Thaqalain - Part 9



From: "Mohammed Yusuf Jaffer"

To: zanzinet

Subject: Thaqalain part 9

Date: Fri, 17 Apr 1998 10:32:49 PDT



Assalamun alaikum


Today we continue with the Thaqalain Part 9








"I am the city of knowledge, and Ali is its gate"


Sahih, Tirmidhi, vol 5 p 201; Mustadrak, al Hakim, vol 3 p 126; Tarikh, Ibn Kathir, vol 7 p 358; Kanzul Ummal of Muttaqi Hindi; Yanabul Mawaddah, page 183; Sharhe Nahjul Balaghah, Abil Hadid page 77; Ibne Hajar in Lisanul Meezan, vol I page 432; Suyyuti in Tarikhul Khulafa page 70, Sakhawe in Maqassed-ul Hasanah page 97 and many others.


This tradition alone should be sufficient to indicate the example that has to he followed after the Messenger of Allah (saw) because the educated man ought to be followed.



And Ibn Abbas said, "My knowledge and the knowledge of the Companions of Muhammad (saw) is but a drop in seven seas if compared with Ali's knowledge."


And this is what Imam Ali said about himself, "Ask me before you lose me. By Allah, if you ask me about anything that could happen up to the Day of Judgement, I will tell you about it. Ask me about the Book of Allah, because by Allah there is no [Qur'anic] verse that I do not know whether it was revealed during the night or the day, or whether it was revealed on a plain or on a mountain."


A Riyadh al-Nadirah, vol 2 p 198; Tarikh, Suyuti, p 124; al Itqan, Suyuti, vol 2 p 319; Fath al Bari, vol 8 p 485;  Tadhib al Tadhib, vol 7 p 338


History has recorded many facts telling us that Ali was the most knowledgeable man among all the Companions and they used to consult him on every important matter, and we do not know of any event in which he declined to give his advice.


Abu Bakr said, "May Allah never put me in a predicament that Abu al-Hasan cannot solve. " And Umar said, "If it was not for Ali, Umar would have perished."


Al Isti'ab, vol 3 p 39; Manaqib al Khawarizmi, p 48; al Riyadh al Nadirah, vol 2 p 194



Allah - the Most High - said:  Say: "Are those who know and those who do not know alike?"  [Holy Quran 39:9]


He also said: "Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?" [Holy Quran 10:35]


Knowledge is the best criterion for preference. That is, one who possesses the best qualities of guidance must be the supreme leader of the people, not the one who is ignorant of the way of guidance and himself seeks guidance from others. These verses are the most valid proofs that a superior man cannot be made subordinate to the inferior one. The question of the caliphate, imamate, and the succession to the Holy Prophet come under the same principle.





Surely you know that because of the merit of the Commander of the Faithful, Ali, the Bani Umayya made continued efforts through secret means and particularly through the servile flatterers of Mu'awiya, like Abu Huraira and Mughira, to fabricate such hadith. Moreover, the followers of Abu Bakr, because of their support of him, strengthened these fabricated hadith. Ibn Abi'l-Hadid, in his  commentary on Nahju'l-Balagha, Volume I, and again in Volume 3, page 17, discusses in detail that among the many fabricated hadith is the one which tells about the closing of the doors of all the houses towards the mosque, except that of Abu Bakr. Contrary to this forged hadith, there are many authentic hadith, which are recorded not only in authentic Shia books, but also in reliable books of your own ulema, like Sahih.


The following sources have narrated that the Prophet ordered that all the doors of the houses opening toward the mosque be closed except the door of Ali's house: Ahmad bin Hanbal in Musnad. Volume I, page 175, Volume II, page 26 and Volume IV, page 369; Imam Abu Abdu'r-Rahman Nisa'i in Sunan and in Khasa'isi'l-Alawi, pages 13-14; Hakim Nishapuri in Mustadrak, Volume III, pages 117-125 and Sibt Ibn Jauzi in Tadhkira, pages 24-25 have testified to the reliability of this hadith on the basis of chains of narrators of Tirmidhi and Ahmad. Again, Ibn Athir Jazri in Athna'l-Matalib, page 12, Ibn Hajar Makki in Sawa'iq Muhriqa, page 76, Ibn Hajar Asqalani in Fathu'l-Bari, Volume VII, page 12, Tibrani in Ausat, Khatib Baghdadi in his Ta'rikh (History), Volume VII, page, 205, ibn Kathir in Ta'rikh, Volume 7, page 342, Muttaqi Hindi in Kanzu'l-Ummal, Volume VI, page 408, Haithami in Majma'u'z-Zawa'id, Volume IX;, page 65, Muhibu'd-Din Tabari in Riyadh, Volume II, page 451, Hafiz Abu Nu'aim in Faza'ilu's-Sahaba and in Hilyatu'l-Auliya, Volume IV, page 183, Jalalu'd-Din Suyuti in Ta'rikhu'l-Khulafa', page 116, in Jamu'l-Jawami', in Khasa'isu'l-Kubra, and in La'aliu'l-Masnu'a, Volume I, page 181, Khatib Khawarizmi in Manaqib, Hamwaini in Fara'id, Ibn Maghazili in Manaqib, Munawi Misri in Kunuzu'd-Daqa'iq, Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, page 87, devoting the whole of Chapter 17 to this very issue, Shahabu'd-Din Qastalani in Irshad-e-Bari. Volume VI, page 81, Halabi in Siratu'l-Halabiyya, Volume III, page 374 and Muhammad bin Talha Shafi'i in Matalibu's-Su'ul and many others, particularly from among the prominent companions of the Holy Prophet, have narrated the same thing. For instance, Caliph Umar Bin Khattab, Abdullah Ibn Abbas, Abdullah Bin Umar, Zaid Bin Arqam, and Jabir Bin Abdullah Ansari have confirmed the reliability of this hadith. Some of your prominent ulema, in order to save the people from being misled by the Bani Umayya, have emphasized the truth of this hadith. Muhammad Bin Yusuf Ganji Shafi'i, in his book Kifayatu't-Talib, chapter 50, has dealt with this hadith under a special heading. Quoting from authentic sources, he says that since a number of doors of the companions of the Prophet opened towards the mosque, and since the Prophet had forbidden everyone to enter the mosque in the state of janaba or haiz (pollution making the ritual bath essential), he ordered that all doors of the houses be closed excepting the door of Hazrat Ali's house. He said, "Close all the doors; but let the door of Ali's house remain open." Muhammad Bin Yusuf Shafi'i says that it is peculiar to Ali that he was permitted to enter and stay in the mosque in the state of janaba. He goes on to say: "In short, the Holy Prophet's conferring this privilege exclusively on Ali was a great honor. It shows that the Prophet knew that Ali, Fatima, and their descendants were entirely free from impurity, as is clearly shown by the 'verse of purity' in the Holy Qur'an." These remarks of a Shafi'i scholar may be compared to the hadith mentioned by Hafiz Sahib. Leaving aside all the authentic sources we have quoted, if you have any proof of Abu Bakr's purity, please present it. The fact is that even Bukhari and Muslim in their collections of traditions have pointed out this fact that a polluted person cannot stay in the mosque. The Prophet said, "It is not permitted for anyone who is polluted to stay in the mosque except for me and Ali."





According to this hadith, one day a woman brought a gift of a roasted bird to the Prophet. Before eating it, the Prophet, raising his hands, invoked Allah thus: "O Allah! Of your whole creation, send the person who is the dearest to you and to me, so that he may partake of this roasted bird with me."  Ali then came in and ate the roasted bird with the Holy Prophet.


Most of your prominent ulema, like Bukhari, Muslim, Tirmidhi, Nisa'i, and Sijistani in their Siha, Imam Ahmad Bin Hanbal in his Musnad, Ibn Abi'l-Hadid in his commentary on Nahju'l-Balagha, Ibn Sabbagh Maliki in Fusulu'l-Muhimma, and Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter 8, and a host of other reliable authors have recorded the hadith-e-Ta'ir in their works. They verify that this hadith was reported by 24 narrators of hadith from Anas Bin Malik. Ibn Sabbagh Maliki in his Fusulu'l-Muhimma writes about it in these words: "In the books of authentic hadith and reliable narrations, the hadith-e-Ta'ir from Anas Bin Malik is indisputably correct." Sibt Ibn Jauzi, on page 23 of his Tadhkira, and Sunan of Tirmidhi and Mas'udi on page 49 of Volume II of Muruju'dh-Dhahab, have focussed especially on the last part of this hadith which contains the Prophet's prayer and its acceptance by Allah. Imam Abu Abdu'r-Rahman Nisa'i in the 9th hadith of his Khasa'isu'l-Alawi, and Hafiz Bin Iqda and Muhammad Bin Jarir Tabari have all referred to the unbroken chain of narrators and to the authentic sources of this hadith, saying that it was narrated by 35 companions of the holy Prophet from Anas Bin Malik. In short, all your distinguished ulema have verified the authenticity of this hadith and have included it in their books. Allama Seyyed Hamid Husain has dedicated an entire volume of his Abaqatu'l-Anwar to this hadith. He collected all reliable sources from your distinguished ulema and clearly proved the authenticity of this hadith.





The strongest proof of Ali's being the loved one of Allah, and of his bravery on the battlefield, is the hadith-e-Rayat (Hadith of the Ensign), which is part of your authentic collections of traditions. None of your prominent ulema has denied it.


The prominent ulema and historians of the two sects have both narrated the hadith-e-Rayat. For instance, Muhammad Bin Isma'il Bukhari, in his Sahih, Volume II, Kitabu'l-Jihad Wa's-Siyar, Chapter Du'au'n-Nabi, also Volume III, Kitabu'l-Maghazi, Chapter Ghazawa-e-Khaibar; Muslim Bin Hajjaj in his Sahih, Volume 2, page 324; Imam Abdu'r-Rahman Nisa'i in his Khasa'isu'l-Alawi; Tirmidhi in his Sunan; Ibn Hajar Asqalani in Isaba, Volume II, p. 508; Muhaddith-e-Sham in his Ta'rikh; Ahmad bin Hanbal in his Musnad; Ibn Maja Qazwini in Sunan; Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda Chapter 6; Sibt Ibn Jauzi in Tadhkira; Muhammad bin Yusuf Ganji Shafi'i in Matalibu's-Su'ul, Hafiz Abu Nu'aim Isfahani in Hilyatu'l-Auliya; Abu Qasim Tibrani in Ausat; and Abu Qasim Husain bin Muhammad (Raghib Isfahani) in Muhaziratu'l-Udaba, Volume II, page 212. In short, virtually all of your historians and traditionists have recorded this hadith, so that Hakim says: "This hadith has reached the stage of unanimity." Tabrini says: "Ali's victory in Khaibar is proved by its unanimity."


When the Muslim army laid siege to the Fort of Khaibar, it suffered defeat three times under the command of Abu Bakr and Umar, and they fled. The companions were greatly frustrated. In order to inspire the companions, the Prophet announced that Khaibar would be conquered. He said: "By Allah, tomorrow I will give the standard to one who will return successful. He is one who attacks repeatedly and never leaves the battlefield and never retraces his steps until he achieves success. He loves Allah and the Prophet of Allah, and Allah and the Prophet of Allah love him." That night the companions could not sleep, wondering who would be given this special favor. At dawn, all put on their military garb and presented themselves before the Prophet. The Prophet asked, "Where is my brother and son of my uncle, Ali Bin Abu Talib?" They told him, "O Prophet of Allah, he is suffering so much with sore eyes that he cannot move." The Prophet asked Salman to call Ali. Salman took Ali by the hand and brought him to the Prophet. He saluted the Prophet, and after returning the salutation, the Prophet asked, "How are you, O Abu'l-Hasan?" He replied, "It is all well by the grace of Allah. I am suffering from headache and so much pain in the eyes that I cannot see anything." The Prophet bade him come near. When Ali had moved closer, the Prophet applied the saliva of his own mouth to Ali's eyes and prayed for him. Soon his eyes were bright, and his ailment vanished completely. He gave Ali the flag of victory. Ali proceeded to the forts of Khaibar, fought against the Jews, slew their brave soldiers, like Harhab, Harith, Hisham, and Alqama, and conquered the hitherto invincible Forts of Khaibar.





Muhammad Bin Jarir Tabari in his Tafsir, Ibn Asakir in his Ta'rikh, Muhammad Bin Yusuf Ganji Shafi'i, in his Kifayatu't-Talib, ch.62, Hafiz Abu Nu'aim, in Hilyatu'l-Auliya, and Sheikh Sulayman  Balkhi Hanafi in Yanabiu'l-Mawadda, p.238, ch. 56, hadith 52, narrate from Dhakha'iru'l-Uqba of Imamu'l-Haram Ahmad Bin Abdullah Tabari Shafi'i on the authority of Abu Huraira (with a slight variation in wording) that the Holy Prophet said: "It is written on the arsh that 'There is no god but Allah, the One Who has no associate; and Muhammad is my servant and Prophet, whom I helped through Ali Bin Abi Talib.'"


Also in Jalalu'd-din Suyuti's Khasa'isu'l-Kubra, vol.I, p.10 and Tafsir-e-Durr-e-Mansur, beginning of the chapter of Isra'il, it is reported from Ibn Adi and Ibn Asakir, who narrate from Ana's Ibn Malik, that the Holy Prophet of Allah said that he had seen written on the arsh, "There is no god but Allah;  Muhammad is the Prophet of Allah; I have given him support through Ali."


In Yanabiu'l-Mawadda it is narrated from Dhakha'iru'l-Uqba of Imamu'l-Haram Tabari, according to the report of Sirat-e-Mullah, that the Holy Prophet of Allah said: "On the night of the Mi'raj, when I was taken to the highest heaven, I saw written there on the right side of the arsh: 'Muhammad is the Prophet of Allah. I have given him help and support through Ali.'"


It is reported in Yanabi, Hadith 19, from Kitabu's-Sabi'in of Imamu'l-Haram Tabari, quoting from the Manaqib of Faqih Wasti Ibn Maghazili Shafi'i, and also Mir Seyyed Ali Hamadani Shafi'i writes in his Mawadda VI from Mawaddatu'l-Qurba two hadith; Khatib Khawarizmi in Manaqib, Ibn Shirwaih in Firdaus, and Ibn Maghazili Shafi'i in Manaqib narrating from Jabir Bin Abdullah Ansari that the Holy Prophet said: "It is written on the gate of Paradise that 'There is no god but Allah, Muhammad is the Prophet of Allah, and Ali is the Wali (vicegerent) of Allah and brother of the Holy Prophet of Allah.' This was written 2,000 years before the creation of the skies and the world."


I recall another hadith. Mir Seyyed Ali Faqih Shafi'i writes in Mawadda VIII of Mawaddatu'l-Qurba that the Holy Prophet said to Ali: "I have seen your name coupled with mine in four places: 


(1) On the night of the Mi'raj (ascension) when I reached the Baitu'l-Muqaddas (The Dome of the Rock), I saw written on the rock: 'There is no god but Allah, and Muhammad is the Prophet of Allah whom I gave support through his vizier (deputy) Ali.'"


(2) When I reached Sidratu'l-Muntaha (the loftiest place), I saw the words: 'Verily I am Allah; There is no god but Me, the One, and Muhammad among all my creation is My loved one. I gave him support through his vizier, Ali.'


(3) When I reached the arsh' (the highest heaven) of Almighty Allah, I saw there written on its pillars: 'Verily, I am Allah, and there is no god except Me.: Of all my creation Muhammad is my loved one. I have supported him through his vizier, Ali.'


(4) When I reached Paradise, I saw written on its gate: 'There is no god but Me. Of all my creation Muhammad is my loved one. I gave him help and support through his vizier, Ali.'"


Imam Tha'labi in his Tafsir Kashfu'l-Bayan and Sheikh Sulayman Balkhi in Yanabiu'l-Mawadda, chapter 24, reporting from Hafiz Abu Nu'aim Ispahani, Muhammad Bin Jarir in his Tafsir and Ibn Asakir in his Ta'rikh, narrate from Ibn Abbas and Abu Huraira that verse 64 of the sura of Anfal (The Accessions) of the Holy Qur'an, namely: "He it is Who strengthened you with His help and with the believers." (8:62)


Then they say that the Holy Prophet said: "I saw written on the arsh' that There is no god but Allah, the One, Who has no partner, and Muhammad is My servant and Prophet; I strengthened him with Ali Bin Abi Talib."


Then they narrate other hadith of this kind from Kitab-e-Sifa and Manaqib. The source of the names of Muhammad and Ali is Allah Himself.


To be continued..




Mohammed Yusuf



Narrated Aisha:
 One day the Prophet (PBUH&HF) came out afternoon wearing a black cloak (upper garment or gown; long coat), then al-Hasan Ibn Ali came and the Prophet accommodated him under the cloak, then al-Husain came and entered the cloak, then Fatimah came and the Prophet entered her under the cloak, then Ali came and the Prophet entered him to the cloak as well. Then the Prophet recited: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you a perfect purification (the last sentence of Verse 33:33)."



In addition to what the Prophet (saw) said who are the real “Ahlul Bait”, he made the habit for six or nine months, every day after morning prayer he would passed by by the door of Fatima's house and address them with greeting as these are "MY AHLEL BAIT" and recite this verse of tat-hir 33.




وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {41:18}

But We delivered those who believed and practised righteousness


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وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ     اللهم صلى على محد و ال محد.... و عجل فرجهم