DISCLAIMER: These hadiths do not necessarily

reflect the views of anyone, they are simply a

collection. Corrections in translation or anything are
appreciated.

Table of Contents

Table of Contents 1

Proof of God 3

Argument from Contingency

Kalām Cosmological Argument
Descartes’ Trademark Argument
Reformed Epistemology

Proof for Islam 9

Argument from Miracles

Argument from I’jaz al-Quran 9
Islamic Trilemma and ​Fullfiled Prophec​ies
Islam in Zoroastrian Texts 13
Islam in Hindu Texts 14
Islam in the Old Testament 19
Islam in the New Testament 21

Proof for Shiism 22

Shiism in the Quran 22
2:124 22
4:59 22
5:67 23
13:7 25
12:40 28
33:33 28
 Caliphate of Ali (as) 31
Hadith of Ghadir 31
Hadith of the Gathering 36
Ali is al-Siddiq al-Akbar 38
Ali was the first Muslim 38
Hadith al-Manzila 39
Hadith of Salman 45

Exposing the “Sahaba” 46

Umar threatening Ali and his family 46
Ali (as) opposed the Bayah 47

Defending Shiism 49
Can Imams create and give rizq? 49

Miscellaneous 50
Wahdat al-Wujud 50
Prohibition of speaking on the “nature” of Allah 50
Reward for Teaching the Religion 52
Ijtihad 53
Pillars of Islam 53
Authority of the Jurists 53
Islamic Unity 56
Whatever does not come from the Ahlulbayt (as) is Falsehood 61
Proof of God

Argument from Contingency

 
1. Every contingent fact has an explanation. 
2. There is a contingent fact that includes all other contingent facts. 
3. Therefore, there is an explanation of this fact. 
4. This explanation must involve a necessary object. 
5. This necessary object is God. 
 
 
1. Every contingent fact has an explanation. 
 
-​To defend this premise I should first rule out the possibility of the existence of any brute fact by
appealing to the principle of sufficient reason. Hence, I intend to prove that it is rational to
accept the principle of sufficient reason beforehand.

The principle of sufficient reason (PSR) holds that there is an explanation an explanation for the
existence of something either in the necessity of its nature, or an external explanation.

It can be argued that we must accept the PSR because it is self-evident. If brute facts can exist
then we wouldn’t have a reason to workout the best explanation for contingent state of affairs
that could have just as well been brute facts. For example, the existence of human beings could
be considered a brute fact. Why should we believe in evolution unless we assume that there is
an explanation as to why humans exist in this way rather than another? There could just as well
be no explanation if the PSR were false. Or suppose perhaps if a giant ball that were to
materialize in front of you. One would rightfully wonder about the explanation of this fact, why is
it the case that this ball is here? So precisely because we infer explanations to the existence of
things that could just as well be brute facts with no explanations, it seems that the PSR is
self-evident.
Furthermore, there is no principled way to deny the truth of PSR while generally accepting that
there are genuine explanations for the existence of things in science and philosophy that could
just as well be brute facts. The denier of the full PSR must draw the line of its applicability in a
principled and non-arbitrary way, which is to say that he must offer a reason as to why we apply
this principle in some cases and not all cases. And unless we are given such a reason then we
are justified in accepting the full PSR with regards to all cases.

Moreover, if PSR were not true, we would expect that hings and events without evident
explanation or intelligibility would be extremely common. But this is the opposite of what both
common sense and science seem to find the case.

Finally, the narrowly logical account of modality, the Lewisian account of modality, the Platonic
account of modality and the Aristotelian-essentialist account of modality have a lot of issues and
problems, leaving us with the Aristotelian-causal account of modality as the best method to
account for alethic modality. However, the Aristotelian-causal account of modality presupposes
the PSR. Thus it seems that the PSR is true.

I wanted to keep this paper simple and short, so I cannot elaborate on all the issues of these
accounts for modality here. Instead, I can refer you to Alexander Pruss’s paper in premise 2.2.6
where he explains each issue in detail: ​http://alexanderpruss.com/papers/LCA.html

Given the above argumentation from self-evidence, consistency and best account for alethic
modality, I am fine with concluding that the PSR is true.

If the essence of a being necessitates or entails that it exists, then the sufficient reason for the
existence of that being can found in the necessity of its nature. A being that cannot not-exist
exists in all possible worlds.

A contingent fact could have failed to exist in some possible worlds, so it exists in some but not
all possible worlds. If the existence of a being is not necessitated by its own essence, then its
explanation must be external to itself. Therefore contingent facts have an external explanation
of their existence.

2. There is a contingent fact that includes all other contingent facts other than 
itself. 
 
-Suppose that fact X and Y are contingent. I then construct a statement saying that “X is a fact,
Y is a fact and…” so on until we have covered every contingent fact. Let’s call this fact the Big
Conjunction of all Contingent Facts (BCCF). This fact we just constructed would be a contingent
fact in itself, for if all its components would fail to exist, then the BCCF would fail to exist in some
possible world as well.
I have noticed that some objectors might say that if the BCCF is the totality of all contingent
facts then it must include itself too. But this is mere semantics. Fine. Let’s say that the BCCF is
the totality of all contingent facts other than itself. I don’t have a problem with this, and
rephrasing this premise does not make the argument weak in any way.

3. Therefore, there is an explanation of this fact. 

 
-​Follows from premise 1-2. If the BCCF is contingent, then it too must have an external
explanation of its existence.

4. This explanation must involve a necessary object. 

 
-That is true because the BCCF cannot have a contingent explanation, for it is the totality of all
contingent facts there are. Given that it must have an explanation because of the PSR, then the
explanation of the BCCF must be non-contingent i.e. necessary.

5. This necessary object is God. 

 
-Something that exists necessarily must be purely actual, immutable, simple and singular. If the
necessary object is singular or unique then it must also be omnipotent, conscious and
omniscient. 
 
A necessary object is something that is the case in all possible worlds. If in one possible world
exists where water is hot and another world where it is cold then they are contingent. Since it
has no potential it remains the same in all possible worlds. To be devoid of potency is to be
purely actual.Thus a necessary being is purely actual.
 
There could be multiple “pure acts” insofar as one had some differentiating feature that another
lacked (for instance: difference in regards to location, quality etc). Lacking such a differentiating
feature entails having some unactualized potential (potential to change location, potential quality
etc). Pure act cannot have an unactualized potential, by definition. Thus there can only be one
pure act (necessary object).

A necessary being either has attributes that are necessary for it, contingent or impossible. If
they are impossible then it does not contain them. If they are contingent, then they are not
properties of a necessary being since that which is necessary is logically prior to that which is
contingent, and hence the necessary being or something else would have to explain those
attributes. If its attributes are necessary then the necessary being contains them necessarily. If
such attributes are necessary for it then every necessary being will have them. But if two things
are identical to one another in every respect, then they are actually one being. Thus there can
only be one necessary being.

A necessary being does not depend on anything for its existence. A composite being depends
on its parts for its existence. The reason is because if it's made of parts, then the parts are
separable. If you separated all the parts of my iphone, there'd no longer be an iphone. The parts
may continue to exist, but the iphone as a composite entity would not. Thus a necessary being
cannot be composed of parts i.e is simple.

Furthermore, a composite being can change in some possible world if its parts were rearranged
differently. Thus a necessary being must be absolutely simple.

Material things have the potential to exist in any possible form.

Moreover, material things always have the potential to change location.
Pure act has no potential to actualize.
Thus the necessary being is immaterial.

As the ultimate cause of all contingent facts in all possible worlds, the necessary being is that
through which all causal powers are possible. Given the principle of proportionate causality
whereby a thing cannot produce what it does not possess either formally or eminently, the
necessary existent would have to be as powerful as all logically possible things. To possess the
ability to bring about every logically possible state of affairs is to be omnipotent. Thus the
necessary being is omnipotent.

To prove God’s conscious. If the necessary being does not explain contingent facts through free
will, then it must necessitate them (explain them necessarily). But this would imply
necessitarianism and modal collapse which is trivially false because a contingent state of affairs
could have failed to exist in some possible worlds. Therefore the necessary being must explain
all contingent facts through His act of free will. Will implies consciousness, thus the necessary
being is conscious.

Another argument for agency can be the fine-tuning of the cosmological constants in the
universe. We have proven that there is a First Cause, and it seems plausible that this First
Cause is intelligent and intended to finely tune the universe for life.

And another argument for agency alone can be shown in metaphysical grounds. If the
necessary being has every positive property, then it must also have knowledge and will.

Given that the necessary being has intellect, He knows all contingent facts precisely in the act of
causing them. To know all things is to be omniscient, thus the necessary being is omniscient.

And finally I could use a scholastic argument for omniscience. A cause can not cause what it
does not contain in itself somehow (either immanently or formally) because if an alleged cause
did not have the ability to produce the effect in question, then by definition, it can not be the
genuine cause. Since the necessary being is the cause or explanation of all beings then it must
contain all things in itself somehow. Something can be inside another either materially or
immaterially (like how the mind contains thoughts and knowledge). But since the necessary
being is immaterial, then the necessary being has all beings inside him immaterially in a way like
knowledge so the necessary being knows all beings or everything that exists making him an
omniscient mind.  

Kalām Cosmological Argument

The Kalām Cosmological Argument

P1) Whatever begins to exist has a cause.

P2) The universe began to exist.
C1) Therefore there is an uncaused cause of the universe.
P3) This uncaused cause is God.
C2) Therefore God exists.

P1)

That nothing comes from nothing can be proven by appealing the very definition of what nothing
is. All we mean by “nothing” is the lack of everything, including the lack of ability to bring
something into existence.
Moreover, the principle of ex nihilo nihil fit (that out of nothing, nothing comes) is not not only
obvious, but can also be demonstrated mathematically as 0+0=0.
If something began to exist, then it cannot be the cause of itself since it did not exist, and if there
was no cause then there would be no effect. Hence, whatever begins to exist has a cause
external to itself.

P2)

The universe is not immutable, look around you and at yourself. The universe exists in time
(time is a sequence of events). Additionally we know that the universe is always expanding so it
clearly undergoes sequences of events. An infinite time is impossible because the concepts of
an actual infinite, a past-eternal sequence of events and a infinite hierarchical chain of series
are logically incoherent.

As per the concept, there are many thought experiments produced by philosophers and
mathematicians to show that it’s incoherent, take for instance Hilbert’s Hotel:
https://www.youtube.com/watch?v=Uj3_KqkI9Zo&t=20s
Another example being: ​https://alexanderpruss.blogspot.com/2008/01/grim-reaper-paradox.html
And as per an infinite past in A theory of time. An infinite past is unreachable by definition. Thus,
the if past were infinite then the past would always be in continuum and incomplete. If the past
is incomplete then the present would not exist.

To take an analogy, suppose there’s a policeman who wants to shoot a criminal, but he has to
take permission from another policeman, who also needs to take permission from another
policeman and so forth to infinity. Then the initial policeman we just mentioned would never be
able to shoot the criminal. Similarly to the fact that the criminal would never be killed if the chain
of policemen to take permission from is infinite and always incomplete, if the past was always
incomplete then the present would not exist either.

Moreover, the same would be true for all events to take place. Before presupposing -1 you’d
have to presuppose -2, and before that you’d have to presuppose -3 to infinity. So the same
would be true not only for the present event, but for any event to occur at all. No event would be
able to occur!

One could argue this even given the B theory of time. Time can be tensless but that doesn’t
mean that it is eternal. The past, present and future can exist in a hierarchical chain of series
and one could still argue that an infinite hierarchical chain of such series would have to be finite,
and thus all time would have to have began to exist. For example take Avicenna’s argument
against an actual infinite.

To think of the infinite in a different way, Avicenna asks us to consider two identical rigid beams,
O and R, extending infinitely from Earth into space.21 Suppose first that we remove a section
from R, say the section from Earth to the edge of our galaxy. We can call that section x. So then
O remains the same, and R is said to be shortened by the distance of x. When we compare R
after the removal of x to the first beam, O, we find some absurd results. First, it would be absurd
if the two beams are both still infinite, and R is not shorter than O, since we just said that R was
shorter than O by the length of x. If R turns out to be shorter than O, however, then R is no
longer infinite, but is finite. But R would be finite because of the removal of x, which is also finite,
and adding x back to R would then give us another finite--not infinite--length, since it would be
the combination of two finite lengths, and the addition of two finite quantities always results in
something finite. Either way, we find contradictions, so Avicenna thinks ‘the material
instantiation of an actual infinite cannot exist’.

P3)

Since a beginningless uncaused cause must have brought everything within space and time into
existence, then that uncaused cause would have to be external to them i.e immaterial and
timeless (atemporal).
Time is the measurement of change. Since the uncaused cause is timeless, then He is also
immutable or unchanging.

The uncaused cause does not depend on anything for its existence. A composite being
depends on its parts for its existence, because parts are prior and causally related to the whole.
The reason is because if it's made of parts, then the parts are separable. If you separated all the
parts of my iphone, there'd no longer be an iphone. The parts may continue to exist, but the
iphone as a composite entity would not. So since the uncaused cause is the most fundamental,
then it cannot have parts i.e is simple.

Suppose there were two or more purely simple beings. Then each would have to have some
aspect by which it differs from the other -- something that this purely simple being has that the
other does not. In that case they would have to have parts, which they cannot in principle.
Therefore there can only be one purely simple being/uncaused cause.

Another way of proving the singularity of the uncaused cause is the following argument:
1. If the Gods were multiple, then there should be a discerning factor between the “Gods”.
Since the divine force cannot be limited by space, then spatial disposition cannot be a
distinguishing factor. The divine force cannot be bound by time either, as this would
imply that he is chained by the same dimensions of his creation. Hence, the “Gods” must
be sentient for a distinguishing property to emerge.
2. We have established that the cause must be sentient. Now for the “Gods” to be different,
they must differ in their decisions, otherwise they are the same entity. But a difference in
opinion in two omnipotent beings implies that two equally powerful motivators impart
dissimilar intentions unto the same thing. Attempting to reconcile these two opposing
infinities leads to a paradox, hence discounting this avenue of thinking. Alternatively, one
can argue that the two beings go about creating different worlds that do not interfere with
each other but of course this just means that the God of our world is one.

Given the principle of proportionate causality whereby whatever is in the effect must be in the
cause in some way (whether formally or eminently), and that the uncaused cause is immutable
(so He couldn’t have created the universe through His substance) then everything must have
been brought into existence through the uncaused cause’s causal power. Since to possess all
power is to be omnipotent, then the uncaused cause is omnipotent.

The uncaused cause must have willed to create, for if the cause had all the sufficient casual
capacity/mechanisms (non sentient things have mechanical causality, like the gravity attaching
the leaf to the earth) to create, for eternity, then the effect would be eternal as well (analogously,
if the leaf existed forever, and the gravity was there forever, then the leaf would be eternally
attached to the earth). However, the universe began to exist a finite past ago, therefore for the
cause to be eternal and the universe to begin in time (be temporal), it requires for the cause to
have freely chosen to bring the universe into existence.
Suppose that the uncaused cause developed its mechanical causality. Given an eternal time of
development, then mechanical causality would be eternal as well. So this in no way solves the
problem of an eternal non sentient cause and temporal effect. Obviously not only that, but the
very mutable and within time existing reality of such cause would rule out this possibility.

What if the uncaused cause created an infinite amount of finite universes instead of one eternal
universe? Analogously, a mindless robot who produces hamburgers would produce an infinite
amount of hamburgers given eternity. But an infinitum of sequences is impossible and so is an
actual infinite. Thus it cannot be the case either.

Given that the uncaused cause has intellect and is simple, then He knows all things precisely in
the act of causing them. For if the uncaused cause is outside of time, then He would simply
actualize all time at once. He would not be in the past knowing how the future plays out, from
His perspective He would actualize all our actions in a single timeless instance. But for there to
be nothing outside the range of an intellect is for that intellect to be omniscient. Thus the
uncaused cause of the world is omniscient.

Conclusion:

Thus there is an immaterial, timeless, immutable, simple, singular, omnipotent, conscious and
omniscient uncaused cause who is ultimately responsible for the existence of the universe. This
is who all men call ‘God’, therefore God exists.

Or were they created by nothing, or were they the creators [of themselves]?
Or did they create the heavens and the earth? Rather, they are not certain.
(Noble Qur’an 52:35-36)

Common Objections:

Q: What caused God?

A: The first premise doesn’t say: “everything has a cause”, it says: “whatever begins to exist has
a cause”. The universe began to exist, hence requires a cause. There must be a cause that
didn’t begin to exist (C1), therefore the same question is not applicable to God.

Q: This argument doesn’t necessitate Islam.

A: Of course not, we have additional arguments for Islam. However the argument rules out
Atheism and Agnosticism, leaving Deism and the possibility of Theism.

Q: Didn’t science prove that the universe can come into existence uncaused out of nothing?
A: This is an equivocation fallacy, for what scientists like Krauss refer to as “nothing” is the
presence of quantum fluctuations. While the definition of nothing is: the absence of everything -
that includes quantum fluctuation.
Q: Does the KCA work on B Theory of Time?
A: Yes. ​https://irl.umsl.edu/cgi/viewcontent.cgi?article=1186&context=thesis

Q: Does the multiverse hypothesis refute this argument?

A: No because the uncaused cause of the universe must bear the attributes of God. Let me
illustrate this with more elaboration. First, are these multiverses timeless? If not then they too
would have to have a cause and since we cannot proceed to infinity there must be some
uncaused cause. If they are timeless, then are they conscious? For if they are timeless and yet
not conscious then they could either create an infinite amount of effects, or a non-temporal
effect. But both are impossible since an actual infinite is incoherent, and the universe is
temporal. The other attributes such as immutability, simplicity, oneness, omnipotence and
omniscience would also follow. This is what we mean by God, so the “multiverse” would just be
a deliberate way of replacing the word “God” with something else.

Q: What if scientists come up with new theories to explain beginning of the universe without
involving God?
A: This argument is based on deductive reasoning. There must be an uncaused cause that is
ultimately responsible for the existence of our universe, and this uncaused cause bears the
attributes of God such as immateriality, timelessness, immutability, simplicity, singularity,
omnipotence, consciousnesses and omniscience. God is not a hypothesis, it’s a conclusion
derived by the necessity of deductive reasoning.

Q: What if the the laws of logic do not apply outside of our universe?

A: for something to have meaning it must be defined as such that it is mutually exclusive with
something i.e. it’s not its opposite. Anything which is defined or given meaning, hence,
pressuposes the laws of classical logic. What is beyond the universe can only have meaning if
what it in the universe is mutually exclusive to it, nothingness can be defined insofar as it cannot
be everything, and a finite universe can be defined insofar as it is not an infinite universe.
Contradictory state of affairs cannot be comprehended nor understood in any possible way.
They simply lack meaning. But when I talk about nothing and the finitude of the universe
involving that which is beyond the universe, I am saying something meaningful. Thus Iaws of
classical logic can be applied to all things that can be and are defined beyond the universe, as
well.

Another but a weaker argument could be that to suggest the inapplicability of classical logic
outside the universe is counter intuitive, so the burden of proof is on the skeptic and not on us to
demonstrate that the laws of logic are limited to our universe alone. As far as that goes, we
don’t have a reason to doubt our intuition that the law of non-contradiction, excluded middle and
identity are always applicable. Thus it is reasonable in believing that they do apply outside the
universe as well.
Descartes’ Trademark Argument

1. I find within myself the idea of God: a supremely perfect [i.e. purely actual] being, infinite,
independent, supremely intelligent, supremely powerful, and creator of everything other than
Himself.

2. Whatever caused this idea must have at least as much formal reality as the idea has
objective reality.

3. But anything other than God has less formal reality than the idea of God has objective reality.

4. So only God Himself could be the ultimate cause of my idea of God.

5. So God exists.

Moral Argument

P1) If moral realism is true, then it must be ontologically defined through a transcendent and
necessary agent.
P2) Moral realism is true.
C1) Therefore there is a transcendent and necessary agent.
P3) This transcendent and necessary agent is God.
C2) Therefore God, who is the foundation of moral realism, exists.

P1) Morality consists of values and duties. Values implying questions regarding what is good,
and duties implying moral obligations i.e what we’re ought to do. If morality is objective then
moral values and duties must ontologically transcend our judgments and exist in every possible
world as they are i.e necessarily. Hence they must be grounded in a transcendent and
necessary fact. Moreover, to solve the problem of duties we need agency, since commands and
obligations can only be conducted between agents. Non-sentient facts/objects and analytical
propositions can describe, but nevertheless, they cannot prescribe. Therefore moral realism
must be ontologically defined through a transcendent and necessary agent.

P2) Intuition plays a huge role in our knowledge and epistemology. The reliability of our senses,
trust in our cognitive faculties, and a foundational interpretative ability by which we create
meaning and make relations between what we experience which are foundations of all our
knowledge, can only be proven through intuition. Hence I maintain that intuition must be
accepted as true unless we have a reason to doubt it. It seems to me that we should start with
that which is intuitive as the default position, and moral realism is just that, namely intuitive. It’s
intuitive that morality is objective, that some things are truly right or wrong even if all people
believed the contrary. Although moral dilemmas and disagreements exist, there are some moral
judgments which we can consider to be basic moral intuitions inherent in all humans. Unless
they have an altered intuition of course which is also the case which irrational people (and we
do not dismiss rationale) these basic moral intuitions can be known by anyone. So far we have
established that moral realism must be the default position, and like with regards to all intuitive
knowledge, the burden of proof is on the opposer of that intuition.

P3) A transcendent agent that exists in every possible world i.e necessarily must be purely
actual, singular, immutable, simple, immaterial, omnipotent and omniscient.

A necessary object is something that is the case in all possible worlds. If in one possible world
exists where water is hot and another world where it is cold then they are contingent. Since it
has no potential it remains the same in all possible worlds. To be devoid of potency is to be
purely actual.
Thus a necessary existent is purely actual.

There could be multiple “pure acts” insofar as one had some differentiating feature that another
lacked (for instance: difference in regards to location, quality etc).
Lacking such a differentiating feature entails having some unactualized potential (potential to
change location, potential quality etc).
Pure act cannot have an unactualized potential, by definition.
Thus there can only be one pure act.

Something is “unchanging” when it cannot in principle change.

Change is the actualization of potential.
Pure act has no potency to actualize.
Thus pure act is unchanging.

Material things have the potential to exist in any possible form.

Moreover, material things always have the potential to change location.
Pure act has no potential to actualize.
Thus pure act is immaterial.

Since there cannot in principle be more than only necessary being, then the foundation of
morality and the sustainer of all that exists is one and the same. Given that when we talk about
the foundation of morality and that whose essence is existence we are talking about the same
being, then the foundation of morality must also be omnipotent and omniscient as demonstrated
in the argument from contingency:
https://docs.google.com/document/d/13QljTIt2cWjfTMd8gTGDwL1om2lKGG9DXGGpLYnJ9iE​.
Also, since the foundation of moral realism is an agent, then we do not need to prove intellect
through the existence of abstract objects, so omniscience could also be directly proven without
appealing to realism.
Videos in support of moral realism and critiques on other ethical theories:
https://youtu.be/Vk88sZw4YhM
https://youtu.be/zjkgD4w9w1k
https://youtu.be/L0rPO93eIO4
https://youtu.be/WkVR99xX5XI
https://youtu.be/GykkuulgY2E

The Moral Argument in video:

https://youtu.be/Cp9Nl6OUEJ0

Reformed Epistemology

P1) If Reformed Epistemology is true, then belief in God is a properly basic belief and hence
doesn’t share the burden of proof.
P2) Reformed Epistemology is true.
C) Therefore belief in God is properly basic and doesn’t have the burden of proof.
‫‪Proof for Islam‬‬

‫‪Argument from Miracles‬‬

‫‪The Miracle of Splitting the Moon‬‬

‫‪Shia Narrations:‬‬

‫اﺑﻦ اﻟﺼﻠﺖ ‪ ،‬ﻋﻦ اﺑﻦ ﻋﻘﺪة ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺤﺴﯿﻨﻲ ‪ ،‬ﻋﻦ ﺟﻌﻔﺮ اﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﯿﺴﻰ ‪ ،‬ﻋﻦ ﻋﺒﯿﺪاﷲ ﺑﻦ ﻋﻠﻲ ‪ ،‬ﻋﻦ اﻟﺮﺿﺎ ‪،‬‬
‫ﻋﻦ آﺑﺎﺋﻪ ‪ ،‬ﻋﻦ ﻋﻠﻲ ﻋﻠﯿﻬﻢاﻟﺴﻼم ﻗﺎل ‪ :‬اﻧﺸﻖ اﻟﻘﻤﺮ ‪ :‬ﺑﻤﻜﺔ ﻓﻠﻘﺘﯿﻦ ‪ ،‬ﻓﻘﺎل رﺳﻮل اﷲ ﺻﻠﻰاﷲﻋﻠﯿﻪوآﻟﻪ ‪ :‬اﺷﻬﺪوا اﺷﻬﺪوا‬
‫‪From Ibn al-Salt - Ibn ‘Aqdah - Ali bin Muhammad bin Ali al-Hussaini - Ja’far bin Muhammad bin‬‬
‫‪Isa - Ubaydullah bin Ali - Imam al-Ridha - His fathers - Ali (peace be upon them) who said: “{And‬‬
‫‪the moon has split} In Mecca into two pieces, so Rasulullah (saw) said ‘bear witness, bear‬‬
‫“’‪witness.‬‬

‫‪Al-Amali by Sheikh Al-Tusi Hadith 688, ​http://shiaonlinelibrary.com‬‬

‫‪Reliability of narrators:‬‬

‫ﺣﺪﺛﻨﺎ ﺣﺒﯿﺐ ﺑﻦ اﻟﺤﺴﻦ ﺑﻦ اﺑﺎن اﻷﺟﺮي ﻗﺎل‪ :‬ﺣﺪﺛﻨﻲ ﻣﺤﻤﺪ ﺑﻦ ﻫﺸﺎم ﻋﻦ ﻣﺤﻤﺪ ﻗﺎل‪ :‬ﺣﺪﺛﻨﻲ ﯾﻮﻧﺲ ﻗﺎل‪ :‬ﻗﺎل ﻟﻲ أﺑﻮ ﻋﺒﺪ اﷲ ﻋﻠﯿﻪ اﻟﺴﻼم‪:‬‬
‫رﺟﻼ أﺻﺤﺎب اﻟﻌﻘﺒﺔ ﻟﯿﻠﺔ اﻟﺮاﺑﻊ ﻋﺸﺮ ﻣﻦ ذي اﻟﺤﺠﺔ‪ ،‬ﻓﻘﺎﻟﻮا ﻟﻠﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ‪ :‬ﻣﺎ ﻣﻦ ﻧﺒﻲ إﻻ وﻟﻪ آﯾﺔ ﻓﻤﺎ آﯾﺘﻚ‬ ‫ً‬ ‫اﺟﺘﻤﻊ أرﺑﻌﺔ ﻋﺸﺮ‬
‫ﻓﻲ ﻟﯿﻠﺘﻚ ﻫﺬه؟ ﻓﻘﺎل اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ ﻣﺎ اﻟﺬي ﺗﺮﯾﺪون؟ ﻓﻘﺎﻟﻮا أن ﯾﻜﻦ ﻟﻚ ﻋﻨﺪ رﺑﻚ ﻗﺪر ﻓﺄﻣﺮ اﻟﻘﻤﺮ أن ﯾﻨﻘﻄﻊ ﻗﻄﻌﺘﯿﻦ‪ ،‬ﻓﻬﺒﻂ‬
‫ﺟﺒﺮاﺋﯿﻞ ﻋﻠﯿﻪ اﻟﺴﻼم وﻗﺎل ﯾﺎ ﻣﺤﻤﺪ إن اﷲ ﯾﻘﺮؤك اﻟﺴﻼم وﯾﻘﻮل ﻟﻚ‪ :‬إﻧﻲ ﻗﺪ أﻣﺮت ﻛﻞ ﺷﻲء ﺑﻄﺎﻋﺘﻚ‪ ،‬ﻓﺮﻓﻊ رأﺳﻪ ﻓﺄﻣﺮ اﻟﻘﻤﺮ أن ﯾﻨﻘﻄﻊ‬
‫ﺷﻜﺮا ﷲ وﺳﺠﺪ ﺷﯿﻌﺘﻨﺎ‪ ،‬رﻓﻊ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ رأﺳﻪ ورﻓﻌﻮا رؤوﺳﻬﻢ‪ ،‬ﺛﻢ‬ ‫ً‬ ‫ﻗﻄﻌﺘﯿﻦ‪ ،‬ﻓﺎﻧﻘﻄﻊ ﻗﻄﻌﺘﯿﻦ ﻓﺴﺠﺪ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ‬
‫ً‬
‫ﻗﺎﻟﻮا ﯾﻌﻮد ﻛﻤﺎ ﻛﺎن ﻓﻌﺎد ﻛﻤﺎ ﻛﺎن‪ ،‬ﺛﻢ ﻗﺎﻟﻮا ﯾﻨﺸﻖ رأﺳﻪ ﻓﺄﻣﺮه ﻓﺎﻧﺸﻖ ﻓﺴﺠﺪ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ ﺷﻜﺮا ﷲ وﺳﺠﺪ ﺷﯿﻌﺘﻨﺎ‪ ،‬ﻓﻘﺎﻟﻮا ﯾﺎ ﻣﺤﻤﺪ‬
‫ﺣﯿﻦ ﺗﻘﺪم ﺳﻔﺎرﻧﺎ ﻣﻦ اﻟﺸﺎم واﻟﯿﻤﻦ ﻓﻨﺴﺄﻟﻬﻢ ﻣﺎ رأوا ﻓﻲ ﻫﺬه اﻟﻠﯿﻠﺔ ﻓﺈن ﯾﻜﻮﻧﻮا رأوا ﻣﺜﻞ ﻣﺎ رأﯾﻨﺎ ﻋﻠﻤﻨﺎ أﻧﻪ ﻣﻦ رﺑﻚ وإن ﻟﻢ ﯾﺮوا ﻣﺜﻞ ﻣﺎ رأﯾﻨﺎ‬
‫ﻋﻠﻤﻨﺎ أﻧﻪ ﺳﺤﺮ ﺳﺤﺮﺗﻨﺎ ﺑﻪ‪ ،‬ﻓﺄﻧﺰل اﷲ اﻗﺘﺮﺑﺖ اﻟﺴﺎﻋﺔ إﻟﻰ آﺧﺮ اﻟﺴﻮرة‪.‬‬

‫‪Tafsir al-Qummi by Ali ibn Ibrahim‬‬

‫‪http://www.altafsir.com/Tafasir.asp?tMadhNo=4&tTafsirNo=38&tSoraNo=54&tAyahNo=1&tDispl‬‬
‫‪ay=yes&UserProfile=0&LanguageId=1‬‬

‫‪Sunni Narrations:‬‬

‫‪Narrated Ibn `Abbas:‬‬

‫‪The moon was split into two parts during the lifetime of the Prophet.‬‬
‫‪https://sunnah.com/bukhari/61/142‬‬
Anas reported that the moon was split up in two parts and in the hadith recorded in Abu Dawud,
the words are:
" The moon was split up into two parts during the life of Allah's Messenger (‫)ﷺ‬."
https://sunnah.com/muslim/52/33

Narrated `Abdullah:
The moon was split ( into two pieces ) while we were with the Prophet (‫ )ﷺ‬in Mina. He said,
"Be witnesses." Then a Piece of the moon went towards the mountain.
https://sunnah.com/bukhari/63/95

Narrated Ibn 'Umar:

"The moon was split during the time of the Messenger of Allah (‫)ﷺ‬. So the Messenger of
Allah (‫ )ﷺ‬said: 'Bear witness.'"
https://sunnah.com/urn/643250

Narrated Muhammad bin Jubair bin Mut'im:

from his father who said: "The moon was split during the time of the Messenger of Allah (‫)ﷺ‬
until it became as two sections, one above this mountain and one above that mountain. So they
said: 'Muhammad has cast a spell upon us.' Some of them said: 'If he could cast a spell upon
us, he can not cast a spell upon all of the people.'"
https://sunnah.com/urn/643260

The hour drew nigh and the moon did rend asunder.
And if they see a miracle they turn aside and say: Transient magic.
And they call (it) a lie, and follow their low desires; and every affair has its appointed term.
(Surah al-Qamar, 1-3)

The Crying Date Palm Tree

Narrated Jabir bin `Abdullah:

The Prophet (‫ )ﷺ‬used to stand by a tree or a date-palm on Friday. Then an Ansari woman or
man said. "O Allah's Messenger (‫ !)ﷺ‬Shall we make a pulpit for you?" He replied, "If you
wish." So they made a pulpit for him and when it was Friday, he proceeded towards the pulpit
(for delivering the sermon). The datepalm cried like a child! The Prophet (‫ )ﷺ‬descended (the
pulpit) and embraced it while it continued moaning like a child being quietened. The Prophet (
‫ )ﷺ‬said, "It was crying for (missing) what it used to hear of religious knowledge given near to
it."
https://sunnah.com/bukhari/61/93
https://sunnah.com/bukhari/11/42
https://sunnah.com/bukhari/34/48

More concerning the authenticity of this narration:

http://ahlussunnah.boards.net/thread/747/ad-ths-crying-tree-trunk

It's also in the Musannaf of Abd al-Razzaq with an even shorter isnad

‫ اﺳﺘﺴﻨﺪ إﻟﻰ ﺟﺬع ﻣﻦ ﺳﻮاري‬،‫ إذا ﺧﻄﺐ‬K ‫ " ﻛﺎن اﻟﻨﺒﻲ‬:‫ ﯾﻘﻮل‬،‫ أﻧﻪ ﺳﻤﻊ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ‬،‫ أﺧﺒﺮﻧﻲ أﺑﻮ اﻟﺰﺑﯿﺮ‬:‫ ﻗﺎل‬،‫ﻋﻦ اﺑﻦ ﺟﺮﯾﺞ‬
K ‫ ﺣﺘﻰ ﻧﺰل إﻟﯿﻬﺎ رﺳﻮل اﷲ‬،‫ ﺣﺘﻰ ﺳﻤﻌﻬﺎ أﻫﻞ اﻟﻤﺴﺠﺪ‬،‫ اﺿﻄﺮﺑﺖ ﺗﻠﻚ اﻟﺴﺎرﯾﺔ ﻛﺤﻨﯿﻦ اﻟﻨﺎﻗﺔ‬،‫ ﻓﻠﻤﺎ ﺻﻨﻊ ﻟﻪ ﻣﻨﺒﺮه ﻓﺎﺳﺘﻮى ﻋﻠﯿﻪ‬،‫اﻟﻤﺴﺠﺪ‬
‫ﻓﺎﻋﺘﻨﻘﻬﺎ ﻓﺴﻜﺘﺖ‬

Abd al-Razzaq -> Ibn Jurayj -> Abu Zubayr -> Jabir ibn Abdullah (ra)

The Springing of Water From Between His Fingers

An example of that is that which is narrated in a saheeh report from ‘Abdullah ibn Mas‘ood, that
he said: We were with the Messenger of Allah (blessings and peace of Allah be upon him) on a
journey and our supply of water ran low. He said: “Bring me a little leftover water.” So they
brought a vessel in which there was a little water. He put his hand in the vessel, then said:
“Come to a blessed, purifying water; and the blessing is from Allah.” And I saw the water
springing from between the fingers of the Messenger of Allah (blessings and peace of Allah be
upon him). And we used to hear the food glorifying Allah as it was being eaten.

Narrated by al-Bukhaari (3579)

Narrated Thabit:
Anas said, "The Prophet (‫ )ﷺ‬asked for water and a tumbler with a broad base and no so
deep, containing a small quantity of water, was brought to him whereby he put his fingers in it."
Anas further said, ' noticed the water springing out from amongst his fingers." Anas added, '
estimated that the people who performed ablution with it numbered between seventy to eighty."
https://sunnah.com/bukhari/4/66

It was narrated that 'Abdullah said:

"We were with the Prophet (‫ )ﷺ‬and they could not find any water. A vessel was brought to
him and he put his hand in it, and I saw water springing from between his fingers. He said:
'Come to a means of purification and a blessing from Allah, may He be glorified.'" (One of the
narrators) Al-A'mash said: "Salim bin Abi Al-Ja'd told me: I said to Jabir: "How many were you
that day?' He said: "One thousand five hundred."
https://sunnah.com/urn/1000770
https://sunnah.com/urn/635000

Narrated Salim:
Jabir said "On the day of Al-Hudaibiya, the people felt thirsty and Allah's Messenger (‫ )ﷺ‬had
a utensil containing water. He performer ablution from it and then the people came towards him.
Allah's Apostle said, 'What is wrong with you?' The people said, 'O Allah's Messenger (‫!)ﷺ‬
We haven't got any water to perform ablution with or to drink, except what you have in your
utensil.' So the Prophet (‫ )ﷺ‬put his hand in the utensil and the water started spouting out
between his fingers like springs. So we drank and performed ablution." I said to Jabir, "What
was your number on that day?" He replied, "Even if we had been one hundred thousand, that
water would have been sufficient for us. Anyhow, we were 1500.'
https://sunnah.com/bukhari/64/196

Narrated Anas bin Malik:

saw Allah's Messenger (‫ )ﷺ‬when the `Asr prayer is was due and the people searched for
water to perform ablution but they could not find it. Later on (a pot full of) water for ablution was
brought to Allah's Apostle . He put his hand in that pot and ordered the people to perform
ablution from it. I saw the water springing out from underneath his fingers till all of them
performed the ablution (it was one of the miracles of the Prophet).
https://sunnah.com/bukhari/4/35
https://sunnah.com/urn/1000760
https://sunnah.com/urn/634980
https://sunnah.com/muslim/43/4

Narrated Salim bin Abi Aj-Jad:

Jabir bin `Abdullah said, "The people became very thirsty on the day of Al-Hudaibiya (Treaty). A
small pot containing some water was in front of the Prophet (‫ )ﷺ‬and when he had finished the
ablution, the people rushed towards him. He asked, 'What is wrong with you?' They replied, 'We
have no water either for performing ablution or for drinking except what is present in front of
you.' So he placed his hand in that pot and the water started flowing among his fingers like
springs. We all drank and performed ablution (from it)." I asked Jabir, "How many were you?" he
replied, "Even if we had been one-hundred-thousand, it would have been sufficient for us, but
we were fifteen-hundred."
https://sunnah.com/bukhari/61/85

Healings

ْ ‫ َﻓﻤَﺎ‬،‫ﺎت‬
‫اﺷَﺘ َﻜ ْﯿﺘُﻬَﺎ َﺣﺘﱠﻰ‬ َ ‫ﺻﻠﱠﻰ اﷲُ َﻋَﻠ ْﯿ ِﻪ َو َﺳﻠﱠ َﻢ َﻓَﻨ َﻔ َﺚ ِﻓﯿ ِﻪ َﺛ‬
ٍ ‫ﻼ َث َﻧ َﻔَﺜ‬ ُ ‫ َﻓَﺄَﺗﯿ‬،‫َﺔ‬
َ ‫ْﺖ اﻟﻨﱠِﺒ ﱠﻲ‬ ُ ‫ﯿﺐ َﺳَﻠﻤ‬
َ ‫ﺻ‬ِ ُ‫ أ‬:‫ﺎس‬ َ ‫ َﻓ َﻘ‬،‫َﺮ‬
ُ ‫ﺎل اﻟﻨﱠ‬ َ ‫َﺔ َأ‬
ْ ‫ﺻﺎَﺑ ْﺘِﻨﻲ ﯾ‬
َ ‫َﻮ َم َﺧ ْﯿﺒ‬ ٌ ‫ﺿ ْﺮﺑ‬ َ ‫َﻫ ِﺬ ِه‬
‫ﺎﻋ ِﺔ‬
َ ‫اﻟﺴ‬
‫ﱠ‬

This injury [referring to a scar on his leg] was sustained during the battle of Khaibar. The people
then said: “Salamah was injured!” So I went to the Prophet ‫ﷺ‬, and he blew into my injury
three times, and it never hurt me since.
http://shamela.ws/browse.php/book-1681/page-6902

Other healing miracles occurring at the hands of the Prophet ‫ ﷺ‬were reported by many of his
other companions.

Including Sahl Ibn Sa’d:

http://shamela.ws/browse.php/book-1681/page-5333
Al-Bara’ B. ‘Aazib:
http://shamela.ws/browse.php/book-1681/page-6711

and Umm Jundub:

http://shamela.ws/browse.php/book-1198#page-4880

Imam Al-Bayhaqi gathered many narrations pertaining to the miracles and prophetic qualities of
Muhammed ‫ﷺ‬, and compiled them into a seven volume work called “the Evidences of
Prophethood” (Dala’il Al-Nubuwa). All in all, this collection by Al-Bayhaqi contains over a
thousand reports pertaining to Prophet Muhammed’s ‫ ﷺ‬miracles.
http://shamela.ws/browse.php/book-13115

Common objections:

Q: Why wasn’t the splitting of the moon documented by other nations?

A: I’ve thought of this too. Here are some points we’re ought to consider regarding this event.
1. Firstly half of the world is crossed out since it would’ve been day time where they are.
2. It was night back then so I’m assuming most people would be in their homes due to the
dangers and darkness.
3. How many people would actually be looking up at the time it happened?
4. Different weather circumstances in different nations, eg. cloud cover vs clear skies.
5. How long did the split last for people to catch it?

Argument from I’jaz al-Quran

There are good reasons to believe in the Quran. First of all, it had been sent in the clear Arabic
language that most people could not understand, ninety percent of the people couldn't. The
Quran was sent in the Arabic language of Ishmael, something the Arabs lost long ago and
spoke corrupted dialects, whilst some of that Arabic remained in their poetry. Do you know why
Muhammad, pbuh, was the only one to succeed in that time? Because there were other
"prophets" back then, but they didn't speak the language that nobody around could understand,
rather, they only spoke the corrupt native dialects. Whereas Muhammad's pbuh Quran was
revealed in a language that he himself did not even speak. That is one of the reasons why
people believed it was a divine revelation. That was what was meant by Allah when He said
"bring a Surah like this!", and everybody failed, because nobody knew the Arabic of Ishmael.
Another reason why was that, no human declaration, no book, no statement in the world was
written without appealing to the people. People, religious and political figures both always tried
to appeal to the people by telling them what they wanted to hear, but the people instinctively
understood that it was not prophets who spoke to them, rather, they understood they were
dealing with just petty popularist politicians. The Quran does not pat you on the head for what
you do, the Quran does not reward you for reading it. It states what has to be done and warns
you of repercussions if you refuse to do it. That is another reason why Muhammad, pbuh,
succeded. And the third reason why the Quran is true is because in the last 1400 years, not
even a letter, a comma or full stop was changed in the Quran, let alone a word. Because the
Quran is protected by Allah which is stated by Allah himself. 15:9 Indeed, it is We who sent
down the Qur'an and indeed, We will be its guardian.

I will divide this argument into three parts:

1. Inimitability of the Quran based on the content

2. Inimitability of the Quran based on the eloquence
3. The authenticity of the Quranic text

Firstly, the content. The content of the Quran itself refutes the notion that Muhammad (saw)
could have fabricated this text. That is because the Quran rebukes the pagan Arabs over and
over and over. If Muhammad (saw) had wanted power he would not have brought forward the
Quran, a text whose revelation caused him to lose wealth, family and status. Preaching
monotheism in a pagan land obviously would not win over the pagans. Muhammad (saw) could
not have brought the religion of Islam to gain status among the pagan Arabs, as he in fact lost
his status among them as a cause of Islam.

Some might say he made his religion more similar to that of the Jews and Christians by
preaching a religion which was similar to theirs. In response we would say the Quran rebukes
the Jews and Christians as well. While many practices like fasting and praying five times a day
were shared between Islam and Judaism, that doesn’t affect the fact that the Quran rebukes
Judaism and Islam at its core, and rebukes many of their stories which had been circulating at
the time in Arabia as lies and fabrications. The Quran rebukes the Christians and Jews many
times. For example:

‫ٰ َﺷ ْﻲ ٍء َو َﻗﺎﻟَ ِﺖ‬ ‫ٰ َﻋﻠَﻰ‬ ‫ﺎرى‬ َ‫ﺼ‬ َ ‫َو َﻗﺎﻟَ ِﺖ اﻟْﯿَ ُﻬﻮ ُد ﻟَ ْﯿ َﺴ ِﺖ اﻟﻨﱠ‬
َ َ‫ﻮن اﻟْ ِﻜﺘ‬
ۗ‫ﺎب‬ َ ُ‫ٰ َﺷ ْﻲ ٍء َو ُﻫ ْﻢ ﯾَ ْﺘﻠ‬ ‫ٰ ﻟَ ْﯿ َﺴ ِﺖ اﻟْﯿَ ُﻬﻮ ُد َﻋﻠَﻰ‬
‫ﺎرى‬ َ‫ﺼ‬ َ ‫اﻟﻨﱠ‬
‫ﻮن ِﻣ ْﺜ َﻞ َﻗ ْﻮﻟِ ِﻬ ْﻢۚ َﻓﺎﷲﱠُ ﯾَ ْﺤ ُﻜ ُﻢ‬
َ ‫ﯾﻦ َﻻ ﯾَ ْﻌﻠَ ُﻤ‬َ ‫ﺎل اﻟﱠ ِﺬ‬َ ‫ٰﺬﻟِ َﻚ َﻗ‬ َ ‫َﻛ‬
{113} ‫ﻮن‬ َ ‫ﺑَ ْﯿﻨَ ُﻬ ْﻢ ﯾَ ْﻮ َم اﻟْ ِﻘﯿَﺎ َﻣ ِﺔ ِﻓﯿ َﻤﺎ َﻛﺎﻧُﻮا ِﻓﯿ ِﻪ ﯾَ ْﺨﺘَﻠُِﻔ‬
[​Yusufali ​2:113​]​ The Jews say: "The Christians have naught (to stand) upon; and the Christians
say: "The Jews have naught (To stand) upon." Yet they (Profess to) study the (same) Book. Like
unto their word is what those say who know not; but Allah will judge between them in their
quarrel on the Day of Judgment.

‫ٰ ﺗَ ْﻬﺘَ ُﺪواۗ ُﻗ ْﻞ ﺑَ ْﻞ ِﻣﻠﱠ َﺔ‬

‫ﺎرى‬ َ‫ﺼ‬ َ َ‫َو َﻗﺎﻟُﻮا ُﻛﻮﻧُﻮا ُﻫﻮ ًدا أَ ْو ﻧ‬
{135} ‫ﯿﻦ‬ َ ‫ﺎن ِﻣ َﻦ اﻟْ ُﻤ ْﺸ ِﺮ ِﻛ‬َ ‫اﻫﯿ َﻢ َﺣﻨِﯿ ًﻔﺎۖ َو َﻣﺎ َﻛ‬
ِ ‫إِ ْﺑ َﺮ‬
[​Yusufali ​2:135​]​ They say: "Become Jews or Christians if ye would be guided (To salvation)."
Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with
Allah."

‫ﻮب‬َ ‫ﺎق َوﯾَ ْﻌ ُﻘ‬ َ ‫ﯿﻞ َوإِ ْﺳ َﺤ‬ َ ‫ﺎﻋ‬ ِ ‫اﻫﯿ َﻢ َوإِ ْﺳ َﻤ‬ َ ُ‫أَ ْم ﺗَ ُﻘﻮﻟ‬
ِ ‫ﻮن إِ ﱠن إِ ْﺑ َﺮ‬
ُۗ‫ٰۗ ُﻗ ْﻞ أَأَ ْﻧﺘُ ْﻢ أَ ْﻋﻠَ ُﻢ أَ ِم اﷲﱠ‬
‫ﺎرى‬َ‫ﺼ‬ َ َ‫ﺎط َﻛﺎﻧُﻮا ُﻫﻮ ًدا أَ ْو ﻧ‬ َ ْ ‫َو‬
َ َ‫اﻷ ْﺳﺒ‬
ُ‫اﷲِۗ َو َﻣﺎ اﷲﱠ‬ ‫َو َﻣ ْﻦ أَ ْﻇﻠَ ُﻢ ِﻣ ﱠﻤ ْﻦ َﻛﺘَ َﻢ َﺷ َﻬﺎ َد ًة ِﻋ ْﻨ َﺪ ُه ِﻣ َﻦ ﱠ‬
{140} ‫ﻮن‬ َ ُ‫ﺑِ َﻐﺎ ِﻓ ٍﻞ َﻋ ﱠﻤﺎ ﺗَ ْﻌ َﻤﻠ‬
[​Yusufali ​2:140​]​ Or do ye say that Abraham, Isma'il Isaac, Jacob and the Tribes were Jews or
Christians? Say: Do ye know better than Allah? Ah! who is more unjust than those who conceal
the testimony they have from Allah? but Allah is not unmindful of what ye do!

These are just three of many, however verses of this kind bear witness that Muhammad (saw)
didn’t change his religion for political purposes.

Another note on the content of the Quran is the fulfilled prophecy regarding the victory of Rome
over the Persians.

{2} ‫ُﻏﻠِﺒَ ِﺖ ﱡ‬
‫اﻟﺮو ُم‬
[​Yusufali ​30:2​]​ The Roman Empire has been defeated-

َ ُ‫ض َو ُﻫ ْﻢ ِﻣ ْﻦ ﺑَ ْﻌ ِﺪ َﻏﻠَﺒِ ِﻬ ْﻢ َﺳﯿَ ْﻐﻠِﺒ‬

‫ﻮن‬ ‫ر‬
ْ َ ْ ‫ِﻓﻲ أَ ْدﻧَﻰ‬
‫اﻷ‬
{3}
ِ
[​Yusufali ​30:3​]​ In a land close by; but they, (even) after (this) defeat of theirs, will soon be
victorious-
 َ ْ ِ‫ﯿﻦۗ ِﱠﷲ‬
‫اﻷ ْﻣ ُﺮ ِﻣ ْﻦ َﻗ ْﺒ ُﻞ َو ِﻣ ْﻦ ﺑَ ْﻌ ُﺪۚ َوﯾَ ْﻮ َﻣﺌِ ٍﺬ‬ َ ِ‫ﻀ ِﻊ ِﺳﻨ‬ ْ ِ‫ِﻓﻲ ﺑ‬
{4} ‫ﻮن‬َ ُ‫ﯾَ ْﻔ َﺮ ُح اﻟْ ُﻤ ْﺆ ِﻣﻨ‬
[​Yusufali ​30:4​]​ Within a few years. With Allah is the Decision, in the past and in the Future: on
that Day shall the Believers rejoice-

And this indeed happened.

In 622, Heraclius left Constantinople as prayers rose from its many sanctuaries for victory over
the Persian Zoroastrians and the reconquest of Jerusalem. He devoted the next two years to
campaigns in Armenia. In 627, he met the Persians near Nineveh. There, he killed three
Persian generals in single combat, killed the Persian commander, and scattered the Persian
host. A month later, Heraclius entered Dastagird with its stupendous treasure. Khosrow was
overthrown by his son, who made peace with Heraclius. Returning to Constantinople in
triumph, Heraclius was hailed as a hero.1

Naturalistic explanations are impossible because it was unimaginable for the Romans to have
victory at the time when they were being attacked on all sides. The prophecy was so
unpredictable that opponents of the Prophet ‫ ﷺ‬like Ubayy b. Khalaf mocked this
“preposterous” foretelling in the Qur’an.

Historian Edward Gibbon states:

“When this prophecy was made, no prediction could be more unbelievable because the initial
twelve years of Heraclius were evidently declaring an end to the Roman Empire.”2

So while during this devastating war which began in the year 602 the Persians had the upper
hand, as the Quran promised the Romans were granted victory. So the Quran along with
countering objections that it could be a fabricated work so Muhammad (saw) could gain power,
also prophesied the defeat of Rome which indeed happened.

Now to establish the eloquence of the Quran we must define eloquence. Firstly, despite the
Quran surpassing any work of poetry of its time. Johann Wolfgang von Goethe wrote: He is a
prophet and not a poet and therefore his Koran is to be seen as Divine Law, and not as a book
of a human being made for education or entertainment. The Quran’s literary form is unique and
does not fall under the category of poetry, prose or any other form of Arab literary tradition.

1
"Heraclius." Encyclopædia Britannica from Encyclopædia Britannica Premium Service
2
​Gibbon, Edward, The History of the Decline and Fall of the Roman Empire, volume 5, pp.
73-74.
Throughout the Quran Allah challenges those in doubt to produce one chapter similar to the
Quran.

َ ‫ٰ َﻋ ْﺒ ِﺪﻧَﺎ َﻓ ْﺄﺗُﻮا ﺑِ ُﺴ‬

‫ﻮر ٍة‬ ‫َوإِ ْن ُﻛ ْﻨﺘُ ْﻢ ِﻓﻲ َر ْﯾ ٍﺐ ِﻣ ﱠﻤﺎ ﻧَ ﱠﺰﻟْﻨَﺎ َﻋﻠَﻰ‬
‫ون ﱠ‬
‫اﷲِ إِ ْن ُﻛ ْﻨﺘُ ْﻢ‬ ِ ‫ِﻣ ْﻦ ِﻣ ْﺜﻠِ ِﻪ َوا ْد ُﻋﻮا ُﺷ َﻬﺪَا َء ُﻛ ْﻢ ِﻣ ْﻦ ُد‬
{23} ‫ﯿﻦ‬ َ ‫ﺻﺎ ِد ِﻗ‬ َ
[​Yusufali ​2:23​]​ And if ye are in doubt as to what We have revealed from time to time to Our
servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any)
besides Allah, if your (doubts) are true.

So what exactly is eloquence so we can establish the eloquence of the Quran.

Finally, how authentic is the Quran since if the current text can not be traced back to the time of
Muhammad (saw) then our argumentation above is useless.

Argument from Fulfilled Prophecies

While questioning the message of the Prophet Muhammad (sawa) there are three possibilities
that come to mind:
1. Lying
2. Crazy
3. Prophet
I’ll analyze the three possibilities in order to achieve a conclusion.

1. Lying

We can agree with the fact that lying is either done for a reason (benefit), or out of habit
(pathologically).

Concerning reasonable lies:

The Prophet Muhammad (sawa) abandoned worldly benefits and offers by the Meccan regime
of his time such as: political power, financial flourishing and women, in order to continue his faith
at a period when he suffered and was persecuted (many of his followers were killed, son died,
wife died as a result of the boycott etc) because his beliefs were considered a threat to the
socio-economical stance of polytheist Meccan leadership. (1)
The Noble Prophet (sawa) even refused to take advantage over events to pursue his message.
The incident that best establishes this conclusion is when his son Ibrahim died, and an eclipse
occurred. His companions were so astonished to the point of deeming this as a miracle, and
thus proof of his prophethood, yet the Holy Prophet (sawa) rejected the claim that his son’s
death caused the eclipse to occur. (2)

And as per lying out of habit:

The pathological lying possibility is ruled out by the premise that the Prophet Muhammad (sawa)
fought in battlefield and thus risked his life for what he believed. (1)

Therefore unless the Prophet Muhammad (sawa) was honest and sincere about what he called
upon, there is no other way he would abandon worldly benefits, reject taking advantage over
events, and be ready to die for the sake of his faith.

‘Abdullâh b. Salâm said, “I immediately knew that this was not the face of a liar.” (3)
Quraysh said after living 40 years with him, “We have never experienced a lie from you.” (4)

2. Crazy

Ruling out the first possibility, it follows that the Noble Prophet could’ve been honest and
sincere, yet wrong/delusional.

The prophecies predicted by the Prophet Muhammad (sawa) that turned to be true are evidence
that the Prophet Muhammad (sawa) was not delusional. His divine inspiration can be proven in
the following way:

1. There is no naturalistic explanation for how the Prophet Muhammad (sawa) could’ve
known such events of the future by means of the present or past.
2. There is no coincidental explanation because the prophecies are specific and numerous
(over 30).
3. Therefore the explanation must be supernatural.

I’ll offer examples from the Qur’an and Sunnah, then link you more prophecies

Examples from Sunnah:

The Prophecy of the Battle of Jamal

Abu Rafi‘ reported that the Prophet ‫ ﷺ‬said to ‘Ali, “There will be an issue between you and
‘Aisha.” He said, “Me, O Messenger of Allah?!” He said, “Yes.” He said, “Me?!” He said, “Yes.”
He said, “Then [in that case] I would be the worst of them (all people).” He said, “No, but when
this occurs, return her to her safe quarters.” (5) Just prior to her clash with ‘Ali, when ‘Aisha
heard dogs barking near Basra at a place called Haw’ab, she said, “Perhaps I must return
home, for the Messenger of Allah ‫ ﷺ‬said to us (his wives), ‘Which one of you will be barked at
by the dogs of Haw’ab?’” (6) Hopeful that her presence would effect a resolution, and that this
was only a prophecy and not a prohibition, ‘Aisha decided not to abort her journey.

It is astonishing that Aisha began the clash with Ali, not vice versa, and the dogs of Haw’ab
barked at her exactly as the Prophet had prophesied. This eradicates naturalistic explanations
for the prophecy. Ali (as) didn’t start the war, and the prophecy is very detailed as told to Aisha.

A sign of the End of Times

The Prophet’s (sawa) companions asked him (sawa): “What are signs of the Hour (end of
times)?”
He responded: "...When you see barefooted, bedouins competing in the construction of tall
buildings.” (7)

The Prophet Muhammad (sawa) was talking generally about the people of (southern) Arabia i.e
Bedouins. Up until only 50 or 60 years ago, the people of the United Arab Emirates for example,
not only were NOT competing in building tall buildings - but they hardly had any houses at all! In
fact, most of them were still bedouins, living in tents.

Now, today, the TALLEST building in the world, the Burj Khalifa skyscraper is located in Dubai,
UAE - with a height of 828m. And a short time after it was finished, a rival family already
announced that they will build a taller one (1.2km) - thus literally COMPETING with each other
who will build the higher building!

Example from the Noble Qur’an:

Before the rise of Islam, the Romans and the Persians were two competing superpowers.
Romans were led by Heraclius (610–641 CE), a Christian Emperor, whereas the Persians were
Zoroastrians led by Khosrow Parviz (reigned 590–628 CE), under whom the empire achieved its
greatest expansion.

In 614, the Persians conquered Syria and Palestine, taking Jerusalem, destroying the Holy
Sepulcher and the ‘True Cross’ carried to Ctesiphon. Then, in 619, they occupied Egypt and
Libya. Heraclius met them at Thracian Heraclea (617 or 619), but they sought to capture him,
and he rode madly back to Constantinople, hotly pursued. (8)

The Muslims were grieved by the Roman defeat as they felt spiritually closer to Christian Rome
than Zoroastrian Persia, but the Meccans were naturally buoyed up by the victory of pagan
Persia. To Meccans, the Roman humiliation was a sinister omen of the defeat of the Muslims at
pagan hands. At the time God’s prophecy comforted the faithful:
The Romans have been defeated,
In the lowest land! But after being defeated they will emerge victorious,
Within three to nine years! To Allah belongs the decision and the decree prior to this (event) and
later. That day, the believers would rejoice,
Over the victory granted by Allah. He helps whom He wants. And He is the most Powerful and
the most Merciful.
(The Noble Qur’an 30:2-5)

And this indeed happened.

In 622, Heraclius left Constantinople as prayers rose from its many sanctuaries for victory over
the Persian Zoroastrians and the reconquest of Jerusalem. He devoted the next two years to
campaigns in Armenia. In 627, he met the Persians near Nineveh. There, he killed three
Persian generals in single combat, killed the Persian commander, and scattered the Persian
host. A month later, Heraclius entered Dastagird with its stupendous treasure. Khosrow was
overthrown by his son, who made peace with Heraclius. Returning to Constantinople in
triumph, Heraclius was hailed as a hero. (8)

In the words of an Indian scholar:

"…a single line of prophecy was related to four nations and the fate of two great empires. All
this proves the Holy Quran to be the Book of God." (9)

Naturalistic explanations are impossible because it was unimaginable for the Romans to have
victory at the time when they were being attacked on all sides. The prophecy was so
unpredictable that opponents of the Prophet ‫ ﷺ‬like Ubayy b. Khalaf mocked this
“preposterous” foretelling in the Qur’an.

In his book, The History of the Decline and Fall of the Roman Empire, Edward Gibbon says,
“When this prophecy was made, no prediction could be more unbelievable because the initial
twelve years of Heraclius were evidently declaring an end to the Roman Empire.” (10)

What is even more stunning, is the fact that the Romans were defeated in the area of Dead Sea
(Palestine). Allah (swt) refers to that area as “the lowest land” (Qur’an 30:2-3). It has been
scientifically proven that the area of the Dead Sea is the Lowest Land on EARTH. (11)

Refuting objections to the “lowest land” translation:

http://www.answering-christianity.com/lowest_land_miracle.htm

http://www.answering-christianity.com/dead_sea_rebuttal.htm

Yet all Glory and Might be to Allah (swt) alone, this geological fact was present in the Noble
Qur’an 1400 years ago.
More prophecies predicted by the Prophet Muhammad (sawa) present in these links:
https://yaqeeninstitute.org/en/mohammad-elshinawy/the-prophecies-of-the-prophet-%EF%B7%
BA-proofs-of-prophethood-series/

http://www.answering-christianity.com/prophecies_by_prophet_muhammad.htm

Interesting video concerning the End of Times predictions:

https://youtu.be/rCMgwwDkFxE

As well as rebuttal to objections put forth against prophecies by Christian apologists:

http://www.answering-christianity.com/rebuttal_false_prophecies.htm

3. The Messenger of God

Considering the above, a deductive conclusion derives. Regarding his message: the Prophet
Muhammad (sawa) couldn’t have been a liar nor deluded, but in fact received divine revelation,
and is therefore the messenger of God.

Common objections:

Q: Legend hypothesis?
A: The 'legend' objection is incoherent and exposes a lack of knowledge concerning how
scholars ensured the historical integrity of the sources of the life of the Prophet (sawa). The
Islamic approach to preserving history is based on two main elements: the isnaad, known as
'the chain of narration', and the matn, meaning 'the text or report'. There are robust criteria used
to establish a sound chain of narration and a report. This method of confirming narrations is very
accurate and reliable. Some works you might want to read:

The Authenticity of Prophetic Hadith - a Pseudo-Problem (Wael Hallaq)

https://archive.org/details/TheAuthenticityOfPropheticHadithAPseudoProblemWaelB.Hallaq

Hadith - A Historical Case

http://www.islamicdiscourseinitiative.com/canon/hadith/hadith-a-historical-case/

Q: Lying for a greater good/to bring social reform?

A: This objection fails for the reason that it can’t show how claiming prophethood would
strengthen the Prophet Muhammad’s (sawa) position and legitimacy, when in fact it made it
worse. Nor can it account for the fulfilled prophecies of the Prophet Muhammad (sawa).

Q: Was Muhammad a masochist?

A: It cannot be that the Prophet Muhammad (sawa) was a masochist because he forbade
suicide and didn’t suffer after attaining leadership. Moreover, the fact that he preached bounties
and rewards in the afterlife demonstrates that the Prophet Muhammad (sawa) was not a
partisan of suffering. Matter of fact, the Prophet Muhammad (sawa) hoped for ease prior to
attaining leadership:
“For indeed, with hardship [will be] ease.
Indeed, with hardship [will be] ease.”
(Qur’an 94:5-6)

Q: Don’t verses of the Qur’an such as 33:50 clearly show that Muhammad (sawa) was attached
to worldly pleasures and used revelation to justify it, women specifically?
A: Not really. There were other reasons for why the Prophet Muhammad (sawa) married all
those wives, pleasure is not a necessary conclusion, only a presupposition. This is what a
secular historian had to say:

Furthermore the fact that the Prophet Muhammad (sawa) rejected the women from the Meccan
regime’s offer strengthens this position. Nonetheless, there’s yet to be an objection regarding
the fulfilled prophecies of the Prophet Muhammad (sawa).

Bibliography:

(1) Sīratu Rasūli l-Lāh authored by Ibn Ishaq.

(2) ​https://sunnah.com/bukhari/16/4
​https://sunnah.com/bukhari/16/19
​https://sunnah.com/bukhari/16/22
​https://sunnah.com/nasai/16/33
​https://sunnah.com/muslim/10/12

(3) Collected by at-Tirmidhi (2/79), Ibn Mâjah (1334, 3251), and Ahmad (5/451)

(4) Collected by al-Bukhâri (4770)

(5) Collected by Ahm ̣ ad (25943, 27198, 27249) and al-Ḥākim (4610); graded hạ san by Ibn Ḥajar
in Fath ̣ al-Bāri (13/55) and al-Haythami deemed all its narrators trustworthy in Majma‘
az-Zawā’id (7/334).

(6) Collected by al-Ḥākim (4590), Ibn Ḥibbān (6856), and Ibn Abi Shaybah in al-Musạ nnaf
(37771); Ibn Ḥajar deemed it authentic according to the criteria of Sa
̣ hị̄ h ̣ al-Bukhari, and reports
in Fath ̣ al-Bāri (16/516) that al-Ḥākim and Ibn Ḥibbān have independently authenticated it as
well.

(7) ​https://sunnah.com/adab/25/8
​https://sunnah.com/nasai/47/6
​https://sunnah.com/urn/1250630
​https://sunnah.com/urn/1250640
​https://sunnah.com/nasai/47/7
​https://sunnah.com/tirmidhi/40/5

(8) "Heraclius." Encyclopædia Britannica from Encyclopædia Britannica Premium Service.

(​http://www.britannica.com/eb/article?tocId=9040092​)

(9) ‘Mercy For the Worlds,’ by Qazi Suliman Mansoorpuri, vol.3, p. 312.

(10) Gibbon, Edward, The History of the Decline and Fall of the Roman Empire, volume 5, pp.
73-74.

(11) “Its surface and shores are 430.5 metres (1,412 ft) below sea level,[4][6] Earth's lowest
elevation on land.” - and many more sources.
(​https://en.m.wikipedia.org/wiki/Dead_Sea​)

Islam in Zoroastrian Texts

In the ancient Avesta we find a prophecy for a coming people who will restore law to the land.

'In fearful battles they are the wisest for help, the Fravashis of the faithful.
'The most powerful amongst the Fravashis of the faithful, O Spitama!3 are those of the men of
the primitive law or those of the Saoshyants not yet born, who are to restore the world.

[Farvardin Yasht 1/17]

Maulana Abdul Haq Vidyarthi (d. 1977 CE) translated another such prophecy in his book
“Prophecies in World Scriptures about the Advent of the Prophet Muhammad” from the Persian

3
Title used to refer to the Prophet Zoroaster
language Dasatir which is a collection of 15 epistles (‫ )ﻧﺎﻣﻪ‬translated in the Qajar era by a
Zoroastrian priest. This prophecy further expands on the previous one, and says this man
among those who “restore the world” shall be an Arab prophet, one who conquers Persia in a
time of immorality and smashes the idols.

[Dasatir Epistle/Nama 14, Persian translation by Mulla Firouz, English translation by Maulana
Abdul Haq Vidyarthi]

This prophecy foresees:

● Persians sinking low in morality. At that time Zoroastrians believed women had no
human rights (refer to Women in Islam by Ayatollah Sayed Reza Hosseini Nassab) and it
is well known that incest was normalized and even sanctified in this time.
● Overpowering of Persia and the conquering of Persian lands. This happened relatively
quickly and easily under the first 4 caliphs.
● The house (Kaaba) being purged of idolatry and the people praying towards it. Both
smashing of the Arab idols and the changing of the Qibla to the Kaaba happened with
the rise of Islam.
● The wise men of Persia joining his followers. It is well known many important Muslims
throughout history were Persian. Salman al-Farisi (ra), Abu Hanifa, Bukhari, Avicenna
and many many more.

No man fits this description better than Muhammad al-Mustafa (saw).

Islam in Hindu Texts

Taken from Maulana Abdulhaq Vidyarthi’s writings:
Islam in the Old Testament
15. “The LORD your God will raise up for you ​a prophet like me from among you, from your
brothers​—it is to him you shall listen— 16. just as you desired of the LORD your God at Horeb
on the day of the assembly, when you said, ‘Let me not hear again the voice of the LORD my
God or see this great fire any more, lest I die.’ 17. And the LORD said to me, ‘They are right in
what they have spoken. 18.​ I will raise up for them a prophet like you from among their
brothers. And I will put my words in his mouth, and he shall speak to them all that I
command him.​ 19. And whoever will not listen to my words that he shall speak in my name, I
myself will require it of him.
Deuteronomy 18:15-19 (ESV)

Sayed Sa’eed Akhtar Rizvi (ra) elaborates on how Deuteronomy 18 must fit our Prophet (saw).
Islam in the New Testament
Shiism in the Quran
2:124

ِ ‫ﺎﻋﻠُ َﻚ ﻟِﻠﻨﱠ‬
‫ﺎس‬ َ ‫ﺎت َﻓﺄَﺗَ ﱠﻤ ُﻬ ﱠﻦۖ َﻗ‬
ِ ‫ﺎل إِﻧﱢﻲ َﺟ‬ ٍ ‫اﻫﯿ َﻢ َرﺑﱡ ُﻪ ﺑِ َﻜﻠِ َﻤ‬ ‫َوإِ ِذ ا ْﺑﺘَﻠَﻰ‬
ِ ‫ٰ إِ ْﺑ َﺮ‬
‫ﯿﻦ‬ ‫ﺎل َﻋ ْﻬ ِﺪي ﱠ‬
َ ‫اﻟﻈﺎﻟِ ِﻤ‬ ُ َ‫ﺎل َﻻ ﯾَﻨ‬ َ ‫ﺎل َو ِﻣ ْﻦ ُذ ﱢرﯾﱠﺘِﻲۖ َﻗ‬ َ ‫إِ َﻣﺎ ًﻣﺎۖ َﻗ‬
[​Yusufali ​2:124​] ​And remember that Abraham was tried by his Lord with certain commands,
which he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also
(Imams) from my offspring!" He answered: "But My Promise is not within the reach of
evil-doers."

Al-Fairuz Abadi says in his Tafsir:

ُ ‫ﻻ َﯾَﻨ‬
‫ﺎل َﻋ ْﻬ ِﺪي{ أي‬ َ ‫إﻣﺎﻣﺎ ﯾﻘﺘﺪى ﺑﻪ } َﻗ‬
َ } ‫ﺎل{ اﷲ‬ ً ‫}و ِﻣﻦ ُذ ﱢرﯾﱠِﺘﻲ{ أي واﺟﻌﻞ ﻣﻦ ذرﯾﺘﻲ‬ ً ‫ﺎﻋﻠُ َﻚ ِﻟﻠﻨﱠﺎس إﻣ‬
َ ‫َﺎﻣﺎ{ ﺧﻠﯿﻔﺔ ﯾﻘﺘﺪى ﺑﻚ } َﻗ‬
َ ‫ﺎل{ إﺑﺮاﻫﯿﻢ‬ ِ ‫}إﻧﱢﻲ َﺟ‬
ِ ِ ِ
ً
.‫ﻇﺎﻟﻤﺎ ﻣﻦ ذرﯾﺘﻚ‬ ً
‫إﻣﺎﻣﺎ‬ ‫ﱠ‬
َ ‫ﻻ ﯾﻨﺎل ﻋﻬﺪي إﻟﯿﻚ ووﻋﺪي إﻟﯿﻚ وﻛﺮاﻣﺘﻲ إﻟﯿﻚ ورﺣﻤﺘﻲ }ٱﻟﻈﺎِﻟ ِﻤ‬
‫ﯿﻦ{ ﻣﻦ ذرﯾﺘﻚ وﯾﻘﺎل أي ﻻ أﺟﻌﻞ‬
{I will make you an Imam to the Nations} a Caliph to be followed {He said} meaning Ibrahim
{And also (Imams) from my offspring!} or will you make Imams to be followed from my
descendants {He answered} meaning Allah {But My promise is not within the reach} or my
pledge to you is not within reach and my promise to you and my generosity and mercy {of
evil-doers} from your descendants meaning I will not make an oppressive Imam from your
descendants.

Sunnis argue since Allah said to judge in your matters via council (shura) the caliphate of Abu
Bakr is legitimate. However the Quran says imamate/caliphate is a matter which in the past
Allah decided who to grant it to. Meaning Allah chooses to make one a caliph/imam. So why
would this matter suddenly be placed in the hands of a shura, and why wouldn’t Allah select an
imam after the Prophet (saw) like he did for every past nation?

4:59

َ ‫اﻟﺮ ُﺳ‬
‫ﻮل‬ ‫اﷲَ َوأَ ِﻃﯿ ُﻌﻮا ﱠ‬ ‫ﯾﻦ آ َﻣﻨُﻮا أَ ِﻃﯿ ُﻌﻮا ﱠ‬ َ ‫ﯾَﺎ أَﯾﱡ َﻬﺎ اﻟﱠ ِﺬ‬
َ ْ ‫َوأُوﻟِﻲ‬
َ َ‫اﻷ ْﻣ ِﺮ ِﻣ ْﻨ ُﻜ ْﻢۖ َﻓﺈِ ْن ﺗَﻨ‬
‫ﺎز ْﻋﺘُ ْﻢ ِﻓﻲ َﺷ ْﻲ ٍء َﻓ ُﺮ ﱡدو ُه إِﻟَﻰ‬
 ‫ﺎﷲِ َواﻟْﯿَ ْﻮ ِم ْاﻵ ِﺧ ِﺮۚ َذ‬
‫ٰﻟِ َﻚ‬ ‫ﻮن ﺑِ ﱠ‬
َ ُ‫ﻮل إِ ْن ُﻛ ْﻨﺘُ ْﻢ ﺗُ ْﺆ ِﻣﻨ‬
ِ ‫اﻟﺮ ُﺳ‬ ‫ﱠ‬
‫اﷲِ َو ﱠ‬
ً ِ ْ ُ ‫َﺧ ْﯿ ٌﺮ َوأَ ْﺣ َﺴ‬
{59} ‫ﻦ ﺗَﺄوﯾﻼ‬

[​Yusufali ​4:59​]​ O ye who believe! Obey Allah, and obey the Messenger, and those charged
with authority among you. If ye differ in anything among yourselves, refer it to Allah and His
Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final
determination.

Obedience in this verse is mentioned once, meaning for each of those we are ordered to obey
the meaning of “obey” is the same. Allah says:

‫اﷲَۖ َو َﻣ ْﻦ ﺗَ َﻮﻟﱠﻰ‬
‫ٰ َﻓ َﻤﺎ‬ ‫ﺎع ﱠ‬َ ‫ﻮل َﻓ َﻘ ْﺪ أَ َﻃ‬
َ ‫اﻟﺮ ُﺳ‬
‫َﻣ ْﻦ ﯾُ ِﻄ ِﻊ ﱠ‬
َ َ‫أَ ْر َﺳﻠْﻨ‬
ً ِ ‫ﺎك َﻋﻠَ ْﯿ ِﻬ ْﻢ َﺣ‬
{80} ‫ﻔﯿﻈﺎ‬

[​Yusufali ​4:80​]​ He who obeys the Messenger, obeys Allah: But if any turn away, We have not
sent thee to watch over their (evil deeds).

Obeying the messenger of Allah according to this verse is in essence obeying Allah. Likewise in
verse 4:59 the obedience which is owed to “those charged with authority” is the same authority
which is given by Allah to the Prophet (saw), as in disobeying “those charged with authority” is
disobeying Allah. Allah says in the Quran Surah Yusuf (12) Ayah 40:

‫ﻮﻫﺎ أَ ْﻧﺘُ ْﻢ َوآﺑَﺎ ُؤ ُﻛ ْﻢ َﻣﺎ أَ ْﻧ َﺰ َل‬َ ‫ون ِﻣ ْﻦ ُدوﻧِ ِﻪ إِﱠﻻ أَ ْﺳ َﻤﺎ ًء َﺳ ﱠﻤ ْﯿﺘُ ُﻤ‬َ ‫َﻣﺎ ﺗَ ْﻌﺒُ ُﺪ‬
‫ﺎنۚ إِ ِن اﻟْ ُﺤ ْﻜ ُﻢ إِﱠﻻ ِﱠﷲِۚ أَ َﻣ َﺮ أَﱠﻻ ﺗَ ْﻌﺒُ ُﺪوا إِﱠﻻ إِﯾﱠﺎ ُهۚ َذ‬
‫ٰﻟِ َﻚ‬ ٍ ‫اﷲﱠُ ﺑِ َﻬﺎ ِﻣ ْﻦ ُﺳﻠْ َﻄ‬
َ ‫ﺎس َﻻ ﯾَ ْﻌﻠَ ُﻤ‬
‫ﻮن‬ ‫ﱠ‬
‫ﻨ‬ ‫اﻟ‬ ‫ﺮ‬َ َ‫ﺜ‬ ْ
‫ﻛ‬ َ‫ل ِﻛ ﱠﻦ أ‬
َٰ ‫ﯾﻦ اﻟْ َﻘﯿﱢ ُﻢ َو‬
ُ ‫اﻟ ﱢﺪ‬
ِ
[​Yusufali ​12:40​]​ "If not Him ye worship nothing but names which ye have named ye and your
fathers for which Allah hath sent you no authority: the Command is for none but Allah: He hath
commanded that ye worship none but Him: that is the right religion but Most men understand
not...

"The command is for none but Allah.” None can claim authority without proof that his authority is
indeed with Allah. This is where the Sunni interpretation of 4:59 falls apart. How can they claim
that the ulil amr “those charged with authority” are anybody who takes command, when in reality
“the command is for none but Allah.” So the ulil amr must be people whose authority has been
designated by Allah.

5:3

This verse was revealed on the day of Ghadir regarding Imam Ali (as).

َ ‫ْﻦ َأﯾ‬
‫ﱡﻮب‬ ِ ‫ُﻮﺳﻰ ﺑ‬ َ ‫ْﻦ ﻣ‬ ُ ‫ﻮن ﺑ‬ ُ ‫ْﺸ‬ ُ ‫ﺼﺮ َﺣﺒ‬ َ َ َ ُ ْ َ ‫ْﻦ ُﻋﻤ‬
ٍ ْ ‫ َﺣ ﱠﺪﺛَﻨﺎ أﺑُﻮ َﻧ‬: ‫ َﻗﺎل‬، ‫َﺮ اﻟ َﺤﺎ ِﻓﻆ‬ ُ ‫ أﺧﺒﺮﻧﺎ َﻋِﻠ ﱡﻲ ﺑ‬: ‫ﺎل‬ َ ‫ َﻗ‬، ‫ان‬ َ ‫ْﻦ ِﺑ ْﺸ َﺮ‬
ِ ‫ُﺤ ﱠﻤ ِﺪ ﺑ‬
َ ‫ْﻦ ﻣ‬ ِ ‫ْﻦ َﻋِﻠ ﱢﻲ ﺑ‬ ِ‫أﺧﺒﺮﻧﺎ َﻋ ْﺒ ُﺪ ﱠ‬
ُ ‫اﷲ ﺑ‬
َ ْ َ َ َ ‫ َﻋﻦ اﺑ‬، ‫َﺔ ْاﻟﻘُ َﺮ ِﺷ ﱡﻲ‬ َ ‫ْﻦ َرﺑﯿﻌ‬ َ ‫ َﺣ ﱠﺪَﺛَﻨﺎ‬: ‫ﺎل‬َ ‫ َﻗ‬، ‫اﻟﺮ ْﻣِﻠ ﱡﻲ‬ ُ ‫ َﺣ ﱠﺪَﺛَﻨﺎ َﻋِﻠ ﱡﻲ ﺑ‬: ‫ﺎل‬ ُ ‫ْاﻟ َﺨ‬
َ ‫ َﻗ‬، ‫ﻼل‬
‫ْﻦ‬
ِ ‫ْﺮ ﺑ‬ ِ ‫ َﻋ ْﻦ ﺷﻬ‬، ‫اق‬ ِ ‫ َﻋ ْﻦ ﻣَﻄ ٍﺮ اﻟ َﻮ ﱠر‬، ‫ْﻦ ﺷ ْﻮذ ٍب‬ ِ ِ ِ ُ ‫ْﺮ ُة ﺑ‬ َ ‫ﺿﻤ‬ ‫ْﻦ َﺳ ِﻌﯿ ٍﺪ ﱠ‬
َ
‫ﯾﺮ ُﺧ ﱟﻢ َﻟﻤﱠﺎ أ َﺧ َﺬ اﻟﻨﱠِﺒ ﱡﻲ‬ ً ‫ﯿﻦ َﺷﻬ‬ َ ‫ﺻﯿَﺎ ُم ِﺳﺘﱢ‬ ْ
ِ ‫َﺎن َﻋ ْﺸ َﺮ َة ِﻣ ْﻦ ِذي اﻟ ِﺤ ﱠﺠ ِﺔ ُﻛِﺘ َﺐ َﻟ ُﻪ‬ َ ْ ‫ﺻﺎ َم ﯾ‬ َ ‫ َﻗ‬، ‫ْﺮ َة‬ َ
َ ‫ َﻋ ْﻦ أِﺑﻲ ُﻫ َﺮﯾ‬، ‫َﺣ ْﻮ َﺷ ٍﺐ‬
ِ ‫َﻮ ُم َﻏ ِﺪ‬ ْ ‫ َو ُﻫ َﻮ ﯾ‬، ‫ْﺮا‬ ِ ‫َﻮ َم ﺛﻤ‬ َ ‫َﻦ‬ ْ ‫ ﻣ‬: ‫ﺎل‬
ُ
‫َﻦ ﻛ ْﻨ ُﺖ ﻣَﻮﻻ ُه َﻓ َﻌِﻠ ﱞﻲ‬ َ
ْ ‫ " ﻣ‬: ‫ َﻗﺎل‬، ‫اﷲ‬ ‫ﱠ‬ َ َ
ِ ‫ ﺑَﻠﻰ ﯾﺎ َر ُﺳﻮل‬: ‫ َﻗﺎﻟﻮا‬، " ‫ﯿﻦ ؟‬ ُ ْ َ َ َ َ
ْ ‫ " أﻟ ْﺴ ُﺖ َوِﻟ ﱡﻲ اﻟﻤ‬: ‫ َﻓ َﻘﺎل‬، ‫ْﻦ أِﺑﻲ ﻃﺎِﻟ ٍﺐ‬
َ ‫ُﺆ ِﻣِﻨ‬ َ ‫ﱠ‬ َ ُ‫َ ﱠ ﱠ‬
ِ ‫ﺻﻠﻰ اﷲ َﻋﻠ ْﯿ ِﻪ َو َﺳﻠ َﻢ ِﺑَﯿ ِﺪ َﻋِﻠ ﱢﻲ ﺑ‬
‫َﻠ ُﺖ َﻟ ُﻜ ْﻢ ِدﯾَﻨ ُﻜ ْﻢ ﺳﻮرة‬ ْ ‫َﻮ َم َأ ْﻛﻤ‬
ْ ‫ ْاﻟﯿ‬: ُ‫ َﻓَﺄ ْﻧ َﺰ َل اﷲﱠ‬، ‫ُﺴِﻠ ٍﻢ‬
ْ ‫َﻮَﻟﻰ ُﻛ ﱢﻞ ﻣ‬ ْ ‫َﺤ َﺖ ﻣ‬ ْ ‫ْﻦ َأِﺑﻲ َﻃﺎِﻟ ٍﺐ َأ‬ َ ‫َﺦ َﻟ َﻚ ﯾَﺎﺑ‬ ‫َﺮ ﺑ ُ ْ ﱠ‬ َ ‫ َﻓ َﻘ‬، " ‫َﻮﻻ ُه‬
ْ ‫ﻻي َوﻣ‬ َ ‫َﻮ‬ ْ ‫ﺻﺒ‬ ٍ ‫َﺦ ﺑ‬ٍ ‫ ﺑ‬: ‫ﺎب‬ ِ ‫ْﻦ اﻟ َﺨﻄ‬ ُ ‫ﺎل ُﻋﻤ‬ ْ‫ﻣ‬
3 ‫اﻟﻤﺎﺋﺪة آﯾﺔ‬
Abdullah bin Ali bin Muhammad bin Bashran - Ali bin Umar al-Hafiz - Abu Nasr Habshoon bin
Musa bin Ayyub al-Hilal - Ali bin Sa’eed al-Rammali - Dhumra bin Rabi’ah al-Qurashi - Ibn
Showdhan - Matr al-Warraq - Shahr bin Howshab - Abu Hurayra: Whoever fasts the 18th day of
Dhul Hijjah it is written for him the fasting of 60 months, and it is the day of Ghadir Khum when
the prophet (saw) took the hand of Ali bin Abi Talib, and said “Am I not Wali of the believers?”
They said “Yes oh Rasulullah.” he said “Whoever I am his Mawla then Ali is his Mawla.” So
Umar ibn al-Khattab said “Congratulations oh son of Abu Talib, you have become my Mawla
and the Mawla of every Muslim,” so Allah revealed the verse “ This day have I perfected your
religion for you.”

[Tarikh Baghdad by Khatib al-Baghdadi Hadith #2775]

Link: ​http://library.islamweb.net/hadith/display_hbook.php?bk_no=717&pid=360043&hid=2775

Sanad:
● Ali bin Muhammad bin Bashran. Al-Khatib al-Baghdadi writes ( ، ‫ ﻇﺎﻫﺮ اﻟﺪﯾﺎﻧﺔ‬، ‫ﻛﺎن ﺗﺎم اﻟﻤﺮوءة‬
‫ ﺻﺪوﻗﺎ ﺛﺒﺘﺎ‬.) (He was complete in chivalry, clear in piety, truthful and strong)
● Ali bin Umar al-Hafiz. Also known as al-Daraqutni is a major Sunni scholar who is
trustworthy and does not require a reference as any Sunni would know.
● Abu Nasr Habshoon. Al-Dhahabi says (‫( )وﻛﺎن أﺣﺪ اﻟﺜﻘﺎت‬He was one of the Thuqaat).
● Ali bin Sa’eed al-Ramalli. Ibn Hajar writes in Lisan al-Mizan ( "‫ﻋﻠﻲ" ﺑﻦ ﺳﻌﯿﺪ اﻟﺮﻣﻠﻲ ﻋﻦ ﺿﻤﺮة ﺑﻦ‬
‫رﺑﯿﻌﺔ ﯾﺘﺜﺒﺖ ﻓﻲ أﻣﺮه ﻛﺄﻧﻪ ﺻﺪوق اﻧﺘﻬﻰ وﻫﻮ اﺑﻦ أﺑﻲ ﺣﻤﻠﺔ اﻟﺬي ﺗﻘﺪم‬.), in summary Ali bin Sa’eed’s chain
through Dhumra is strong because Ali bin Sa’eed is truthful.
● Dhumra bin Rabi’ah. Al-Dhahabi writes (‫ ﺿﻤﺮة رﺟﻞ‬: ‫ ﻗﺎل‬، ‫ ﻋﻦ أﺑﯿﻪ‬، ‫روى ﻋﺒﺪ اﷲ ﺑﻦ أﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‬
‫ ﺑﻘﯿﺔ ﻛﺎن ﻻ ﯾﺒﺎﻟﻲ ﻋﻤﻦ‬، ‫ ﻫﻮ أﺣﺐ إﻟﯿﻨﺎ ﻣﻦ ﺑﻘﯿﺔ‬، ‫ ﻟﻢ ﯾﻜﻦ ﺑﺎﻟﺸﺎم رﺟﻞ ﯾﺸﺒﻬﻪ‬، ‫ ﺻﺎﻟﺢ اﻟﺤﺪﯾﺚ ﻣﻦ اﻟﺜﻘﺎت اﻟﻤﺄﻣﻮﻧﯿﻦ‬، ‫ﺻﺎﻟﺢ‬
‫ ﺻﺎﻟﺢ‬: ‫ وﻗﺎل أﺑﻮ ﺣﺎﺗﻢ‬. ‫ ﺛﻘﺔ‬: ‫ وﻗﺎل اﺑﻦ ﻣﻌﯿﻦ واﻟﻨﺴﺎﺋﻲ‬. ‫ ﺣﺪث‬.) (Abdullah bin Ahmad bin Hanbal narrates
that his father said: Dhumrah is a pious man, pious in hadith from the truthful Thuqaat,
 there is not a man in al-Sham like him, he is the most beloved to us from the others. Ibn
Mu’een and al-Nisa’i said: Thiqah. And Abu Hatim said: Pious)
● Abdullah bin Showdhan. Al-Dhahabi writes (‫( )وﺛﻘﻪ أﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ وﻏﯿﺮه‬Ahmad ibn Hanbal and
others declared him Thiqah)
● Matr al-Warraq. Al-Dhahabi writes (‫ ﺻﺎﻟﺢ‬: ‫( )ﻗﺎل ﯾﺤﯿﻰ ﺑﻦ ﻣﻌﯿﻦ‬Yahya bin Mu’een said: Pious).
Al-Ijli said (‫( )ﺻﺪوق‬Truthful). Al-Mizzi says in Tahdhib al-Kamal (‫)ذﻛﺮه اﺑْﻦ ﺣﺒﺎن ِﻓﻲ ﻛﺘﺎب اﻟﺜﻘﺎت‬
(Ibn Hibban mentioned him in Kitab al-Thuqaat).
● Shahr bin Howshab: Al-Tirmidhi narrated a narration from Zubayd from Shahr bin
Howshab and said “Hassan Sahih” (Al-Mu’jam al-Kabir by at-Tabarani Volume 23 Page
333). Among those who did tawtheeq of Shahr are Ahmad bin Hanbal and Yahya bin
Mu’een (Seer A’lam an-Nubala by al-Dhahabi Volume 4 Pages 375-378)

This reliable hadith proves that the verse was indeed revealed regarding Imam Ali (as). Meaning
Allah perfected Islam with… the wilayah of Imam Ali (as).

Aside from the hadith there are other quotes and narrations from the following list of major
Sunni scholars attributing this verse to the day of Ghadir.

1. Ibn Marduwiya al-Isfahani (d. 410)

2. Abu Nu’aym al-Isfahani (d. 430)
3. Abu Sa’eed al-Sijistani (d. 477)
4. Abu al-Hassan ibn Maghazali al-Shafi’i (d. 483)
5. Al-Muwaffaq al-Khawarizmi (d. 568)
6. Ibn Asakir al-Shafi’i al-Dimashqi (d. 571)
7. Abu al-Mudhaffar Sibt ibn Jawzi (d. 654)
8. Al-Hamweeni al-Hanafi (d. 722)
9. ‘Imad ad-Deen ibn Kathir (d. 774)
10. Jalal ad-Deen as-Suyuti (d. 911)

These scholars among others quote narrations similar to the reliable one above supporting the
view that this verse was revealed regarding Ali bin Abi Talib (as).

13:7

ۖ‫ﯾﻦ َﻛ َﻔ ُﺮوا ﻟَ ْﻮ َﻻ أُ ْﻧ ِﺰ َل َﻋﻠَ ْﯿ ِﻪ آﯾَ ٌﺔ ِﻣ ْﻦ َرﺑﱢ ِﻪۗ إِﻧﱠ َﻤﺎ أَ ْﻧ َﺖ ُﻣ ْﻨ ِﺬ ٌر‬

َ ‫ﻮل اﻟﱠ ِﺬ‬
ُ ‫َوﯾَ ُﻘ‬
َ ‫َوﻟِ ُﻜ ﱢﻞ َﻗ ْﻮ ٍم‬
ٍ‫ﻫﺎد‬
[​Yusufali ​13:7​]​ the Unbelievers say: "Why is not a sign sent down to him from his Lord?" But
thou art truly a warner, and to every people a guide.
Firstly we must analyze this verse from a logical perspective. Allah says that every nation is sent
a guide. So logically this nation (as in those Muslims who come after the Prophet (saw) must
have been sent a guide as well. No great leader will leave the world without a will for what is to
come after and a successor for after him. That is a point to note, but on top of that Sunni tafasir
also substantiate our view. In Tafsir al-Tabari and Dur al-Manthoor a narration is recorded:

.‫ ﻓﻲ ﻗﻮﻟﻪ }إﻧﻤﺎ أﻧﺖ ﻣﻨﺬر وﻟﻜﻞ ﻗﻮم ﻫﺎد{ ﻟﻜﻞ ﻗﻮم داع ﯾﺪﻋﻮﻫﻢ إﻟﻰ اﷲ‬- ‫ رﺿﻲ اﷲ ﻋﻨﻪ‬- ‫ ﻋﻦ ﻗﺘﺎدة‬،‫أﺧﺮج اﺑﻦ ﺟﺮﯾﺮ وأﺑﻮ اﻟﺸﯿﺦ‬
Quoted by Ibn Jarir and Abu al-Sheikh from Qatadah - may Allah be pleased with him - on the
words of Allah {you are but a warner and to every nation is a guide} “For every nation is a caller
who calls them to Allah.”

So Allah must have left this nation with a guide, someone who calls the people to Allah, no?
Surely. So who is that guide? The Sunni scholar Hakim al-Nisaburi records in his al-Mustadrak
ala al-Sahihayn a sahih narration whose authenticity is discussed ​here​. The narration:

‫ ﺛﻨﺎ‬، ‫اﻷ ْﺷ َﻘ ُﺮ‬َ ‫ْﻦ َﺣ َﺴﻦ‬ ْ ‫ﺼ‬ َ ُ ‫َﺎن ﺑ‬

ُ ‫ْﺮو ُﻋ ْﺜﻤ‬ َ َ ‫َﺮَﻧﺎ َأ ْﺧﺒ‬
َ ‫َأ ْﺧﺒ‬
ٍ ُ ‫ْﻦ ﺑ‬ُ ‫ ﺛﻨﺎ ُﺣ َﺴﯿ‬، ‫ﺎرِﺛ ﱡﻲ‬ ٍ ُ ‫ْﻦ َﻣ ْﻨ‬
ِ ‫ﻮر اﻟ َﺤ‬ ِ ‫ُﺤ ﱠﻤ ِﺪ ﺑ‬
َ ‫ْﻦ ﻣ‬ ُ ‫َﻦ ﺑ‬ ‫ ﺛﻨﺎ َﻋ ْﺒ ُﺪ ﱠ‬، ‫ﱠﺎك‬
ِ ‫اﻟﺮ ْﺣﻤ‬ ِ ‫اﻟﺴﻤ‬
‫ْﻦ ﱠ‬ ِ ‫ْﻦ أ ْﺣ َﻤ َﺪ ﺑ‬ ِ ‫َﺮَﻧﺎ أﺑُﻮ َﻋﻤ‬
‫ ِإﻧﱠﻤَﺎ َأ ْﻧ َﺖ ُﻣ ْﻨ ِﺬ ٌر َوِﻟ ُﻜ ﱢﻞ َﻗ ْﻮ ٍم َﻫﺎ ٍد‬: ‫ َﻋ ْﻦ َﻋِﻠ ﱟﻲ‬، ‫اﻷ َﺳ ِﺪ ﱢي‬
َ ‫اﷲ‬
ِ‫ْﻦ َﻋ ْﺒ ِﺪ ﱠ‬
ِ ‫ َﻋ ْﻦ َﻋﺒﱠﺎ ِد ﺑ‬، ‫ْﺮو‬ ٍ ‫ْﻦ َﻋﻤ‬
ْ
ِ ‫ َﻋ ِﻦ اﻟ ِﻤ ْﻨﻬ‬، ‫َﺶ‬
ِ ‫َﺎل ﺑ‬
َ َ َ ُ ‫ﻮر ﺑ‬
ِ ‫ َﻋ ِﻦ اﻷ ْﻋﻤ‬، ‫ْﻦ أِﺑﻲ اﻷ ْﺳ َﻮ ِد‬ ُ ‫ﺼ‬ ُ ‫َﻣ ْﻨ‬
َ
َ ‫ َوﻟ ْﻢ ﯾ‬، ‫اﻹ ْﺳَﻨﺎ ِد‬
. ‫ُﺨ ﱢﺮ َﺟﺎ ُه‬ ٌ َ ْ َ ْ ْ ‫ﱠ‬ َ ُ‫ﱠ‬
َ ‫ َﻫﺬا َﺣ ِﺪﯾﺚ‬. " ‫ َوأَﻧﺎ اﻟﻬَﺎ ِدي‬، ‫ﺻﻠﻰ اﷲ َﻋﻠ ْﯿ ِﻪ َوآِﻟ ِﻪ َو َﺳﻠ َﻢ اﻟ ُﻤﻨ ِﺬ ُر‬ ‫ﱠ‬ ‫ﱠ‬ ُ َ َ
ِ ‫ﯿﺢ‬ ُ ‫ﺻ ِﺤ‬ َ ‫اﷲ‬ِ ‫ " َر ُﺳﻮل‬: ‫ ﻗﺎل َﻋِﻠ ﱞﻲ‬. 7 ‫ﺳﻮرة اﻟﺮﻋﺪ آﯾﺔ‬
Narrated to us Abu Amro Uthman bin Ahmad bin al-Samak, narrated to us Abdur Rahman bin
Muhammad bin Mansur al-Harithi, from Husayn bin Hassan al-Ashqar, from Mansur bin Abil
Aswad, from al-A’mash, from al-Minhal bin Amro, from Abad bin Abdullah al-Asadi from Ali who
said about the verse {You are but a warner and for every nation is a guide}: “The Messenger of
Allah (swt) is the warner and I (Ali) am the guide."

[Mustadrak ala al-Sahihayn by Hakim al-Nisaburi, Volume 3, Page 151]

With the logical analysis of the verse in mind the meaning of this verse becomes clear. Allah
(swt) did not leave us without a guide, rather he gave us the successor of the Prophet (saw), Ali
ibn Abi Talib (as). Ayatollah Naser Makarem Shirazi expands on this in his book Tafsir al-Amthal
fi Kitab Allah al-Manzal:

ّ ‫ﻣﺎ ﻫﻮ اﻟﻤﻘﺼﻮد ﻣﻦ ﺟﻤﻠﺔ‬

‫)ﻟﻜﻞ ﻗﻮم ﻫﺎد(؟‬
What is the intended meaning of the sentence “and to every nation is a guide”?

ّ ‫ ﻓﺄﺻﻞ اﻟﺠﻤﻠﺔ ﺗﻜﻮن )أﻧﺖ ﻣﻨﺬر وﻫﺎد‬،‫إن ﻫﺎﺗﯿﻦ اﻟﺼﻔﺘﯿﻦ )ﻣﻨﺬر( و )ﻫﺎد( ﺻﻔﺘﺎن ﻟﻠﺮﺳﻮل‬
‫ﻟﻜﻞ ﻗﻮم‬ ّ :‫اﻟﻤﻔﺴﺮﯾﻦ‬
ّ ‫)ﻗﺎل ﺑﻌﺾ‬.
Some of the Mufassireen say: The two descriptions “warner” and “guide” are both descriptions
of the Prophet, so the meaning of the verse is “you are a warner and guide to all nations.”

ّ ‫)وﻟﻜﻞ ﻗﻮم ﻫﺎد(ﺗﻔﺼﻞ ﺑﯿﻦ ﺟﻤﻠﺔ )إﻧّﻤﺎ أﻧﺖ ﻣﻨﺬر( وﻟﻮ ﻛﺎﻧﺖ ﻛﻠﻤﺔ "ﻫﺎد" ﻗﺒﻞ‬
‫"ﻟﻜﻞ‬ ّ ّ ،‫وﻟﻜﻦ ﻫﺬا اﻟﺘّﻔﺴﯿﺮ ﺧﻼف اﻟﻈﺎﻫﺮ‬
‫ﻷن اﻟﻮاو ﻓﻲ ﺟﻤﻠﺔ‬
ً
‫ﺻﺤﯿﺤﺎ‬ ‫ﻗﻮم" ﻛﺎن اﻟﻤﻌﻨﻰ اﻟﺴﺎﺑﻖ‬.
However this Tafsir has a clear contradiction, because the “and” in the phrase “and to every
nation is a guide,” separates between the phrase “you are but a warner.” And if the word “guide”
was before “to every” then the mentioned meaning would be correct.
‫وﻟﻜﻦ اﻷﻣﺮ ﻟﯿﺲ ﻛﺬﻟﻚ‬.
However the reality is not so.

ّ ‫أن ﻫﺪف اﻵﯾﺔ ﺑﯿﺎن‬

‫ أﺣﺪﻫﻤﺎ أن ﯾﻜﻮن ﻋﻤﻞ اﻟﺪاﻋﻲ ﻫﻮ اﻹﻧﺬار ﻓﻘﻂ‬:‫أن ﻫﻨﺎك ﻗﺴﻤﯿﻦ ﻣﻦ اﻟﺪﻋﻮة إﻟﻰ اﷲ‬ ّ ‫واﻟﺸﻲء اﻵﺧﺮ ﻫﻮ‬.
And the other thing is that the objective of this verse is that there are two categories of calling to
Allah: One is that the job of the caller (one who invites to Islam) is only warning.

‫ أن ﯾﻜﻮن اﻟﻌﻤﻞ ﻫﻮ اﻟﻬﺪاﯾﺔ‬:‫واﻵﺧﺮ‬.

And the other: It is the action of guiding.

‫إن اﻹﻧﺬار ﻟﻠﺬﯾﻦ أﺿﻠّﻮا اﻟﻄﺮﯾﻖ‬ّ :‫ ﻣﺎ ﻫﻮ وﺟﻪ اﻟﺘﻔﺎوت ﺑﯿﻦ )اﻹﻧﺬار( و )اﻟﻬﺪاﯾﺔ(؟ ﻧﻘﻮل ﻓﻲ ﺟﻮاب ﻫﺬا اﻟﺴﺆال‬:‫ﺣﺘﻤﺎ‬ ً ‫وﺳﻮف ﺗﺴﺄﻟﻮن‬
‫ وﻟﻜﻦ اﻟﻬﺪاﯾﺔ واﻹﺳﺘﻘﺎﻣﺔ ﻟﻠﺬﯾﻦ آﻣﻨﻮا‬،‫ودﻋﻮﺗﻬﻢ ﺗﻜﻮن إﻟﻰ اﻟﺼﺮاط اﻟﻤﺴﺘﻘﯿﻢ‬.
‫ﻓﺎﻟﺮﺳﻮل ﯾﻘﻮم‬
ّ ،‫ﺑﺎﻟﺮﺳﻮل واﻹﻣﺎم‬ ّ ‫ أﻣّﺎ اﻟﻬﺎدي ﻓﺒﻤﻨﺰﻟﺔ اﻟﻌﻠّﺔ اﻟﺒﺎﻗﯿﺔ وﻫﺬه ﻫﻲ اﻟﺘﻲ ﺗﻌﺒّﺮ ﻋﻨﻬﺎ‬،‫إن اﻟﻤﻨﺬر ﻣﺜﻞ اﻟﻌﻠّﺔ اﻟﻤﺤﺪﺛﺔ‬
ّ ‫وﻓﻲ اﻟﺤﻘﯿﻘﺔ‬
‫ﺑﺘﺄﺳﯿﺲ اﻟﺸﺮﯾﻌﺔ واﻹﻣﺎم ﯾﻘﻮم ﺑﺤﻔﻈﻬﺎ وﺣﺮاﺳﺘﻬﺎ‬.
And you will definitely be asked: What is the difference between “warning” and “guiding”? We
say in response to this question: Warning is to those who deviate from the straight path and
inviting them to the straight path. However guiding and establishing is for those who believe and
in reality the warner is sent to the present, while the guide is sent to the remaining and this is
like the relationship of the Prophet to the Imam. The Prophet rises with the establishment of the
Sharia and the Imam rises to preserve and protect it.

ّ ‫ وﻟﻜﻦ ﺑﻘﺮﯾﻨﺔ اﻟﻤﻨﺬر ﻓﻲ ﻫﺬه اﻵﯾﺔ ﻧﻔﻬﻢ‬،‫أن اﻟﻬﺪاﯾﺔ ﻓﻲ آﯾﺎت أُﺧﺮى ﻣﻄﻠﻘﺔ ﻟﻠﺮﺳﻮل‬
(‫أن اﻟﻤﻘﺼﻮد ﻣﻦ اﻟﻬﺎدي ﻫﻮ اﻟﺸﺨﺺ‬ ّ ‫ﻟﯿﺲ ﻣﻦ‬
ّ ‫ﺷﻚ‬
‫)اﻟﺤﺎﻓﻆ واﻟﺤﺎﻣﻲ ﻟﻠﺸﺮﯾﻌﺔ‬.
There is no doubt that guidance in other verses is solely to the Prophet. However by the linking
of “warner” in this verse we understand that the intended meaning from “guide” is a man
preserving and protecting the Sharia.

‫ "أﻧﺎ اﻟﻤﻨﺬر وﻋﻠﻲ اﻟﻬﺎدي‬:(‫اﻟﺮﺳﻮل اﻷﻋﻈﻢ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ وﺳﻠﻢ‬ ً

ّ ‫ ﻓﻘﺪ ﻗﺎل‬،‫ﺳﺎﺑﻘﺎ‬ ّ ‫"ﻫﻨﺎك رواﯾﺎت ﻋﺪﯾﺪة‬.
‫ﺗﺆﻛﺪ ﻣﺎ ﻗﻠﻨﺎه‬
Here are a number of narrations supporting what we previously said. The greatest Prophet
(saw) said: “I am the warner and Ali is the guide.”

ً
1 - ‫ "أﻧﺎ اﻟﻤﻨﺬر" ﺛ ّﻢ أوﻣﺄ‬:‫ وﺿﻊ رﺳﻮل اﷲ ﯾﺪه ﻋﻠﻰ ﺻﺪره ﻓﻘﺎل‬:‫ﻣﺮﻓﻮﻋﺎ ﻋﻦ اﺑﻦ ﻋﺒّﺎس ﻗﺎل‬ ‫ﻓﻲ ذﯾﻞ ﻫﺬه اﻵﯾﺔ ﻣﻦ ﺗﻔﺴﯿﺮ اﻟﻔﺨﺮ اﻟﺮازي‬
ّ
،‫اﻟﺮواﯾﺔ ذﻛﺮﻫﺎ اﻟﻌﻼﻣﺔ"اﺑﻦ ﻛﺜﯿﺮ" ﻓﻲ ﺗﻔﺴﯿﺮه‬ّ ‫ )أﻧﺖ اﻟﻬﺎدي ﺑﻚ ﯾﻬﺘﺪي اﻟﻤﻬﺘﺪون ﻣﻦ ﺑﻌﺪي( ﻫﺬه‬:‫إﻟﻰ ﻣﻨﻜﺐ ﻋﻠﻲ )ﻋﻠﯿﻪ اﻟﺴﻼم( وﻗﺎل‬
ّ
‫ و "أﺑﻮ ﺣﯿّﺎن‬،‫ و "اﻟﻜﻨﺠﻲ" اﻟﺸﺎﻓﻌﻲ ﻓﻲ ﻛﻔﺎﯾﺔ اﻟﻄﺎﻟﺐ و "اﻟﻄﺒﺮي" ﻓﻲ ﺗﻔﺴﯿﺮه‬،‫واﻟﻌﻼﻣﺔ "اﺑﻦ اﻟﺼﺒّﺎغ اﻟﻤﺎﻟﻜﻲ" ﻓﻲ اﻟﻔﺼﻮل اﻟﻤﻬﻤّﺔ‬
‫اﻟﻤﻔﺴﺮﯾﻦ‬
ّ ‫ وﻋﺪد آﺧﺮ ﻣﻦ‬،‫اﻟﻜﺸﺎف‬ ّ ‫"اﻟﻌﻼﻣﺔ اﻟﻨﯿﺴﺎﺑﻮري" ﻓﻲ ﺗﻔﺴﯿﺮه‬
ّ ‫ وﻛﺬﻟﻚ‬،‫اﻷﻧﺪﻟﺴﻲ" ﻓﻲ ﺗﻔﺴﯿﺮه اﻟﺒﺤﺮ اﻟﻤﺤﯿﻂ‬.
1 - In the tafsir of Fakhr al-Razi from Ibn Abbas who said: Rasulullah placed his hand on his
chest and said: “I am the warner.” Then he signalled to the shoulder of Ali (as) and said: “You
are the guide by whom the guided will be guided after me.” This narration is mentioned by IBn
Kathir in his Tafsir, and Allamah Ibn Sabagh al-Maliki in Fusool al-Muhimma, al-Kanji al-Shafi’i
in Kifayah al-Talib and al-Tabari in his Tafsir. And Abu Hibban al-Andalusi in his Tafsir al-Bahr
al-Muheet. And like it Allamah al-Nisaboori in his Tafsir al-Kashaf, and a number of other
mufassireen.
2 - ‫ﻧﻘﻞ "اﻟﺤﻤﻮﯾﻨﻲ" وﻫﻮ ﻣﻦ ﻋﻠﻤﺎء أﻫﻞ اﻟﺴﻨّﺔ اﻟﻤﻌﺮوﻓﯿﻦ ﻓﻲ ﻛﺘﺎﺑﻪ ﻓﺮاﺋﺪ اﻟﺴﻤﻄﯿﻦ ﻋﻦ أﺑﻮ ﻫﺮﯾﺮة ﻗﺎل "إن اﻟﻤﺮاد ﺑﺎﻟﻬﺎدي ﻋﻠﻲ )ﻋﻠﯿﻪ‬
‫" )اﻟﺴﻼم‬.
2 - Al-Hamweeni quoted and he is from the well known scholars of the Ahlus Sunnah in his book
Fara’id al-Samteen from Abu Hurayra: “Indeed the meaning of ‘guidance’ is Ali (as).”

3 - "‫ "ﻗﺪ ﺛﺒﺖ ﺑﻄﺮق ﻣﺘﻌ ّﺪدة أﻧّﻪ ﻟﻤّﺎ ﻧﺰل ﻗﻮﻟﻪ‬:12 ‫ﻣﯿﺮ ﻏﯿﺎث اﻟﺪﯾﻦ" ﻣﺆﻟّﻒ ﻛﺘﺎب )ﺣﺒﯿﺐ اﻟﺴﯿّﺪ( ﻛﺘﺐ ﯾﻘﻮل ﻓﻲ اﻟﻤﺠﻠّﺪ اﻟﺜّﺎﻧﻲ ﺻﻔﺤﺔ‬
‫ "أﻧﺎ اﻟﻤﻨﺬر وأﻧﺖ اﻟﻬﺎدي ﺑﻚ ﯾﺎﻋﻠﻲ ﯾﻬﺘﺪي اﻟﻤﻬﺘﺪون ﻣﻦ ﺑﻌﺪي‬:‫وﻟﻜﻞ ﻗﻮم ﻫﺎد( ﻗﺎل ﻟﻌﻠﻲ‬ّ ‫ )إﻧّﻤﺎ أﻧﺖ ﻣﻨﺬر‬:‫"ﺗﻌﺎﻟﻰ‬.
3 - Mir Ghiyath ad-Deen the author of the book “Habib al-Sayed” writes in the second volume
page 12: “It has been proven from numerous paths than when the words of Allah “You are but a
warner and to every nation is a guide” was revealed the Prophet (saw) said to Ali “I am the
warner and you are the guide, by you oh Ali the guided will be guided after me.”

‫)ﻛﻤﺎ ﻧﻘﻞ ﻫﺬا اﻟﺤﺪﯾﺚ "اﻵﻟﻮﺳﻲ" ﻓﻲ )روح اﻟﻤﻌﺎﻧﻲ( و "اﻟﺸﺒﻠﻨﺠﻲ" ﻓﻲ )ﻧﻮر اﻷﺑﺼﺎر( واﻟﺸﯿﺦ "ﺳﻠﯿﻤﺎن اﻟﻘﻨﺪوزي" ﻓﻲ )ﯾﻨﺎﺑﯿﻊ اﻟﻤﻮ ّدة‬.
Like how it has been quoted in the hadith of al-Aloosi in Rooh al-Ma’ani and al-Shablanji in Noor
al-Absar and Sheikh Sulayman al-Qandoozi in Yanabi’ al-Mawaddah.

،‫ ﻓﺄﺑﻮ ﻫﺮﯾﺮة ﻧﻘﻞ ذﻟﻚ ﻓﯿﻤﺎ ذﻛﺮه اﻟﺤﻤﻮﯾﻨﻲ‬،‫اﻟﺮواﯾﺎت ﻣﺴﻨﺪه إﻟﻰ اﺑﻦ ﻋﺒّﺎس ﻓﺈﻧّﻪ ﻟﻢ ﯾﻜﻦ اﻟﺸﺨﺺ اﻟﻮﺣﯿﺪ اﻟﺬي روى ذﻟﻚ‬ ّ ‫وﺑﻤﺎ‬
ّ ‫أن أﻛﺜﺮ ﻫﺬه‬
ّ ً ّ
‫ "اﻟﻤﻨﺬر اﻟﻨﺒﻲ واﻟﻬﺎدي رﺟﻞ ﻣﻦ ﺑﻨﻲ ﻫﺎﺷﻢ" ﯾﻌﻨﻲ ﻧﻔﺴﻪ‬:‫ ﻗﺪ ﻗﺎل‬- ‫ ﻃﺒﻘﺎ ﻟﻤﺎ ﻧﻘﻠﻪ اﻟﺜﻌﻠﺒﻲ‬- ‫)وﺣﺘﻰ ﻋﻠﻲ ﻧﻔﺴﻪ‬.
And more of these narrations are narrated from Ibn Abbas and he was not the only person who
narrates this. And Abu Hurayra quotes this in what al-Hamweeni mentions. And even Ali himself
- like al-Tha’labi quoted - said “The warner is the Prophet and the guide is a man from Bani
Hashim,” meaning himself.

12:40

‫ﻮﻫﺎ أَ ْﻧﺘُ ْﻢ َوآﺑَﺎ ُؤ ُﻛ ْﻢ‬

َ ‫ون ِﻣ ْﻦ ُدوﻧِ ِﻪ إِﱠﻻ أَ ْﺳ َﻤﺎ ًء َﺳ ﱠﻤ ْﯿﺘُ ُﻤ‬ َ ‫َﻣﺎ ﺗَ ْﻌﺒُ ُﺪ‬
‫ﺎنۚ إِ ِن اﻟْ ُﺤ ْﻜ ُﻢ إِﱠﻻ ِﱠﷲِۚ أَ َﻣ َﺮ أَﱠﻻ‬ َ
ٍ ‫َﻣﺎ أ ْﻧ َﺰ َل اﷲﱠُ ﺑِ َﻬﺎ ِﻣ ْﻦ ُﺳﻠْ َﻄ‬
َ َٰ ‫ﯾﻦ اﻟْ َﻘﯿﱢ ُﻢ َو‬
‫ﺎس َﻻ‬ ِ ‫ل ِﻛ ﱠﻦ أ ْﻛﺜَ َﺮ اﻟﻨﱠ‬ َ ۚ‫ﺗَ ْﻌﺒُ ُﺪوا إِﱠﻻ إِﯾﱠﺎ ُه‬
ُ ‫ٰذﻟِ َﻚ اﻟ ﱢﺪ‬
{40} ‫ﻮن‬ َ ‫ﯾَ ْﻌﻠَ ُﻤ‬
[​Yusufali ​12:40​]​ "If not Him, ye worship nothing but names which ye have named,- ye and your
fathers,- for which Allah hath sent down no authority:​ the command is for none but Allah​: He
hath commanded that ye worship none but Him: that is the right religion, but most men
understand not...

ْ
First I will elaborate on the meaning of “command” (ُ‫)اﻟ ُﺤ ْﻜﻢ‬.
33:33
First I will prove from Sunni sources that this verse was revealed regarding the Ahlulbayt (as)
and not the wives of the Prophet (saw) or his companions.

Qutaybah bin Sa’eed - Muhammad bin Sulayman al-Isfahani - Yahya bin Ubayd - Ata bin Abi
Rabah - Umar bin Abi Salamah (step son of the Prophet (saw)): "When these Ayat were
revealed to the Prophet (‫)ﷺ‬: 'Allah only wishes to remove the Rijs from you, O members of
the family, and to purify you with a thorough purification...' (33:33) in the home of Umm
Salamah, he called for Fatimah, Hasan, Husain, and wrapped him in the cloak, then he said: 'O
Allah! These are the people of my house, so remove the Rijs from them, and purify them with a
thorough purification.' So Umm Salamah said: 'And am I with them O Messenger of Allah?' He
said: 'You are in your place, and you are upon good.'"

Source: Jami Tirmidhi Book 49, Hadith 4156

Grading: Sahih (Darussalam)

Link: ​https://sunnah.com/urn/636700

Abu Bakr bin Abi Shaybah - Muhammad bin Abdullah bin Numeer - Muhammad bin Bishr -
Zakariya - Mus’ab bin Shaybah - Safiyyah bin Shaybah: Aisha reported that Allah's Apostle (
‫ )ﷺ‬went out one morning wearing a striped cloak of the black camel's hair that there came
Hasan b. 'Ali. He wrapped hitn under it, then came Husain and he wrapped him under it along
with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he
also took him under it and then said: Allah only desires to take away any uncleanliness from
you, O people of the household, and purify you (thorough purifying)

Source: Sahih Muslim 2424

Grading: Sahih

Link: ​http://sunnah.com/muslim/44/91

Narrated to us Musa bin Abd ar-Rahman al-Masruqi - Yahya bin Ibrahim bin Suwayd an-Nakh’i -
Hilal (Ibn Miqlas) - Zubayd - Shahr bin Howshab - Umm Salamah who said: The Prophet (saw)
was with me, and Ali and Faitma and Hassan and Husayn, so he brought upon them the cloak,
so they slept and ate, and he covered them with a cloak or “qateefa,” then he said: “Oh Allah
here are my Ahlul Bayt repel from them uncleanliness and purify them a complete purification.

Source: Tafsir at-Tabari 19/103, quoting Musnad Ahmad 6/304

Grading: Sahih
● Musa bin Abd ar-Rahman al-Masruqi: Reliable, Ibn Hibban mentioned him in his
Thuqaat, an-NIsa’i said Thiqah and Abi Hatim said Sadooq Thiqah, refer to Tahdhib
al-Tahdhib by Ibn Hajar al-Asqalani
● Yahya bin Ibrahim bin Suwayd an-Nakh’i: While this copy of Tafsir at-Tabari does not
quote the full name of this narrator, at-Tabarani’s book al-Mu’jam al-Kabir quotes this
narrator as being Yahya bin Zakariya bin Ibrahim bin Suwayd an-Nakh’i. Ibn Hibban
mentioned him in his Thuqaat, and Abi Hatim al-Razi said “There is no problem with him,
he is pious in hadith.” (Mu’jam al-Bahrayn fi Zawa’id al-Mu’jabayn by Nur al-Deen
al-Haythami Volume 7 Page 213)
● Hilal: Mentioned as a companion of Ja’far bin Muhammad as-Sadiq (as) in Rijal at-Tusi,
in Sunni sources he is mentioned in Ibn Hibban’s Thuqaat, Asad al-Ghabah li Ma’rifat
as-Sahaba and in Bukhari’s Tarikh al-Kabir,
● Zubayd: He is Zubayd ibn al-Harith Al-Yami al-Kufi. “Shu’bah said: I did not see a man
better than Zubayd… Yahya al-Qitan said: Zubayd is strong. Abu Hatim and others said:
Thiqah.” (Seer A’lam an-Nubala by al-Dhahabi Volume 5 Pages 297-298
● Shahr bin Howshab: Al-Tirmidhi narrated a narration from Zubayd from Shahr bin
Howshab and said “Hassan Sahih” (Al-Mu’jam al-Kabir by at-Tabarani Volume 23 Page
333). Among those who did tawtheeq of Shahr are Ahmad bin Hanbal and Yahya bin
Mu’een (Seer A’lam an-Nubala by al-Dhahabi Volume 4 Pages 375-378)

So the Sahih ahadith say that the verse was revealed regarding the Ahlulbayt (as). Meaning the
Ahlulbayt (as) are purified from any form of uncleanliness (rijs).
Ali ibn Abi Talib (asws)
Hadith of Ghadir
Narrated Abu Sarihah, or Zaid bin Arqam - Shu'bah had doubt:
from the Prophet (‫)ﷺ‬: "For whomever I am his Mawla then 'Ali is his Mawla."

[​https://sunnah.com/urn/635920​ (Tirmidhi)]

‫ ﺟﻤﻊ ﻋﻠﻲ اﻟﻨﺎس ﻓﻲ اﻟﺮﺣﺒﺔ‬:‫ ﻋﻦ أﺑﻲ اﻟﻄﻔﯿﻞ ﻗﺎل‬،‫ﻓﻄﺮ‬ ّ ‫ ﺛﻨﺎ‬:‫ ﺣﺪﺛﻨﺎ ﺣﺴﯿﻦ ﺑﻦ ﻣﺤﻤﺪ وأﺑﻮ ﻧﻌﯿﻢ اﻟﻤﻌﻨﻰ ﻗﺎﻻ‬:‫ﻗﺎل اﻹﻣﺎم أﺣﻤﺪ‬
‫ ﯾﻮم ﻏﺪﯾﺮ ﺧﻢ ﻣﺎ ﺳﻤﻊ ﻟﻤﺎ ﻗﺎم ﻓﻘﺎم ﻛﺜﯿﺮ ﻣﻦ اﻟﻨﺎس‬:‫ أﻧﺸﺪ اﷲ ﻛﻞ اﻣﺮئ ﻣﺴﻠﻢ ﺳﻤﻊ رﺳﻮل اﷲ ﯾﻘﻮل‬:‫ﺛﻢ ﻗﺎل ﻟﻬﻢ‬.
‫ » أﺗﻌﻠﻤﻮن إﻧﻲ أوﻟﻰ ﺑﺎﻟﻤﺆﻣﻨﯿﻦ ﻣﻦ أﻧﻔﺴﻬﻢ؟‬:‫ ﻓﻘﺎل ﻟﻠﻨﺎس‬،‫ ﻓﺸﻬﺪوا ﺣﯿﻦ أﺧﺬ ﺑﯿﺪه‬- ‫ ﻓﻘﺎم ﻧﺎس ﻛﺜﯿﺮ‬- :‫» ﻗﺎل أﺑﻮ ﻧﻌﯿﻢ‬.
‫ ﻧﻌﻢ ﯾﺎ رﺳﻮل اﷲ‬:‫ﻗﺎﻟﻮا‬.
‫وال ﻣﻦ واﻻه وﻋﺎ ِد ﻣﻦ ﻋﺎداه‬
ِ ‫ اﻟﻠﻬﻢ‬،‫ » ﻣﻦ ﻛﻨﺖ ﻣﻮﻻه ﻓﻬﺬا ﻣﻮﻻه‬:‫» ﻗﺎل‬.
Imam Ahmad said: Narrated to us Husayn bin Muhammad and Abu Nu’aym saying: Narrated to
us Fatr, from Abi Tufayl who said:
Ali gathered the people in al-Rahba then said to them: Allah sought every Muslim man to hear
Rasulullah say: The day of Ghadir Khum what was heard when I rose and many of the people
rose.
Abu Nu’aym said: So many of the people rose, and bore witness when he (Rasulullah (saw))
took his hand and said to the people: “Do you know that I am first over the believers over
themselves?”
They said: “Yes oh Rasulullah.”
He said: “Whoever I am his Mawla then this (Ali) is his Mawla. Oh Allah be close to whoever is
close to him and be an enemy of whoever is an enemy of him.” (Sayyed: Narrated by Imam
Ahmad and it is Sahih (​Sahih al-Musnad min Fadha’il as-Sahaba​), also found in al-Nisai’s
Khasa’is Ali, al-Haythami said it is Sahih in Majm al-Zawa’id 9/104)

‫ ﻋﻦ أﺑﻲ ﺳﻠﯿﻤﺎن‬،‫ ﻋﻦ اﻟﺤﻜﻢ‬،‫ ﺛﻨﺎ أﺑﻮ إﺳﺮاﺋﯿﻞ اﻟﻤﻼﺋﻲ‬،‫ ﺣﺪﺛﻨﺎ ﻋﺒﯿﺪ اﷲ ﺑﻦ ﻣﻮﺳﻰ‬،‫ ﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺳﻠﯿﻤﺎن ﺑﻦ اﻟﺤﺎرث‬:‫وﻗﺎل أﺑﻮ ﺑﻜﺮ اﻟﺸﺎﻓﻌﻲ‬
‫ ﻋﻦ زﯾﺪ ﺑﻦ أرﻗﻢ أن ﻋﻠﯿﺎ اﻧﺘﺸﺪ اﻟﻨﺎس‬،‫اﻟﻤﺆذن‬:
‫ وﻋﺎ ِد ﻣﻦ ﻋﺎداه‬،‫وال ﻣﻦ واﻻه‬
ِ ‫ اﻟﻠﻬﻢ‬،‫ » ﻣﻦ ﻛﻨﺖ ﻣﻮﻻه ﻓﻌﻠﻲ ﻣﻮﻻه‬:‫» ﻣﻦ ﺳﻤﻊ رﺳﻮل اﷲ ﯾﻘﻮل‬.
‫ﻓﻘﺎم ﺳﺘﺔ ﻋﺸﺮ رﺟﻼ ﻓﺸﻬﺪوا ﺑﺬﻟﻚ وﻛﻨﺖ ﻓﯿﻬﻢ‬.
Abu Bakr al-Shafi’i said: Narrated to us Muhammad bin Sulayman bin Harith, narrated to us
Ubaydullah bin Musa. narrated to us Abu Isra’il al-Mala’i, from al-Hakam, from Abi Sulayman
al-Mu’adhin, from Zayd ibn Arqam that Ali gathered the people and said:
“Who heard Rasulullah say ‘Whoever I am his master then Ali is his Master, oh Allah, be close
to whoever is close to him and be an enemy of whoever is an enemy of him.’”
So 60 men rose and bore witness to that and I was among them.

[​ar.wikisource.org​ (Al-Bidayah wa an-Nihaya by Ibn Kathir Volume 7)]

 ‫ ﺣﺪﺛﻨﺎ ﺣﺴﯿﻦ ﺑﻦ ﻣﺤﻤﺪ وأﺑﻮ ﻧﻌﯿﻢ اﻟﻤﻌﻨﻰ ﻗﺎﻻ ﺛﻨﺎ ﻓﻄﺮ ﻋﻦ أﺑﻲ اﻟﻄﻔﯿﻞ ﻗﺎل ﺟﻤﻊ ﻋﻠﻲ رﺿﻲ اﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻪ اﻟﻨﺎس ﻓﻲ اﻟﺮﺣﺒﺔ ﺛﻢ‬18815
‫ﻗﺎل ﻟﻬﻢ أﻧﺸﺪ اﷲ ﻛﻞ اﻣﺮئ ﻣﺴﻠﻢ ﺳﻤﻊ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ ﯾﻘﻮل ﯾﻮم ﻏﺪﯾﺮ ﺧﻢ ﻣﺎ ﺳﻤﻊ ﻟﻤﺎ ﻗﺎم ﻓﻘﺎم ﺛﻼﺛﻮن ﻣﻦ اﻟﻨﺎس وﻗﺎل‬
‫أﺑﻮ ﻧﻌﯿﻢ ﻓﻘﺎم ﻧﺎس ﻛﺜﯿﺮ ﻓﺸﻬﺪوا ﺣﯿﻦ أﺧﺬه ﺑﯿﺪه ﻓﻘﺎل ﻟﻠﻨﺎس أﺗﻌﻠﻤﻮن أﻧﻲ أوﻟﻰ ﺑﺎﻟﻤﺆﻣﻨﯿﻦ ﻣﻦ أﻧﻔﺴﻬﻢ ﻗﺎﻟﻮا ﻧﻌﻢ ﯾﺎ رﺳﻮل اﷲ ﻗﺎل ﻣﻦ‬
‫ﻛﻨﺖ ﻣﻮﻻه ﻓﻬﺬا ﻣﻮﻻه اﻟﻠﻬﻢ وال ﻣﻦ واﻻه وﻋﺎد ﻣﻦ ﻋﺎداه‬
18815: Husayn bin Muhammad and Abu Nu’aym al-Ma’ni - Qatr - Abi Tufayl: ​Ali gathered
the people in al-Rahba and said to them Allah sought every Muslim man to hear
Rasulullah say: The day of Ghadir Khum what I heard then 30 people rose and Abu
Nu’aym said so many people roe and bore witness that he his (Ali’s) hand and said to the
people “Do you know I am the first over the believers over themselves?” They said “Yes
oh Rasulullah.” He said​ ​“Whoever I am his Mawla then this Ali is his Mawla oh Allah be
close to whoever is close to him and be an enemy of whoever is an enemy of him.”

Musnad Ahmad
(​http://library.islamweb.net/newlibrary/display_book.php?bk_no=6&ID=792&idfrom=1846
4&idto=18543&bookid=6&startno=35​)

As for the authenticity of these hadiths the second hadith from al-Bidayah wa an-Nihaya is
Sahih, so is the first one, and Sunni scholars acknowledge the hadith is Sahih almost entirely.
Al-Albani in Silsilah al-Ahadith al-Sahiha mentions the hadith “whoever I am his Mawla then Ali
is his Mawla,” and says it is narrated authentically from 10 sahaba:

1. Zayd ibn Arqam

2. Sa’ad bin Abi Waqqas
3. Burayda bin al-Haseeb
4. Ali bin Abi Talib
5. Abu Ayyub al-Ansari
6. Al-Bara’a bin ‘Azib
7. Abdullah ibn al-Abbas
8. Anas bin Malik
9. Abu Sa’eed
10. Abu Hurayra
[Silsilah al-Ahadith al-Sahiha by al-Albani Page 860]

As for the phrase after it, “oh Allah be close to whoever is close to him and be an enemy of
whoever is an enemy of him,” al-Albani authenticates that as well.
(link to ​books.google.com​)

So the hadith itself is Sahih along with the attestation that many or even 60 as the narration in
al-Bidayah wa an-Nihaya states men stood up and bore witness that they heard the prophet
(saw) say this.

The degree to which this hadith is narrated is amazing, so amazing that Shams al-Deen
al-Dhahabi and Abdulaziz Tabatabai wrote a book titled “Risalat Turuq Hadith Man Kuntu
Mawlah fa Aliyyu Mawlah,” and listed all the chains to the hadith ( in total).
(​http://shamela.ws/index.php/book/2582​).

For more hadiths on Ghadeer (and

with scans & pdf of the book), then
check this out: ​Ghadeer Khumm Ref
By the sheer number of people who heard this statement we know that this must have been an
important occasion and the words the prophet (saw) uttered must have had some important
significance, more of a significance than simply telling the people that he was a friend of Ali (as),
something every Muslim already knew. Imam-us.org elaborates on the hadith.

Al-Khatib al-Baghdadi narrates a hadith and this is the last one I want to mention in this section
since I have quoted this one on the section of verse 5:3.
 َ ‫ْﻦ َأﯾ‬
‫ﱡﻮب‬ ِ ‫ُﻮﺳﻰ ﺑ‬ َ ‫ْﻦ ﻣ‬ ُ ‫ﻮن ﺑ‬ ُ ‫ْﺸ‬ ُ ‫ﺼﺮ َﺣﺒ‬ َ َ َ ُ ْ َ ‫ْﻦ ُﻋﻤ‬
ٍ ْ ‫ َﺣ ﱠﺪﺛَﻨﺎ أﺑُﻮ َﻧ‬: ‫ َﻗﺎل‬، ‫َﺮ اﻟ َﺤﺎ ِﻓﻆ‬ ُ ‫ أﺧﺒﺮﻧﺎ َﻋِﻠ ﱡﻲ ﺑ‬: ‫ﺎل‬ َ ‫ َﻗ‬، ‫ان‬ َ ‫ْﻦ ِﺑ ْﺸ َﺮ‬
ِ ‫ُﺤ ﱠﻤ ِﺪ ﺑ‬
َ ‫ْﻦ ﻣ‬ِ ‫ْﻦ َﻋِﻠ ﱢﻲ ﺑ‬ ِ‫أﺧﺒﺮﻧﺎ َﻋ ْﺒ ُﺪ ﱠ‬
ُ ‫اﷲ ﺑ‬
َ ْ َ َ َ ‫ َﻋﻦ اﺑ‬، ‫َﺔ ْاﻟﻘُ َﺮ ِﺷ ﱡﻲ‬ َ ‫ْﻦ َرﺑﯿﻌ‬ َ ‫ َﺣ ﱠﺪَﺛَﻨﺎ‬: ‫ﺎل‬َ ‫ َﻗ‬، ‫اﻟﺮ ْﻣِﻠ ﱡﻲ‬ ُ ‫ َﺣ ﱠﺪَﺛَﻨﺎ َﻋِﻠ ﱡﻲ ﺑ‬: ‫ﺎل‬
َ ‫ َﻗ‬، ‫ﻼل‬ُ ‫ْاﻟ َﺨ‬
‫ْﻦ‬
ِ ‫ْﺮ ﺑ‬ ِ ‫ َﻋ ْﻦ ﺷﻬ‬، ‫اق‬ ِ ‫ َﻋ ْﻦ ﻣَﻄ ٍﺮ اﻟ َﻮ ﱠر‬، ‫ْﻦ ﺷ ْﻮذ ٍب‬ ِ ِ ِ ُ ‫ْﺮ ُة ﺑ‬ َ ‫ﺿﻤ‬ ‫ْﻦ َﺳ ِﻌﯿ ٍﺪ ﱠ‬
‫ﯾﺮ ُﺧ ﱟﻢ َﻟﻤﱠﺎ َأ َﺧ َﺬ اﻟﻨﱠِﺒ ﱡﻲ‬ ِ ‫َﻮ ُم َﻏ ِﺪ‬ْ ‫ َو ُﻫ َﻮ ﯾ‬، ‫ْﺮا‬ً ‫ﯿﻦ َﺷﻬ‬ َ ‫ﺻﯿَﺎ ُم ِﺳﺘﱢ‬ ِ ‫َﺎن َﻋ ْﺸ َﺮ َة ِﻣ ْﻦ ِذي ْاﻟ ِﺤ ﱠﺠ ِﺔ ُﻛِﺘ َﺐ َﻟ ُﻪ‬ َ ْ ‫ﺻﺎ َم ﯾ‬
ِ ‫َﻮ َم ﺛﻤ‬ َ ‫َﻦ‬ ْ ‫ ﻣ‬: ‫ﺎل‬ َ ‫ َﻗ‬، ‫ْﺮ َة‬َ ‫ َﻋ ْﻦ َأِﺑﻲ ُﻫ َﺮﯾ‬، ‫َﺣ ْﻮ َﺷ ٍﺐ‬
‫َﻦ ُﻛ ْﻨ ُﺖ ﻣَﻮﻻ ُه َﻓ َﻌِﻠ ﱞﻲ‬ ْ ‫ " ﻣ‬: ‫ﺎل‬ َ ‫ َﻗ‬، ‫اﷲ‬ ‫ﱠ‬
ِ ‫ﻮل‬ ُ
َ ‫ ﺑََﻠﻰ ﯾﺎ َر ُﺳ‬: ‫ َﻗﺎﻟﻮا‬، " ‫ﯿﻦ ؟‬ ْ َ
ْ ‫ " أَﻟ ْﺴ ُﺖ َوِﻟ ﱡﻲ اﻟﻤ‬: ‫ﺎل‬
َ ‫ُﺆ ِﻣِﻨ‬ َ ‫ َﻓ َﻘ‬، ‫ﺻﻠﱠﻰ اﷲﱠُ َﻋَﻠ ْﯿ ِﻪ َو َﺳﻠﱠ َﻢ ﺑَﯿ ِﺪ َﻋِﻠ ﱢﻲ ﺑْﻦ أﺑﻲ َﻃﺎِﻟ ٍﺐ‬
َ َ
ِ ِ ِ
‫َﻠ ُﺖ َﻟ ُﻜ ْﻢ ِدﯾَﻨ ُﻜ ْﻢ ﺳﻮرة‬ ْ ‫َﻮ َم َأ ْﻛﻤ‬
ْ ‫ ْاﻟﯿ‬: ُ‫ َﻓَﺄ ْﻧ َﺰ َل اﷲﱠ‬، ‫ُﺴِﻠ ٍﻢ‬
ْ ‫َﻮَﻟﻰ ُﻛ ﱢﻞ ﻣ‬
ْ ‫ﻻي َوﻣ‬ َ ‫َﻮ‬ ْ ‫َﺤ َﺖ ﻣ‬ ْ ‫ﺻﺒ‬ْ ‫ْﻦ َأِﺑﻲ َﻃﺎِﻟ ٍﺐ َأ‬ َ ‫َﺦ َﻟ َﻚ ﯾَﺎﺑ‬‫ﺑ‬ ‫َﺦ‬ ‫ﺑ‬ : ‫ﺎب‬ ‫ﻄ‬‫ْﻦ ْاﻟ َﺨ ﱠ‬
ُ ‫ﺑ‬ ‫َﺮ‬
ُ ‫ﻤ‬ ‫ﻋ‬ُ َ ‫ َﻓ َﻘ‬، " ‫َﻮﻻ ُه‬
‫ﺎل‬ ْ ‫ﻣ‬
ٍ ٍ ِ
3 ‫اﻟﻤﺎﺋﺪة آﯾﺔ‬
Abdullah bin Ali bin Muhammad bin Bashran - Ali bin Umar al-Hafiz - Abu Nasr Habshoon bin
Musa bin Ayyub al-Hilal - Ali bin Sa’eed al-Rammali - Dhumra bin Rabi’ah al-Qurashi - Ibn
Showdhan - Matr al-Warraq - Shahr bin Howshab - Abu Hurayra: Whoever fasts the 18th day of
Dhul Hijjah it is written for him the fasting of 60 months, and it is the day of Ghadir Khum when
the prophet (saw) took the hand of Ali bin Abi Talib, and said “Am I not Wali of the believers?”
They said “Yes oh Rasulullah.” he said “Whoever I am his Mawla then Ali is his Mawla.” So
Umar ibn al-Khattab said “Congratulations oh son of Abu Talib, you have become my Mawla
and the Mawla of every Muslim,” so Allah revealed the verse “ This day have I perfected your
religion for you” (Quran 5:3)
[Tarikh Baghdad by Khatib al-Baghdadi Hadith #2775]
Link: ​http://library.islamweb.net/hadith/display_hbook.php?bk_no=717&pid=360043&hid=2775

Sanad:
● Ali bin Muhammad bin Bashran. Al-Khatib al-Baghdadi writes ( ، ‫ ﻇﺎﻫﺮ اﻟﺪﯾﺎﻧﺔ‬، ‫ﻛﺎن ﺗﺎم اﻟﻤﺮوءة‬
‫ ﺻﺪوﻗﺎ ﺛﺒﺘﺎ‬.) (He was complete in chivalry, clear in piety, truthful and strong)
● Ali bin Umar al-Hafiz. Also known as al-Daraqutni is a major Sunni scholar who is
trustworthy and does not require a reference as any Sunni would know.
● Abu Nasr Habshoon. Al-Dhahabi says (‫( )وﻛﺎن أﺣﺪ اﻟﺜﻘﺎت‬He was one of the Thuqaat).
● Ali bin Sa’eed al-Ramalli. Ibn Hajar writes in Lisan al-Mizan ( "‫ﻋﻠﻲ" ﺑﻦ ﺳﻌﯿﺪ اﻟﺮﻣﻠﻲ ﻋﻦ ﺿﻤﺮة ﺑﻦ‬
‫رﺑﯿﻌﺔ ﯾﺘﺜﺒﺖ ﻓﻲ أﻣﺮه ﻛﺄﻧﻪ ﺻﺪوق اﻧﺘﻬﻰ وﻫﻮ اﺑﻦ أﺑﻲ ﺣﻤﻠﺔ اﻟﺬي ﺗﻘﺪم‬.), in summary Ali bin Sa’eed’s chain
through Dhumra is strong because Ali bin Sa’eed is truthful.
● Dhumra bin Rabi’ah. Al-Dhahabi writes (‫ ﺿﻤﺮة رﺟﻞ‬: ‫ ﻗﺎل‬، ‫ ﻋﻦ أﺑﯿﻪ‬، ‫روى ﻋﺒﺪ اﷲ ﺑﻦ أﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‬
‫ ﺑﻘﯿﺔ ﻛﺎن ﻻ ﯾﺒﺎﻟﻲ ﻋﻤﻦ‬، ‫ ﻫﻮ أﺣﺐ إﻟﯿﻨﺎ ﻣﻦ ﺑﻘﯿﺔ‬، ‫ ﻟﻢ ﯾﻜﻦ ﺑﺎﻟﺸﺎم رﺟﻞ ﯾﺸﺒﻬﻪ‬، ‫ ﺻﺎﻟﺢ اﻟﺤﺪﯾﺚ ﻣﻦ اﻟﺜﻘﺎت اﻟﻤﺄﻣﻮﻧﯿﻦ‬، ‫ﺻﺎﻟﺢ‬
‫ ﺻﺎﻟﺢ‬: ‫ وﻗﺎل أﺑﻮ ﺣﺎﺗﻢ‬. ‫ ﺛﻘﺔ‬: ‫ وﻗﺎل اﺑﻦ ﻣﻌﯿﻦ واﻟﻨﺴﺎﺋﻲ‬. ‫ ﺣﺪث‬.) (Abdullah bin Ahmad bin Hanbal narrates
that his father said: Dhumrah is a pious man, pious in hadith from the truthful Thuqaat,
there is not a man in al-Sham like him, he is the most beloved to us from the others. Ibn
Mu’een and al-Nisa’i said: Thiqah. And Abu Hatim said: Pious)
● Abdullah bin Showdhan. Al-Dhahabi writes (‫( )وﺛﻘﻪ أﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ وﻏﯿﺮه‬Ahmad ibn Hanbal and
others declared him Thiqah)
● Matr al-Warraq. Al-Dhahabi writes (‫ ﺻﺎﻟﺢ‬: ‫( )ﻗﺎل ﯾﺤﯿﻰ ﺑﻦ ﻣﻌﯿﻦ‬Yahya bin Mu’een said: Pious).
Al-Ijli said (‫( )ﺻﺪوق‬Truthful). Al-Mizzi says in Tahdhib al-Kamal (‫)ذﻛﺮه اﺑْﻦ ﺣﺒﺎن ِﻓﻲ ﻛﺘﺎب اﻟﺜﻘﺎت‬
(Ibn Hibban mentioned him in Kitab al-Thuqaat).
● Shahr bin Howshab: Al-Tirmidhi narrated a narration from Zubayd from Shahr bin
Howshab and said “Hassan Sahih” (Al-Mu’jam al-Kabir by at-Tabarani Volume 23 Page
333). Among those who did tawtheeq of Shahr are Ahmad bin Hanbal and Yahya bin
Mu’een (Seer A’lam an-Nubala by al-Dhahabi Volume 4 Pages 375-378)
As for the meaning of the narration:
● The day of Ghadir Khumm is a day in which fasting is recommended
● Whoever Rasulullah (saw) is his master (Mawla) then Ali (as) is his master
● Umar ibn al-Khattab was present and acknowledged this statement
● Ali (as) is Mawla of every Muslim
● Verse 5:3 was revealed regarding this event

Two weighty things

According to Shaykh al-Mufid, the Holy Prophet (pbuh) then ordered the masses to
assemble. In another narration from Kitab al-Kafi, al-Kulayni narrates that the Prophet
(pbuh) commanded for something, “…like a pulpit to be arranged.” (Al-Kafi, Vol. 8, p.
23) He then summoned Ali ibn Abi Talib to climb up as well and stood him to his right.
Thereafter, al-Mufid narrates that the Prophet then addressed the crowd. In his sermon,
he revealed that his own time was ending and that his departure from this world was
near. He went on to say, “I leave behind among you two things which, if you [hold] to
them, you will never go astray – that is the Book of God and my family (Ahl al-Bayt).”
(Kitab al-Irshad, p. 121)

Successorship after Prophethood

The Holy Prophet (pbuh) made sure to state in no uncertain terms that Prophethood
was at an end. Speaking to the crowd, he made this abundantly clear: “O people, Ali’s
relationship with me is like the relationship of Harun to Musa except that there will be no
Prophet after me.” (Al-Kafi, Vol. 8, p. 22) The proclamation removed any doubts that
Muhammad al-Mustafa (pbuh) was the last Prophet of God. Yet it also was one of the
foremost declarations of the successorship of Ali ibn Abi Talib (p) after him.

The Holy Prophet then asked the crowd, “‘Am I not better suited (to rule) you than
yourselves?’ ‘By God, yes!’” they answered. Al-Mufid says that the Prophet then
continued without interruption to address the masses, and then raised the arms of the
Commander of the Faithful (p) such that the whiteness of his underarms was visible,
and said, “Whoever I am the master (mawla) of, this man, Ali, is his master. O God,
befriend whoever befriends him, be hostile to whoever opposes him, support whoever
supports him and desert whoever deserts him.” (Kitab al-Irshad, p. 121) Prophet
Muhammad (pbuh) effectively declared, after being divinely commanded, the authority
of Imam Ali (p) over the people.

Completion of the religion

After the Holy Prophet delivered this message, he received yet another major revelation
from God. According to the sermon of Amir al-Muminin, Imam Ali ibn Abu Talib (p)
narrates regarding the Event of Ghadir Khumm that, “On that day He (God) sent this
verse, ‘​On this day I have perfected your religion, completed My favors to you, and have
chosen Islam as your religion.’ (5:3)​ My divine authority (wilayah) was equal to
completion of [the] religion and the pleasure of God, most Majestic is whose mention.”
(Al-Kafi, Vol. 8, p. 23) Effectively, the original message to “proclaim” was so significant
that had the Holy Prophet (pbuh) not done so, not only would Almighty God have
considered His message insufficient, but as seen here, the religion of Islam itself would
have been incomplete. By the Prophet (pbuh) proclaiming his divinely appointed
successor as he did, God Almighty revealed that on, “this day” (the day of Ghadir
Khumm), the religion was now perfected as opposed to being imperfect without this
proclamation of successorship.

Divine authority (Wilayah)

The Event of Ghadir Khumm highlighted the significance of the concept of divine
authority (wilayah). It is an authority granted and supported by God directly. The
appointment of Imam Ali (p) as Prophet Muhammad’s (pbuh) successor was effectively
the granting of divine authority to him by God. Prophet Muhammad (pbuh) did nothing of
his own accord as elucidated in the Holy Qur’an, “​He (Muhammad) does not speak out
of his own desires. (53:3) It (whatever he says) is a revelation which has been revealed
to him.” (53:4)​ According to the Ahl al-Bayt school of thought, successorship after the
Holy Prophet (pbuh) was a matter for God, the Most High, alone to determine as was
seen in the Event of Ghadir al-Khumm.

Hadith of the Gathering

Ahmad bin Hanbal (d. 241)
‫ﺣﺪﺛﻨﺎ أﺳﻮد ﺑﻦ ﻋﺎﻣﺮ ﺣﺪﺛﻨﺎ ﺷﺮﯾﻚ ﻋﻦ اﻷﻋﻤﺶ ﻋﻦ اﻟﻤﻨﻬﺎل ﻋﻦ ﻋﺒﺎد ﺑﻦ ﻋﺒﺪ اﷲ اﻷﺳﺪي ﻋﻦ ﻋﻠﻲ رﺿﻲ اﷲ ﻋﻨﻪ ﻗﺎل ﻟﻤﺎ ﻧﺰﻟﺖ ﻫﺬه اﻵﯾﺔ‬
‫وأﻧﺬر ﻋﺸﯿﺮﺗﻚ اﻷﻗﺮﺑﯿﻦ ﻗﺎل ﺟﻤﻊ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ ﻣﻦ أﻫﻞ ﺑﯿﺘﻪ ﻓﺎﺟﺘﻤﻊ ﺛﻼﺛﻮن ﻓﺄﻛﻠﻮا وﺷﺮﺑﻮا ﻗﺎل ﻓﻘﺎل ﻟﻬﻢ ﻣﻦ ﯾﻀﻤﻦ ﻋﻨﻲ‬
‫دﯾﻨﻲ وﻣﻮاﻋﯿﺪي وﯾﻜﻮن ﻣﻌﻲ ﻓﻲ اﻟﺠﻨﺔ وﯾﻜﻮن ﺧﻠﯿﻔﺘﻲ ﻓﻲ أﻫﻠﻲ ﻓﻘﺎل رﺟﻞ ﻟﻢ ﯾﺴﻤﻪ ﺷﺮﯾﻚ ﯾﺎ رﺳﻮل اﷲ أﻧﺖ ﻛﻨﺖ ﺑﺤﺮا ﻣﻦ ﯾﻘﻮم ﺑﻬﺬا ﻗﺎل‬
‫ﺛﻢ ﻗﺎل اﻵﺧﺮ ﻗﺎل ﻓﻌﺮض ذﻟﻚ ﻋﻠﻰ أﻫﻞ ﺑﯿﺘﻪ ﻓﻘﺎل ﻋﻠﻲ رﺿﻲ اﷲ ﻋﻨﻪ أﻧﺎ‬
Narrated to us "Aswad bin Amer" narrated Sharik from Al-A'mash from al-Minhal from Abad bin
Abdullah al-Asadi from Ali who said: When this Ayah was revealed (And warn your nearest kin),
the prophet (s) gathered from his household so 30 gathered and they ate and drank and he said
upon them: "Whom would entrust my religion and promises and would be alongside me in
Janna and he would be my successor in my family,” so a man (who wasn't mentioned) said: “O
rasulallah you are free (to choose) who would be so,” then prophet (s) said and proposed it to
the household so Ali (ra) said: "Me."
[Musnad Ahmad bin Hanbal (d. 241), Hadith #883, ​link​}
[Note: In some publications it is recorded as hadith #885]
Authenticity
Most copies of Musnad Ahmad say in the footnotes regarding this hadith, “weak because of the
weakness of Sharik bin Abdullah and Abad bin Abdullah al-Asadi.” First I will deal with Abad bin
Abdullah.

َ ْ ‫ ﻋﺒﺎد ﺑﻦ ﻋﺒﺪ اﷲ‬:‫ﻗﺎل أﺣﻤﺪ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﺻﺎﻟﺢ اﻟﻌﺠﻠﻰ اﻟﻜﻮﻓﻰ‬

‫اﻷﺳﺪي ﻛﻮﻓﻰ َﺗ ِﺎﺑ ِﻌ ّﻲ ِﺛ َﻘﺔ‬
Ahmad bin Abdullah bin Salih al-’Ijli al-Kufi said: Abad bin Abdullah al-Asadi Kufan Tabi’i Thiqah
(reliable) [​link​].

Ibn Hibban mentioned him in his Jami’ Fiharis ath-Thuqaat [​link​].

‫ ﺻﺤﯿﺢ‬:‫وﻗﺎل اﻟﻤﺘﻘﻲ اﻟﻬﻨﺪي ﻓﻲ ﻛﺘﺎﺑﻪ ﻛﻨﺰ اﻟﻌﻤﺎل‬

And al-Muttaqi al-Hindi said in his book Kanzul Ummal regarding a hadith from Abad bin
Abdullah: Sahih

As for Sharik, according to ​Seer A’lam an-Nubala​:

● Al-Nisa’i said: There is no problem with him
● Isa bin Yunus said: I did not see anyone more pious in his knowledge than Sharik
● Yahya bin Mu’een said: Sharik is stronger (in reliability) than Abi al-Ahwas (‫)أﺑﻲ اﻷﺣﻮص‬

Al-Tha’labi also records this event in his tafsir al-Kashf al-Bayan. As written in al-Hilyat al-Abrar
by Sayed Hashim al-Bahrani:

‫( ﺣﺪﺛﻨﺎ‬٤) ‫ ﺣﺪﺛﻨﺎ اﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺷﺒﯿﺐ اﻟﻤﻌﺒﺮى‬،‫ ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﻣﺤﻤﺪ‬،‫( ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ اﻟﺤﺴﯿﻦ‬٣) ‫ أﺧﺒﺮﻧﻲ اﻟﺤﺴﯿﻦ‬:‫ ﻗﺎل‬،‫اﻟﺜﻌﻠﺒﻲ‬
‫ ﻗﺎل ﻟﻤﺎ‬،‫ ﻋﻦ اﻟﺒﺮاء‬،‫ ﻋﻦ أﺑﻲ إﺳﺤﺎق‬،(٥) ‫ ﻋﻦ زﻛﺮﯾﺎ ﺑﻦ ﻣﯿﺴﺮة‬،‫ ﻋﻦ ﺻﺒﺎح ﺑﻦ ﯾﺤﯿﻰ اﻟﻤﺰﻧﻲ‬،‫ ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﻫﺎﺷﻢ‬،‫ﻋﺒﺎد ﺑﻦ ﯾﻌﻘﻮب‬
‫ﻧﺰﻟﺖ‬:
﴿‫ اﻟﺮﺟﻞ ﻣﻨﻬﻢ ﯾﺄﻛﻞ‬،‫ وﻫﻢ ﯾﻮﻣﺌﺬ أرﺑﻌﻮن رﺟﻼ‬،‫( ﺟﻤﻊ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ ﺑﻨﻰ ﻋﺒﺪ اﻟﻤﻄﻠﺐ‬6) ﴾‫وأﻧﺬر ﻋﺸﯿﺮﺗﻚ اﻷﻗﺮﺑﯿﻦ‬
8) ‫ ﻓﺄﻣﺮ ﻋﻠﯿﺎ أن ﯾﺪﺧﻞ ﺷﺎة ﻓﺄدﻣﻬﺎ‬،(7) ‫ وﯾﺸﺮب اﻟﻌﺲ‬،‫)اﻟﻤﺴﻨﺔ‬.
‫ ﻫﻠﻤﻮا اﺷﺮﺑﻮا‬:‫ ﺛﻢ ﻗﺎل ﻟﻬﻢ‬،‫( ﻣﻦ ﻟﺒﻦ ﻓﺠﺮع ﻣﻨﻪ ﺟﺮﻋﺔ‬9) ‫ ﻓﺪﻧﺎ اﻟﻘﻮم ﻋﺸﺮة ﻋﺸﺮة ﻓﺄﻛﻠﻮا ﺣﺘﻰ ﺻﺪروا ﺛﻢ دﻋﺎ ﺑﻘﻌﺐ‬،‫ ادﻧﻮا ﺑﺴﻢ اﷲ‬:‫ﺛﻢ ﻗﺎل‬
‫ ﺛﻢ‬،‫ ﻓﺴﻜﺖ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ وﺳﻠﻢ ﯾﻮﻣﺌﺬ ﻓﻠﻢ ﯾﺘﻜﻠﻢ‬،‫ ﻫﺬا ﻣﺎ ﺳﺤﺮﻛﻢ ﺑﻪ اﻟﺮﺟﻞ‬:‫ ﻓﺒﺪرﻫﻢ أﺑﻮ ﻟﻬﺐ ﻓﻘﺎل‬،‫ ﻓﺸﺮﺑﻮا ﺣﺘﻰ رووا‬،‫ﺑﺴﻢ اﷲ‬
‫ ﯾﺎ ﺑﻨﻰ ﻋﺒﺪ اﻟﻤﻄﻠﺐ إﻧﻲ أﻧﺎ اﻟﻨﺬﯾﺮ‬:‫ ﻓﻘﺎل‬،‫ ﺛﻢ أﻧﺬرﻫﻢ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ وﺳﻠﻢ‬،‫دﻋﺎﻫﻢ ﻣﻦ اﻟﻐﺪ إﻟﻰ ﻣﺜﻞ ذﻟﻚ اﻟﻄﻌﺎم واﻟﺸﺮاب‬
‫ ﺟﺌﺘﻜﻢ ﺑﺎﻟﺪﻧﯿﺎ واﻵﺧﺮة ﻓﺄﺳﻠﻤﻮا وأﻃﯿﻌﻮﻧﻲ ﺗﻬﺘﺪوا‬،‫ واﻟﺒﺸﯿﺮ ﻟﻤﺎ ﻟﻢ ﯾﺠﺊ ﺑﻪ أﺣﺪ‬،‫إﻟﯿﻜﻢ ﻣﻦ اﷲ ﻋﺰ وﺟﻞ‬.
‫ وأﻋﺎد ذﻟﻚ ﺛﻼﺛﺎ ﻛﻞ ذﻟﻚ‬،‫ ﻣﻦ ﯾﻮاﺧﯿﻨﻲ وﯾﻮازرﻧﻲ وﯾﻜﻮن وﻟﯿﻲ ووﺻﯿﻲ ﺑﻌﺪي وﺧﻠﯿﻔﺘﻲ ﻓﻲ أﻫﻠﻲ وﯾﻘﻀﻰ دﯾﻨﻲ؟ ﻓﺴﻜﺖ اﻟﻘﻮم‬:‫ﺛﻢ ﻗﺎل‬
‫ أﻃﻊ اﺑﻨﻚ ﻓﻘﺪ أﻣﺮ ﻋﻠﯿﻚ‬:‫ ﻓﻘﺎل اﻟﻘﻮم وﻫﻢ ﯾﻘﻮﻟﻮن ﻷﺑﻲ ﻃﺎﻟﺐ‬،‫ أﻧﺖ‬:‫ ﻓﻘﺎل ﻓﻲ اﻟﻤﺮة اﻟﺜﺎﻟﺜﺔ‬،‫ أﻧﺎ‬:‫ وﯾﻘﻮل ﻋﻠﻲ ﻋﻠﯿﻪ اﻟﺴﻼم‬،‫ﯾﺴﻜﺖ اﻟﻘﻮم‬
Al-Tha’labi says: Narrated to us al-Husayn bin Muhammad bin al-Husayn - Musa bin
MUhammad - Hassan bin Ali bin Shu’ayb al-Ma’bari - Abad bin Ya’qub - Ali bin Hashim - Sabah
bin Yahya al-Mazni - Zakariya bin Masira - Abi Ishaq - al-Bara’a: When the verse {And warn
your nearest kin} Rasulullah (saw) gathered Bani Abd al-Muttalib, and they were that day 40
men, the man from them ate al-Masnah and drank al-’As, so he ordered Ali to enter

Keep translating
http://gadir.free.fr/Ar/imamali/ktb3/Umdet/Hadith/omdat/a77.htm

And al-Ganji al-Shafi’i quotes Ahmad bin Hanbal, al-Nisa’i, al-Haythami, al-Tabari and other
Sunni scholars’ narration:

ّ ‫ وﻋﺒﺪ‬،‫ اﺧﺒﺮﻧﺎ اﺑﻮ ﻣﺤﻤﺪ ﺑﻦ رﺷﯿﻖ‬،‫ اﺧﺒﺮﻧﺎ اﺑﻮ اﻟﻘﺎﺳﻢ اﻟﻔﺎرﺳﻲ‬،‫ ﻋﻦ اﻟﻔﻀﻞ ﺑﻦ ﺳﻬﻞ ﻋﻦ أﺑﯿﻪ‬،‫اﺧﺒﺮﻧﺎ اﺑﻮ اﻟﺤﺴﻦ اﻟﺒﻐﺪادي‬
‫اﷲ ﺑﻦ اﻟﻨﺎﺻﺢ‬
‫ ﻋﻦ‬،‫ ﻋﻦ اﺑﻰ ﺻﺎدق‬،‫ ﻋﻦ ﻋﺜﻤﺎن ﺑﻦ اﻟﻤﻐﯿﺮة‬،‫( ﺣﺪﺛﻨﺎ اﺑﻮ ﻋﻮاﻧﺔ‬680) ‫ ﺣﺪﺛﻨﺎ ﻋﻔﺎن ﺑﻦ ﻣﺴﻠﻢ‬،‫ اﺧﺒﺮﻧﺎ اﻟﻔﻀﻞ ﺑﻦ ﺳﻬﻞ‬،‫ ﺣﺪﺛﻨﺎ اﻟﻨﺴﺎﺋﻲ‬: ‫ﻗﺎﻻ‬
‫اﷲ »ص« ﺑﻨﻲ‬ ّ ‫ ﺟﻤﻊ رﺳﻮل‬: ‫( ﻗﺎل‬682) ‫ ﯾﺎ اﻣﯿﺮ اﻟﻤﺆﻣﻨﯿﻦ ﻟﻢ ورﺛﺖ اﺑﻦ ﻋﻤﻚ؟‬:‫اﻟﺴﻼم‬ ّ ‫( ان رﺟﻼ ﻗﺎل ﻟﻌﻠﻲ ﻋﻠﯿﻪ‬681) ‫رﺑﯿﻌﺔ ﺑﻦ ﻣﺎﺟﺪ‬
‫ ﺛﻢ دﻋﺎ ﺑﻐﻤﺮ ﻓﺸﺮﺑﻮا ﺣﺘﻰ رووا و ﺑﻘﻲ‬،‫ ﻓﺄﻛﻠﻮا ﺣﺘﻰ ﺷﺒﻌﻮا وﺑﻘﻲ اﻟﻄﻌﺎم ﻛﻤﺎ ﻫﻮ ﻛﺄﻧﻪ ﻟﻢ ﯾﻤﺲ‬:‫ ﻗﺎل‬،‫ﻋﺒﺪ اﻟﻤﻄﻠﺐ ﻓﺼﻨﻊ ﻟﻬﻢ ﻣﺪا ﻣﻦ اﻟﻄﻌﺎم‬
‫ اﻟﺸﺮاب ﻛﺄﻧﻪ ﻟﻢ ﯾﻤﺲ‬.
‫ ﻓﺄﯾﻜﻢ ﯾﺒﺎﯾﻌﻨﻲ ﻋﻠﻰ ان ﯾﻜﻮن اﺧﻲ‬،‫ وﻗﺪ رأﯾﺘﻢ ﻣﻦ ﻫﺬا اﻷﻣﺮ ﻣﺎ رأﯾﺘﻢ‬،‫ ﯾﺎ ﺑﻨﻲ ﻋﺒﺪ اﻟﻤﻄﻠﺐ إﻧﻲ ﺑﻌﺜﺖ إﻟﯿﻜﻢ ﺧﺎﺻﺔ وإﻟﻰ اﻟﻨﺎس ﻋﺎﻣﺔ‬:‫ﻓﻘﺎل‬
،‫ اﺟﻠﺲ‬:‫ ﻛﻞ ذﻟﻚ اﻗﻮم إﻟﯿﻪ ﻓﯿﻘﻮل‬،‫ ﺛﻼث ﻣﺮات‬:‫ ﺛﻢ ﻗﺎل‬،‫ اﺟﻠﺲ‬: ‫ ﻓﻘﺎل‬،‫ ﻓﻘﻤﺖ إﻟﯿﻪ وﻛﻨﺖ اﺻﻐﺮ اﻟﻘﻮم‬،‫ ﻓﻠﻢ ﯾﻘﻢ إﻟﯿﻪ اﺣﺪ‬،‫ووارﺛﻲ و ﺻﺎﺣﺒﻲ‬
‫ ﻓﺒﺬﻟﻚ ورﺛﺖ اﺑﻦ ﻋﻤﻲ دون ﻋﻤﻲ‬،‫ أﻧﺖ‬:‫ﺣﺘﻰ ﻛﺎن ﻓﻲ اﻟﺜﺎﻟﺜﺔ ﺿﺮب ﺑﯿﺪه ﻋﻠﻰ ﺻﺪري ﺛﻢ ﻗﺎل‬

[Kifayah al-Talib fi Manaqib Ali ibn Abi Talib by Muhammad bin Yusuf al-Ganji al-Shafi’i Pages
206-207]
Link: ​http://gadir.free.fr/Ar/imamali/1/kifayet/index.htm

Hadith al-Manzila
I will only mention notable narrations of hadith al manzila in full here, however here are all
mentions of hadith al manzila in the 6 sahih books of ahlul sunnah. These are not the only
reliable versions of this narration as it is mutawatir.

Narrated Jabir bin 'Abdullah:

that the Prophet (‫ )ﷺ‬said to 'Ali: "You are to me in the position that Harun was to Musa, except
that there is no Prophet after me."
https://sunnah.com/urn/636090

Amir b Sa'd b. Abi Waqqas reported (on the authority of his father that Allah's Messenger (
‫ )ﷺ‬addressing 'Ali said:
You are in the same position with relation to me as Aaron (Harun) was in relation to Moses but with
(this explicit difference) that there is no prophet after me. Sa'd said: I had an earnest desire to hear it
directly from Sa'd, so I met him and narrated to him what (his son) Amir had narrated to me,
whereupon he said: Yes, I did hear it. I said: Did you hear it yourself? Thereupon he placed his
fingers upon his ears and said: Yes, and if not, let both my ears become deaf
https://sunnah.com/muslim/44/47

Narrated 'Amir bin Sa'd bin Abi Waqqas:

from his father, saying "Mu'awiyah bin Abu Sufyan ordered Sa'd, saying 'What prevented you from
reviling Abu Turab?' He said: 'Three things that I remember from the Messenger of Allah (‫)ﷺ‬
prevent me from reviling him. That I should have even one those things is more beloved to me than
red camels. I heard the Messenger of Allah (‫ )ﷺ‬speaking to 'Ali, and he had left him behind in one
of his battles. So 'Ali said to him: "O Messenger of Allah! You leave me behind with women and
children?" So the Messenger of Allah (‫ )ﷺ‬said to him: "Are you not pleased that you should be in
the position with me that Harun was with Musa? Except that there is no Prophethood after me?" And
on the Day of (the battle of) Khaibar, I heard him saying: "I shall give the banner to a man who loves
Allah and His Messenger, and Allah and His Messenger love him." So we all waited for that, then he
said: "Call 'Ali for me." He said: 'So he came to him, and he had been suffering from Ramad (an eye
condition), so he (‫ )ﷺ‬put spittle in his eye and gave the banner to him, then Allah granted him
victory. And when this Ayah was revealed: 'Let us call our sons and your sons, our women and your
women...' (3:61) the Messenger of Allah (‫ )ﷺ‬called 'Ali, Fatimah, Hasan, and Husain and said: "O
Allah, these are my family."
https://sunnah.com/urn/636040

Sa'd bin Abu Waqqas narrated from his father that:

The Prophet said to 'Ali: "Would it not please you to be to me as Harun was to Musa?"
https://sunnah.com/urn/1251150

Narrated Sa'd bin Abi Waqqas:

that the Prophet (‫ )ﷺ‬said to 'Ali, "You are to me, in the position that Harun was to Musa, [except
that there is no Prophet after me]."
https://sunnah.com/urn/636100

It was narrated that Sa`d bin Waqqas said:

"Mu`awiyah came on one of his pilgrimages and Sa`d entered upon him. They mentioned `Ali, and
Mu`awiyah criticized him. Sa`d became angry and said: 'Are you saying this of a man of whom I
heard the Messenger of Allah (‫ )ﷺ‬say: "If I am a person's close friend, `Ali is also his close friend."
And I heard him say: "You are to me like Harun was to Musa, except that there will be no Prophet
after me." And I heard him say: "I will give the banner today to a man who loves Allah and His
Messenger."
https://sunnah.com/urn/1251210

A common Sunni claim is that the hadith in question is only narrated in regards to the battle of
Tabuk. However it is actually narrated on various occasions. Other scholars of the Sunni sect
mention Hadith al-Manzila being said on the occasion of “brotherhood,” when Rasulullah (saw)
declared the sahaba brothers, and made Umar and Abu Bakr brothers, and said as for himself
he was the brother of Ali (as). Sulayman Balkhi Hanafi writes:
Abdullah bin Ahmad in Zawa’id al-Musnad by his sanad from Makhdooj bin Zayd al-Hadhli,
Rasulullah (saw) made brothers between the Sahaba then said: “Oh Ali! You are my brother
and you are to me the position of Harun to Musa, except there is no prophet after me, and I give
you my banner and it is the banner of praise, rejoice oh Ali! Me and you are the first to claim
(Islam), you are dressed if I get dressed and you call if I call you and you live if I live, and
Hassan and Husayn are with you until they follow between me and Ibrahim in the shelter of the
throne (of Allah),” then I recited a call: “Yes the father your father Ibrahim, and yes the brother
your brother Ali.”

[Yanabi al-Mawaddah by Sulayman Balkhi Hanafi 1/68,​ link​]

And he says again in chapter 17:

And in al-Manaqib from Abi Tufayl from Hudhayfa bin Useed al-Ghifari (ra) who said: The Nabi
(saw) rose to speak and said: “Indeed a

[Yanabi’ al-Mawaddah by Sulayman Balkhi Hanafi 1/101, ​link​]

And al-Muwaffaq al-Khawarizmi records:

‫ أﺧﺒﺮﻧﺎ ﻋﻤﺎد اﻟﺪﯾﻦ أﺑﻮ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ اﻟﺤﺴﻦ‬،‫ وأﺧﺒﺮﻧﺎ ﺻﻤﺼﺎم اﻷﺋﻤﺔ أﺑﻮ ﻋﻔﺎن ﻋﺜﻤﺎن ﺑﻦ أﺣﻤﺪ اﻟﺼﺮام اﻟﺨﻮارزﻣﻲ ﺑﺨﻮارزم‬- 116
‫ ﺣﺪﺛﻨﻲ أﺑﻮ ﻧﺼﺮ أﺣﻤﺪ ﺑﻦ ﺳﻬﻞ‬،‫ ﺣﺪﺛﻨﺎ اﻟﺸﯿﺦ أﺑﻮ ﻣﺤﻤﺪ إﺳﻤﺎﻋﯿﻞ ﺑﻦ اﻟﺤﺴﯿﻦ ﺑﻦ ﻋﻠﻲ‬،‫ ﺣﺪﺛﻨﺎ أﺑﻮ اﻟﻘﺎﺳﻢ ﻣﯿﻤﻮن ﺑﻦ ﻋﻠﻲ اﻟﻤﯿﻤﻮﻧﻲ‬،‫اﻟﻨﺴﻔﻲ‬
‫ ﻋﻦ ﺣﺰام ﺑﻦ ﻋﺜﻤﺎن ﻋﻦ‬،‫ ﺣﺪﺛﻨﺎ ﻋﺒﺪ اﻟﻌﺰﯾﺰ ﺑﻦ ﻣﺤﻤﺪ‬،‫ ﺣﺪﺛﻨﺎ إﺑﺮاﻫﯿﻢ ﺑﻦ ﺳﻼم اﻟﻤﻜﻲ‬،‫ ﺣﺪﺛﻨﺎ أﺑﻮ اﻟﺤﺴﻦ ﻋﻠﻲ اﺑﻦ اﻟﺤﺴﻦ ﺑﻦ ﻋﺒﺪة‬،‫اﻟﻔﻘﯿﻪ‬
‫ ﺟﺎءﻧﺎ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ وﻧﺤﻦ ﻣﻀﻄﺠﻌﻮن ﻓﻲ اﻟﻤﺴﺠﺪ وﻓﻲ ﯾﺪه ﻋﺴﯿﺐ‬:‫ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ " رض " اﻧﻪ ﻗﺎل‬،‫اﺑﻦ ﺟﺎﺑﺮ‬
‫ ﺗﻌﺎل ﯾﺎ ﻋﻠﻲ اﻧﻪ ﯾﺤﻞ ﻟﻚ ﻓﻲ‬:‫ ﻓﻘﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ‬،‫( ﻗﺪ أﺟﻔﻠﻨﺎ وأﺟﻔﻞ ﻋﻠﻲ ﻣﻌﻨﺎ‬2) ‫( ﻓﻲ اﻟﻤﺴﺠﺪ؟‬1) ‫ ﺗﺮﻗﺪون‬:‫ ﻗﺎل‬،‫رﻃﺐ‬
‫ اﻧﻚ ﻟﺬاﺋﺪ ﻋﻦ ﺣﻮﺿﻲ ﯾﻮم اﻟﻘﯿﺎﻣﺔ‬،‫ واﻟﺬي ﻧﻔﺴﻲ ﺑﯿﺪه‬،‫ اﻻ ﺗﺮﺿﻰ أن ﺗﻜﻮن ﻣﻨﻲ ﺑﻤﻨﺰﻟﺔ ﻫﺎرون ﻣﻦ ﻣﻮﺳﻰ إﻻ اﻟﻨﺒﻮة‬،‫اﻟﻤﺴﺠﺪ ﻣﺎ ﯾﺤﻞ ﻟﻲ‬
" ‫( ﻗﺎل " رض‬4) ‫( ﻛﺄﻧﻲ أﻧﻈﺮ إﻟﻰ ﻣﻘﺎﻣﻚ ﻣﻦ ﺣﻮﺿﻲ‬3) ‫ ﺑﻌﺼﻰ ﻟﻚ ﻣﻦ ﻋﻮﺳﺞ‬،‫ﺗﺬود ﻋﻨﻪ رﺟﺎﻻ " ﻛﻤﺎ ﯾﺬاد اﻟﺒﻌﯿﺮ اﻟﻀﺎل ﻋﻦ اﻟﻤﺎء‬
:‫ ﻓﺠﻔﻠﻮﻫﻢ ﻋﻦ ﻣﺮاﻛﺰﻫﻢ‬،‫ وأﺗﻮﻫﻢ‬،‫ ﺳﺮﻋﻮا ﻓﻲ اﻟﻬﺮب‬:‫ وﺟﻔﻠﻮا واﻧﺠﻔﻠﻮا‬،‫ وﯾﻘﺎل أﺟﻔﻞ اﻟﻨﺎس‬،‫ ﺟﺮﯾﺪ اﻟﻨﺨﻞ وﻫﻮ ﺳﻌﻔﻪ أي ﻏﺼﻮﻧﻪ‬:‫اﻟﻌﺴﯿﺐ‬
‫ وﻇﻠﯿﻢ اﺟﻔﯿﻞ وﻫﻢ ﯾﺪﻋﻮن اﻟﺠﻔﻠﻰ وﻫﻲ‬،‫ ﺟﺒﺎن ﻓﺮور‬:‫ ورﺟﻞ اﺟﻔﯿﻞ‬،‫ ﻓﺎﻧﺠﻔﻠﻮا‬،‫ إذا ﺧﺎﻓﻮا‬:‫ ووﻗﻌﺖ ﻓﻲ اﻟﻨﺎس ﺟﻔﻠﺔ‬،‫أﻧﻬﻀﻮﻫﻢ ﻋﻨﻬﺎ ﺑﺴﺮﻋﺔ‬
[Long sanad not mentioned however available in the arabic of the hadith] from Jabir bin
Abdullah (ra): We were with Rasulullah (saw)
[Al-Manaqib by al-Muwaffaq al-Khawarizmi Page 109, ​link​]

And another narration of the event:

‫ ﯾﻌﻨﻲ‬، ‫ ﻓﻘﺎل ﻋﻠﻲ‬، ‫دﺧﻠﺖ ﻋﻠﻰ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ ﻣﺴﺠﺪه ﻓﺬﻛﺮ ﻗﺼﺔ ﻣﺆاﺧﺎة رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ ﺑﯿﻦ أﺻﺤﺎﺑﻪ‬
‫ ﻟﻘﺪ ذﻫﺒﺖ روﺣﻲ‬: ‫ ﻟﻠﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬،
‫ ﻓﻘﺎل رﺳﻮل اﷲ ﺻﻠﻰ‬،‫ ﻓﻠﻚ اﻟﻌﺘﺒﻰ واﻟﻜﺮاﻣﺔ‬،‫ إن ﻛﺎن ﻫﺬا ﻣﻦ ﺳﺨﻂ ﻋﻠﻲ‬، ‫ ﺣﯿﻦ رأﯾﺘﻚ ﻓﻌﻠﺖ ﺑﺄﺻﺤﺎﺑﻚ ﻣﺎ ﻓﻌﻠﺖ ﻏﯿﺮي‬، ‫واﻧﻘﻄﻊ ﻇﻬﺮي‬
‫ إﻻ أﻧﻪ ﻻ ﻧﺒﻲ‬، ‫ ﻣﺎ أﺧﺮﺗﻚ إﻻ ﻟﻨﻔﺴﻲ ﻓﺄﻧﺖ ﻣﻨﻲ ﺑﻤﻨﺰﻟﺔ ﻫﺎرون ﻣﻦ ﻣﻮﺳﻰ‬، ‫ واﻟﺬي ﺑﻌﺜﻨﻲ ﺑﺎﻟﺤﻖ‬: ‫اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬
‫ ﻛﺘﺎب‬: ‫ وﻣﺎ ورث اﻷﻧﺒﯿﺎء ﻗﺒﻠﻚ ؟ ﻗﺎل‬: ‫ ﻗﺎل‬، ‫ ﻣﺎ ورث اﻷﻧﺒﯿﺎء ﻗﺒﻠﻲ‬: ‫ وﻣﺎ أرث ﻣﻨﻚ ﯾﺎ رﺳﻮل اﷲ ؟ ﻗﺎل‬: ‫ وأﻧﺖ أﺧﻲ ووارﺛﻲ ﻗﺎل‬، ‫ﺑﻌﺪي‬
‫ ﺛﻢ ﺗﻼ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ ) إﺧﻮاﻧﺎ‬، ‫ وأﻧﺖ أﺧﻲ ورﻓﯿﻘﻲ‬، ‫ ﻣﻊ ﻓﺎﻃﻤﺔ اﺑﻨﺘﻲ‬، ‫ وأﻧﺖ ﻣﻌﻲ ﻓﻲ ﻗﺼﺮي ﻓﻲ اﻟﺠﻨﺔ‬، ‫اﷲ وﺳﻨﺔ ﻧﺒﯿﻬﻢ‬
‫ اﻟﻤﺘﺤﺎﺑﻮن ﻓﻲ اﷲ ﯾﻨﻈﺮ ﺑﻌﻀﻬﻢ إﻟﻰ ﺑﻌﺾ‬، ( ‫ﻋﻠﻰ ﺳﺮر ﻣﺘﻘﺎﺑﻠﯿﻦ‬

[Fadha’il al-Sahaba by Ahmad bin Hanbal, link4]

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8%D9%88%D8%A7%D8%B1%D8%AB%D9%8A+%D9%82%D8%A7%D9%84+:+%D9%88%D9%85%D
8%A7+%D8%A3%D8%B1%D8%AB+%D9%85%D9%86%D9%83+%D9%8A%D8%A7+%D8%B1%D8%
B3%D9%88%D9%84+%D8%A7%D9%84%D9%84%D9%87+%D8%9F+%D9%82%D8%A7%D9%84+:+
%D9%85%D8%A7+%D9%88%D8%B1%D8%AB+%D8%A7%D9%84%D8%A3%D9%86%D8%A8%D9%
Furthermore there is an additional piece of Rasulullah (saw)’s statement at Tabuk which is
recorded in some hadiths. The text and authenticity is presented here, mainly based on the
research of brother Toyib Olawuyi (ra).

Abu Bakr bin Abi Asim (d. 287)

‫ ﻗﺎل‬:‫ ﻋﻦ اﺑﻦ ﻋﺒﺎس ﻗﺎل‬،‫ ﻋﻦ ﯾﺤﯿﻰ ﺑﻦ ﺳﻠﯿﻢ أﺑﻲ ﺑﻠﺞ ﻋﻦ ﻋﻤﺮو ﺑﻦ ﻣﯿﻤﻮن‬،‫ ﻋﻦ أﺑﻲ ﻋﻮاﻧﺔ‬،‫ ﺣﺪﺛﻨﺎ ﯾﺤﻲ ﺑﻦ ﺣﻤﺎد‬،‫ﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ اﻟﻤﺜﻨﻰ‬
‫ أﻧﺖ ﻣﻨﻲ ﺑﻤﻨﺰﻟﺔ ﻫﺎرون ﻣﻦ ﻣﻮﺳﻰ إﻻ أﻧﻚ ﻟﺴﺖ ﻧﺒﯿﺎ وأﻧﺖ ﺧﻠﯿﻔﺘﻲ ﻓﻲ ﻛﻞ ﻣﺆﻣﻦ ﻣﻦ ﺑﻌﺪي‬:‫رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ ﻟﻌﻠﻲ‬.
Muhammad b. al-Muthanna – Yahya b. Hammad – Abu ‘Awanah – Yahya b. Sulaym Abu Balj –
‘Amr b. Maymun – Ibn ‘Abbas: The Messenger of Allah, peace be upon him, said to ‘Ali: “You
are to me of the status of Harun to Musa, with the exception that you are not a prophet. And you
are my khalifah over every believer after me.”
[Kitab al-Sunnah by Ibn Abi Asim Volume 1 Page 799-800]

Link: ​http://library.islamweb.net/hadith/display_hbook.php?bk_no=282&pid=133401&hid=986
Authenticity
From the footnotes of Kitab al-Sunnah:
Al-Albani
‫ " ﺻﺪوق رﺑﻤﺎ أﺧﻄﺄ‬:‫ ورﺟﺎﻟﻪ ﺛﻘﺎت رﺟﺎل اﻟﺸﯿﺨﯿﻦ ﻏﯿﺮ أﺑﻲ ﺑﻠﺞ واﺳﻤﻪ ﯾﺤﯿﻰ ﺑﻦ ﺳﻠﯿﻢ ﺑﻦ ﺑﻠﺞ ﻗﺎل اﻟﺤﺎﻓﻆ‬.‫" إﺳﻨﺎده ﺣﺴﻦ‬.
Its chain is hasan. Its narrators are trustworthy, and are narrators of the two Shaykhs (i.e.
al-Bukhari and Muslim) except Abu Balj. His name is Yahya b. Sulaym b. Balj. Al-Hafiz said:
“Saduq (very truthful), maybe he made mistakes.”

Dr. Basim b. Faysal al-Jawabirah

‫ وﻟﻪ ﺷﻮاﻫﺪ‬.‫ ﺻﺪوق رﺑﻤﺎ اﺧﻄﺄ‬:‫ ﻗﺎل اﻟﺤﺎﻓﻆ‬،‫ رﺟﺎﻟﻪ رﺟﺎل اﻟﺸﯿﺨﯿﻦ ﻏﯿﺮ اﺑﻲ ﺑﻠﺞ واﺳﻤﻪ ﯾﺤﯿﻲ ﺑﻦ ﺳﻠﯿﻢ ﺑﻦ ﺑﻠﺞ‬.‫اﺳﻨﺎده ﺣﺴﻦ‬
Its chain is hasan. Its narrators are narrators of the two Shaykhs, except Abu Balj, and his name
is Yahya b. Sulaym b. Balj. Al-Hafiz said: “Saduq (very truthful), maybe he made mistakes.”
There are witnesses for it (i.e. the hadith).

Shu’ayb al-Arnaut
‫ﻫﺬا إﺳﻨﺎد ﺣﺴﻦ‬.... ‫ﺣﺪﺛﻨﺎ ﻋﺒﺪ اﷲ ﺣﺪﺛﻨﻲ أﺑﻲ ﺛﻨﺎ ﺣﺴﻦ ﺣﺪﺛﻨﺎ زﻫﯿﺮ ﺣﺪﺛﻨﺎ أﺑﻮ ﺑﻠﺞ ان ﻋﻤﺮو ﺑﻦ ﻣﯿﻤﻮن ﺣﺪﺛﻪ ﻗﺎل ﻗﺎل أﺑﻮ ﻫﺮﯾﺮة‬
‘Abd Allah – my father (Ahmad b. Hanbal) – Hasan – Zuhayr – Abu Balj – ‘Amr b. Maymun –
Abu Hurayrah .... This chain is hasan.
[Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Dar al-Hadith; 1st edition, 1416
H) [annotator: Ahmad Muhammad Shakir], vol. 1, p. 331, # 3062]

Ahmad Shakir
‫ وﺛﻘﻪ‬،‫ وﻫﻮ ﺛﻘﺔ‬،‫ اﺳﻤﻪ ﯾﺤﯿﻰ ﺑﻦ ﺳﻠﯿﻢ وﯾﻘﺎل ﯾﺤﯿﻰ ﺑﻦ أﺑﻲ اﻷﺳﻮد اﻟﻔﺰاري‬:‫ ﺑﻔﺘﺢ اﻟﺒﺎء وﺳﻜﻮن اﻟﻼم و آﺧﺮه ﺟﯿﻢ‬،‫ أﺑﻮ ﺑﻠﺞ‬،‫إﺳﻨﺎده ﺻﺤﯿﺢ‬
‫ ﻓﺈﻧﻪ ﺗﺮﺟﻤﻪ ﻓﻲ‬،‫ ﻓﯿﻪ ﻧﻈﺮ! وﻣﺎ أدري أﯾﻦ ﻗﺎل ﻫﺬا؟‬:‫ وﻓﻲ اﻟﺘﻬﺬﯾﺐ أن اﻟﺒﺨﺎري ﻗﺎل‬.‫اﺑﻦ ﻣﻌﯿﻦ واﺑﻦ ﺳﻌﺪ واﻟﻨﺴﺎﺋﻲ واﻟﺪارﻗﻄﻨﻲ وﻏﯿﺮﻫﻢ‬

8A%D8%A7%D8%A1+%D9%82%D8%A8%D9%84%D9%8A+%D8%8C+%D9%82%D8%A7%D9%84+:
+%D9%88%D9%85%D8%A7+%D9%88%D8%B1%D8%AB+%D8%A7%D9%84%D8%A3%D9%86%D8
%A8%D9%8A%D8%A7%D8%A1+%D9%82%D8
 ً
‫ وﻫﻮ‬،‫ وﻗﺪ روى ﻋﻨﻪ ﺷﻌﺒﺔ‬،‫ وﻻ ذﻛﺮه ﻫﻮ واﻟﻨﺴﺎﺋﻲ ﻓﻲ اﻟﻀﻌﻔﺎء‬،‫ وﻟﻢ ﯾﺘﺮﺟﻤﻪ ﻓﻲ اﻟﺼﻐﯿﺮ‬،‫ﺟﺮﺣﺎ‬ ‫ وﻟﻢ ﯾﺬﻛﺮ ﻓﯿﻪ‬280 ‫ ـ‬4/2/279 ‫اﻟﻜﺒﯿﺮ‬
‫ﻻ ﯾﺮوي إﻻ ﻋﻦ ﺛﻘﻪ‬.

Its chain is sahih. Abu Balj: his name is Yahya b. Sulaym. He is also called Yahya b. Abi
al-Aswad al-Fazari, and he is thiqah (trustworthy). Ibn Ma’in, Ibn Sa’d, al-Nasai, al-Daraqutni
and others declared him thiqah. It is said in al-Tahdhib that al-Bukhari said: “There is a problem
in him”! I do not know: where has he said that? This is because in his (al-Bukhari’s) biography of
him in al-Kabir 4/2/279-280, he does not mention any criticism against him, and he (al-Bukhari)
does not write his biography in al-Saghir, and neither he nor al-Nasai has mentioned him in (his
respective) al-Dhu’afa. Moreover, Shu’bah has narrated from him, and he does not narrate
except from thiqah narrators.
Hakim al-Nisaburi (d. 403)

‫أﺧﺒﺮﻧﺎ أﺑﻮ ﺑﻜﺮ أﺣﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺣﻤﺪان اﻟﻘﻄﯿﻌﻲ ﺑﺒﻐﺪاد ﻣﻦ أﺻﻞ ﻛﺘﺎﺑﻪ ﺛﻨﺎ ﻋﺒﺪ اﷲ ﺑﻦ أﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺣﺪﺛﻨﻲ أﺑﻲ ﺛﻨﺎ ﯾﺤﯿﻰ ﺑﻦ ﺣﻤﺎد ﺛﻨﺎ‬
‫ وﺧﺮج‬....‫ وﻗﻌﻮا ﻓﻲ رﺟﻞ ﻟﻪ ﺑﻀﻊ ﻋﺸﺮة ﻓﻀﺎﺋﻞ ﻟﯿﺴﺖ ﻷﺣﺪ ﻏﯿﺮه‬....: ‫ﻗﺎل اﺑﻦ ﻋﺒﺎس‬.... ‫أﺑﻮ ﻋﻮاﻧﺔ ﺛﻨﺎ أﺑﻮ ﺑﻠﺞ ﺛﻨﺎ ﻋﻤﺮو ﺑﻦ ﻣﯿﻤﻮن‬
‫ ﻓﻘﺎل اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ ﻻ‬: ‫ أﺧﺮج ﻣﻌﻚ ﻗﺎل‬: ‫رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ ﻓﻲ ﻏﺰوة ﺗﺒﻮك وﺧﺮج ﺑﺎﻟﻨﺎس ﻣﻌﻪ ﻗﺎل ﻓﻘﺎل ﻟﻪ ﻋﻠﻲ‬
‫ أﻣﺎ ﺗﺮﺿﻰ أن ﺗﻜﻮن ﻣﻨﻲ ﺑﻤﻨﺰﻟﺔ ﻫﺎرون ﻣﻦ ﻣﻮﺳﻰ إﻻ أﻧﻪ ﻟﯿﺲ ﺑﻌﺪي ﻧﺒﻲ إﻧﻪ ﻻ ﯾﻨﺒﻐﻲ أن أذﻫﺐ إﻻ وأﻧﺖ ﺧﻠﯿﻔﺘﻲ‬: ‫ﻓﺒﻜﻰ ﻋﻠﻲ ﻓﻘﺎل ﻟﻪ‬

Abu Bakr Ahmad b. Ja’far b. Hamadan al-Qati’i – ‘Abd Allah b. Ahmad b. Hanbal – my father
(Ahmad b. Hanbal) – Yahya b. Hammad – Abu ‘Awanah – Abu Balj – ‘Amr b. Maymun .... Ibn
‘Abbas said: .... They are attacking a man who has ten EXCLUSIVE merits.... The Messenger of
Allah, peace be upon him, went out for the battle of Tabuk, and the people went out with him.
So, ‘Ali said to him, “Let me go out with you.” Therefore, the Prophet, peace be upon him, said,
“Do not weep, ‘Ali. Are you not pleased that you are to me of the status of Harun to Musa, with
the exception that there is no prophet after me? Verily, it is not right that I depart except with you
as my khalifah.”

Link:
http://library.islamweb.net/newlibrary/display_book.php?idfrom=4524&idto=4525&bk_no=74&ID
=1984
Authenticity
Al-Hakim
‫ﻫﺬا ﺣﺪﯾﺚ ﺻﺤﯿﺢ اﻹﺳﻨﺎد‬
This hadith has a sahih chain.
Al-Dhahabi
‫ﺻﺤﯿﺢ‬
Sahih.

Another hadith:

‫ ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ‬:‫ ﻗﺎل‬:‫ ﺣﺪﺛﻨﺎ ﻋﺒﺪ اﷲ ﺑﻦ أﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﺎل أﺑﻮ ﺑﻠﺞ‬:‫ ﺣﺪﺛﻨﺎ ﯾﺤﯿﻰ ﺑﻦ ﺣﻤﺎد ﻗﺎل‬:‫ ﻣﺴﻨﺪ أﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﺎل‬:‫اﻟﺜﺎﻣﻦ واﻷرﺑﻌﻮن‬
‫ أﺧﺮج ﻣﻌﻚ؟‬:(‫ ﺧﺮج رﺳﻮل اﷲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ( وﺧﺮج اﻟﻨﺎس ﻓﻲ ﻏﺰوة ﺗﺒﻮك ﻓﻘﺎل ﻋﻠﻲ )ﻋﻠﯿﻪ اﻟﺴﻼم‬:‫ﻣﯿﻤﻮن ﻋﻦ اﺑﻦ ﻋﺒﺎس ﻗﺎل‬
‫ ﻓﺒﻜﻰ ﻋﻠﻲ‬،‫ ﻻ‬:(‫ﻓﻘﺎل ﻟﻪ ﻧﺒﻲ اﷲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ‬.
‫ أﻧﻪ ﻻ ﯾﻨﺒﻐﻲ أن أذﻫﺐ إﻻ وأﻧﺖ ﺧﻠﯿﻔﺘﻲ‬،‫ أﻣﺎ ﺗﺮﺿﻰ أن ﺗﻜﻮن ﻣﻨﻲ ﺑﻤﻨﺰﻟﺔ ﻫﺎرون ﻣﻦ ﻣﻮﺳﻰ إﻻ إﻧﻚ ﻟﯿﺲ ﻧﺒﻲ‬:(‫ﻓﻘﺎل )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ‬
3)).

Hadith 28: Musnad Ahmad: Yahya bin Hamad - Abdullah bin Ahmad bin Hanbal - Abu Balj -
Umar bin Maymoon - IBn Abbas Rasulullah (saw) went out and others went out for the conquest
of Tabuk so Ali (as) said: Should I go out with you? So the Prophet (saw) said: No. Ali (as) cried,
so the Prophet (saw) said: Are you not pleased to be to me the position of Harun to Musa
except there is no prophet after me and I should not go unless you are my successor.

[Ghayat al-Maram wa Hujjaj al-Khisam quoting from Musnad Ahmad 1/331, ​link​]

Hadith of Salman
َ َ ُ ‫ ﻗﺜﻨﺎ َﺟ ْﻌ َﻔ ُﺮ ﺑ‬، ‫ان‬ َ ‫ ﻗﺜﻨﺎ َﺷ‬، ‫َﺮ اﻟ ﱡﺪور ﱡي‬ َ ‫ْﻦ َأِﺑﻲ ُﻋﻤ‬ َ ‫ ﻗﺜﻨﺎ ﻣ‬، ‫ْﻦ َﺧَﻠ ٍﻒ‬ ُ ‫ﺣﺪﯾﺚ ﻣﺮﻓﻮع( َﺣ ﱠﺪَﺛَﻨﺎ َﻫﯿَْﺜ ُﻢ ﺑ‬
َ ‫ﺲ َﯾ ْﻌِﻨﻲ اﺑ‬
(‫ْﻦ‬ ٍ ‫ َﻋ ْﻦ أَﻧ‬، ‫ َﻋ ْﻦ ﻣَﻄ ٍﺮ‬، ‫ْﻦ ِزﯾَﺎ ٍد‬ ُ ‫ﺎذ‬ ِ ُ ‫ُﺤ ﱠﻤ ُﺪ ﺑ‬
ُ ‫ " ﯾَﺎ َﺳ ْﻠﻤ‬: ‫ﺎل‬
، ‫َﺎن‬ َ ‫ﱡﻚ ؟ َﻗ‬
َ ‫ﺻﯿ‬ ِ ‫َﻦ َو‬ْ ‫ ﻣ‬، ‫اﷲ‬ ِ‫ﻮل ﱠ‬ َ ‫ ﯾَﺎ َر ُﺳ‬: ‫َﺎن‬ ُ ‫ﺎل َﻟ ُﻪ َﺳ ْﻠﻤ‬َ ‫ َﻓ َﻘ‬، ‫ﺻﯿﱡ ُﻪ‬
ِ ‫َﻦ َو‬ْ ‫ﺻﻠﱠﻰ اﷲﱠُ َﻋَﻠ ْﯿ ِﻪ َو َﺳﻠﱠ َﻢ ﻣ‬ َ ‫ ﻗُ ْﻠَﻨﺎ ِﻟ َﺴ ْﻠﻤ‬: ‫ﺎل‬
َ ‫ َﺳ ِﻞ اﻟﻨﱠِﺒ ﱠﻲ‬: ‫َﺎن‬ َ ‫ َﻗ‬، ‫ﻣَﺎِﻟ ٍﻚ‬
‫ْﻦ َأِﺑﻲ َﻃﺎِﻟ ٍﺐ‬ُ ‫ َﻋِﻠ ﱡﻲ ﺑ‬: ‫َﻮ ُﻋﻮ ِدي‬ْ ‫ َوﯾُ ْﻨ ِﺠ ُﺰ ﻣ‬، ‫ﻀﻲ َد ْﯾِﻨﻲ‬ ِ ‫ارِﺛﻲ ﯾ َْﻘ‬
ِ ‫ﺻﯿﱢﻲ َو َو‬ ِ ‫ " َﻓِﺈ ﱠن َو‬: ‫ﺎل‬َ ‫ َﻗ‬، ‫ْﻦ ﻧُﻮن‬
ٍ ُ ‫ُﻮﺷ ُﻊ ﺑ‬ َ ‫ ﯾ‬: ‫ﺎل‬َ ‫ُﻮﺳﻰ ؟ " َﻗ‬ َ ‫ﺻ ﱠﻲ ﻣ‬ ِ ‫ﺎن َو‬ َ ‫َﻦ َﻛ‬
ْ‫ " ﻣ‬.
Haytham bin Khalaf - Muhammad bin Abi Umar al-Dowri - Shadhan - Ja’far bin Ziyar - Matr -
Anas bin Malik: Salman said to us: I asked the Prophet (saw) who was his successor, so
Salman said to him “Oh Rasulullah (saw) who is your successor?” He said “Oh Salman, who
was the successor of Moses?” He said “Yusha’ bin Noon,” he said “So indeed my successor
and inheritor and he who will implement my religion and accomplish my promises: Ali ibn Abi
Talib.”
[Musnad Ahmad Hadith #908]
Link: ​http://library.islamweb.net/hadith/display_hbook.php?bk_no=118&pid=60159&hid=908

This hadith is narrated through 13 Hasan sanads, all of which are present on the website under
“Asaneed.”
Exposing the “Sahaba”

Umar threatening Ali and his family

Ibn Abi Shaybah (d. 235)
Muhammad bin Bishr - Ubaydullah bin Umar - Zayd bin Aslam - Aslam: When Abu Bakr
received the pledges of allegiance after the Messenger of Allah, Ali and al-Zubayr used to enter
the presence of Fatima the daughter of the Messenger of Allah and consult with her and
hesitate in their allegiance. When news of this reached Umar ibn al-Khattab, he came out until
he entered Fatima’s house and said: “ O’ Daughter of the Messenger of Allah, none in all
creation was more dearly beloved to me than your father, and none is more beloved to us after
him than you. However, by Allah, this shall not prevent me, if that group gathers in your house,
to order the house to be burned while you are inside the house!” When Umar went out, they
came and she said: “Do you know that `Umar came to me and swore by Allah that if you were to
come back, he shall surely burn the house with you inside! By Allah, he shall certainly fulfill what
he swore, so go away in peace, flee from your opinion, and do not come back to see me.” They
left her and did not return to see her until they pledged their allegiance to Abu Bakr.

[Musannaf Ibn Abi Shaybah by Abu Bakr ibn Abi Shaybah Volume 7 Page 432, ​link​]
Authenticity
Muhammad bin Bishr
● “Yahya bin Mu’een and others declared him reliable,” [​Al-Dhahabi in Seer A’lam
an-Nubala​ and ​Muhammad bin Ibrahim in Al-Wafi bil-Wafayaat​]
● Abu Bakr bin Abd al-Baqi says in Mashayikh Shuyookh al-Thuqaat on a hadith narrated
from Muhammad bin Bishr from Ubaydullah bin Umar “It’s isnad is Sahih.’ [​link​]
● Ibn Hajar al-Asqalani says in Tahdhib al-Tahdhib “Reliable Hafiz.” [​link​]
● Ibn Ayyub al-Maliki writes in Ta’deel wa Tajreeh: “Muhammad bin Bishr… al-Bukhari
quoted from him in al-Fitan and Manqib Umar, al-Nisai said Thiqah.” [​link​]
Ubaydullah bin Umar
● Abu Bakr bin Abd al-Baqi says in Mashayikh Shuyookh al-Thuqaat on a hadith narrated
from Muhammad bin Bishr from Ubaydullah bin Umar “It’s isnad is Sahih.’ [​link
● Yahya bin Mu’een said “Ubaydullah is among the reliable,” Abu Zar’ah and Abu Hatim
said “Reliable,” Al-Nisa’i said “Thiqah strong.” [​Al-Dhahabi in Seer A’lam an-Nubala​]
Zayd bin Aslam
● Al-Dhahabi says in Seer A’lam an-Nubala 5/316 that Zayd bin Aslam narrates from his
father Aslam, from Abdullah ibn Umar, Jabir ibn Abdullah, Salma bin Al-A’gbah, Anas bin
Malik, A’da bin Yasir, Ali bin Hussain. [​link​]
● Tahdhib at-Tahdhib vol 1 page 658 - Ibn Hajar al Asqalani says that Zayd bin Aslam “Is
among the six books. Ahmad, Abu Zur’a, Abu Hatim, Mohammad bin Sa’eed, Al-Nasai
and bin Khirash: Thiqah. Yaqub bin Shaybah: Thiqah and from among the people of the
thiqah & knowledge. He is also a scholar in the tafsir of the Quran.” [​link​]
Aslam
● Badr ad-Deen al-Ayni writes in Maghani al-Akhbar: “Mawla Abu Khattab… narrates from
Umar ibn Khattab, and Umar’s son Abdullah, Hafsa, Abu Bakr, Uthman bin Affan, Aba
A’bidi bin Al-Jarah, Muaad bin Jabal, Abu Hurayra, Muawiya ibn Abi Sufyan. And the
ones that narrate from him (Aslam) is his son “Zayd.’ Abu Zur’a: Madani thiqah.” [​link​]
● Ibn Hajar writes in Tahdhib at-Tahdhib: “Aslam Al-Adawi - is in the six books. Narrates
from Abu Bakr, is the mawla to Umar. People that narrated from him: His son, Zayd bin
Aslam. I’jli: Al-Madani thiqah, Abu Zur’a: Thiqah.” [​link​]
● Al-Mizzi writes in Tahdhib al-Kamal fi Isma al-Rijal that Al-Ijli and Abu Zur’a considered
him Thiqah. [​link​]

Ahmad bin Hanbal (d. 241)

1291: Muhammad bin Ishaq bin Muhammad al-Makhzoomi - Muhammad bin Falih bin
Sulayman bin Musa bin Uqbah - Ibn Shihab: Some men hated the pledging of allegiance (to abu
bakr) among them Ali and Zubayr bin Awam so they went to the house of Fatima the daughter
of Muhammad and they had weapons, so Umar came with a band of the Muslims among them
Aseed and Salama bin Salamah bin Waqash (and they were from bani al-ashhal) and it is said
among them were Thabit bin Qays bin Shammas (a brother of bani harith from al-khuzruj) so
one of them took the sword of Zubayr and hit it against a stone until it broke. Musa bin Uqbah
said: Sa'ad bin Ibrahim - Ibrahim bin Abdur Rahman bin Awf: Abdur Rahman was with Umar
that day, and Muhammad bin Muslima broke the sword of Zubayr. And Allah knows best.

[Kitab al-Sunnah by Ahmad bin Hanbal al-Shaybani Volume 1 Pages 553-553, ​link​]
Authenticity
Dr Muhammad bin Sa’eed al-Qahtani
In the footnotes of Musnad Ahmad he mentions all the narrators of this narration to be Thiqah or
Sadooq, making the hadith Hasan (Ibid).
No. It is as authentic as the two sheikhayn, I double checked each narrator, and they
were all trustworthy and from Sahih Muslim & Bukhari. I have the document on this
almost finished UWU.

More ahadith on it: ​Click here​ (no where as near finished)

Ali (as) opposed the Bayah

Ahmad bin Ishaq al-Yaqubi (d. 872)
And a group from the Muhajireen and Ansar opposed the pledging of allegiance to Abu Bakr
and sympathised with Ali bin Abi Talib, and among them were al-Abbas bin Abd al-Muttalib,
al-Fadhl bin al-Abbas, Zubayr ibn al-Awam ibn al-’As, Khalid bin Sa’ad, Miqdad bin Sulaiman,
‫‪Salman al-Farisi, Abu Dhar al-Ghifari, Salman al-Farisi, Ammar bin Yasir, Baraa bin Azib and‬‬
‫‪Abi bin Ka’ab.‬‬

‫]​‪[Tarikh al-Yaqubi Volume 2, ​link‬‬

‫)‪Ibn Qutaybah al-Dinawari (d. 276‬‬

‫م إن ﻋﻠﯿﺎﹰ ﻛﺮم اﷲ وﺟﻬﻪ أﺗﻲ ﺑﻪ إﻟﻰ أﺑﻲ ﺑﻜﺮ وﻫﻮ ﯾﻘﻮل ‪:‬أﻧﺎ ﻋﺒﺪ اﷲ وأﺧﻮ رﺳﻮﻟﻪ‪ ،‬ﻓﻘﯿﻞ ﻟﻪ ﺑﺎﯾﻊ أﺑﺎ ﺑﻜﺮ‪ ،‬ﻓﻘﺎل ‪:‬أﻧﺎ أﺣﻖ ذا اﻷﻣﺮ ﻣﻨﻜﻢ‪ ،‬ﻻ‬
‫أﺑﺎﯾﻌﻜﻢ وأﻧﺘﻢ أوﻟﻰ ﺑﺎﻟﺒﯿﻌﺔ ﻟﻲ‪ ،‬أﺧﺬﺗﻢ ﻫﺬا اﻷﻣﺮ ﻣﻦ اﻷﻧﺼﺎر‪ ،‬واﺣﺘﺠﺠﺘﻢ ﻋﻠﯿﻬﻢ ﺑﺎﻟﻘﺮاﺑﺔ ﻣﻦ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‪ ،‬وﺗﺄﺧﺬوﻧﻪ ﻣﻨﺎ أﻫﻞ‬
‫اﻟﺒﯿﺖ ﻏﺼﺒﺎﹰ‬
‫‪Then Abu Bakr looked at Ali and he was saying: “I am the slave of Allah and the brother of his‬‬
‫‪messenger,” so it was said to him give bayah to Abu Bakr, so he said: “I am more worthy of this‬‬
‫‪matter than you, I will not pledge allegiance to you and you are the first who should give Bayah‬‬
‫‪to me, you take this matter from the Ansar and argue against him by closeness to the Prophet‬‬
‫?‪(saw), and you usurp it from us, the Ahlulbayt‬‬

‫]​‪[Al-Imamah wa al-Siyasa Page 9, ​link‬‬

‫)‪Al Muwaffaq al Khawarizmi (d. 568‬‬

‫‪ - 314‬وأﺧﺒﺮﻧﻲ اﻟﺸﯿﺦ اﻻﻣﺎم ﺷﻬﺎب اﻟﺪﯾﻦ أﻓﻀﻞ اﻟﺤﻔﺎظ أﺑﻮ اﻟﻨﺠﯿﺐ ﺳﻌﺪ اﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺤﺴﻦ اﻟﻬﻤﺪاﻧﻲ ‪ -‬اﻟﻤﻌﺮوف ﺑﺎﻟﻤﺮوزي ﻓﯿﻤﺎ‬
‫ﻛﺘﺐ إﻟﻲ ﻣﻦ ﻫﻤﺪان ‪ -‬أﺧﺒﺮﻧﺎ اﻟﺤﺎﻓﻆ أﺑﻮ ﻋﻠﻲ اﻟﺤﺴﻦ ﺑﻦ أﺣﻤﺪ ﺑﻦ اﻟﺤﺴﯿﻦ اﻟﺤﺪاد ﺑﺄﺻﺒﻬﺎن ‪ -‬ﻓﯿﻤﺎ اذن ﻟﻲ ﻓﻲ اﻟﺮواﯾﺔ ﻋﻨﻪ ‪ -‬أﺧﺒﺮﻧﺎ اﻟﺸﯿﺦ‬
‫اﻷدﯾﺐ أﺑﻮ ﯾﻌﻠﻰ ﻋﺒﺪ اﻟﺮزاق ﺑﻦ ﻋﻤﺮ ﺑﻦ إﺑﺮاﻫﯿﻢ اﻟﻄﻬﺮاﻧﻲ ‪ -‬ﺳﻨﺔ ﺛﻼث وﺳﺒﻌﯿﻦ وأرﺑﻌﻤﺎﺋﺔ ‪ -‬أﺧﺒﺮﻧﻲ اﻻﻣﺎم اﻟﺤﺎﻓﻆ ﻃﺮاز اﻟﻤﺤﺪﺛﯿﻦ أﺑﻮ‬
‫ﺑﻜﺮ أﺣﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻣﺮدوﯾﻪ اﻷﺻﺒﻬﺎﻧﻲ‪ ،‬ﻗﺎل اﻟﺸﯿﺦ اﻻﻣﺎم ﺷﻬﺎب اﻟﺪﯾﻦ أﺑﻮ اﻟﻨﺠﯿﺐ ﺳﻌﺪ ﺑﻦ ﻋﺒﯿﺪ اﷲ اﻟﻬﻤﺪاﻧﻲ‪ ،‬وأﺧﺒﺮﻧﺎ ﺑﻬﺬا اﻟﺤﺪﯾﺚ‬
‫ﻋﺎﻟﯿﺎ اﻻﻣﺎم اﻟﺤﺎﻓﻆ ﺳﻠﯿﻤﺎن ﺑﻦ إﺑﺮاﻫﯿﻢ اﻷﺻﻔﻬﺎﻧﻲ ‪ -‬ﻓﻲ ﻛﺘﺎﺑﻪ إﻟﻲ ﻣﻦ أﺻﺒﻬﺎن ﺳﻨﺔ ﺛﻤﺎن وﺛﻤﺎﻧﯿﻦ وأرﺑﻌﻤﺎﺋﺔ ‪ -‬ﻋﻦ أﺑﻲ ﺑﻜﺮ أﺣﻤﺪ ﺑﻦ‬
‫ﻣﻮﺳﻰ ﺑﻦ ﻣﺮدوﯾﻪ‪ ،‬ﺣﺪﺛﻨﺎ ﺳﻠﯿﻤﺎن ﺑﻦ أﺣﻤﺪ‪ ،‬ﺣﺪﺛﻨﻲ ﻋﻠﻲ ﺑﻦ ﺳﻌﯿﺪ اﻟﺮازي‪ ،‬ﺣﺪﺛﻨﻲ ﻣﺤﻤﺪ ﺑﻦ ﺣﻤﯿﺪ‪ ،‬ﺣﺪﺛﻨﻲ زاﻓﺮ ﺑﻦ ﺳﻠﯿﻤﺎن ﺑﻦ اﻟﺤﺎرث ﺑﻦ‬
‫ﻣﺤﻤﺪ‪ ،‬ﻋﻦ أﺑﻲ اﻟﻄﻔﯿﻞ ﻋﺎﻣﺮ ﺑﻦ واﺛﻠﺔ ﻗﺎل‪ :‬ﻛﻨﺖ ﻋﻠﻰ اﻟﺒﺎب ﯾﻮم اﻟﺸﻮرى ﻓﺎرﺗﻔﻌﺖ اﻷﺻﻮات ﺑﯿﻨﻬﻢ‪ ،‬ﻓﺴﻤﻌﺖ ﻋﻠﯿﺎ " ﻋﻠﯿﻪ اﻟﺴﻼم ﯾﻘﻮل‪ :‬ﺑﺎﯾﻊ‬
‫اﻟﻨﺎس أﺑﺎ ﺑﻜﺮ وأﻧﺎ واﷲ أوﻟﻰ ﺑﺎﻷﻣﺮ وأﺣﻖ ﺑﻪ‪ ،‬ﻓﺴﻤﻌﺖ وأﻃﻌﺖ ﻣﺨﺎﻓﺔ ان ﯾﺮﺟﻊ اﻟﻨﺎس ﻛﻔﺎرا "‬
‫‪I was at the door the day of Shura‬‬

‫]​‪[Al-Manaqib Page 313,​ link‬‬

‫‪Okay now, this is‬‬

‫‪epic.‬‬
Hugo_Boss_313’s
turn to write some
stuff down.
Can Sunnis deny a Sunni hadith that contains a Shia in the narration (since
that particular narration proves Shiism).?
Al-Albani:
“If someone claims: This witnessing hadith (by Ajli al-Kindi) is narrated by a Shi'ee, while the narrator of
the other witnessed hadeeth too, Ja'far ibn Sulayman, is a Shi'ee, does that not make the hadeeth
objectionable?

I (Al-Albani) say: No! This is because the only conditions for the acceptability of hadeeth's are the
truthfulness and good memory of the narrator.​ As for his sectarian beliefs, that is a matter between
him and his Lord only and He is sufficient for him. ​This is why we see Al-Bukhari and Muslim and
others narrating from several of the truthful ones among the deviants, like the Khawarij and the
Shi'ites and others......”

Albani goes on to say....

Besides all this, the hadeeth itself (i.e. Hadeeth Al-Wilayah) has been narrated through another chain
which ​does not contain even a single Shi’ee narrator.

Source​: Silsila Al-Ahadith Al-Sahiha by Al-Albani volume 5 page 261-264

Al-Mu’alami:
The Imams in the h ​ adith​ sciences have declared as trustworthy a lot of the heretics, and 
have taken their ​ahadith​ as ​hujjah​, and have recorded them in their ​Sahih books​. ​And 
whoever researches their narrations finds that a lot of them apparently agree with their 
heresies​. The scholars give alternative interpretations for those ​ahadith​ without attacking 
them (i.e. the ​ahadith​) on account of the heresy of their narrators, nor do they attack the 
narrators for narrating them. 

Source:​ Al-Tankil bi ma fi Ta-anib al-Kawthari min al-Abatil page 237 

http://defendingshiism.blogspot.com/2018/11/ibn-taymiyyah-accidentally-proves-shiism.html
Defending Shiism

Can Imams create and give rizq?

Narrated from Zurarah who said: I said to al-Sadiq (as): A man from the descendants of
Abdullah bin Saba believes in Tawfeedh. He (as) said: “And what is Tawfeedh?” I said: He says
Allah (azwj) created Muhammad (saw) and Ali (as) then delegated the matter to them, so they
created, and gave sustenance, and gave life, and gave death. So he said: “The enemy of Allah
has lied, if you go back to him read him the verse that is in Surah al-Ra’ad “Or assign they unto
Allah partners who created the like of His creation so that the creation (which they made and
His creation) seemed alike to them? Say: Allah is the Creator of all things, and He is the One,
the Almighty.”

Source: Al-Itiqadaat fi Deen al-Imamiyya by Abul Hassan ibn Babuwayh Sheikh as-Saduq Page
100
Miscellaneous
Wahdat al-Wujud
Shurayh ibn Hani reports on the authority of his father saying: On the Day of the Battle of Jamal,
a Bedouin stood before the Commander of the Faithful (A), and asked, “O Commander of the
Faithful! Do you say that Allah is One?”

He says: the people attacked him saying that “O Bedouin! Do you not see the state of mind of
the Commander of the Faithful?”

So the Commander of the Faithful (A) said: Leave him alone. Verily, what this Bedouin seeks to
know is what we are seeking to establish by fighting these people.

He (the Commander of the Faithful) then said: O Bedouin! The statement that ‘Allah is One’ is of
four types: Two types cannot be applied to Allah, the Mighty and High; while the two other types
can be applied to Him. As for the two types of statements that cannot be applied to Him, the first
is the claim that Allah is One in a numerical sense. Such a statement cannot be applied to Allah,
because as the One, He has no second, and He is not subject to mathematical calculation. Do
you not see that he who claims that Allah is the third of the three has disbelieved (in Him)?

The second statement which cannot be applied to Allah is the claim that He is One with
humankind. Since He derives the species from the genus, He cannot be described through
anthropomorphism [tashbih]. Our Lord is Higher and more Exalted than this. As for the two
types of statements that can be applied to Allah, the first would be to say that He is the One who
resembles none. This is a proper description of our Lord. The second statement which can
apply to Allah is the statement that He, the Mighty and High, is Alone, in the sense that He is
Indivisible in Existence [wujud], Intellect [‘aql], and Thought [wahm]. That is another dignified
description of our Lord, the Mighty and High.

(Shaykh Saduq, The Book of Divine Unity: pp 83, ch. 3, hadith 3).

Prohibition of speaking on the “nature” of Allah

In letter 31 of Nahjul Balagha, Imam Ali (as) says regarding Allah:

Nobody is a partner to Him in His Domain, Might and Glory. He is Eternal, has always been and
shall always be. He existed even before the Universe came into being but there is no beginning
to His Existence. He shall remain when every other thing shall vanish, and there shall be no end
to His Existence. His Glory and His Existence is so supreme, pre-eminent, transcendent,
incomparable and excellent that it is beyond the grasp of intellects. ​No one can understand or
visualize Him​.

In Kitab al-Tawhid by Sheikh al-Sadooq:

‫ ﻋﻦ أﺑﻲ‬،‫ ﻋﻦ ﻋﻠﻲ ﺑﻦ رﺋﺎب‬،‫ ﻋﻦ اﻟﺤﺴﻦ ﺑﻦ ﻣﺤﺒﻮب‬،‫ ﺣﺪﺛﻨﺎ أﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﯿﺴﻰ‬:‫ ﻗﺎل‬،‫ ﺣﺪﺛﻨﺎ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪ اﷲ‬:‫أﺑﻲ رﺣﻤﻪ اﷲ ﻗﺎل‬
‫ ﺗﻜﻠﻤﻮا ﻓﻲ ﺧﻠﻖ اﷲ وﻻ ﺗﻜﻠﻤﻮا ﻓﻲ اﷲ ﻓﺈن اﻟﻜﻼم ﻓﻲ اﷲ ﻻ ﯾﺰﯾﺪ إﻻ ﺗﺤﯿﺮا‬:‫ ﻗﺎل أﺑﻮ ﺟﻌﻔﺮ ﻋﻠﯿﻪ اﻟﺴﻼم‬:‫ ﻗﺎل‬،‫ﺑﺼﯿﺮ‬.
Imam al-Baqir (as) said: Speak on the creation of Allah and do not speak about Allah for speech
on Allah does not provide except confusion.

‫ ﺗﻜﻠﻤﻮا ﻓﻲ ﻛﻞ ﺷﺊ وﻻ‬:‫ ﻋﻦ أﺑﻲ ﺟﻌﻔﺮ ﻋﻠﯿﻪ اﻟﺴﻼم أﻧﻪ ﻗﺎل‬،‫ ﻋﻨﺄﺑﻲ ﻋﺒﯿﺪة‬،‫ ﻋﻦ أﺑﻲ أﯾﻮب اﻟﺨﺰاز‬،‫ ﻋﻦ اﻟﺤﺴﻦ ﺑﻦ ﻣﺤﺒﻮب‬،‫وﺑﻬﺬا اﻹﺳﻨﺎد‬
.‫ﺗﻜﻠﻤﻮا ﻓﻲ اﷲ‬
Imam al-Baqir (as) said: Speak on any thing and do not speak about Allah

‫ اذﻛﺮوا ﻣﻦ ﻋﻈﻤﺔ اﷲ ﻣﺎ‬:‫ ﻋﻦ أﺑﻲ ﺟﻌﻔﺮ ﻋﻠﯿﻪ اﻟﺴﻼم ﻗﺎل‬،‫ ﻋﻦ ﺿﺮﯾﺴﺎﻟﻜﻨﺎﺳﻲ‬،‫ ﻋﻦ ﻋﻠﻲ ﺑﻦ رﺋﺎب‬،‫ ﻋﻦ اﻟﺤﺴﻦ ﺑﻦ ﻣﺤﺒﻮب‬،‫وﺑﻬﺬا اﻹﺳﻨﺎد‬
.‫ﺷﺌﺘﻢ وﻻ ﺗﺬﻛﺮوا ذاﺗﻪ ﻓﺈﻧﻜﻢ ﻻ ﺗﺬﻛﺮون ﻣﻨﻪ ﺷﯿﺌﺎ إﻻ وﻫﻮ أﻋﻈﻢ ﻣﻨﻪ‬
Imam al-Baqir (as) said: Mention the greatness of Allah whatever you want and do not speak
about his essence for you do not mention anything except he is greater than it.

Link: ​http://www.aqaed.com/book/135/twhid1-30.html

And a chapter in al-Kafi exists on this issue. The third hadith from it:

3 - ‫ ﯾﺎ ﻣﺤﻤﺪ إن اﻟﻨﺎس‬:(‫ ﻗﺎل أﺑﻮﻋﺒﺪاﷲ)ﻋﻠﯿﻪ اﻟﺴﻼم‬:‫ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﻗﺎل‬،‫ ﻋﻦ اﺑﻦ اﺑﻲ ﻋﻤﯿﺮ ﻋﻦ أﺑﻲ أﯾﻮب‬،‫ ﻋﻦ أﺑﯿﻪ‬،‫ﻋﻠﻲ ﺑﻦ إﺑﺮاﻫﯿﻢ‬
‫ ﻻ إﻟﻪ إﻻ اﷲ اﻟﻮاﺣﺪ اﻟﺬي ﻟﯿﺲ ﻛﻤﺜﻠﻪ ﺷﺊ‬:‫(ذﻟﻚ ﻓﻘﻮﻟﻮا‬4)‫(اﻟﻤﻨﻄﻖ ﺣﺘﻰ ﯾﺘﻜﻠﻤﻮا ﻓﻲ اﷲ ﻓﺈذا ﺳﻤﻌﺘﻢ‬3)‫ﻻ ﯾﺰال ﺑﻬﻢ‬.
Ali ibn ​Ibrahim has narrated from his father from ibn abu ‘Umayr from abu Ayyub from
Muhammad ibn Muslim from Imam abu ‘​Abdallah (a.s.) who has said the following. "O​
Muhammad, people rationalize everything. They even speak about Allah’s self. ​When you hear
such discources, say to them ‘There is no god but Allah, the One​ and no one is similar to Him.’"​

Another segment from Nahjul Balagha Sermon 91:

ْ َ ‫ار ِﺑ ُﺠﻤَْﻠ ِﺔ ﻣَﺎ َﺟ ِﻬﻠُﻮا َﺗ ْﻔ ِﺴ‬ ِْ ‫ ا‬،‫ون ْاﻟ ُﻐﯿُﻮب‬

ُ ‫ﻻ ْﻗ َﺮ‬ َ ‫َﻀ ُﺮوَﺑ ِﺔ ُد‬ْ ‫اﻟﺴ َﺪ ِد ْاﻟﻤ‬ ْ ُ ََْ َ ‫ْ ْ ُ ﱠ‬ ‫اﻋَﻠ ْﻢ َأ ﱠن ﱠ‬
ِ ‫ﯿﺮ ُه ِﻣ َﻦ اﻟﻐﯿ‬
‫ْﺐ‬ ِ ‫ﺎم ﱡ‬ َ ِ ‫اﻟﺮ‬
ِ ‫اﺳ ِﺨﯿﻦ ِﻓﻲ اﻟ ِﻌﻠ ِﻢ ﻫ ُﻢ اﻟ ِﺬﯾﻦ أﻏﻨﺎﻫ ْﻢ َﻋ ِﻦ اﻗِﺘ َﺤ‬ ْ ‫َو‬
ْ ُ َ
‫َﺤﺚ َﻋ ْﻦ ﻛﻨ ِﻬ ِﻪ‬ ْ ْ ‫ﱢ‬ َ َ َ ‫ﱠ‬ َ ً ْ
ْ ‫ َو َﺳﻤﱠﻰ َﺗ ْﺮﻛ ُﻬ ُﻢ اﻟﺘ َﻌﻤﱡﻖ ِﻓﯿَﻤﺎ ﻟ ْﻢ ﯾُﻜﻠﻔ ُﻬ ُﻢ اﻟﺒ‬،‫ُﺤﯿﻄﻮا ِﺑ ِﻪ ِﻋﻠﻤﺎ‬ ُ َ ْ َ َ ُ َ ْ ‫ْاﻟـﻤ‬
ِ ‫َﺠ ِﺰ َﻋ ْﻦ َﺗَﻨﺎو‬
ِ ‫ُل ﻣَﺎ ﻟ ْﻢ ﯾ‬ ْ ‫ ﻓ َﻤ َﺪ َح اﷲ ـ َﺗﻌَﺎﻟﻰ ـ‬،‫ﻮب‬
ْ ‫اﻋِﺘ َﺮاﻓ ُﻬ ْﻢ ِﺑﺎﻟﻌ‬ ِ ‫َﺤ ُﺠ‬
َ ‫ﻮن ِﻣ َﻦ ْاﻟﻬَﺎِﻟ ِﻜ‬
.‫ﯿﻦ‬ َ ‫ْﺤﺎَﻧ ُﻪ َﻋَﻠﻰ َﻗ ْﺪ ِر َﻋ ْﻘِﻠ َﻚ َﻓَﺘ ُﻜ‬
َ ‫ﷲ ُﺳﺒ‬ َ ‫ﻻﺗَُﻘ ﱢﺪ ْر َﻋ َﻈﻤ‬
ِ ‫َﺔ ا‬ َ ‫ َو‬،‫ﺼ ْﺮ َﻋَﻠﻰ َذِﻟ َﻚ‬ ْ ،‫ﻮﺧﺎ‬
ِ ‫ﻓﺎﻗَﺘ‬ ً ‫ُر ُﺳ‬
Know that firm in knowledge are those who refrain from opening the curtains that lie against the
unknown, and their acknowledgement of ignorance about the details of the hidden unknown
prevents them from further probe. Allah praises them for their admission that they are unable to
get knowledge not allowed to them. They do not go deep into the discussion of what is not
enjoined upon them about knowing Him and they call it firmness. Be content with this and do not
limit the Greatness of Allah after the measure of your own intelligence, or else you will be
among the destroyed ones.
‫‪Reward for Teaching the Religion‬‬
‫وﻓﻲ )ﻋﯿﻮن اﻷﺧﺒﺎر( ﻋﻦ ﻋﺒﺪ اﻟﻮاﺣﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪوس‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻗﺘﯿﺒﺔ‪ ،‬ﻋﻦ ﺣﻤﺪان ﺑﻦ ﺳﻠﯿﻤﺎن‪ ،‬ﻋﻦ ‪(33297) 52 -‬‬
‫ﻋﺒﺪ اﻟﺴﻼم اﻟﻬﺮوي‪ ،‬ﻋﻦ اﻟﺮﺿﺎ )ﻋﻠﯿﻪ اﻟﺴﻼم( ﻗﺎل‪ :‬رﺣﻢ اﷲ ﻋﺒﺪا أﺣﯿﻰ أﻣﺮﻧﺎ‪ ،‬ﻗﻠﺖ‪ :‬ﻛﯿﻒ ﯾﺤﯿﻲ أﻣﺮﻛﻢ؟ ﻗﺎل‪ :‬ﯾﺘﻌﻠﻢ ﻋﻠﻮﻣﻨﺎ‪ ،‬وﯾﻌﻠﻤﻬﺎ‬
‫‪.‬اﻟﻨﺎس‪ ،‬ﻓﺎن اﻟﻨﺎس ﻟﻮ ﻋﻠﻤﻮا ﻣﺤﺎﺳﻦ ﻛﻼﻣﻨﺎ ﻻﺗﺒﻌﻮﻧﺎ‪ .‬اﻟﺤﺪﯾﺚ‬
‫‪Imam Al-Ridha (as) said: May Allah have mercy on one who revives our affairs. I told him: How‬‬
‫‪does one revive your affairs? He said: He learns our knowledge, and teaches it to the people,‬‬
‫‪for the people to know the good of our words so they follow us.‬‬

‫وﺑﺄﺳﺎﻧﯿﺪ ﺗﻘﺪﻣﺖ ﻓﻲ إﺳﺒﺎغ اﻟﻮﺿﻮء )‪ (1‬ﻋﻦ اﻟﺮﺿﺎ‪ ،‬ﻋﻦ آﺑﺎﺋﻪ )ﻋﻠﯿﻬﻢ اﻟﺴﻼم( ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ ‪(33298) 53 -‬‬
‫‪:‬وآﻟﻪ(‪ :‬اﻟﻠﻬﻢ ارﺣﻢ ﺧﻠﻔﺎﺋﻲ ‪ -‬ﺛﻼث ﻣﺮات ‪ -‬ﻓﻘﯿﻞ ﻟﻪ‪ :‬ﯾﺎ رﺳﻮل اﷲ وﻣﻦ ﺧﻠﻔﺎؤك؟ ﻗﺎل‬
‫‪.‬اﻟﺬﯾﻦ ﯾﺄﺗﻮن ﻣﻦ ﺑﻌﺪي وﯾﺮوون ﻋﻨﻲ أﺣﺎدﯾﺜﻲ وﺳﻨﺘﻲ‪ ،‬ﻓﯿﻌﻠﻤﻮﻧﻬﺎ اﻟﻨﺎس ﻣﻦ ﺑﻌﺪي‬
‫‪،‬ورواه ﻓﻲ )ﻣﻌﺎﻧﻲ اﻷﺧﺒﺎر( ﻋﻦ أﺑﯿﻪ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ إﺑﺮاﻫﯿﻢ‪ ،‬ﻋﻦ أﺑﯿﻪ‬
‫‪).‬ﻋﻦ اﻟﻨﻮﻓﻠﻲ‪ ،‬ﻋﻦ اﻟﯿﻌﻘﻮﺑﻲ‪ ،‬ﻋﻦ ﻋﯿﺴﻰ ﺑﻦ ﻋﺒﺪ اﷲ اﻟﻌﻠﻮي‪ ،‬ﻋﻦ أﺑﯿﻪ‪ ،‬ﻋﻦ ﺟﺪه‪ ،‬ﻋﻦ ﻋﻠﻲ )ﻋﻠﯿﻪ اﻟﺴﻼم( ﻣﺜﻠﻪ )‪2‬‬
‫‪The Prophet (saw) said: May Allah have mercy on my successors (3 times), So it was said to‬‬
‫‪him: Who are your successors? He said: Those who come after me and narrate from me my‬‬
‫‪ahadith and my sunnah, and they teach it to the people after me.‬‬

‫)‪ - 54 (33299‬وﺑﻬﺬا اﻻﺳﻨﺎد ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ(‪ :‬ﻣﻦ ﺣﻔﻆ ﻣﻦ أﻣﺘﻲ أرﺑﻌﯿﻦ ﺣﺪﯾﺜﺎ‪ ،‬ﯾﻨﺘﻔﻌﻮن ﺑﻬﺎ ﺑﻌﺜﻪ اﷲ ﯾﻮم‬
‫اﻟﻘﯿﺎﻣﺔ ﻓﻘﯿﻬﺎ ﻋﺎﻟﻤﺎ‪.‬‬
‫‪The Prophet (saw) said: Whoever from my Ummah memorizes forty hadiths which the people‬‬
‫‪benefit from Allah will bring him on the Day of Judgement as a Faqih scholar.‬‬

‫)‪ - 55 (33300‬وﺑﻬﺬا اﻻﺳﻨﺎد ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ(‪ :‬ﻣﻦ أﻓﺘﻰ اﻟﻨﺎس ﺑﻐﯿﺮ ﻋﻠﻢ ﻟﻌﻨﺘﻪ ﻣﻼﺋﻜﺔ اﻟﺴﻤﺎء )‪ (1‬واﻷرض‪.‬‬
‫‪The Prophet (saw) said: Whoever gives a Fatwa to the people without knowledge the angels of‬‬
‫‪the sky and the earth curse him.‬‬

‫)‪ - 58 (33303‬وﻋﻦ )ﻃﺎﻫﺮ ﺑﻦ ﻣﺤﻤﺪ‪ ،‬ﻋﻦ ﺣﯿﺎة اﻟﻔﻘﯿﻪ( )‪ ،(1‬ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺜﻤﺎن اﻟﻬﺮوي ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳﻮار‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﺣﺠﺮ اﻟﺴﻌﺪي‪ ،‬ﻋﻦ ﺳﻌﯿﺪ ﺑﻦ ﻧﺠﯿﺢ‪ ،‬ﻋﻦ اﺑﻦ ﺟﺮﯾﺢ‪ ،‬ﻋﻦ ﻋﻄﺎء‪ ،‬ﻋﻦ اﺑﻦ ﻋﺒﺎس‪ ،‬ﻋﻦ اﻟﻨﺒﻲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ( ﻗﺎل‪ :‬ﻣﻦ ﺣﻔﻆ ﻋﻠﻰ )‪(2‬‬
‫أﻣﺘﻲ أرﺑﻌﯿﻦ ﺣﺪﯾﺜﺎ ﻣﻦ اﻟﺴﻨﺔ ﻛﻨﺖ ﻟﻪ ﺷﻔﯿﻌﺎ ﯾﻮم اﻟﻘﯿﺎﻣﺔ‪.‬‬
‫‪The Prophet (saw) said: Whoever in my Ummah memorizes forty hadiths from the Sunnah I will‬‬
‫‪be an intercessor for him on the Day of Judgement.‬‬

‫وﻋﻦ أﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ اﻟﻬﯿﺜﻢ اﻟﻌﺠﻠﻲ وﻋﺒﺪ اﷲ ﺑﻦ ﻣﺤﻤﺪ اﻟﺼﺎﺋﻎ وﻋﻠﻲ ﺑﻦ ﻋﺒﺪ اﷲ اﻟﻮراق ﻛﻠﻬﻢ‪ ،‬ﻋﻦ ﺣﻤﺰة ﺑﻦ اﻟﻘﺎﺳﻢ ‪(33306) 61 -‬‬
‫اﻟﻌﻠﻮي‪ ،‬ﻋﻦ اﻟﺤﺴﯿﻦ ﺑﻦ ﺷﺒﻞ )‪ (1‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ اﻟﺸﺎدي )‪ ،(2‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﯾﻮﺳﻒ‪ ،‬ﻋﻦ ﺣﻨﺎن ﺑﻦ ﺳﺪﯾﺮ ﻗﺎل‪ :‬ﺳﻤﻌﺖ أﺑﺎ ﻋﺒﺪ اﷲ )ﻋﻠﯿﻪ‬
‫‪.‬اﻟﺴﻼم( ﯾﻘﻮل‪ :‬ﻣﻦ ﺣﻔﻆ ﻋﻨﺎ أرﺑﻌﯿﻦ ﺣﺪﯾﺜﺎ ﻣﻦ أﺣﺎدﯾﺜﻨﺎ ﻓﻲ اﻟﺤﻼل واﻟﺤﺮام ﺑﻌﺜﻪ اﷲ ﯾﻮم اﻟﻘﯿﺎﻣﺔ ﻓﻘﯿﻬﺎ ﻋﺎﻟﻤﺎ وﻟﻢ ﯾﻌﺬﺑﻪ‬
‫‪Imam al-Sadiq (as) said: Whoever memorizes from us forty of our hadiths in the Halal and‬‬
‫‪Haram Allah will bring him on the Day of Judgement a Faqih scholar and will not punish him.‬‬

‫‪Wasa’il al-Shia 27/92-93‬‬

Ijtihad
Taken from ​Wasa’il al-Shia 27/61-62​:

‫ إﻧﻤﺎ‬: ‫ ﻗﺎل‬، ( ‫ ﻋﻦ أﺑﻲ ﻋﺒﺪاﷲ ) ﻋﻠﯿﻪ اﻟﺴﻼم‬، ‫ ـ ﻣﺤﻤﺪ ﺑﻦ إدرﯾﺲ ﻓﻲ آﺧﺮ ) اﻟﺴﺮاﺋﺮ ( ﻧﻘﻼ ﻣﻦ ﻛﺘﺎب ﻫﺸﺎم اﺑﻦ ﺳﺎﻟﻢ‬51 ​[ 33201 ]​
. ‫ وﻋﻠﯿﻜﻢ أن ﺗﻔﺮﻋﻮا‬، ‫ﻋﻠﯿﻨﺎ أن ﻧﻠﻘﻲ إﻟﯿﻜﻢ اﻻﺻﻮل‬
Imam al-Sadiq (as) said: It is upon us to tell you the foundations, and upon you to ramify.

‫ وﻋﻠﯿﻜﻢ اﻟﺘﻔﺮﯾﻊ‬، ‫ ﻋﻠﯿﻨﺎ إﻟﻘﺎء اﻻﺻﻮل‬: ‫ ﻋﻦ اﻟﺮﺿﺎ ) ﻋﻠﯿﻪ اﻟﺴﻼم ( ﻗﺎل‬، ‫ ـ وﻧﻘﻞ ﻣﻦ ﻛﺘﺎب أﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ أﺑﻲ ﻧﺼﺮ‬52 ​[ 33202 ]
Imam al-Ridha (as) said: Upon us is delivering you the foundations, and upon you to derive from
them.

Pillars of Islam
2. Ali ibn Ibrahim, from Muhammad bin Isa, from Yunus bin Abdur Rahman, from Ajlan Abi Salih
who said: “I requested Abu Abdullah (as): ‘Grant me, the borders (principles/foundations) of
imaan (faith). The Imam (‫ )ﻋﻠﯿﻪ اﻟﺴﻼم‬said: ‘(They are) To testify and affirm that there is no one
who deserves to be worshipped except Allah, to testify and affirm that Muhammad is the
Messenger of Allah and to affirm that whatever he has taught is from Allah. (to affirm) 5 Salaah,
to do Zakah (charity), Sawm (fast) in the month of Ramadan and Hajj of the House (of Allah). To
(believe) in the wilayah of the of us, to love those who love us (‘A’immah from the family of the
Messenger of Allah), to (show) enmity to enemies and to enter with the truthful ones.”

3. From Abu Ali al-Ashari, from Hassan bin Ali al-Kufi, from Abbas bin Amir, from Aban bin
Uthman, from Fadheel bin Yasaar from Abi Ja’far (as): ‘The foundation of Islam is upon five.
(They are) Salah (Prayer), Zakah (charity), Al-Sawm (fasting), Al-Hajj and al-Wilayah. And
nothing was proclaimed like Wilayah was proclaimed. The people have taken four and they’ve
abandoned this, meaning Al-Wilayah.’”

Grading: 1st hadith - Sahih, 2nd hadith - Muwathaq kal-Sahih (al-Majlisi)

Source: Kitab al-Kafi by Sheikh Muhammad bin Ya’qub al-Kulayni Volume 2 Page 15

Authority of the Jurists

There is extensive proof that in all rulings we must refer to the scholars of our time in matters of
haram and halal.

In a famous hadith, `Umar ibn Hanzalah asked Imam Ja`far as-Sadiq, peace be upon him,
about the legality of two Shi'ahs seeking a verdict from an illegitimate ruler in a dispute over a
debt or a legacy. The Imam's answer was that it was absolutely forbidden to do so.
Then Ibn Hanzalah asked what the two should do, and the Imam replied: "They must seek out
one of you who narrates our traditions, who is versed in what is permissible and what is
forbidden, who is well-acquainted with our laws and ordinances, and accept him as judge and
arbiter, for I appoint him as judge over you. If the ruling which he based on our laws is rejected,
this rejection will be tantamount to ignoring the order of Allah and rejecting us is the same as
rejecting Allah, and this is the same as polytheism."

Shaykh al-Kulayni, Furu`u 'l-Kafi, vol. 7, p. 412.

In another tradition from Imam Ja'far as-Sadiq, this time narrated by Imam Hasan al-`Askari,
peace be upon them, he says, "...but if there is anyone among the fuqaha' who is in control over
his own self, protects his religion, suppresses his evil desires and is obedient to the commands
of his Master, then the people should follow him."

Shaykh at-Tabarsi, al-Ihtijaj, vol. 2 , p. 283​

As for the proof that we must refer in all socio political affairs in the time of Ghaybah to the
scholars is in numerous ahadith.

‫ ﻓﻲ اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ‬،(‫ ﻣﻦ ﻛﻼم اﻟﺤﺴﯿﻦ ﺑﻦ ﻋﻠﻲ )ﻋﻠﯿﻬﻢ اﻟﺴﻼم‬:‫ اﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺷﻌﺒﺔ ﻓﻲ ﺗﺤﻒ اﻟﻌﻘﻮل‬- 16 [21454]
‫ان ﻣﺠﺎري اﻷﻣﻮر واﻻﺣﻜﺎم ﻋﻠﻰ أﯾﺪي اﻟﻌﻠﻤﺎء ﺑﺎﷲ اﻻﻣﻨﺎء ﻋﻠﻰ ﺣﻼﻟﻪ‬.......":(‫ وﯾﺮوى ﻋﻦ أﻣﯿﺮ اﻟﻤﺆﻣﻨﯿﻦ )ﻋﻠﯿﻪ اﻟﺴﻼم‬،‫اﻟﻤﻨﻜﺮ‬
"..…‫وﺣﺮاﻣﻪ‬
In Tuhuf al-Uqool it is narrated from the Imams Husayn and Ali (as) that they said: “...for indeed
the direction of the affairs and rulings is on the hands of the scholars of Allah the trustees of his
allowances and prohibitions.’

[Mustadrak al-Wasail Volume 17 Pages 315-316, ​link​]

And in al-Ghaybah and Kamal ad-Deen by Sheikh at-Tusi and al-Ihtijaj by al-Tabarsi:

‫وأﻣﺎ اﻟﺤﻮادث اﻟﻮاﻗﻌﺔ ﻓﺎرﺟﻌﻮا ﻓﯿﻬﺎ إﻟﻰ رواة ﺣﺪﯾﺜﻨﺎ ﻓﺈﻧﻬﻢ ﺣﺠﺘﻲ ﻋﻠﯿﻜﻢ وأﻧﺎ ﺣﺠﺔ اﷲ‬
As for the social affairs of the event (the occultation) then refer in them to the narrators of our
hadith for they are my proof upon you and I am the proof of Allah.

[Kamal ad-Deen 2/439-441]

Another hadith: “{‫ }اﻟﻔﻘﻬﺎء أﻣﻨﺎء اﻟﺮﺳﻞ ﻣﺎ ﻟﻢ ﯾﺪﺧﻠﻮا ﻓﻲ اﻟﺪﻧﯿﺎ‬The scholars are the trustees of the prophets
unless they enter the worldly life.”

This hadith is mutawatir. Narrated in the following books as mentioned by Ayatollah Montazeri in
Dirasaat fi Wilayat al-Faqih:
In al-Kafi {1/42, narrated from Ali bin Ibrahim, his father, an-Nowfali - as-Sakooni, Abi Abdillah
(as), the chain is reliable}
In Mustadrak al-Wasa’il {3/187, from Imam as-Sadiq (as) from his fathers from Rasulullah (saw)}
In Nawadir al-Rawandi {Bihar 2/32, from Imam al-Kadhim from his fathers from Rasulullah
(saw), Ayatollah Montazeri says it is Sahih}
In Kanzul Ummal {10/183, from Imam Ali (as)}

And in al-Kafi 1/32:

‫ إن اﻟﻌﻠﻤﺎء ورﺛﺔ‬:‫ ﻋﻦ أﺑﻲ ﻋﺒﺪاﷲ)ﻋﻠﯿﻪ اﻟﺴﻼم(ﻗﺎل‬،‫ ﻋﻦ أﺑﻲ اﻟﺒﺨﺘﺮي‬،‫ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺧﺎﻟﺪ‬،‫ ﻋﻦ أﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﯿﺴﻰ‬،‫ﻣﺤﻤﺪ ﺑﻦ ﯾﺤﯿﻰ‬
‫اﻻﻧﺒﯿﺎء‬
Abi Abdillah (as) said: “Indeed the scholars are the inheritors of the prophets.”

Along with that there is the logical conclusion that there can not be NO leader and a just leader
is better than an unjust one, therefore rule of the scholars is better than rule of a tyrant. Imam Ali
(as) says in Nahjul Balagha:

َ ّ ‫ﻻﺑُ ﱠﺪ ِﻟﻠﻨﱠﺎس ِﻣ ْﻦ َأ ِﻣﯿﺮ ﺑ‬

ِ ‫َﺮ أ ْو َﻓ‬
‫ﺎﺟﺮ‬ ِ
َ ‫َﻓﺈﻧﱠ ُﻪ‬
ِ
The fact is that there is no escape for men from ruler good or bad.

[Nahjul Balagha Sermon 40]

And in a hadith from Rasulullah (saw):

‫اﻣﺎم ﺟﺎﺋﺮ ﺧﯿﺮ ﻣﻦ اﻟﻔﺘﻨﺔ‬

A criminal Imam is better than fitna.

[Sharh Nahjul Balagha by Maytham al-Bahrani Volume 2 Page 103]

This is not the only hadith which gives us this principle. Another from Amirul Momineen (as):

‫ وﺳﻠﻄﺎن ﻇﻠﻮم ﺧﯿﺮ ﻣﻦ ﻓﺘﻦ ﺗﺪوم‬،‫اﺳﺪ ﺣﻄﻮم ﺧﯿﺮ ﻣﻦ ﺳﻠﻄﺎن ﻇﻠﻮم‬

A roaring lion is better than an oppressive ruler, and an oppressive ruler is better than
continuous fitna.

[Bihar al-Anwar by Allamah Muhammad Baqir al-Majlisi Volume 75 Page 359]

So there will never be a time without a ruler of some sort. In Nahjul Balagha Imam Ali (as)
describes the good rulers, however since it has been established in the ahadith that the affairs
of this ummah in the time of ghaybah are in the hands of the ulama then the issue of rulership
which we know logically and based on these narrations that it will be an issue forever is among
those issues which the ulama must administer.
Another hadith regarding the nature of the authority of the scholars:

.‫ واﻟﺠﻠﻮس إﻟﯿﻬﻢ ﻋﺒﺎدة‬،‫ واﻟﻔﻘﻬﺎء ﻗﺎدة‬،‫ اﻟﻤﺘﻘﻮن ﺳﺎدة‬:(‫رﺳﻮل اﷲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وآﻟﻪ‬
Rasulullah (saw) said: The God-fearing are masters, and the jurisprudents are leaders, and
gatherings with them are worship.

Sources of this hadith:

-​Amali of Sheikh al-Tusi page 225​ (Muhammad bin Muhammad - Muhammad bin Muhammad
bin Dhahir al-Musawi - Ahmad bin Muhammad bin Sa’eed al-Hamedani - Yahya bin Hassan bin
Jafar bin Ubaydullah bin Husayn - Husayn bin Ali - Ali bin Abi Talib - Prophet Muhammad)
-​Kanzul Ummal of al-Muttaqi al-Hindi 3/93
(Hadiths #5653 and #5654 both have similar ahadith to this one. They are both mursal reports.
One is from al-Khatib al-Baghdadi from Aisha, the other is from al-Khalili from Ali)

The source of this next hadith is Wasa’il al-Shia 17/92-92, there is a link in the section “reward
for teaching the religion.”

‫ ﻗﺎل رﺳﻮل اﷲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ‬:‫ ﻋﻦ آﺑﺎﺋﻪ )ﻋﻠﯿﻬﻢ اﻟﺴﻼم( ﻗﺎل‬،‫( ﻋﻦ اﻟﺮﺿﺎ‬1) ‫ وﺑﺄﺳﺎﻧﯿﺪ ﺗﻘﺪﻣﺖ ﻓﻲ إﺳﺒﺎغ اﻟﻮﺿﻮء‬- 53 (33298)
:‫ ﯾﺎ رﺳﻮل اﷲ وﻣﻦ ﺧﻠﻔﺎؤك؟ ﻗﺎل‬:‫ ﻓﻘﯿﻞ ﻟﻪ‬- ‫ ﺛﻼث ﻣﺮات‬- ‫ اﻟﻠﻬﻢ ارﺣﻢ ﺧﻠﻔﺎﺋﻲ‬:(‫وآﻟﻪ‬
.‫ ﻓﯿﻌﻠﻤﻮﻧﻬﺎ اﻟﻨﺎس ﻣﻦ ﺑﻌﺪي‬،‫اﻟﺬﯾﻦ ﯾﺄﺗﻮن ﻣﻦ ﺑﻌﺪي وﯾﺮوون ﻋﻨﻲ أﺣﺎدﯾﺜﻲ وﺳﻨﺘﻲ‬
،‫ ﻋﻦ أﺑﯿﻪ‬،‫ ﻋﻦ ﻋﻠﻲ ﺑﻦ إﺑﺮاﻫﯿﻢ‬،‫ورواه ﻓﻲ )ﻣﻌﺎﻧﻲ اﻷﺧﺒﺎر( ﻋﻦ أﺑﯿﻪ‬
.(2) ‫ ﻋﻦ ﻋﻠﻲ )ﻋﻠﯿﻪ اﻟﺴﻼم( ﻣﺜﻠﻪ‬،‫ ﻋﻦ ﺟﺪه‬،‫ ﻋﻦ أﺑﯿﻪ‬،‫ ﻋﻦ ﻋﯿﺴﻰ ﺑﻦ ﻋﺒﺪ اﷲ اﻟﻌﻠﻮي‬،‫ ﻋﻦ اﻟﯿﻌﻘﻮﺑﻲ‬،‫ﻋﻦ اﻟﻨﻮﻓﻠﻲ‬
The Prophet (saw) said: May Allah have mercy on my successors (3 times), So it was said to
him: Who are your successors? He said: Those who come after me and narrate from me my
.ahadith and my sunnah, and they teach it to the people after me

Shaykh Saduq has narrated the above tradition through five chains of transmission (isnad) with
variations at the end of the hadith. In one instance, the last part of the tradition, “and teach them
to the people after me,” is totally omitted, and in another instance it is replaced by “and teach
them.” Another version states that “they are my friends in paradise.”[4] What is crucial to
Ayatollah Khomeini is the last part of the hadith, “and teach them to the people after me,” since
it has implications for the nature and scope of the jurists’ authority: to substantiate that their role
extends beyond just narrating traditions to guide the masses. As a result, he conjectures that
either the copyist inadvertently dropped the last part of the hadith or it was omitted by Shaykh
Saduq or that they were altogether different traditions. However, these assumptions are
contrary to the established rules in ‘ilm al-hadith and he acknowledges this (khilaf al-asl).

The reliability and meaning of the narration is discussed in ​this article​.

Islamic Unity
Islamic unity is setting aside differences between the Shia and other sects for the sake of a
greater goal which is the preservation of Islam and its defence from the enemies of Islam. This
is what Imam Ali (as) did in respect to the seizing of his khilafa by the two tyrants Abu Bakr and
Umar.

‫ َﻓ َﺴ َﺪ ْﻟ ُﺖ‬،‫ْﺮ‬
ُ ‫اﻟﻄﯿ‬‫َﺮ َﻗﻰ إَﻟ ﱠﻲ ﱠ‬
ِ ْ ‫ َوﻻ ﯾ‬،‫اﻟﺴﯿْﻞ‬
ُ ‫ َﯾ ْﻨ َﺤ ِﺪ ُر َﻋﻨﱢﻲ ﱠ‬،‫اﻟﺮ َﺣﺎ‬
‫َﺤ ﱡﻞ اﻟﻘُ ْﻄ ِﺐ ِﻣ َﻦ ﱠ‬ َ ‫َﺤﻠﱢ َﻲ ِﻣﻨﻬَﺎ ﻣ‬
َ ‫ َوِإﻧﱠ ُﻪ َﻟَﯿﻌَْﻠ ُﻢ َأ ﱠن ﻣ‬، ‫ْﻦ َاﺑﻰ ﻗُﺤﺎ َﻓ َﺔ‬ُ ‫ﱠﺼﻬﺎ اﺑ‬ َ ‫َأﻣَﺎ َواﷲ َﻟ َﻘ ْﺪ َﺗ َﻘﻤ‬
‫ﯿﺐ ِﻓﯿﻬَﺎ‬ ُ ‫َﺸ‬ ُ ‫ْﺮ ُم ﻓﯿﻬَﺎ اﻟ َﻜ‬
ِ ‫ َوﯾ‬،‫ﺒﯿﺮ‬ َ ‫ﺻِﺒ َﺮ َﻋَﻠﻰ َﻃ ْﺨﯿَﺔ َﻋ ْﻤﯿ‬
َ ‫ َﯾﻬ‬،‫َﺎء‬ ْ ‫ َأ ْو َأ‬،‫اء‬
َ ‫ﻮل ِﺑﯿَﺪ َﺟ ﱠﺬ‬
َ ‫ﺻ‬ ُ ‫ْﻦ َأ ْن َأ‬
َ ‫ َو َﻃ ِﻔ ْﻘ ُﺖ َأ ْرَﺗِﺌﻲ َﺑﯿ‬،‫ﺤﺎ‬ ً ‫ْﺖ َﻋ ْﻨﻬَﺎ َﻛ ْﺸ‬ُ ‫ َو َﻃ َﻮﯾ‬،‫ُدوَﻧﻬَﺎ َﺛ ْﻮ ًﺑﺎ‬
.‫ُﺆ ِﻣ ٌﻦ َﺣﺘﱠﻰ ﯾ َْﻠ َﻘﻰ َرﺑﱠ ُﻪ‬
ْ ‫َﻜ َﺪ ُح ِﻓﯿﻬَﺎ ﻣ‬ ْ ‫ َوﯾ‬،‫ﯿﺮ‬ ُ ‫اﻟﺼ ِﻐ‬
‫ﱠ‬
َ َ ْ َ َ ُ ْ َ ‫ﱠ‬ ً َ ُ
‫ ﻓﺄدﻟﻰ ِﺑﻬَﺎ ِإﻟﻰ‬،‫ َﺣﺘﻰ ﻣَﻀﻰ اﻻوﱠل ِﻟ َﺴِﺒﯿِﻠ ِﻪ‬،‫ أرى ﺗ َﺮاﺛﻲ ﻧﻬْﺒﺎ‬،‫اﻟﺤﻠ ِﻖ ﺷﺠﺎ‬ ً َ ْ َ ‫ َوﻓﻲ‬،‫ﺬى‬ َ
ً ‫ْﻦ ﻗ‬ ْ ُ َ َ َ َ َ ‫َﻓ َﺮَأﯾْﺖ أن ﱠ‬
‫ﱠ‬ َ ُ
ِ ‫ﺼﺒَﺮت َوﻓﻲ اﻟ َﻌﯿ‬ َ ‫ ﻓ‬،‫ْﺮ َﻋﻠﻰ ﻫﺎﺗﺎ أ ْﺣ َﺠﻰ‬ َ ‫اﻟﺼﺒ‬
.ُ‫ْﻦ ْاﻟ َﺨ ﱢﻄﺎب َﺑ ْﻌ َﺪه‬ ِ ‫اﺑ‬

Beware! By Allah, the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and
he certainly knew that my position in relation to it was the same as the position of the axis in
relation to the hand-mill. The flood water flows down from me and the bird cannot fly up to me. I
put a curtain against the caliphate and kept myself detached from it.
Then I began to think whether I should assault or endure calmly the blinding darkness of
tribulations wherein the grown up are made feeble and the young grow old and the true believer
acts under strain till he meets Allah (on his death).
I found that endurance thereon was wiser. So I adopted patience although there was pricking in
the eye and suffocation (of mortification) in the throat. I watched the plundering of my
inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after
himself.

[Nahjul Balagha Sermon 3]

Imam Ali (as) in light of his lack of supporters, the chance of kufr spreading and the fact that he
was physically forced to pledge allegiance to the tyrants decided that endurance of this
oppression silently was better than risking his life or risking the future of Islam for the position of
khilafa. So, he did taqiyya and stayed quiet, however remained a judge and advocate among
the people. Similarly, this is how the Imams (as) ordered us to treat the non-shia.

It is narrated from Imam al-Askari (as) in a famous hadith regarding how to treat the non-shia:

‫ وﺣﻀﺮوا ﺟﻨﺎﺋﺰﻫﻢ وأﺷﻬﺪوا ﻟﻬﻢ وﻋﻠﯿﻬﻢ وأن اﺳﺘﻄﺎﻋﻮا أن ﺗﻜﻮﻧﻮا اﻷﺋﻤﺔ واﻟﻤﺆذﻧﯿﻦ ﻓﻔﻌﻠﻮا ﻓﺈذن‬،‫ وﻋﻮدوا ﻣﺮﺿﺎﻫﻢ‬،‫ﺻﻠّﻮا ﻓﻲ ﻋﺸﺎﺋﺮﻫﻢ‬
‫ذﻟﻚ ﺧﯿﺮَا ﻟﻨﺎ وﻟﻜﻢ‬
Pray in their rows, and visit their sick ones, and be present at their funerals, bear witness for
then and if you can be Imams and Muaddhins (in their mosques) then do that for this is good for
us and for you.

And in ​Mustadrak al-Wasa’il 12/274 Hadith #14083​ regarding the extent to which Taqiyya
should be practiced:

‫ واﻟﺘﻘﯿﺔ ﻓﻲ ﻛﻞ ﺷﺊ ﺣﺘﻰ‬،‫ " ﻟﻮ ﻗﻠﺖ إن ﺗﺎرك اﻟﺘﻘﯿﺔ ﻛﺘﺎرك اﻟﺼﻼة ﻟﻜﻨﺖ ﺻﺎدﻗﺎ‬:‫ أﻧﻪ ﻗﺎل‬،‫ ﻋﻦ اﻟﺼﺎدق ﻋﻠﯿﻪ اﻟﺴﻼم‬:‫اﻟﺼﺪوق ﻓﻲ اﻟﻬﺪاﯾﺔ‬
." ‫ ﻓﺈذا ﺑﻠﻎ اﻟﺪم ﻓﻼ ﺗﻘﯿﺔ‬،‫ﯾﺒﻠﻎ اﻟﺪم‬
Al-Saduq said in al-Hidayah: Al-Sadiq (as) said: “If I said take Taqiyya like you take Salah if you
were truthful, and Taqiyya is in everything until it reaches blood (until there is a risk of people
being killed), so if it reaches blood there is no Taqiyya.”

Wasa’il al-Shia 16/208​ from al-Sadiq (as) regarding the ayaat:

{Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between
whom and thee was hatred become as it were thy friend and intimate! And no one will be
granted such goodness except those who exercise patience and self-restraint,- none but
persons of the greatest good fortune.}:

‫ وإن ﻋﺰ اﻟﻤﺆﻣﻦ ﻓﻲ ﺣﻔﻆ ﻟﺴﺎﻧﻪ وﻣﻦ ﻟﻢ ﯾﻤﻠﻚ ﻟﺴﺎﻧﻪ ﻧﺪم‬،‫ﯾﺎ ﺳﻔﯿﺎن ﻣﻦ اﺳﺘﻌﻤﻞ اﻟﺘﻘﯿﺔ ﻓﻲ دﯾﻦ اﷲ ﻓﻘﺪ ﺗﺴﻨﻢ اﻟﺬروة اﻟﻌﻠﯿﺎ ﻣﻦ اﻟﻘﺮآن‬.
Oh Sufyan! Whoever performs Taqiyya in the religion of Allah he ascends the great summit
(mentioned) from the Quran, and indeed the honor of a believer is in the preservation of his
tongue and whoever does not rule his tongue we make it bleed.

Imam Khomeini (ra) mentions a hadith in his Rasa’il:

‫ ﻛﻮﻧﻮا ﻟﻤﻦ‬،‫ ﻓﺈن وﻟﺪ اﻟﺴﻮء ﯾﻌﯿﺮ واﻟﺪه ﺑﻌﻤﻠﻪ‬،‫ إﯾﺎﻛﻢ أن ﺗﻌﻤﻠﻮا ﻋﻤﻼ ﻧﻌﯿﺮ ﺑﻪ‬:‫ ﺳﻤﻌﺖ أﺑﺎ ﻋﺒﺪ اﷲ )ﻋﻠﯿﻪ اﻟﺴﻼم( ﯾﻘﻮل‬:‫ﻋﻦ ﻫﺸﺎم اﻟﻜﻨﺪي ﻗﺎل‬
‫ وﻻ ﯾﺴﺒﻘﻮﻧﻜﻢ إﻟﻰ ﺷﺊ ﻣﻦ اﻟﺨﯿﺮ ﻓﺄﻧﺘﻢ‬،‫ واﺷﻬﺪوا ﺟﻨﺎﺋﺰﻫﻢ‬،‫ وﻋﻮدوا ﻣﺮﺿﺎﻫﻢ‬،‫ ﺻﻠﻮا ﻓﻲ ﻋﺸﺎﺋﺮﻫﻢ‬،‫ وﻻ ﺗﻜﻮﻧﻮا ﻋﻠﯿﻪ ﺷﯿﻨﺎ‬،‫اﻧﻘﻄﻌﺘﻢ إﻟﯿﻪ زﯾﻨﺎ‬
.‫ وﻣﺎ اﻟﺨﺐء؟ ﻗﺎل اﻟﺘﻘﯿﺔ‬:‫ ﻗﻠﺖ‬،‫ واﷲ ﻣﺎ ﻋﺒﺪ اﷲ ﺑﺸﺊ أﺣﺐ إﻟﯿﻪ ﻣﻦ اﻟﺨﺐء‬،‫أوﻟﻰ ﺑﻪ ﻣﻨﻬﻢ‬

From Hisham al-Kindi: I heard Aba Abdullah (as) say: Beware of doing an act which we will
reproach, for a son fears the reproach of his father for his actions, be an embellishment to
whoever cuts you off from him, and do not be a disgrace to him. Pray in their rows, and visit
their sick ones, and witness their funerals, and do not let them exceed you in good deeds for
you are more worthy of it than them, by Allah a slave of Allah is not loved for anything more than
al-khab. I said to him: And what is al-khab? He said: Taqiyya.

This last hadith is a clear order on how we should treat the non-shia. We should treat them with
respect and seek closeness to them, pray in their rows and visit their sick, etc. This is known as
Taqiyya al-Mudaratiyya, or reconciliatory taqiyya. Ayatollah Sayed Ali al-Sistani says:

Reconciliatory Taqiyah. This type of Taqiyah is done when a person intends to reconcile with
the other side or when he intends to soften their hearts. This kind of Taqiyah is permissible but
not obligatory.
https://www.sistani.org/english/qa/01170/

The Imams (as) practiced this for the sake of preserving Islam and keeping the ummah united,
as the Quran orders in many verses, like “hold tight to the rope of Allah and do not become
divided.” However at times the Imams (as) broke Taqiyya and exposed the enemies of the
Ahlulbayt (as). One such instance is in Kitab Sulaym ibn Qays al-Hilali.
Then Ali alayhissalam talked about Ayeshah and her leaving the house and what
she did to Ali (AS). So Ammar said: “O Amirul Mumineen, you leave
talking about her because she is your mother.” He (Ali AS) stopped talking
about her and started another matter. Then he returned towards mentioning
her and said stronger things than before. Ammar said again: “O Amirul
Mumineen, leave talking about her. She is your mother.” Then he (Ali AS)
turned away from talking about her, but returned to it a third time and said
even stronger matter than the second time.”
He continues: “Then Ammar said: “O Amirul Mumineen, keep away from
her because she is your mother.” So he (AS) replied: “Never, I am with
Allah, I do not care about those who oppose Allah. Surely Allah has tested
you through your mother, so it becomes known whether you are with Him or
with her.”

[Kitab Sulaym ibn Qays al-Hilali Hadith #67]

When it was necessary to expose the people of bidah and the enemies of Islam the Imams (as)
did so, and so should we. As Sayed Sistani (ha) says Taqiyya al-Mudaratiyya is recommended
but not obligatory, hence it depends on the situation.
Another example of the commitment of the Imams (as) to Islamic unity and the preservation of
the Islamic faith is Imam Zainul Abideen (as)’s dua for those on the frontiers of the Islamic
empire battling the Romans and other disbelievers.

O God, bless Muhammad and his Household,

fortify the frontiers of the Muslims through Thy might,
support their defenders through Thy strength,
O God, bless Muhammad and his Household,
increase their number, hone their weapons,
guard their territory, defend their midst,
unite their throng, arrange their affair,
send them supplies in a steady string, undertake Thyself to suffice them with provisions,
support them with victory, help them with patience,
and give them subtlety in guile!

[Sahifa al-Sajjadiyya Dua 27, ​http://www.duas.org/sajjadiya/s27.htm​]

Despite the fact that the Umayyad regime whose army the people of the frontiers belonged to
was a tyrannous one, because the Kafir forces who the Umayyads were attacking (the
Byzantines) were a bigger threat, the Imam (as) made dua for the army so that Islam would
continue to be upheld.

Ayatollah Wahid Khorasani says:

It is incumbent upon any Muslim especially Shiites to defend Sunni nations should they ever be
invaded by the atheists, preventing the enemies attacking the invaded nation(s). Shiites must
treat them this way under any circumstances.

“There is another Hadith which reads: become an ornament for us, do not be a disgrace for us (
ً ‫زﯾﻨﺎ و ﻻ ﺗﮑﻮﻧﻮا ﻋﻠﯿﻨﺎ‬
‫ﺷﯿﻨﺎ‬ ً ‫)ﮐﻮﻧﻮا ﻟﻨﺎ‬. There are two distinct points implied in this hadith: a confirmatory
one and a negatory one, the latter of which suggests that Shiites are not allowed to bear any
animosity towards the followers of other Islamic sect;that they should not insult their sacred
beliefs, and that cursing their respected elders are not permitted at all as it may drive them away
from the AhlulBayt (P.B.U.T) and their teachings. On the other hand, the confirmatory point of
the hadith which asks the Shiites to be an ornament for the AhlulBayt (P.B.U.T) (‫زﯾﻨﺎ‬ ً ‫)ﮐﻮﻧﻮا ﻟﻨﺎ‬
recommends a number of practical friendly measures to be done by Shiites including
participating in the Sunnis’ communal prayers, treating them kindly, visiting their sick ones and
teaching them the words of AhlulBayt (A.S)”, he added.

“The main problem is that we don’t know how to propagate the words and knowledge of the
AhlulBayt (A.S) in the best way, i.e. through a confirmatory method. For instance there are
volumes of great points in Nahj al-Balagha which needs to be properly understood and
explained. Makasib and Jwaher-al-Kalam are two other great books in Shiite Jurisprudence for
which there are no likes in all Islamic sects. Therefore, if such materials get spread and
propagated, the Sunni people would accept the truth because they all possess a truth seeking
nature and it is not logical to deny the truth when it is made clear. To sum it all up, we need to
work more on the confirmatory aspect of propagating the words of AhlulBayt (A.S), as our early
religious scholars such as Allameh Helli did. We had better look into their behaviors, their
books, their debates etc. in this regard. In Short, I believe that the only correct approach for
spreading Shiite beliefs and the teachings of AhlulBayt (A.S) is moderation”, said the Ayatollah.

As concluding remarks in his meeting with Ayatollah Araki, the Grand Ayatollah Wahid said that
the Almighty Allah says in the holy Quran that “do not let your hatred for a group makes you
depart from justice; be just, that is nearest to piety” (‫ﻗﻮم ﻋﻠﯽ ّأﻻ ﺗﻌﺪﻟﻮا اﻋﺪﻟﻮا ﻫﻮ أﻗﺮب‬ ّ
ٍ ‫وﻻ ﯾﺠﺮﻣﻨﮑﻢ ﺷﻨﺌﺎن‬
‫)ﻟﻠﺘﻘﻮی‬. Once I was asked through Istifta that some radical Sunni believe that Shiites are atheists
and consider shedding their bloods as Halal. How should we treat them in response? My
answer was that when someone declares the Shahada, i.e. by mere expressing these two
statements, his blood and properties gets protected. It is incumbent upon any Muslim especially
Shiites to defend Sunni nations should they ever be invaded by the atheists, preventing the
enemies attacking the invaded nation(s). Shiites must treat them this way under any
circumstances. ‫ أﻋﺪﻟﻮا ﻫﻮ أﻗﺮب ﻟﻠﺘﻘﻮی‬،‫ﻗﻮم ﻋﻠﯽ ّأﻻ ﺗﻌﺪﻟﻮا‬
ٍ ‫وﻻ ﯾﺠﺮﻣﻨﮑﻢ ﺷﻨﺌﺎن‬. The Sunni Ulama (scholars)
greatly welcomed and praised such fatwa and it was recorded in history as a document).

And Shaykh Ja’far Kashif al-Ghita says in his book Kashf al-Ghita 3/288:
Second: Jihad to defend the blood and honor of Muslims from the accursed people, and from
rape of their women and sodomy of their children, and this is obligatory upon anyone who is
absent or present if there is a lack of the present ones rising to it (rising up against the
occupiers).

And it is allowed for the leader the volunteer in this section to take from the matters of the
Muslims what is dependent on him to defend from their enemy, with their rise to defence, with
the presence of the Imam (as) and the lack of his rulership, or his absence, and the presence of
the scholar, and his absence, and request permission from him first.

Shia scholars all agree that Islamic unity is an important aspect of our religion, however they
disagree on the extent which one should go to for seeking this unity. However as Sayed Muneer
al-Khabbaz says, all shias reject compromising on our beliefs for the sake of others.

Whatever does not come from the Ahlulbayt (as) is Falsehood

Muhammad bin Hasan bin al-Saffar (d. 290)
‫ ﻛﻞ ﻣﺎ ﻟﻢ ﯾﺨﺮج ﻣﻦ‬:‫ ﺳﻤﻌﺖ أﺑﺎ ﺟﻌﻔﺮ ﻋﻠﯿﻪ اﻟﺴﻼم ﯾﻘﻮل‬:‫ ﻗﺎل‬،‫ ﻋﻦ ﻓﻀﯿﻞ‬،‫ ﻋﻦ رﺑﻌﻲ‬،‫ ﻋﻦ ﺣﻤﺎد ﺑﻦ ﻋﯿﺴﻰ‬،‫ اﺑﻦ ﻣﻌﺮوف‬:‫ﺑﺼﺎﺋﺮ اﻟﺪرﺟﺎت‬
.‫ﻫﺬا ﻟﺒﯿﺖ ﻓﻬﻮ ﺑﺎﻃﻞ‬
Quoting from Basa’ir al-Darajat (by al-Saffar): Ibn Ma’ruf - Hamad bin Isa - Rab’i - Fudayl: I
heard Aba Ja’far (as) say: “Whatever does not come from this house is falsehood.”

‫ ﻋﻦ زرارة ﻗﺎل ﻛﻨﺖ ﻋﻨﺪ أﺑﻲ ﺟﻌﻔﺮ ﻋﻠﯿﻪ اﻟﺴﻼم ﻓﻘﺎل‬،‫ ﻋﻦ اﻟﺒﺰﻧﻄﻲ‬،‫ ﻋﻦ اﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ اﻟﻨﻌﻤﺎن‬،‫ أﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ‬:‫ﺑﺼﺎﺋﺮ اﻟﺪرﺟﺎت‬
‫ ﻓﺴﺄﻟﺘﻪ‬:‫ ﻗﺎل‬.‫ وﻻ ﺗﺴﺄﻟﻮﻧﻨﻲ ﻋﻦ ﺷﺊ إﻻ أﻧﺒﺄﺗﻜﻢ ﺑﻪ‬،‫ ﺳﻠﻮﻧﻲ ﻋﻤﺎ ﺷﺌﺘﻢ‬:‫ ﺳﻠﻪ ﻋﻦ ﻗﻮل أﻣﯿﺮ اﻟﻤﺆﻣﻨﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم‬:‫ﻟﻲ رﺟﻞ ﻣﻦ أﻫﻞ اﻟﻜﻮﻓﺔ‬
‫ وأﺷﺎر‬.‫ إﻧﻪ ﻟﯿﺲ أﺣﺪ ﻋﻨﺪه ﻋﻠﻢ ﺷﺊ إﻻ ﺧﺮج ﻣﻦ ﻋﻨﺪ أﻣﯿﺮ اﻟﻤﺆﻣﻨﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم ﻓﻠﯿﺬﻫﺐ اﻟﻨﺎس ﺣﯿﺚ ﺷﺎؤوا ﻓﻮاﷲ ﻟﯿﺄﺗﯿﻦ اﻷﻣﺮ ﻫﻬﻨﺎ‬:‫ﻓﻘﺎل‬
.‫ﺑﯿﺪه إﻟﻰ ﺻﺪره‬
Quoting from Basa’ir al-Darajat: Ahmad bin Muhammad 0 Hassan bin Ali bin Numan -
Al-Bazanti - Zurarah: We were with Abi Ja’far (as) so a man from the people of Kufa said to him:
[?] about the saying of Amirul Momineen (as): “Ask me about anything, and do not ask me about
anything except what has been announced of it {?].” He said: He asked him and he said: “There
is ont one who has knowledge of anything except what has come from Amirul Momineen (as)

[Bihar al-Anwar by Allamah Muhammad Baqir al-Majlisi 2/94, ​link​]

Offensive Jihad
Ayatollah Sayed Sadeq Rouhani says:

Subject 1482: On the majority opinion the foundation of Jihad in the time of Ghaybah is based
on the permission of the jurist who fulfills the conditions of his general authority, like this (is
Jihad) in the time of Ghaybah.

And it is upon the jurist to consult in this important matter with the people of knowledge and
wisdom from among the Muslims until he determines that the Muslims have in material and
number enough to be victorious over the combatant infidels.

(The footnotes mention that Sayed al-Khoei (ra) had the same opinion)

[Minhaj al-Saliheen by Ayatollah Rouhani]

Al-Sayyed Allama Al-Huda (ra) 436 AH
https://youtu.be/PLQdbNHC-vw?t=352
‫ وإﻧﻤﺎ وﻟﺪ ﻋﻠﻰ ﻓﺮاﺷﻪ‬،‫)واﻟﻮﺟﻪ اﻟﺜﺎﻟﺚ( أﻧﻪ ﻟﻢ ﯾﻜﻦ اﺑﻨﻪ ﻋﻠﻰ اﻟﺤﻘﯿﻘﺔ‬

‫ وﻗﺪ ﺟﻨﺒﻬﻢ اﷲ ﺗﻌﺎﻟﻰ ﻣﺎ دون ذﻟﻚ ﺗﻌﻈﯿﻤﺎ‬،‫وﻷن اﻷﻧﺒﯿﺎء ﻋﻠﯿﻬﻢ اﻟﺴﻼم ﯾﺠﺐ أن ﯾﻨﺰﻫﻮا ﻋﻦ ﻫﺬه اﻟﺤﺎل ﻷﻧﻬﺎ ﺗﻌﺒﯿﺮ وﺗﺸﯿﯿﻦ وﻧﻘﺺ ﻓﻲ اﻟﻘﺪر‬
.‫ﻟﻬﻢ وﺗﻮﻗﯿﺮا وﻧﻔﯿﺎ ﻟﻜﻞ ﻣﺎ ﯾﻨﻔﺮ ﻋﻦ اﻟﻘﺒﻮل ﻣﻨﻬﻢ‬
Soruce: Tanziahi Al-Anbiya pg: 36
PDF:​ ​http://www.ar.islamic-sources.com/download/C124-tanzih%20alanbia.pdf

Sheikh Al-Tusi (ra)

https://youtu.be/PLQdbNHC-vw?t=419

Source: Tafsir al Tibyan Vol. 10 Pg. #52.

PDF:
https://ia801008.us.archive.org/30/items/almoamltv_gmail_10_201312/%D8%A7%D9%84%D8
%AA%D8%A8%D9%8A%D8%A7%D9%86%20%D8%A7%D9%84%D8%AC%D8%B2%D8%A
1%2010.pdf

Sharrafuldin al Musawi (ra)

https://youtu.be/PLQdbNHC-vw?t=451
Source: Vol. 3 pg. #173-174.
PDF:​ ​https://drive.google.com/file/d/0B5UvkM76IiOlb1VJc3lVM2hQVXM/view