُهُ يَا ابْنَ عَمِّ رَسُولِ الله.
‘O the Commander of the believers, peace be upon you; and may Allah’s mercy and blessing be on you, o the cousin of the Messenger of Allah!”
The Holiness stated: “And peace be on you, o Aba Harith, then, what sort is your praise?” He answered: ‘Pure and Glorified is Allah Who made me as a fearful beast and let His worshippers fear me.’ [52]
References
[16] "
بحار الانوار", volume six, page 226.
[17] " بحار الانوار", volume six, page 226.
[18] " بحار الانوار", volume six, page 226.
[19] " بحار الانوار", volume six, page 226.
[20] " بحار الانوار", volume six, page 226.
[21] " بحار الانوار", volume six, page 227.
[22] " بحار الانوار", volume six, page 229.
[23] " بحار الانوار", volume six, page 229.
[24]
فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ" وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ
… say, ‘Now come on, and let’s call our children and your children, our women and your women, ourselves and yourselves together (Qur'an: 3/61).'
[25] "
مطالب السؤول ", page 22.
[26] " الفصول المهمه ", page 121.
[27] " تفسير فخر رازى " 'The Commentary of
Fakhr Razi', the verse of dispution, volume 7, page 86.
[28] " ينابيع الموده ", page 214.
[29] " ينابيع الموده", page 214.
[30] " ذخائر العقبى", page 93.
[31] " ذخائر العقبى", page 94.
[32] Ibn Al-Maghazeli, "مناقب",
page 212.
[33]
Surah 2, "بقرة", Verse 31.
[34]
Surah 48, "فتح", Verse 29.
[35]
Surah 71, "نوح",
Verse 26.
[36] Surah 11, "هود",
Verse 75.
[37] "كفاية الطالب",, pages 121, 122.
[38] "ينابيع المودّة", publicatiom Istanbul,
page 131, and in "بحار الانوار",volume 9, page 436, from "فضائل" of ibn
Shazan, and the book of al-Fazaeel, with little phrasal differences from ibn
Abbas when quoting the Messenger of Allah, Bless be to Him and his
Descendants, he says concerning the Day of Kheibar. And the related verses
are of the chapter "زخرف" 43, verses 57-59.
[39] " ينابيع المودّة", page 131
[40] " ينابيع المودّة", page 283.
[41] " ينابيع المودّة", page 214.
[42] "حلية الاولياء", volume 1, page 66.
[43] "حلية الاولياء", volume 1, page 66.
[44] "حلية الاولياء", volume 1, page 68.
[45] "حلية الاولياء", volume 1, page 68.
[46] " ينابيع المودّة", page 216.
[47] " ينابيع المودّة", page 216.
[48]
Surah 18, "کهف", Verse 9.
[49] "تفسير كبير رازى" 'Razi's Great
Commentary', volume 21, page 91.
[50] (1) The word "عرصه" in Arabic means,
the courtyard, and any unbuilt ground is called "عرصه",and the plural is
عِراص اعراص عَرَصات.
[51] "مناقب ابن شهرآشوب " 'The Virtues of
Ibn Shahr Aashub, volume 1, pages 448 aans 449.
[52] "مناقب ابن شهرآشوب " 'The Virtues of Ibn Shahr Aashub, volume 1, pages 450.