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

Imamology, Lessons 110-115

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


Lessons 110 - 115: Taking the lead before the Commands of Allah and His Messenger is the sign of retardation


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

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

The Wise Allah has stated in His Glorious Book:

يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ ﴿1 يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لا تَشْعُرُونَ. [1]


'…O you who believe, do not advance [in any affair] before Allah and His Messenger, and fear Allah for Allah is the Absolute Knowing Hearer.

O you who believe, do not raise your voices over the voice of the Prophet, and when you are speaking do not shout just as you shout at one another, lest your deeds may be rendered fruitless while you do not even notice it, (Qur'an: 49/1-2).'

Logically, the nature, wisdom and the religion of a man command a man that not to interfere anything other than his business. That is, the three powers; the hear, wisdom and religion unanimously advise man going after anything beyond his responsibility is wrong and it creates corruption.

Therefore, assigning an Imam, in other words, trusting the spiritual option of a society to a man with the devilish thought and idea that is after his passions and the worldly pleasure is absolutely irrational. It is because, according the logic of the glorious Qur'an, the reference must always be the truth and to be chosen by the fact and truth; thus, the choice of an Imam on the basis of verdicts and passions can never be right and reliable. If the choice of an Imam is by the common people, and it his righteousness and mistakes are decided by the people, then, in truth, it is the people who are the Imam not the one they have picked out!

(Therefore, the action of the ancients is void and irrelevant).

That is, in fact, their thoughts and choosing their desirable leader become insignificant; it is because only the common people's opinions are in action but not that the chosen leader! Whereas, we know that the Imamate is not separated from the Guardianship, and the politics is always related to the spiritual and fact by the divine laws.

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The elegies of ibn Hammad Abdi on the lack of the permission of the choice of the Imam

Ibn Ham‘mad Abdi, the poet of the Household, has beautifully composed this fact in his poems, he says:

1. وَ قَالوُا رَسُولُ اللهِ مَا اخْتَارَ بَعْدَهُ    إمَاماً وَ لَكنَّا لِأنْفُسِنَا اخْتَرْنَا

2. أقَمْنَا إمَاماً إنْ أقَامَ عَلَى الْهُدَى       أطَعْنَا وَ إنْ ضَلَّ الْهدَايَة قَوَّمْنَا

3. فَقُلْنَا إذَنْ أنْتُمْ إمَامُ أمَامِكمْ             بِحَمْدٍ مِنْ الرَّحْمَنِ تِهْتُمْ وَ لَا تِهْنَا

4. وَ لَكنَّنَا اخْتَرْنَا الَّذى اخْتَارَ رَبُّنَا      لَنَا يَوْمَ خُمَّ مَا اعْتَدَيْنَا وَ لَا حِلْنَا

5. سَيَجْمَعُنَا يَوْمَ الْقِيَامَة رَبُّنَا             فَتُجْزَوْنَ مَا قُلْتُمْ وَ نُجْزَى الَّذِى قُلْنَا

6. هَدَمْتُمْ بِأيْدِيكمْ قَوَاعِدَ دِينِكمْ            وَ دِينُ عَلَى غَيْر الْقَوَاعِدِ لَا يبُنْىَ

7. و نَحْنُ عَلَى نُورٍ مِنَ اللهِ وَاضِحٍ      فَيَا رَبِّ زِدْنَا مِنْك نُوراً وَ ثَبِّتْنَا[2]

1- 'And [our opponents] say: "The Messenger of Allah did not choose one for the Imamate after him, however, we ourselves are choosing one for us.

2- We assign and Imam and Leader, and establish him, then if he leads the people to the righteousness, we will obey him, but if he is lost, then we will guide him to find his way!"

3- So, we are telling them: 'In that case, you are the Imam of your own Imam that leading your way blindly and in wander; but we never lose the track, and never do we perish.'

4- Nevertheless, we picked one whom the Creator chose on the Day of Ghadir-e-Khum – we did not trespass against it nor did we deceit or play a trick!

5- On the Day of Resurrection, our Creator will bring you and us together and the, He will reward you according to your statements and intentions, and so will He reward us according to our statements and intentions.

6- You ruined the basis and the pillar of your religion with your own hands; therefore, never can a religion stand without a pillar.

7- And we are [directed] by a Light, a clear and bright Light by Allah, so O Creator! Do increase this Light upon us and fix our steps to walk on this path!'

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The discussion of the Shiite and Sunnite on the necessity of the Caliphate

Before composing these lines of the poem, ibn Shahr has unveiled a discussion between Abu-al-Hassan Wafa and ib Ramin, the jurisprudent that, 'Abu-al-Hassan said to Ramin: 'When the Messenger of Allah, Bless be to Him and his Descendants, left his town, Medina, he did not assign anyone for the people to see their affairs.'

To his objection, ibn Ramin said: 'Why not! He assigned Ali in his place in Medina.'

Abu-al-Hassan said: 'so, how was it that he did not inform the town's people as: اخْتَارُوا فَانَّكمْ لَا تَجْتَمِعُونَ عَلَى الضَّلَال 'In my absence, for your daily affairs, choose one as leader for you cannot have harmony against perdition!'

Ibn Ramin said: 'The Messenger was worried that if he had let the people on their own, they would differ in choosing a second-in-command for them and then they would face corruption.'

Abu-al-Hassan said: 'If such a sedition and difference had happened, then, after his return to Medina, the Messenger would have solved the problem.'

Ibn Ramin said: 'That which the Messenger himself assigns is much better than the others assign.'

Abu-al-Hassan asked: 'Did the Messenger choose one as the Caliph after his demise?' Ibn Ramin said: 'No.'

Abu-al-Hassan said: 'But his demise is more serious and important than his journey! So, how was it that he was quite relax about his nation after his demise; while he was not so relaxed on his journey although he was still alive and the situation was in his hand?' Then, Abdi, the famous poet, cut their conversation by starting reading this:

وَ قَالوُا رَسُولُ اللهِ مَا اخْتَارَ بَعْدَهُ    إمَاماً وَ لَكنَّا لِأنْفُسِنَا اخْتَرْنَا [3]  

'And he say: "The Messenger of Allah did not choose one for the Imamate after him, however, we ourselves are choosing one for us.'

(In the 'Raihanat-ul-Adab', Sofyan bin Mas‘ab has related six lines of this poem, except the sixth one, of Abdi's from 'Manaqib-e-Shahr Aashub').[4]

However, in "Al-Ghadir", he has related this poem of Abdi to Ali bin Hammad bin Abdullah Basari, and has said: 'We have recently come across with a serious of ancient manuscript collection of books wherein an elegy from ibn Hammad Abdi is.' Ibn Shahr Aashub has explained a part of it relating it to Abdi, Sofyan bin Mas‘ab, and also Bayazi in the "الصّراط المستقیم" who has followed ibn Shahr Aashub. However, this poem belongs to ibn Hammad. Then, he has written the complete one hundred and six lines of it. This elegy is one of the bests, and it is in the praise of the Commander of the believers, Upon Him be Peace, which the first line goes as:

أسَايلُنِى عَمَّا الَاقِى مِنَ الْأسَا             سَلِى اللَّيلِ عَنِّى هَلْ اجَنُّ إذَا جَنَّا

'O you who are asking me of those painful calamities befell on me! Do ask me of the night when it befalls, and encloses the world within darkness, then, do I lose my sense!'

And a part of that elegy is this covering the lines 55-59:

1. وَ لَوْ فُضَّ بَينَ النَّاسِ مِعْشَارُ جُودِهِ              لَمَا عَرَفُوا فِى النَّاسِ بُخْلًا وَ لَا ضَنّاً

2. وَ كلُّ جَوَادٍ جَادَ بِالْمَالِ إنَّمَا               قُصَارَاهُ أنْ يسْتَنَّ فِى الْجُودِ مَاسَنّاً

3. وَ كلُّ مَديحٍ قُلْتُ أوْ قَالَ قَائِلُ             فَإنَّ أمِيرَ الْمُؤمِنينَ بِهِ يعْنَى

4. سَيخْسَرُ مَنْ لَمْ يعْتَصِمْ بِوَلِائهِ            وَ بَقُرَعُ يوْمَ الْبَعْثِ مِنْ نَدَمِ سِنَّا

5. لِذَلِك قَدْ وَاليتُهُ مُخْلِصَ الْوَلَا         وَ كنْتُ عَلَى الْأحْوَالِ عَبْداً لَهُ قِنَّا

1- 'If they broke a tenth of his generosity and forgiveness and divided it among the whole nation, then there would remain no greed or grudge with the people!

2- And any generous and forgiving man who does generosity, finally he wins for he has followed the best course and tradition.

3- And whatever elegy I compose, or any other panegyrist makes, praise goes to the Commander of the believers, Upon Him be Peace, no matter who the main target may be.

4- Whoever does not cling to his Guardianship, he will face loss and misery in the future; and on the Day of Resurrection he will regret it and bite his finger in anger.

5- So, it is why I am under his Guardianship, the very pure, sincere and free from doubt Guardianship; it is because of that Guardianship that I am reduced to the slavery.'

Then, he continues and composes the elegy up to the lines 86 to 91, as we already mentioned. [5]

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The subjects on the virtues of ibn Shahr Aashub concerning the congratulations of the two Sheikhs

In his book "Manaqib", ibn Shahr Aashub relates a story taken from the narratives and the elegies concerning the two Sheikhs confession to the Guardianship of the Commander of the believers, Upon Him be Peace, which finally leads them to the disagreement.

It is said that there are narratives in the "Fazaeel" of Ahmad bin Hanbal, and Abi Bakr bin Malik, and Ibana ibn Bat‘ta, and in the "Kashf" of Tha‘labi quoting Bara bin Aazib saying: 'We, along with the Messenger of Allah, were returning from the Welfare Pilgrimage, and when we arrived at the territory of the Ghadir-e-Khum, it was proclaimed: الصَّلاة جامِعَة 'Prayer is the assembler'[6]. And the Messenger of Allah had the ground, under the two trees there, cleaned and then held Ali on his hand saying:

أَ لَسْتُ أوْلَى بِالْمُؤْمِنينَ مِنْ أنْفُسِهِمْ؟! قَالُوا: بَلَى يا رَسُولَ اللهِ! قَالَ: أ و لَسْتُ أوْلَى مِنْ كلِّ مُؤْمِنٍ بِنَفْسِهِ؟! قَالُوا: بَلىَ! قَالَ: هَذَا مَوْلَى مَنْ أنَا مَوْلَاهُ! اللَّهُمَ وَالِ مَنْ وَالَاهُ، وَ عَادِ مَنْ عَادَاهُ! فَقَالَ: فَلِقَيهُ عُمَرُ بْنُ الْخَطَّابِ فَقَالَ: هَنيئاً لَك يا بْنَ أبِى طَالبٍ! أصْبَحْتُ مَوْلَى كلِّ مُؤْمِنٍ وَ مُؤمِنَة.


'Am I not in privilege upon the believers of themselves?' They said; 'Yes, you are, O the Messenger of Allah.' He said: 'Am I not in privilege upon every single believer of himself?'

They answered, yes, you are. Then, he said: 'This is the Master of whom I am Master to! O Allah, be friendly with him who is his friend, and be opponent to one who is his enemy!' Next, Omar bin Khattab met him saying: 'Well done! O Ali bin Abī Tālib! I congratulate you to be my Master as well the Master of every believing man and woman.'

Abu Saeed Khodri has related in a separate narrative that:

ثُمَّ قالَ النَّبِىُّ صَلِى اللهِ عَليهِ وَ آلِه: يا قَوْمِ هَنِّئوُنى! هَنِّئُونى! إنَّ اللهَ تَعالَى خَصَّنِى بِالنُّبُوَّة، وَ خَصَّ أهْلَ بَيتى بِالْإمَامَة. فَلَقِى عُمَرُ بْنُ الْخَطَّابِ أمِيرَ الْمُؤمِنينَ عَلَيه السَّلام فَقَالَ: طُوبَى لَك يا أبَا الْحَسَنِ! أصْبَحْتَ مَوْلَاىَ وَ مَوْلَى كلِّ مُؤْمِنٍ وَ مُؤْمِنَة.

Then, the Messenger of Allah, Bless be to Him and his Descendants, said: '[O my folk and my people,] do congratulate me; pass on good wishes to me! Indeed, Allah, the Highest, has chosen me as a prophet, and He has chosen my Household for the Imamate.' Then, when later on Omar bin Khattab saw the Commander of the believers, Upon Him be Peace, said to him: 'O Abu-al-Hassan, congratulation! You did passed the night and now you are my Master and so are the Master of every believing man and woman!'

Khargushi has also related it in the "Sharaf-al-Mostafa" of Bara‘ bin Aazib that the Messenger of Allah, Bless be to Him and his Descendants, stated:

اللَّهُمَّ وَال مَنْ وَالَاهُ، وَ عَادِ مَنْ عَادَاهُ. فَلَقِيهُ عُمَرُ بَعْدَ ذَلِك فَقَالَ: هَنِيئاً لَك يا بْنَ أبيطَالِبٍ! أصْبَحْتَ وَ أمْسَيتَ مَوْلَى كلِّ مُؤْمِنٍ وَ مُؤْمِنَة.

'O Allah, be friendly with him who is his friend, and be opponent to one who is his enemy!' Next, Omar met him saying: 'Well done! O Ali bin Abī Tālib! I congratulate you to be the Master of every believing man and believing woman.'

(And Abu Bakr Baghlani, with some comments, has also mentioned this event in his book of "Tamhid").

In the "Fazaeel-as-Sahaba", by means of his documents, Sam‘aani has quoted Salim bin Abi Ja‘d stating that Omar bin Khattab has said:

انَّك تَصْنَعُ بِعَلِىٍّ شَيئاً لَا تَصْنَعُهْ بِأحَدٍ مِنْ أصْحَابِ النَّبِىَّ صَلَى اللهِ عَلَيهِ وَ آلِه!

قَالَ: إنَهُ مَوْلَاى.‏

'You are dealing with Ali in such a way that you have never dealt with any of the companions of the Messenger of Allah, Bless be to Him and his Descendants!' [Omar] said; 'For indeed he is my Master.'

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The poems of Sayyid Hamyari on the congratulations of the two Sheikhs

Sayyid Hamyari says:

1. وَ قَالَ مُحَمَّدُ بِغَدِيرِ خُمٍّ             عَنِ الرَّحْمَنِ ينْطِقُ بِاعْتِزَامِ

2. يصِيحُ وَ قَدْ أشَارَ إلَيهِ فِيكمْ         إشَارَة غَيرَ مَصْغٍ لِلْكلَامِ

3. ألَا مَنْ كنْتُ مَوْلَاهُ فَهَذَا             أخِى مَوْلَاهُ فَاسْتَمِعُوا كلَامى

4. فَقَامَ الشَّيخُ يقْدُمُهُمْ إلَيهِ              وَ قَدْ حَصَدَتْ يدَاهُ مَنْ الزِّحَامِ

5. ينَادِى: أنْتَ مَوْلَاىَ وَ مَوْلَى       الْأنَامِ فَلِمْ عَصَى مَوْلَى الْأنامِ [7]

1- 'And Muhammad, in the Ghadir-e-Khum, kept announcing it firmly by [Allah] the Ar-Rahman

2- He was shouting, and among you the crowd, he was pointing directly at him; and he prolonged his speech by uttering the fact:

3- 'Be aware! Whomsoever I am Master to, so is this brother of mine his Master; thus, listen what I say.'

4- Next, the Sheikh stood up, and took advantage in congratulating him, though his hands were pressed unto his body among the people,

5- He was crying: 'You are my Master and so are you the Master of all the others!' Then, why did he opposed the Master of all people?

And also Hamyari says:

1. فَقُلْتُ: أخَذْتُ عَهْدَكمْ عَلَى ذَا          فَكونُوا لِلْوَصِىِّ مُسَاعِدِينَا

2. لَقَدْ أصْبَحْتَ مَوْلَانَا جَمِيعاً             وَ لَسْنَا عَنْ وَلَائِك راغِبينَا [8]

'So you (Ai‘sha) said: 'I took your covenant upon the Guardianship of Ali,' thus do stand as the successor of the Messenger!

And you said: 'O Ali, you passed the night, and now you are indeed our Master, and we will not reject your Guardianship.'

And also Hamyari says:

1. قَامَ النَّبِىُّ يوْمَ خُمِّ خَاطِباً             بِجَانِبِ الدَّوْحَاتِ أوْ حِيالِهَا

2. فَقَالَ: مَنْ كنْتُ لَهُ مَوْلىً فَذَا        مَوْلَاهُ رَبِّ اشْهَدُ مِرَاراً قَالَهَا

3. إنَّ رِجَالًا بَايعَتْهُ إنَّمَا                بَايعَتِ اللهَ فَمَا بَدَالَها

4. قَالُوا سَمِعْنَا وَ أطَعْنَا أجْمَعَا        وَ أسْرَعُوا بِالْألْسُنِ اشْتِغَالَها[9]

5. وَ جَاءَهُمْ مَشِيخَة يقْدُمُهُمْ           شَيخُ يهَنِّى حَبَّذَا مَنَالُهَا

6. قَالَ لَهُ: بَخٍ بَخٍ مَنْ مِثْلُك           أصْبَحتَ مَوْلَى الْمُؤمِنينَ يا لَهَا [10]


1- 'On the Day of Ghadir-e-Khum, the Messenger stood by the trees and lectured the people:

2- So said he: "Whomsoever I am Master to, so is this (Ali) his Master!" and then, he repeatedly said, "O Allah, You stand witness to my say."

3- In fact those who swore allegiance, they swore allegiance with Allah, and there was no problem in their paying allegiance.

4- They said: 'We all heard [what you said], and accepted it;' they were hasting in paying the allegiance aurally and in practice.

5- A few Sheikhs approached them while were following another Sheikh saying 'How wonderful Guardianship this is!'

6- That Sheikh said to Ali: Well-done; well-done! How can be similar to you; you passed the night and now are the Master of all the believers! How blessing and beneficial is your Guardianship!'

Auni says: [11]

1.  حَتَّى لَقَدْ قَالَ ابْنُ خَطَّابٍ لَهُ          لَمَّا تَقَوَّضَ مِنْ هُنَاك وَ قَاما

2. أصْبَحْتَ مَوْلَاىَ وَ مَوْلَى كلِّ مَنْ    صَلّىَّ لِرَبِّ الْعَالَمِينَ وَ صَاما[12]

1- Moreover, when Ali was moving his place, the son of Khattab stood up and said:

2- 'You passed the night behind and now you are my Master, and the Master of everyone who prays Allah and fasts!'

And also Auni says:

1. نَادَى وَ لَمْ يك كاذِباً بَخْ بَخْ أبَا             حَسَنٍ تُرِيعُ الشِّيبَ وَ الشُّبّانِ

2. أصْبَحْتَ مَوْلىَ الْمُؤمِنينَ جَمَاعَة         مَوْلىَ إنَاثِهِمُ مَعَ الذُّكرانِ [13]

1- Omar address Ali – while he was not lying – that: 'Well-done, well-done, O Aba-al-Hassan! You are now the cause of growth, and the improvement of every young and old!

2- 'You passed the night behind and now you are the Master of all the believers! You are the Master of their women and men!'

And Khatib Manih says:

1. وَ قَالَ لَهُمْ: رَضِيتُمْ بِى وَليا         فَقَالُوا: يا مُحَمَّدُ قَدْ رَضِينَا

2. فَقَالَ: وَلِيكمْ بَعْدِى عَلِىُّ             وَ مَوْلَاكمْ فَكونُوا عَارِفِينَا

3. فَقَالَ لِقَوْلِهِ عُمَرُ سَرِيعاً             وَ قَالَ لَهُ مَقَالَ الْوَاصِفِينَا

4. هَنِيئاً يا عَلِىُّ أنْتَ مَوْلىً            عَلَينَا مَا بَقِيتَ وَ مَا بَقينَا [14]

1- And [the Messenger] said to those [folk]: "Are you pleased my being your Guardian?" They answered: 'Yes, O Muhammad, we are.'

2- [The Messenger] said: "So, after my demise, your Guardian and Master is Ali, and you must know it well!"

3- Then, after the Messenger's suggestion, Omar immediately, as if he was going to confirm the statement of him, said:

4- 'O Ali! Congratulation to you! You are going to be our Master so far as you are alive, and if we are alive!'

In a separate narrative, Mua‘wiyaht-bin-Ammar has related the Holiness Imam Sādiq, Upon Him be Peace, saying that:

لَمَّا قَالَ النَّبىُّ صَلِى اللهُ عَلَيه وَ آلِه وَ سَلَّم: مَنْ كنْتُ مَوْلَاه فَعَلِىُّ مَوْلَاهُ، قَالَ الْعَدَوىُّ: لَا وَ اللهِ مَا أمَرَهُ بِهَذَا، وَ مَا هُوَ إلَّا شَىُ‏ءُ يَتَقَوَّلُهْ، فَأنْزَلَ اللهُ تَعَالَى:

وَ لَوْ تَقَوَّلَ عَلَيْنا بَعْضَ الْأَقاوِيلِ ﴿44 لَأَخَذْنا مِنْهُ بِالَيمِينِ‏ ﴿45 ثُمَّ لَقَطَعْنا مِنْهُ الْوَتِينَ‏ ﴿46 فَما مِنْكمْ مِنْ أَحَدٍ عَنْهُ حاجِزِينَ‏ ﴿47 وَ إِنَّهُ لَتَذْكرَة لِلْمُتَّقِينَ‏ ﴿48 وَ إِنَّا لَنَعْلَمُ أَنَّ مِنْكمْ مُكذِّبِينَ‏ ﴿49 وَ إِنَّهُ لَحَسْرَة عَلَى الْكافِرِينَ ﴿50 [15] (يعنى محمدا) وَ إِنَّهُ لَحَقُّ الْيَقِينِ [16] (يعنى به عليا)

When the Messenger of Allah, Bless be to Him and his Descendants, stated: 'Whomsoever I am a Master to, so is Ali his Master,' that man who belonged to "Addi" tribe, said, it is not so, I swear by Allah that Allah has not commanded him to do so; this is what the Messenger has invented it and then related it to Allah.'

At that very moment, Allah revealed this verse:

'…if he had faked some statements in Our name, We would have surely seized him by the right hand'

And then, We will cut off his aorta that carries the blood to his blood-vessels. Then none of you could prevent it and secure him!

Surely this [Qur’an] is a Reminder and admonition for the God-fearing, and We certainly know that some of you deny it.

And indeed this [Muhammad] means the means of despair for the disbelievers, and indeed this [Ali] is the absolute Truth, (60/44-51).'

In a certain event, Hassan Jam‘mal has quoted the Holiness Imam Sādiq, Upon Him be Peace, saying that:

فَلَمَّارَأوْهُ رَافِعاً يَدَيْهِ- يَعْنى رَسُولَ اللَّهُ صَلِى اللهُ عَلَيهِ وَ آلِه وَ سَلَّم- قَالَ بَعْضُهُمُ: انْظُرُوا إلَى عَيْنَيْهِ تُدُورَانِ كأنَّهُمَا عَيْنَا مَجْنُونُ. فَنَزَل جَبرَئيلُ عَلَيهِ السَّلام بِهَذِهِ الْآيَة:

 "وَ إِنْ يَكادُ الَّذِينَ كفَرُوا لَيُزْلِقُونَك بِأَبْصارِهِمْ لَمَّا سَمِعُوا الذِّكرَ وَ يَقُولُونَ إِنَّهُ لَمجْنُونٌ، وَ ما هُوَ إِلَّا ذِكرٌ لِلْعالَمِينَ."[17]  

When they saw the Messenger of Allah raising his hands, some of them said: 'Look at him, see how his eyes rolling! They look like a mad man's eyes!' At that very moment, Gabriel descended with this verse:

'…and [O Messenger,] those who disbelieve almost tripped you up by glaring at you when they heard the Reminder [and the verses of Allah], and they say, ‘He is indeed a demented; while this [Qur’an] is naught but a Reminder for all being, (68/51-52).'

And Sayyid Hamyari also says:

1. فَقَالَ: ألَا مَنْ كنْتُ مَوْلَاهُ مِنْكمُ      فَمَوْلَاهُ مِنْ بَعْدِى عَلِىُّ فَأذْعِنُوا

2. فَقَالَ شَقِىُّ منْهُمُ لِقَرينِهِ               وَ كمْ مِنْ شَقِىٍّ يَسْتَزِلُّ وَ يُفْتِنُ

3. يمُدُّ بِضَبْعَيْه عَلِيَّا وَ إنَهُ              لِمَا بِالَّذِى لَمْ يَؤْتَهُ لَمُزَيِّنُ

4. كأنْ لَمْ يَكنْ فِى قَلْبِهِ ثِقَة بِهِ          فَيَا عَجَباً أنَّى وَ مِنْ أيْنَ يُوقِنُ

1- 'Then, [the Messenger] said: 'Be aware! Whomsoever I am Master to, so is Ali his Master after me; thus, do acknowledge it!'

2- Among the crowd, a wretched man said to the fellow next to him – like so many a man who are involved in seditions –

3- 'He has lifted Ali on his two arms and trying to demonstrate that which has not revealed to him yet!'

4- As if this writhed man has no confidence in the Messenger. It is strange; how on earth can he be certain!

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The issuing narratives on none-condescend of the Quraish to the Guardianship and The statement of the opponents of the Guardianship at the time of the Messenger of Allah, Bless be to Him and his Descendants

Sayyid Mortaza has put it in his book "TANZIH" that:

إنَّ النَّبِىَّ صَلِىَ الَلّهُ عَلَيهِ وَ آلهِ لَمَّا نَصَّ عَلَى أمِير الْمُؤْمِنينَ عَلَيهِ السَّلام بِالْإمَامَة فِى ابْتدآء الأمْرِ جَآءَهُ قَوْمُ مِنْ قُرَيْشٍ قَالُوا لَهُ: يَا رَسُولَ اللهِ! إنَّ النَّاسَ قَرِيبُو عَهْدٍ بِالْإسْلَامِ وَ لَا يَرْضَوْا أنْ تَكونَ النَّبُوَّة فِيك وَ الْإمَامَة فِى ابْنِ عَمِّك، فَلَوْ عَدَلْتَ بِهَا إلَى حِينٍ لَكانَ أوْلَى!

فَقَالَ لَهُمُ النَّبِىُّ صَلِى اللهُ عَلَيهِ وَ آلِه: مَا فَعَلْتَ ذَلِك بِرَأيِى فَأتُخَّيرُ فِيهِ، وَ لكنَّ اللهِ أمَرَنِى بِهِ وَ فَرَضَهُ عَلَىَّ! فَقَالُوا لَهُ: فَإذَا لَمْ تَفْعَلْ ذَلِك مَخَافَة الْخَلَافِ عَلَى رَبِّك فَأشْرك مَعَهُ فِى الْخَلَافَة رَجُلًا مِنْ قُرَيْشٍ يَسْكنُ إلَيْهِ النَّاسُ، لِيَتِمَّ الْأمْرُ وَ لَا يُخَالَفَ عَلَيْك! فَنَزَلَ: "لَئِنْ أَشْرَكتَ لَيَحْبَطَنَّ عَمَلُك وَ لَتَكونَنَّ مِنَ الْخاسِرِين."‏[18]

'When, at first, the Messenger of Allah, Bless be to Him and his Descendants, explained and specified the Guardianship of the Commander of the believers, Upon Him be Peace, a group of the Quraish tribe got closer to him and said: O the Messenger of Allah, it is not so long that the people have left their belief in Ignorance and embraced Islam, so it is not pleasant for them to see your Prophet-hood and then the Guardianship of your cousin; therefore, if you leave it for a while and dispense with Ali's Guardianship, it is better!

The Messenger of Allah, Bless be to Him and his Descendants, stated: "I have not done this affair on my own so that to have authority to change it, Allah has commanded me to do so; and He has made it incumbent to me."

They said: 'So, if you are afraid of opposing the Creator, and are not going to do this, then, assign a man from among the Quraish to be partner to Ali so that settling the dispute among the people.'

Soon after, this verse: لَئِنْ أَشْرَكتَ لَيَحْبَطَنَّ عَمَلُك وَ لَتَكونَنَّ مِنَ الْخاسِرِين

'…if you set up a partner to Him, your efforts will fail and you will be among the losers, (Qur'an: 39/65)!' was revealed.

Abd-ul-Aziz Hassani, in a narrative relates it from the Holiness Imam Sādiq, Upon Him be Peace, that:

قَالَ رَجُلُ مِنْ بَنِى عَدِىٍّ: اجْتَمَعَتْ إلَىَّ قُرَيْشُ فَأتَيْنَا النَبِىَّ صَلَىَ اللهِ عَلَيهِ وَ آلِه فَقَالُوا: يَا رَسُولَ اللهِ: إنَّا كنَّا تَرَكنَا عِبَادَة الْأوْثَانِ وَ اتَّبَعَناك فَأشْرِكنَا فِى وَلَايَة عَلِىٍّ فَنَكونَ شُرَكاءَ. فَهَبَطَ جَبْرَئِيلُ عَلَى النَّبِىِّ صَلَى اللهِ عَلَيِه وَ آلِه فَقَالَ: يَا مُحَمَّدُ! لَئِنْ أَشْرَكتَ لَيَحْبَطَنَّ عَمَلُك وَ لَتَكونَنَّ مِنَ الْخاسِرِين.‏

'A man from among the Tribe of Adi says: 'A group of the Quraish came to me and together we went to the Messenger of Allah, Bless be to Him and his Descendants. They said: 'O the Messenger of Allah! We use to worship the idols then we left them and became your followers, now, make us the partners in Ali's Imamate.' At that moment, Gabriel came down with this verse:

 لَئِنْ أَشْرَكتَ لَيَحْبَطَنَّ عَمَلُك وَ لَتَكونَنَّ مِنَ الْخاسِرِين

'…if you set up a partner to Him, your efforts will fail and you will be among the losers, (Qur'an: 39/65)!'

Then, the man who was from the tribe of Abu Adi, said: 'I got furious and left the session in haste. O way, I came across a man riding on a crimson-like horse, he was wearing a yellow turban on his head and he smelt the delicate odor of musk. By noticing me he said: 'O man! لَقَدْ عَقَدَ مُحَمَّدُ عُقْدَة لَا يَحُلُّهَا إلَّا كافِرُ أوْ مَنَافِق Muhammad has certainly made such a covenant that no one can do without except a disbeliever or a hypocrite.'

I went back to the Messenger and informed him of the event; the Messenger stated: "Did you get to know the man on the horse? He was Gabriel, peace be upon him, who wanted to let you know the covenant of the Guardianship, and to tell you that: If you break that covenant or doubt about it, he will become your enemy on the Day of Resurrection."

Sayyid Hamyari says:

1. وَ قَامَ مُحَمَّدُ بِغَدِيرِ خُمٍّ             فَنَادَى مُعْلِناً صَوْتاً بَديَّا

2. ألَا مَنْ كنْتُ مَوْلَاهُ فَهَذَا             لَهْ مَوْلىً وَ كانَ بِهِ حَفِيَّا

3. إلَهِى عَادِ مَنْ عَادَى عَلِيَّاً           وَ كنْ لِوَلِيِّهِ مَوْلىً وَلِيّاً

4. فَقَالَ مُخَالِفُ مِنْهُمْ عُتُلُّ             لِاوْلأهُمْ بِهِ قَوْلًا خَفِيّاً

5. لَعَمْرُ أبِيك لَوْ يَسْطِعْ هَذَا            لَصَيَّرَ بَعْدَهُ هَذَا نَبِيَّا

6. فَنَحْنُ بِسُوءِ رَايِهِمَا نُعَادِى          بَنِى تَيْمٍ وَ لَا نَهْوَى عَدِيَّا [19]

1- 'And on the Day of Ghadir-e-Khum, Muhammad stood up and clearly and aloud called the people to him, [saying]:

2- Be aware that whosoever I am Master to, so is this man his Master, and he is well aware of his affair and condition.

3- O my Creator! Be opponent to him who is his enemy; and be the Protector and assistant of whom he is the friend of Ali.'

4- Then, a man among the crowd, who was clearly unfriendly and aggressive, whispered to his close friend:

5- 'I swear by your father that if Muhammad could manage it, he would choose Ali as the Messenger after him.'

6- And due to the malevolence of those two men, we are enemies of Bani Taim, and we have no tendency toward Bani Adi.'

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The translation of some of the verses of the Qur'an concerning the Commander of the believers, Upon Him be Peace

Concerning this event, there is a narrative from the Holiness Imam Bāqir, Upon Him be Peace, that: 'At that moment, the son of Hind stood up in anger, and while was guarded by Abdullah bin Ghais Ash‘ari on his right, and on the left, Moghirat bin Sho‘ba, he said:

وَ اللهِ لَا نُصِّدقُ مُحَمَّداً عَلَى مَقَالَتِهِ وَ لَا نُقِرُّ عَليّاً بِوَلَايَتِهِ. فَنَزَلَ: "فَلا صَدَّقَ وَ لا صَلَّى﴿31 وَ لكنْ كذَّبَ وَ تَوَلَّى﴿32 ثُمَّ ذَهَبَ إِلى أَهْلِهِ يَتَمَطَّى﴿33 أَوْلى لَك فَأَوْلى﴿34 ثُمَّ أَوْلى لَك فَأَوْلى﴿35"[20]

'By Allah, we will not accept Muhammad concerning what he says, nor do we take Ali as the Guardian. Then, this verse was revealed:

'…so, he neither confirms nor prays, but denies and turns away.

Then he goes in proud to his family!

 [With such deeds of you] you deserve the Fire; woe on you, woe on you. Then still you deserve it; so again woe on you, and still woe on you, (Qur'an: 75/31-35)!'

At the same time, the Messenger of Allah, Bless be to Him and his Descendants, decided to do away with him; again Gabriel descended carrying this message with him:

 لا تُحَرِّك بِهِ لِسانَك لِتَعْجَلَ بِه‏ [21]

'…do not try to move your tongue concerning this intention, and do not hurry it up, (Qur'an: 75/16)!'

Therefore, the Messenger of Allah kept quiet and dispensed with the subject.

And it is quoted that the Imam, Upon Him be Peace, has stated concerning the verse of:

 قَالَ الَّذِينَ لا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَذَا أَوْ بَدِّلْهُ [22]

'…and those who do not believe meeting Us, said: ‘Bring another Reading than this, or else change it, (Qur'an: 10/15).'

That this is the statement of the enemies of Allah who were uttering it in the absence of the Messenger; they imagined that he did not hear their words saying: 'If instead of Ali, Muhammad assigns us to the Guardianship, or replaces the verse with another one, it would be much better.'

Rejecting that which they said, Allah stated: "O Messenger, say:

مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَاءِ نَفْسِي إِنْ أَتَّبِعُ إِلا مَا يُوحَى إِلَيَّ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ.

 ‘…it is not up to me to change it of my own accord; I merely follow what is inspired unto me. If I disobey my [Creator and Nurturer] Lord, I fear the chastisement of an awful day, (Qur'an: 10/15).'

And the Holiness Imam Abu-al-Hassan bin Ja‘far, Upon Him be Peace, has related the Messenger of Allah, Bless be to Him and his Descendants, saying: I called the people to bear witness the Guardianship of Ali bin Abī Tālib, however, they accused the Holiness and left him on his own, and then, this verse was revealed:

قُلْ إِنِّي لا أَمْلِكُ لَكُمْ ضَرًّا وَ لا رَشَداً ﴿21 قُلْ إِنِّي لَنْ يُجيرَني‏ مِنَ اللَّهِ (ان عصيته) أَحَدٌ وَ لَنْ أَجِدَ مِنْ دُونِهِ مُلْتَحَداً ﴿22إِلاَّ بَلاغاً مِنَ اللَّهِ وَ رِسالاتِهِ (فى على) وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ (فى ولاية على) فَإِنَّ لَهُ نارَ جَهَنَّمَ خالِدينَ فيها أَبَداً.[23]

'O Messenger, say: ‘It is not within my power to bring you harm, or any integrity!' Say: (If I oppose the command of Allah), none of the people can give me refuge against the wrath of Allah; and I find no shelter for me apart from Allah – unless I announce Allah and His Prophetic Missions, (which refers to Ali). And whoever opposes Allah and His Messenger, (including the Guardianship of Ali), his return is the hell-fire wherein he abides forever!'

And also it has been related that the Holiness Musa bin Ja‘far, Upon Him be Peace, has commented the chapter of (Bundled up in Mantle (ăl-müz’zăm`mel), thus:

وَ اصْبِرْ عَلى ما يَقُولُونَ (فِيك) وَ اهْجُرْهُمْ هَجْراً جَمِيلًا﴿10 وَ ذَرْنِى وَ الْمُكذِّبِينَ (بِوَصِيِّك) أُولِى النَّعْمَة وَ مَهِّلْهُمْ قَلِيلا﴿11.[24]

'…and be patient about what they say [concerning you] and keep away from them in a polite manner.

And let Me deal with the rejecters, [concerning your Guardianship], who are enjoying their leisure; and give them a respite for a while, (Qur'an: 73/10-11).'

And it has been related that some of the Infallibles, Upon Them be Peace, have commented the chapter of thus:

وَيْلٌ يَوْمَئِذٍ لِلْمُكذِّبِينَ﴿15 (يَا مُحمَّدُ بِمَا اوحِىَ إلَيْك مِنْ وَلَايَة عَلِىٍّ) أَ لَمْ نُهْلِك الْأَوَّلِينَ ﴿16(الَّذينَ كذَّبُوا الرُّسُلَ فِى طَاعَة الْأوْصِيَاءِ) كذلِك نَفْعَلُ بِالُمجْرِمِين﴿18َ (مَنْ أجْرَمَ إلَى آل مُحَمَّدٍ وَ رَكبَ مِنْ وَصِيِّهِ مَا رَكبَ.) [25]

'Woe unto the deniers on that day, [O Muhammad, concerning that which has been revealed to you]:

Did We not destroy the earliest; [those who denied their messengers concerning their Successors]?

Therefore, We will make the latter folk after them: thus We deal with the sinner [whoever commits a sin against the Household of Muhammad], (Qur'an: 77/15-18).'

And this is by the Holiness Imam Sādiq, Upon Him be Peace, who has thus translated the verse 53:

وَ يَسْتَنْبِئُونَك أَ حَقٌّ هُوَ (ما تقول فى على) قُلْ إِى وَ رَبِّى إِنَّهُ لَحَقٌّ وَ ما أَنْتُمْ بِمُعْجِزِين. [26]

in the chapter 10:

'…and [O Messenger], they ask you to inform them if that [you are saying concerning Ali] is true: ‘Say, ‘Yes indeed, by my [Creator and Nurturer] Lord it is true! You cannot frustrate Him, (Qur'an: 10/53).'

Auni says:


1. أ لَيسَ قَامَ رَسُولُ اللهِ يَخْطُبُهُمْ          يَوْمَ الْغَدِيرِ وَ جَمَعُ النَّاسِ مُحْتَفِلُ؟

2. وَ قَالَ: مَنْ كنْتُ مَوْلَاهُ فَذَاك لَهُ         مِنْ بَعْدُ مَوْلىً فَوَاخَاهُ وَ مَا فَعَلُوا

3. لَوْ سَلَّمُوهَا إلَى الْهَادِى أبى حَسَنٍ      كفَى الْبَريَّة لَنْ تَسْتَوحِشَ السُّبُلُ

4. هَذَا يُطَالِبُهُ بِالضَّعْفِ مُحْتَقِباً             وَ تِلْك يَجْدُونَهَا فِى مَحْفِلٍ جُمُلُ [27]


1- 'Did the Messenger of Allah not stand up and lecture, on the Day of Ghadir, where the people were gathering?

2- Did he not say: Whomsoever I am Master to, so is this Ali his Master after me? Did he not make the brotherhood contract with Ali and calling him his brother? However, those people did not obey what the Messenger asked them to do, and said:

3- If the Guardianship were offered to Ali Abu-al-Hassan, he would be enough to lead it and control the entire people of the world and they would live in peace, without worrying.

4- Abu-al-Hassan Ali bin Abī Tālib demanding to perform the command while he is confined for the lack of assistants and loyal companions. And in that case, people find the Guardianship not of an important thing to appreciate it (so they lead it to some way else).

Ibn Hammad says:

 ألَا إنَّ هَذَا وَلِى لَكمْ             أطِيعُوا فَوَيْلُ لِمَنْ لَمْ يُطِع‏ [28]

'Be aware! This man is your Guardian, do obey him; woe on him who does not obey him!'

And also ibn Shar-Aashub has quoted Auni saying:

1. يقُولُ رَسُولُ اللهِ هَذَا لِامَّتِى              هُوَ الْيَوْمَ مَوْلىً رَبِّ مَا قُلْتُ فَاسْمَعِ

2. فَقَامَ جَحُودُ ذُو شِقَاقِ مُنَافِقُ            ينَادِىَ رَسُولَ اللهِ مِنْ قَلْبِ مُوجِعِ

3. أعَنْ رَبِّنَا هَذَا أمْ أنْتَ اخْتَرَعْتَهُ       فَقَالَ: مَعَاذَ اللهِ لَسْتُ بِمُبْدِع 

4. عَدُوُّ اللهِ: لَا هُمَّ إنْ يَكنْ                كمَا قَالَ حَقّاً بِى عَذَاباً فَأوْقِعِ

5. فَعُوجِلَ مِنْ افُقِ السَّمَاءِ بِكفْرِهِ          بِجَنْدَلَة فَانْكبَّ ثَاوٍ بِمَصْرَعِ [29]

1- 'The Messenger of Allah was saying: 'Today, this Ali is Guardian upon my nation; O Creator, bear witness what I am stating.'

2- Then, a man, a hypocrite one, who was a man of malice and enmity, addressed the Messenger of Allah with his heart-breaking words saying that:

3- 'Is this way of assigning the Guardian by our Creator, or you yourself have invented it?' The Messenger answered: 'I take shelter to Allah; for I am not the originator of it.'

4- That enemy of Allah said: O my Creator, if that which the Messenger has said is right, send upon me such a chastisement so that the matter to become clear to me.'

5- Because of his disbelief, Allah, as the chastisement, sent a big rock out of the heavens upon his head and he fell down prone and died at once!

And once again ibn Shar-Aashub says: it is narrated that:

إنَّ النَّبِىَّ صَلِى اللهِ عَلَيهِ و آلِه كانَ يُخْبِرُ عَنْ وَفَاتِهِ بِمُدَّة و يَقُولُ: قَدْ حَانَ مِنىِّ خُفُوقُ مِنْ بَيْنِ أظْهُرٍكمْ! وَ كانَتِ الْمُنَافِقُونَ يَقُولُونَ لَئِنْ مَاتَ مُحَمَّدُ لَيَخْرَبُ دِينُهُ. فَلَمَّا كانَ مَوْقِفُ الْغَديرِ قَالوُا: بَطَلَ كيْدُنَا. فَنَزَلَت:

الْيَوْمَ يَئِسَ الَّذِينَ كفَرُوا مِنْ دِينِكمْ فَلا تَخْشَوْهُمْ وَ اخْشَوْنِ الْيَوْمَ أَكمَلْتُ لَكمْ دِينَكم.[30]

Somewhat prior to the demise of the Messenger of Allah, Bless be to Him and his Descendants, the Holiness informed the people of his demise by saying: 'It is quite near that I am going to depart you.' The hypocrites said: 'If Muhammad passes away, then his religion will be collapsed.' However, when the event of Ghadir-e-Khum came to pass, they said: 'Our tricks are waded away!' It was then that this verse:

'…today, those who disbelieve are despair of [dividing] your religion, but do not fear them, just fear Me.

Today, I have perfected your religion for you,' was revealed.

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[1] Surah 49, "حجرات", Verses 1 & 2.
[2] “مناقب ابن شهرآشوب‏”, volume 1, pages 181 and 182 from Abdi whose statements represent: Sofyan bin Mos’ab Abdi, who relates the narrative, is Kofian.
[3] “مناقب ابن شهرآشوب‏”, volume 1, page 181.
[4] "ریحانة الادب", volume 4, page 99.
[5] “الغدير”, volume 4, pages 155-160. And at the final part of the poem, lines 98-106, he says:

فَصَاخَة شِعْرِى مُذْ بَدَتْ لِذَوِى الْحِجَى             تَمَثَّلَتِ الْأشْعَارُ عِنْدَهُمْ لُكنَا
وَ خَيرُ فُنُونِ الشِّعْرِ مَارَقَّ لَفْظُهُ
            وَ جَلَّتْ مَعانِيهِ فَزَادَتْ بِهَا حُسْنَا
وَ لِلشِّعْرِ عِلْمٌ إنْ خَلَا مِنْهُ حَرْفُهُ
             فَذَاك هَذَاءٌ فِى الرُّؤسِ بِلَا مَعْنَى‏
إذَا مَا أدِيبٌ أنْشَدَ الْغَتَّ خِلْتَهُ
            مِنَ الْكرْبِ وَ التَّنْغيصِ قَدْ ادخِلَ السَّجْنَا
إِذَا مَا رَأوْها أحْسَنُ النّاسِ مَنْطِقاً
            وَ أثْبَتُهُمْ حَدثاً وَ أطْيبُهُمْ لَحْنَا
تَلَذُّ بِهَا الْأسْمَاعُ حَتَّى كأنَّها
            ألَذُّ مِنْ أَيامِ الشَّبِيبَة أوْ أهْنَى‏
وَ فى كلِّ بَيتٍ لَدَّة مُسْتَجِدَّة
            إذَا مَا انْتَشاهُ قِيلَ: يا لَيتَهُ ثَنَّى‏
تَقَبَّلَها رَبِّى وَ وَفَّى ثَوابَها
            وَ ثَقَّلَ ميزانى بِخَيراتِها وَزْنَا
وَ صَلَّى عَلَى الْأطْهارِ مِنْ آلِ أحمدٍ
             إلَهُ السَّماءِ ما عَسْعَسَ اللَّيلُ أوْجَنَّا

It must be known that ibn Hemad Abdi was from Basra and he was at the era of Sheikh Sadough, and Najashi had well understood him. And he relates from the books of Abi Ahmad Jallowdi Basary who died in 332 anno Hejira. However, Abdi was from Kofa: Sofyan bin Mas’ab was from Kofa and he lived in the era of Sayyid Hemyari, and he was apparently died in 178, as did Hemyari. And the Holiness Imam Sadiq, upon him be peace, has commanded his followers to read his elegies in their homes, (“الغدير”, volume 2, page 297).
[6] At the time of the Messenger of Allah, when he wanted to bring the people together, someone would announce it in his behalf: “الصَّلاة جامِعَة”, that is, the collector of the people is the prayer. Then, people would know that there was some important thing to hear, and they would gather in the mosque.

[7] “ديوان حميرى‏”, elegy 166, page 397. And “الغدير”, volume 2, page 229. And “أعيان الشيعة”, second publication, volume 12, page 154; and “مناقب ابن شهرآشوب‏”, volume 1, page 535.
[8] “ديوان حميرى‏”, elegy 181, page 430, verses 15 and 16 from the elegy of 52 lines in the virtues of the Commander of the believers, upon him be peace, and “أعيان الشِّيعة”, volume 12, page 157. And “مناقب ابن شهرآشوب‏”, volume 1, page 535.
[9] He has recorded ‘اشتقالها’ in “مناقب‏” as well as in “أعيان الشيعة”, and at the margin of “مناقب‏”, ‘مصحّح اثتقالهاا’ is recorded with ‘th’ sound. And in the poetic works of Hemyari اثتقالها has been written with ‘غ’ sound instead ‘ق’.As we did not find meaning for the ق’ sound, we did it with غ in poem.
[10] “ديوان حميرى‏” (The Poetic Works of Hemyari), elegy 133, pages 329 to 331 And “أعيان الشيعه”, volume 12, page 161. And “مناقب”, volume 1, page 535.
[11] Abu Muhammad Auni: Talhat bin Abdullah bin Abi Aun Ghas’sani, in “الغدير”, volume 4, pages 24 to 140 in the translation of his situation and some of his elegies praising the Household, on top the Commander of the believers, upon him be peace; as well as the Holiness Imam Sadiq, peace be upon him. They are truly very well-organized elegies. His elegies concerning the Household are do charming that caravans moved on finding his works. Monir Shaeer, father of Ahmad bin Monir used to read the poems of Auni in the markets of Tripoli, and then, he soothed the listeners to the poems. However, those beautifully composed elegies about the Household did not please the taste of ibn Asakar and he tried defame Monir Shaeer, thus he kept saying: ‘By means of such poems of Auni he is showing up his voice!’ Years later, ibn Khal’lakan came to live and he got to know the poems of Auni and he too shoed his jealousy and said he was just presenting his voice to the crowd!
[12] Ibn Share Ashoob, "مناقب", volume 1, page 535; and "الغدیر", volume 4, page 127.
[13] Ibn Share Ashoob, "مناقب", volume 1, pages 535 & 536.
[14] Ibn Share Ashoob, "مناقب", volume 1, pages 535  & 536.
[15] Surah 69, "الحاقّة", Verses 44-50.
[16] Surah 69, "الحاقّة", Verse 51.
[17] Surah 68, "قلم", Verse 51.
[18] Surah 39, "زمر", Verse 65.
[19] “ديوان حميرى‏”, elegy 198, pages 458 and 459; and “اعيان الشّيعة”, volume 12, page 164. And “مناقب ابن شهرآشوب‏”, volume 1, page 537.

[20] Surah 75, "قیامت", Verses 31-35.

Surah 75, "قیامت", Verse 16.
[22] Surah 10, "یونس", Verse 15; And the whole verse goes as:

 وَ إِذَا تُتْلَى عَلَيهِمْ آياتُنَا بَينَاتٍ قَالَ الَّذِينَ لَا يرْجُونَ لِقَائَنَا ائتِ بِقُرْآنٍ غَيرَ هَذَا أَوْ بَدَّلَهُ قُلْ مَا يكونُ لِى أَن أُبَدِّلَهُ من تلْقَاءِ نَفْسِى إِنْ أَتَّبِعُ إِلّا مَا يوحَى إِلَى إِنِّى أَخَافُ إِنْ عَصَيتُ رَبِّى عَذَابَ يوْمٍ عَظِيم‏

(And when Our clear Revelations are recited to those who do not expect to encounter Us, say, ‘Bring another Reading than this, or else change it!’ Say, ‘It is not up to me to change it of my own accord; I merely follow what is inspired unto me. If I disobey my [Creator and Nurturer] Lord, I fear the chastisement of an awful day).
[23] This verse is extracted from the verses 21-23, Surah "جن", Jinn 72; because the noble verse includes: ضَرّاً و لا رَشَدًا and secondly, the word إِنْ عَصَيتُه‏ does not exist in that verse
[24] Surah 73, "مزمل", Verses 10 & 11.
Surah 77, "مرسلات", Verses 15-18.
[26] Surah 10, "یونس", Verse 53.
[27] “مناقب‏”, volume 1, pages 537 and 538, and “الغدير”, volume 4, page 124. In the line twenty-four in “مناقب‏” the term “يجْدونَها” has turned into plural with ‘’J; and in “الغدير” with the redundant ‘H’ يحْدُو بِهَا. In both cases the purpose is one, and the female pronoun refers to the Caliphate.
[28] “مناقب ابن شهرآشوب‏”, lithography printing, volume 1, pages 535 to 538.
[29] “مناقب ابن شهرآشوب‏”, volume 1, page 538. And “الغدير”, volume 4, page 125.
[30] “مناقب ابن شهرآشوب‏”, volume 1, page 538. And “الغدير”, volume 4, page 125.

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