Letter 12   Qur'anic Proofs Thul-Qida 1329 You, praise to Alláh, have studied the Book thoroughly, becoming acquainted with both its obvious and implied meanings. Has there been anyone praised therein like the Purified `itra? Have its perfect verses described any as "purified from all uncleanness"[1] other than them? Has the verse of Purification been revealed in honour of anyone else?[2] Has the perfect Revelation commanded love for any others?[3] Has Gabriel brought the verse of Mubahala in praise of anyone else?[4] Has "Hal Ata" been revealed in praise of others? No! I swear By the Lord Who rightly used it for them, Who is right and fair.[5] Are they not "Alláh's Rope" concerning whom He has said: "Hold together to Alláh's Rope and do not be divided (Qur'an, 3:103)"[6]? And "the truthful" concerning whom He has said: "Be ye all with the Truthful (Qur'án, 9:119);"[7] "Alláh's path" about which He has said: "Do not follow different paths else they should divert you from Alláh's path (Qur'án, 6:153),"[8] the ones "entrusted with authority among you (Qur'an, 4:59),"[9] the "custodians of Revelation" about whom He says: "Ask the custodians of Revelation when you do not know (Qur'án, 21:7),"[10] the believers about whom He says: "Whoever differs from the Messenger, after guidance has been made clear to him, following paths other than those of the Believers, We shall leave him in the path he has chosen and place him in Hell, what an evil refuge (Qur'án, 4:115),"[11] and the "guides" about whom He says: "You are a warner, and for each nation there is a guide"?[12] Are they not among those upon whom Alláh has showered His blessings and to whom He has referred in the Fáti<a and the Glorious Qur'án saying "Guide us unto the Right Path, the Path of those whom You have blessed,"[13] and He has also said: "These are with those whom Alláh has blessed from among the prophets, the truthful, the martyrs and the righteous (Qur'án, 4:69)"?[14] Has He not granted them the general authority? Has He not confined it only to them after the Prophet? Read: "Your Master is Alláh and His Messenger and the Believers who uphold prayers and pay zakat even while prostrating; whoever takes for Master Alláh and His Messenger and the Believers, then the Party of Alláh are indeed the victorious (Qur'án, 5:58)."[15] Has He not made salvation for those who repent and do good deeds dependent upon accepting their guided authority, saying: "I am most Forgiving for those who repent, believe, do good deeds, and received guidance (Qur'án, 20:82)"[16]? Isn't their wiláyat part of the "trust" about which the Almighty says: "We offered the trust unto the heavens, the earth, and the mountains, but they all refused to bear it out of extreme fear, then man bore it: he is most unjust, most ignorant (Qur'án, 33:72)"?[17] Have they not been the "peace" wherein Alláh has commanded everyone to enter, saying, "O ye who believe! Enter in peace all of you, and do not follow the steps of Satan (Qur'án, 2:208)"[18]. Are they not the "blessing" concerning whom Alláh the Sublime has said, "You will be questioned on that Day about the Blessing (Qur'án, 102:8)"[19]? Has not the Messenger of Alláh (pbuh) been commanded to convey all of this? Has Alláh not emphasized conveying it in such a language which sounded like threatening, saying, "O Messenger! Convey that which has been revealed unto you, and if you do not do it, then you have not really conveyed His Message at all, and Alláh shall protect you from (mischievous) people (Qur'án, 5:70)"?[20] Has not the Messenger of Alláh, peace be upon him and his progeny, conveyed it on the Ghadír Day, having reached its plains and delivered the Message, whereupon Alláh revealed this congratulating verse: "Today have I completed your religion for you, perfected My blessing unto you, and accepted Islam as your religion (Qur'án, 5:4)"?[21] Have you noticed what your Lord did with the person who openly denied their authority saying, "O Alláh! If this Message is truly from Thee, then let stones fall upon us[22] like rain from the skies, or cause a severe torment to befall upon us"? Alláh hurled a Sijjíl stone at him as He had done with the Fellows of the Elephant. He revealed these verses on that occasion: "A person questioned about a penalty to befall the unbelievers which cannot be warded off: (a penalty) from Alláh, Lord of the Ways of Ascent (Qur'án, 70:1­2)." People will cetainly be questioned about such authority when they are resurrected as indicated in the explanation of the verse saying: "And follow in their footsteps, for they have the authority (Qur'án, 37:24)."[23] There is no room to wonder any longer, then, especially when we discern the fact that their authority has been sanctioned by Alláh unto people through His prophets, providing proofs and arguments for it, as indicated by the explanation of His saying: "And ask the Messengers whom We sent before thee (Qur'án, 43:45)."[24] Nay! Alláh has even taken for it a promise on the Day of Alasto from the souls of His creatures even before creating their physical forms, as referred to in this verse: "When thy Lord drew forth from the children of Adam - from their loins - their descendants, making them promise, asking them: `Am I not your Lord?' They said: `Yes! We testify!' This is so lest you should say on the Day of Judgment: `Of this we were never mindful (Qur'án, 7:172)'."[25] Through their intercession has Alláh granted forgiveness to Adam who learned the words of repentance referred to in Chapter 2, Verse 37, of the Holy Qur'án.[26] "Alláh does not expose them to torture,"[27] for they are the security of the inhabitants of earth and mankind's means towards Him. They are the ones of whom people are jealous and about whom Alláh says: "Should they feel jealous of them because Alláh Has granted them His favours (Qur'án, 4:54)"?[28] They are the ones who are "deeply grounded in knowledge" about whom He says: "Those who are deeply grounded in knowledge say: `We believe (Qur'án, 3:7)!'"[29] They are the ones who will be upon the Heights and to whom Alláh refers when he says, "Upon the Heights are men who know all by their marks (Qur'án, 7:48)."[30] They are the men of truth about whom He says: "Among the Believers are men who fulfilled their promise unto Alláh; some of them have passed away, while others are waiting, and they have not changed in the least (Qur'án, 33:23)."[31] They are the ones who glorify Alláh continuously. About them He has said: "He is Glorified in the early morning and during the night by men who are not divered, by either trade or selling, from mentioning Allah, the saying of prayers, or the paying of zakat: they fear the Day when hearts and sights are overturned (Qur'án, 24:36­37)."[32] Their houses are the ones mentioned in Alláh's verses saying: "In houses which Alláh permitted to be elevated and His Name be recited therein."[33] Alláh has made their niche, in Súrat An-Núr (Qur'án, 24:35),[34] an example for His own Light: Alláh is the Light of the heavens and the earth. The parable of His Light is a niche, within it is a Lamp: the lamp is enclosed in glass; the glass is as (bright as) a brilliant star lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well­nigh luminous, though fire scarcely touches it: Light upon Light! Alláh guides whom He will to His Light: Alláh sets forth parables for men, and Alláh knows all things. They are the foremost in accepting the faith and implementing it, and they are the nearest to Alláh, as He indicates in Chapter 56, verses 10 and 11.[35] They are those who testify to the Prophet's truthfulness (Qur'án, 4:69).[36] They are the martyrs and the virtuous. Regarding them and their followers has Alláh said: "Among Our creation is a nation calling unto the right guidance through the truth, and they are most just therein" (Qur'án, 7:181).[37] Also, Alláh has said the following about their party and about that of their enemies: "Inhabitants of the Fire are not equal to those of Paradise: inhabitants of Paradise are the victorious."[38] About both parties He has also said: "Should We treat those who believe and do good deeds as We treat those who cause corruption on earth, or should We equal the virtuous to the corrupt (Qur'án, 38:28)?"[39] He has also said the following verse concerning both parties: "Do those who commit bad deeds surmise that We will treat them like We treat those who believe and do good deeds, in life and in death? Ill is their judgment."[40] About them and their supporters He has said: "Those who believe and do good deeds are the best of creation (Qur'án, 98:7)."[41] About them and their adversaries Alláh has said: "These are two opponents who differed regarding their Lord: those who disbelieve will be clothed with clothes of fire: boiling liquid shall be poured on their heads (Qur'án, 22:19)."[42] Regarding them and their enemy, Alláh has revealed these verses: "Is this who has been a believer like unto him that who has been an evil­doer? They are not equal. As for those who believe and do good deeds, their abode shall be Perpetual Gardens, a reward for their good deeds. As for those who cause corruption, their abode is Hell-fire; every time they want to get out of it, they are turned back into it and is said to them: `Taste the torment of the Fire in which you disbelieved (Qur'án, 32:19­ 20).'"[43] Concerning them and those who boasted of providing water for the pilgrims and looking after the \aram mosque, Alláh has revealed this verse: "Do you count the providing of the pilgrims with water and the maintenance of the \aram mosque equal to (the value of) those who believe in Alláh and the Last Day and fight in the Way of Alláh? They are not equal in the eyes of Alláh, and Alláh does not lead the wrong­doers (Qur'án, 9:19)."[44] About their triump in many trials and the magnitude of their patience, the Almighty says: "Among people is one who sells his life in return for Alláh's Pleasure; Alláh is Clement towards His servants (Qur'án, 2:207)."[45] Regarding their endeavour in the way of Alláh and their toil, Alláh has said: "Alláh has traded the believers' lives for Paradise: they fight in the Way of Alláh and they kill or get killed. It is His true Promise in the Torah, the Gospel and the Qur'án: who fulfills his promise better than Alláh? Rejoice, therefore, for your bargain; that is the great victory. Those who turn (to Alláh) in repentance, worship Him, and praise Him, wander in devotion to the Cause of Alláh, bow down and prostrate in prayer, enjoin goodness and forbid evil, and observe the limits set by Alláh (they do rejoice). So, proclaim the glad tidings to the Believers (Qur'án, 9:111­112)." "Those who (in charity) spend of their possessions by night and by day, in secrecy and in public, have their reward with their Lord: on them there shall be no fear, nor shall they grieve (Qur'án, 2:274)."[46] They truly say only the truth. The Truthful Himself, blessed be His Name, has borne witness to that, saying: "Those who have brought forth the truth, believing therein, are indeed the God­fearing (Qur'án, 39:33)."[47] They are the faithful relatives of the Messenger of Alláh (pbuh), his kinfolk, whom Alláh Has chosen for His beautiful care and great attention, saying: "And warn your near in kin (Qur'án, 26:214)." They are his relatives, and "Relatives have the priorities according to the Book of Alláh" (Qur'án, 8:75; see also 33:6). On Doomsday, they will ascend to his rank and join him in the perpetual gardens of felicity as witnessed by Alláh's statement: Those who believe and whose families follow them in faith - to them shall We join their families: We shall never deprive them (of the fruit) of aught of their deeds, (yet) each is in pledge for his deeds. (Qur'án, 52:21)[48] They have the right dues as the Qur'án has stated: "And give the near in kin his dues (Qur'án, 17:26)," and they have the fifth: nobody's responsibility will be cleared until he defrays it: "Know ye this: whatever ye obtain of spoils, its fifth goes to Alláh, the Messenger, and the (Messenger's) kinfolk (Qur'án, 8:41)." They are the ones upon whom Alláh's favours have been bestowed as implied in this verse: "What Alláh has bestowed on His Apostle - (and taken away) from them - for this ye made no expedition with either cavalry or camelry, but Alláh gives power to His apostles over any He pleases, and Alláh Has power over all things (Qur'án, 59:7)." They are Ahl al­Bayt addressed by Alláh thus: "Alláh desires to remove all abomination from you, Ahl al­Bayt, and purify you with a perfect purification (Qur'án, 33:33)." They are the family of Yasín whom Alláh greets in the Glorious Qur'án thus: "Peace be unto the family of Yasín (Qur'án, 37:130)."[49] And they are the family of Mu<ammad upon whom greetings and peace have been enforced by Alláh Who says: "Alláh and His angels send greetings unto the Prophet: O ye who believe! Send greetings unto him and many salutations (Qur'án, 33:56)."[50] Some people asked the Prophet, peace be upon him and his progeny, "O Messenger of Alláh! We know how to greet you with peace, but how can we greet you with prayers?" He, Alláh's peace and blessings be upon him and his progeny, answered, "Say: `O Alláh! Send blessings unto Mu<ammad and the family of Mu<ammad,'" according to the <ádíth. It was then understood then that greeting them was part of the prayers enjoined by this verse. This is why learned men have included the verse quoted above among others in their praise. Ibn \ajar has listed it in part 11 of his Al-@awá`iq al-Mu<riqa among verses in their praise,[51] peace be upon them. A good resort for them and a good reward: Gardens of Eden with gates wide open to receive them.[52] Who can compete with them? In the sun is meaning and heat, Parching, exerting the one who dares to compete. Alláh has chosen them for His favours, and they are the ones who are faster than all others in doing good deeds; they inherit the Book of Alláh; about them He has said the following therein: "Among men is one who wrongs his own self (by ignoring the Imáms), and one who seeks righteousness (by following the Imáms), and one who is faster than others in doing good deeds by the Will of Alláh (who is the Imám himself): this indeed is Alláh's great favour (Qur'án, 35:32)."[53] These verses which demonstrate the Imáms' virtues and merits must suffice. Ibn `Abbás has said: "In praise of `Ali alone, three hundred verses were revealed."[54] Others say that one fourth of the Holy Qur'án has been revealed in their praise. This comes as no surprise when we consider the fact that they and the Qur'án are twin brothers who do not separate from one another. Be satisfied for now with what we have stated here of the perfect verses of the Holy Qur'án. Take them easily going and returning, making the advent of morning beams, easily and nicely, forgiving and at ease, from someone very well acquainted therewith, for none can tell you better than one endowed with experience, and peace be with you. Sincerely, Sh ----------------------------------- [1] As it ruled in its departure therefrom according to the Almighty's statement: "Alláh wishes to remove all abomination from you, members of Ahl al-Bayt (as) and purify you with a perfect purification (Qur'án, 33:33)." [2] Nay! Nobody else can claim that at all. They have been selected for it; so, nobody can reach their station nor dream of attaining their achievements. [3] Nay! Alláh has selected them for it and preferred them over all others, saying: "Say (O Mu<ammad): `I do not ask you for any reward other than being kind to my kin,' and whoever attains a good deed [being kind to them], We shall certainly increase him in goodness; verily, Alláh is Forgiving [to those who are kind to them], Appreciative [of such kindness] (Qur'án, 42:23)." [4] Nay! The verse of Mubá<ala was revealed specifically in their praise. Alláh, the Dear One, says therein: "Say (O Mu<ammad): `Let us bring our sons and your sons,... (Qur'án, 3:61)." [5] This is a reference to the revelation of Ayat al-`A#r (Chapter of Time) regarding them and their foes, and whoever wishes to be familiar with this matter as dealt with in the verse of purification, verse of mubá<ila, the verse enjoining kindness to the Prophet's kin, and the verse of time, he must refer to our own statement in this regard, for it is the remedy for every ailment. It brings the foes back to their senses, and it provides knowledge for those who do not know, and praise be to Alláh. [6] In his commentary on the meaning of this verse in his Al-Tafsír al-Kabír, Imám al-Tha`labi quotes Aban ibn Taghlib reporting that Imám Ja`fer al-@ádiq (as) has said: "We are Alláh's rope about which He has said: `And uphold Alláh's rope all of you together, and do not be separated (Qur'án, 3:103)'." Ibn \ajar has included this verse among others revealed in their praise, being the fifth in the series of verses which he enumerates in Chapter 11 of Al-@awá`iq al-Mu<riqa. While explaining its meaning, the author quotes al-Tha`labi, as you have heard above, citing Imám Ja`fer al-@ádiq (as). Imám al-Sháfi`i is quoted in Rashfatul @ádi by Imám Abu Bakr ibn Shihabud-Dín as having said: When I saw people being carried away to the seas of misguidance and ignorance by their sects, I boarded, in the Name of Allah, the Ark of Salvation, that is, the Household of the Chosen One, the Seal of Prophets. And I upheld Allah's Rope, and it is obedience to them, as He has commanded us to uphold to the Rope. [7] The "truthful" here are Alláh's Messengers and the Imáms of his purified progeny, according to our consecutive #a<í<s, and as supported by al-\áfi~ Abu Na`ím and Muwaffaq ibn A<med, and transmitted by Ibn \ajar in his explanation of Chapter 5, Section 11, of Al-@awá`iq al-Mu<riqa, page 90, quoting Imam Zaynul `Abidín (as) in a statement quoted above (see Letter No. 6). [8] Imáms al-Báqir and al-@ádiq (as) used to always say: "The RIGHT PATH here is the Imám, and do not follow diverse paths (imáms of misguidance) for they will divert you from His Path (and we are His Path)." [9] In his authentic #a<í<, the trusted authority of Muslims, Mu<ammad ibn Ya`qúb al-Kulayni, has quoted Burayd al-`Ajli saying: "I asked Abu Ja`fer (Imam Mu<ammad al-Báqir, as) about the verse saying: `Obey Alláh, and obey the Messenger and those charged with authority among you (Qur'án, 4:59),' and he answered me by saying: `Have you not observed those (Jews) who are given a portion of the (knowledge of the) Book? They are invited to the Book of Allah so that it might decide between them, then a party among them turns back (therefrom), and they withdraw (Qur'án, 3:23),' how they believe in sorcerers and tyrants instead, and how they say to those who disbelieve that they are closer to the Straight Path than the Believers? They tell the imams of misguidance and the callers unto the Fire that their guidance is more accurate than that of Mu<ammad's progeny; `Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe. Those are they whom Allah has cursed, and whoever Alláh curses, you shall never find for them any helper. Or have they a share in the kingdom? But then they would not give people even the speck in a date stone (Qur'án, 4:51-53),' nor will they ever own aught of Alláh's domain, that is, Imámate and Caliphate, `... or do they envy the people for what Alláh has bestowed upon them of His own favours (Qur'án, 4:54)?' We are the ones who are envied because of the Imámate which Alláh has bestowed upon us rather than anyone else among His creation; `We bestowed upon the descendants of Ibráhím (Abraham) the Book and the Wisdom, and We provided them with a great kingdom (Qur'án, 4:54),' meaning He made some of them messengers, prophets, and imáms; so, how can they recognize its existence to the descendants of Ibráhím while denying it to the descendants of Mu<ammad (pbuh)?!" "Among them are those who believed in it, and among them are those who turned away therefrom, and Hell suffices for a torment (Qur'án, 4:55)." [10] Explaining this chapter, al-Tha`labi quotes Jabir saying the following in his book Al-Tafsír al-Kabír: "When this Chapter was revealed, `Ali (as) said: `We are the people of remembrance,' and this is the case with all the Imáms of guidance." The Bahraini scholar has quoted in Chapter 35 more than twenty authentic a<ádíth bearing this meaning. [11] Ibn Mardawayh, in his explanation of this Chapter, has indicated that "... to argue with the Messenger" in this context means to dispute with him regarding `Ali (as), and the guidance referred to in the verse "... after guidance has been made manifest to him" is the guidance provided by `Ali, peace be upon him." In his Tafsír, al-`Ayyáshi states something almost similar to this, and the #a<í<s are consecutive from the sources of the purified progeny in stating that "the path of the believers" is the path of their own (progeny), peace be upon them. [12] Explaining this verse in Al-Tafsír al-Kabír, al-Tha`labi quotes Ibn `Abbás saying: "When this verse was revealed, the Messenger of Alláh (pbuh) put his hand over his chest and said: `I am the warner and `Ali (as) is the guide, and through you, O `Ali, guidance is achieved.'" Many scholars of exegesis and authors of books of traditions quote Ibn `Abbás and Mu<ammad ibn Muslim saying: "I asked Abu `Abdullah (Imám Ja`fer al-@ádiq (as)) about the implications of this verse and he answered: `Each Imám is the guide of his time.' Imám Abu Ja`fer al-Báqir has said the following regarding its explanation: `The warner is the Messenger of Alláh, and the guide is `Ali,' then he adds: `By Alláh, imámate shall remain with us till the Hour approaches.'" [13] In his exegesis of Surat al-Fáti<a, al-Tha`labi, in his Al-Tafsír al-Kabír, quotes Abu Buraydah saying that "al-#irát al-mustaqím (the Straight Path) is the path of Mu<ammad (pbuh) and his progeny (as)." Interpreting this súra, Wakí` ibn al-Jarírah quotes Sufyán al-Thawri through a chain of narrators including al-Sadi, Asht, Mujáhid, all quoting Ibn `Abbás saying: "`Guide us to the Straight Path' means `Guide us to the love for Mu<ammad and his progeny.'" [14] The Imáms from among Ahl al-Bayt (as) are without any argument the masters of #iddíqs, martyrs, and the righteous. [15] Scholars of exegesis are unanimous, as al-Qawshaji, imam of the Ash`aris, has admitted in his chapter on "Shar< al-Tajríd," saying that this verse was revealed in honour of `Ali (as) when he offered charity while engaged in the ceremonial supplication performing the prayers. In his #a<í<, al-Nisá'i quotes `Abdullah ibn Salám testifying to its revelation in honour of `Ali (as). This view is supported by the author of Al-Jámi` Baynal @i<á< al-Sitta while explaining Surat al-Má'ida [Chapter of Table of Viands]. Al-Tha`labi has indicated its revelation in honour of the Commander of the Faithful in his book Al-Tafsír al-Kabír, as we will explain when we discuss it. [16] In Chapter 11, Part One, of his Al-@awá`iq al-Mu<riqa, Ibn \ajar states: "The guidance referred to in Chapter 8 which states: `I am all-Forgiving for those who repent, believe, and do good deeds, then seek guidance,' according to Thábit al-Banni, means the seeking of guidance from the household of the Prophet (pbuh).'" This is narrated from Abu Ja`fer al-Báqir, too. Ibn \ajar has narrated several a<ádíth testifying to the salvation of those who seek and act upon their guidance, peace be upon them. He also refers to what he quotes from al-Báqir's statement referring to the conversation between Imam al-Báqir (as) and al-Hárith ibn Ya<ya in which the Imám says: "O \árith! Have you not seen how Alláh has made it clear that repentance, belief, and good deeds are not sufficient without seeking guidance from our authority?' then he, peace be upon him, quotes his grandfather the Commander of the Faithful saying: "By Alláh! If a man repents, believes, and does good deeds, but he does not seek guidance from our authority, nor recognizes our rights, all of these things will be utterly in vain.'" Abu Na`ím the <áfi~ quotes Awn ibn Abu Ja<ufah who in turn quotes his father narrating a similar tradition from `Ali (as). Al-\ákim has published similar a<ádíth from Imáms al-Báqir and al-@ádiq (as), and from Thábit al-Banni and Anas ibn Málik. [17] Refer to the meaning of this verse in Al-@áfi, and in `Ali ibn Ibrahím's Tafsír, and to the traditions narrated by Sunnis explaining its meaning as compiled by the Bahraini scholar in Chapter 115 of his work Ghayat al-Marám. [18] In chapter 224 of Ghayat al-Marám, the Bahraini scholar quotes twelve traditions from our #a<í<s testifying to the fact that this verse was revealed regarding `Ali's government and that of the Imáms among his descendants, barring the leadership of all others. In Chapter 223, he states that al-A#faháni al-Amáwi narrates the same about `Ali (as) quoting various sources. [19] In Chapter 48 of his Ghayat al-Marám, the Bahraini scholar quotes three a<ádíth narrated by Sunnis testifying to the fact that the "bliss" here is what Alláh has blessed people through the government of His Messenger (pbuh), that of the Commander of the Faithful and Ahl al-Bayt (as). In Chapter 49, he quotes twelve a<ádíth from our #a<í<s reflecting the same; so, refer to it if you wish. [20] Only one Sunni faqíh among the authors of books of traditions, namely Imám al-Wa<idi, while commenting on Surat al-Má'ida in his book Asbáb al-Nuzúl, quotes Abu Sa`íd al-Khudri saying: "This verse was revealed on the Day of Ghadír Khumm in honour of `Ali ibn Abu ^álib (as)." Imám al-Tha`labi has included it in his Tafsír from two sources, and al-\amawáni al-Sháfi`i includes it in his Fará'id from various sources from Abu Hurayrah, and it is transmitted by Abu Na`ím in his book Nuzúl al-Qur'an from two sources: Abu Ráfi` and al-A`mash, both quoting `A>iyyah. In Ghyat al-Marám, there are nine a<ádíth narrated by Sunnis and eight authentic ones by Shí`as conveying the same meaning; so, refer to it in Chapters 37 and 38. [21] This text is stated by Imám Abu Ja`fer al-Báqir (as), succeeded in narrating it by Imam Abu `Abdullah al-@ádiq (as). According to authentic narrations, Sunnis have included six a<ádíth in their own books of traditions that in the end quote the Messenger of Alláh, peace be upon him and his progeny, quite clearly emphasizing this very theme. Its explanation exists in Chapters 39 and 40 of Ghayat al-Marám. [22] Imám al-Tha`labi has detailed the explanation of this matter in his Al-Tafsír al-Kabír, and it is transmitted by the Egyptian scholar al-Shiblinji who details `Ali's biography in his book Núr al-Ab#ár, page 171, where he, too, explains it in detail. Al-\alabi mentions it at the conclusion of his chapter "\ijjatul Wadá`" in Vol. 3 of his book Al-Síra al-\alabiyya. Al-\ákim narrates it in "Tafsír al-Ma`árij" in his Al-Mustadrak, page 502, Vol. 2. [23] Al-Daylami, as is the case with the explanation of this verse in Al-@awá`iq al-Mu<riqa states that Sa`íd al-Khudri quotes the Prophet (pbuh) saying: "Follow in their footsteps, for they are responsible concerning `Ali's wilayat." Al-Wa<idi, as is the case with the author of Al-@awá`iq al-Mu<riqa, explains this verse by saying: "It has been narrated regarding Alláh's statement: `Follow in their footsteps, for they are responsible...,' that the responsibility referred to here is regarding `Ali's government and that of Ahl al-Bayt (as),'" adding: "For Alláh commanded His Prophet (pbuh) to make people aware of the fact that he does not ask them for any rewards for conveying His Message other than being kind to his kin..., that is, they will be asked if they properly submitted to their wilayat as the Prophet (pbuh) had instructed them, or if they lost it and discarded it, thus becoming subject to Alláh's demands and the consequences of such discarding." Ibn \ajar includes it in Chapter 11 of his Al-@awá`iq al-Mu<riqa among the verses revealed in their praise, being number 4 in such sequence, and he elaborates on it a great deal. [24] Refer to what Abu Na`ím al-\áfi~ has quoted in his \ilyat al-Awliyá, and to what is recorded by al-Tha`labi, al-Nisabúri, and al-Barqi regarding its meaning in their own tafsír books, and to what Ibrahím ibn Mu<ammad al-\amawini and other Sunnis have said. Also refer to what Abu `Ali al-^ibrisi has said while explaining its meaning in his book Mujma`ul Bayan fí Tafsír al-Qur'án, quoting the Commander of the Faithful (as). What Chapters 44 and 45 of Ghayat al-Marám state in this meaning is something that dispels all doubts. [25] Our own discourse about Ahl al-Bayt (as), while explaining this verse, testifies to this fact. [26] Ibn al-Magházli al-Sháfi`i quotes Ibn `Abbás saying: "When the Messenger of Alláh, peace be upon him and his progeny, was asked about the words which Adam had received from his Lord and whereby his repentance was accepted, he (pbuh) said: `He [Adam] asked Him by the prestige He held for Mu<ammad, `Ali, Fá>ima, al-\asan, and al-\usayn, and thus did He accept his repentance and forgive him.'" This is what we know for a fact to be the meaning of this verse. [27] Refer to Al-@awá`iq al-Mu<riqa by Ibn \ajar who interprets the verse of the Almighty: "Alláh would not torment them..." as verse 7 of those revealed in their honour as recorded in Chapter 11 of the said book where the author endorses our own view stated here. [28] This is admitted by Ibn \ajar who counts this verse among the ones revealed in their honour, numbering it 6 in Chapter 11 of his Al-@awá`iq al-Mu<riqa. Ibn al-Maghazli al-Shafi`i, as indicated in the explanation of this verse in Al-@awá`iq al-Mu<riqa, quotes Imám al-Báqir (as) saying: "By Alláh, we are the ones who are envied." In Chapters 60 and 61 of Ghayat al-Marám, as many as thirty authentic a<ádíth are recorded in this meaning. [29] This is quoted by Thiqatul-Islam Mu<ammad ibn Ya`qúb al-Kulayni who quotes an authentic <ádíth from Imám al-@ádiq (as) saying: "We are a people the obedience to whom has been mandated by Alláh, the Exalted and the Sublime; we are the ones who are deeply rooted in knowledge, and we are the ones who are envied. Alláh Almighty has said: `Or should they envy (certain) people for what Allah has granted them out of His own favour?'" This has also been quoted by al-Shaykh in his Tahthíb, also quoting Imám al-@ádiq, peace be upon him. [30] While explaining this verse in his Tafsír, al-Tha`labi quotes Ibn `Abbás saying: "The `a`ráf' is an elevated place of the @irát whereupon al-`Abbás, \amzah, `Ali and Ja`fer of the two wings identify the ones who love them by the sign of the whiteness of their countenance, and the ones who hate them by its blackness." Al-\ákim, too, has quoted `Ali (as) saying: "We shall stand, on the Day of Judgment, between Paradise and Hell, and we shall recognize those who support us by their mark and would let them enter Paradise, and we shall recognize those who hate us also by their marks." Salmán al-Farisi is quoted saying: "I have heard the Messenger of Alláh, peace be upon him and his progeny, saying: `O `Ali! You and the wa#is from your descendants are on the A`raf.'" This is supported by the <ádíth quoted by Dár Qutni at the conclusion of Part Two, Chapter 9, of Al-@awá`iq al-Mu<riqa. It indicates that `Ali (as) delivered a lengthy address to the six persons assigned by `Umer to be in charge of the shúra in which he stated: "I ask you in the Name of Alláh if anyone among you has been told similarly to what I was told by the Messenger of Alláh, peace be upon him and his progeny, and that is: `O `Ali! You are the one who will designate the destination of every person on the Day of Judgment either to Paradise or to Hell'?" They responded: "No, indeed." Ibn \ajar states the following: "The meaning of this <ádíth is what is narrated by Antarah from Imám `Ali al-Ri_a (as) who quotes the Prophet, peace be upon him and his progeny, saying the following to `Ali (as): `O `Ali! You are the one who will assign people to either Paradise or Hell on the Day of Judgment, telling Hell which one is hers and which one is not.'" Ibn \ajar says: "Ibn al-Sammák narrates that Abu Bakr has said to `Ali (as), may Alláh be pleased with both men, "I have heard the Messenger of Alláh saying: `Nobody can pass on the @irá> except the one permitted by `Ali.'" [31] In Section 5, Chapter 9, of Al-@awá`iq al-Mu<riqa, Ibn \ajar, while discussing `Ali's assassination, indicates that when `Ali (as) was on the pulpit in Kúfa, he was asked to explain the verse in which this phrase occurs: "Men who proved truthful to their promise to Alláh," and he answered by saying: "O Lord! Forgive them; this verse was revealed in honour of myself, my uncle \amzah, and my cousin `Ubaydah ibn al­\árith ibn al­Mu>>alib. `Ubaydah died a martyr in Badr; \amzah died a martyr on U<ud; as to myself, I am awaiting a most painful death, when this shall be drenched from the blood of this," pointing with his hand to his beard and head respectively; "It is a true promise made to me by my beloved Father of al­Qásim, peace be upon him and his progeny." Al­\ákim, while interpreting this verse as quoted in al-Tibrisi's Mujma`ul Bayán fí Tafsír al-Qur'án, cites `Umer ibn Thábit quoting Abu Is<áq quoting `Ali, peace be upon him, saying: "On our own behalf was this verse revealed: `Men who proved truthful to their promise to Alláh...,' and I by Alláh am waiting, and I have never changed aught." [32] Mujáhid and Ya`qúb ibn Sufyán quote Ibn `Abbás's interpretation of the verse saying "And when they see trade or amusement, they rush to it, leaving you standing (for prayers alone)," thus: "Da<yah al­Kalbi once came from Syria on a Friday with a merchandise of foodstuff and he came to a place called A<jar al­Zayt where he announced his presence by beating drums to invite people to him. People, therefore, rushed to him, leaving the Prophet (pbuh) standing on the pulpit preaching with only `Ali, al­\asan, al­\usayn, Fá>ima, Salmán, Abu Tharr, and al­Miqdád. The Prophet (pbuh) then said: `Alláh has cast a look at my mosque on a Friday, and had it not been for the presence of these persons, He would have set the city on fire and hurled stones at its inhabitants as He did with the people of Lú>.' Alláh has revealed in honour of those who remained with the Messenger of Alláh at the mosque the verse saying: `Praising Him therein, during the night and at early dawn, men whom neither trade nor sale can divert.'" [33] Al-Tha`labi, while discussing the meaning of this verse in his Al-Tafsír al-Kabír, quotes Anas ibn Málik and Burayd saying: "The Messenger of Alláh (pbuh) once read the verse saying `... in houses which Alláh has desired that they should be elevated, and His Name shall be mentioned therein,' whereupon Abu Bakr stood up and said: `O Messenger of Alláh! Is this house (then he pointed to the house where `Ali and Fá>ima where living) among them?' The Prophet (pbuh) answered: `Yes; one of their choicest." In Chapter 12 of Ghayat al-Marám, there are nine authentic a<ádíth through which the light of dawn shines. [34] This is a reference to the verse saying: "The similitude of His Light is a Lamp..." Ibn al-Magházli al-Sháfi`i has quoted `Ali ibn Ja`fer in his Manáqib saying: "I asked the father of al-\asan (Imám al-Ká~im, peace be upon him) about the verse saying `... like a niche wherein a lamp...,' and he, peace be upon him, answered: `The niche is Fá>ima, the Lamp symbolizes al-\asan and al-\usayn, and `the glass is like a shining star,' indicates that Fá>ima shone like a star among all the women of the world, receiving its fuel from a blessed tree, the family-tree of Ibrahím (Abraham), neither of the east nor of the west, neither Jewish nor Christian, `its oil almost shines (by itself),' indicates that knowledge almost speaks of itself even when no fire touches it, `light upon light,' wherein there is one Imám after anoother, `Alláh guides whomsoever He pleases to His Light,' implies that Alláh guides to our wiláyat whomsoever He pleases.'" Suffices such an interpretation to be coming from a member of the household upon whom the revelation descended. [35] Al-Daylami, as in <ádíth 29, Part Two, Section 9, of Al-@awá`iq al-Mu<riqa by Ibn \ajar, quotes `Ayesha, al-^abráni, Ibn Mardawayh, all citing Ibn `Abbás saying that the Prophet (pbuh) has said: "The foremost in believing in the Prophets are three men: Joshua son of Nun who was the foremost in believing in Moses (as); the one referred to in Chapter Yasín who was the foremost in believing in Christ (as), and the foremost in believing in Mu<ammad is `Ali ibn Abu ^álib (as)." This <ádíth is quoted by al-Muwaffaq ibn A<med and the faqih Ibn al-Magházli, both quoting Ibn `Abbás. [36] Ibn al-Najjár, as in <ádíth 30 referred to in Al-@awá`iq al-Mu<riqa quotes Ibn `Abbás saying that the Messenger of Alláh (pbuh) has said: "The siddíqs are three: Ezekiel, who was the foremost to believe [in Moses] from among the descendants of Pharaoh; \abíb al-Najjár, who is referred to in Chapter Yasín, and `Ali ibn Abu ^álib (as)." Abu Na`ím and Ibn `Asákir, as in <ádíth 31 referred to in Al-@awá`iq al-Mu<riqa quotes Ibn Abu Layla saying that the Messenger of Alláh (pbuh) has said: "The siddíqs are three: \abíb al-Najjár, the believer referred to in Chapter Áli Yasín as saying: `O my people, follow the Messengers;' Ezekiel, who was the foremost to believe [in Moses] from among the descendants of Pharaoh, who said: `Do you kill a man just for saying that his Lord is Alláh?' and `Ali ibn Abu ^álib (as), who is the best of them.'" @a<í<s are consecutively reported in stating that he is the supreme siddíq and the greatest farúq. [37] The most distinguished among Sunni Imáms, namely Muwaffaq ibn A<med, has quoted Abu Bakr ibn Mardawayh citing `Ali (as) saying: "This nation will be divided into seventy-three groups; with the exception of one, all the rest will go to Hell; this (lucky) group is the one in whose honour Alláh, the Exalted and the omni-Scient, has said: `Among those whom We have created is a group that guides towards righteousness, and through righteousness (alone) do they achieve equity,' and they include me and my Shí`as." [38] In his Amáli, Shaykh al-^úsi correctly quotes the Commander of the Faithful saying that the Messenger of Alláh, peace be upon him and his progeny, once recited the following verse: "The companions of the Fire are not equal to those who are the companions of Paradise," whereupon he explained saying: "The companions of Paradise are those who have followed me and recognized the authority of `Ali ibn Abu ^álib (as) after me." He was asked: "What about the companions of the Fire?" He answered: "These include the ones who are dissatisfied with his (`Ali's) government, those who shall violate the covenant and fight him after my demise." This <ádíth is quoted by al-@adúq from `Ali, peace be upon him. Abul-Mu'ayyad Muwaffaq ibn A<med has quoted Jábir saying that the Messenger of Alláh, peace be upon him and his progeny, has said: "By the One in whose hands my soul is, this (`Ali) and his Shí`as are the winners on the Day of Judgment." [39] Refer to the meaning of this verse in `Ali ibn Ibrahím's tafsír if you wish, or Chapters 81 and 82 of Ghayat al-Marám. [40] This verse descended to honor al-\amzah, `Ali (as), and `Ubaydah who came out to battle `Utbah, Shaybah, and al-Walíd. The believers are \amzah, `Ali (as), and `Ubaydah, and the ones who committed wrong deeds are `Utbah, Shaybah, and al-Walíd. There are many authentic a<ádíth supporting this argument. [41] Suffices you for proof the fact that Ibn \ajar has admitted its revelation in their own honor, counting it among the verses in their favour, numbering it 11 among such verses in Part One, Chapter 11, of his Al-@awá`iq al-Mu<riqa; so, refer to it to see the verses we have quoted in reference to this verse in the chapter dealing with Sunnis giving credence to Shí`as in our book Al-Fusúl al-Muhimma. [42] Al-Bukhári, in his explanation of the Qur'ánic Chapter dealing with <ajj, on page 107, Vol. 3, of his #a<í<, quotes `Ali (as) saying: "I am the first to kneel down to submit a complaint before Alláh on the Day of Judgment." Al-Bukhári then quotes Qays saying: "On their behalf this verse was revealed: `These are two opponents who have brought their case before their Lord.' They are the ones who came out on Badr to battle `Ali (as) and his two companions, \amzah and `Ubaydah, namely Shaybah ibn Rabí`ah and his two fellows `Utbah ibn Rabí`ah and al-Walíd ibn `Utbah." On the same page, he quotes Abu Tharr saying that he used to swear by the verse referring to the two opponents who disputed about their Lord which was revealed in honour of `Ali (as) and two of his companions, and about `Utbah and both of his companions when they came out to duel at Badr. [43] This verse was revealed on behalf of the Commander of the Faithful (as) versus al-Walíd ibn `Uqbah ibn Abu Ma`ít, without any argument. This is ascertained by traditionists and endorsed by scholars of exegesis. Imám Abul-\asan `Ali ibn A<med al-Wa<idi, while discussind this verse in his book Asbáb a-Nuzúl, quotes Sa`íd ibn Jubayr citing Ibn `Abbás saying that al-Walíd ibn `Uqbah ibn Abu Ma`í> once said to `Ali ibn Abu ^álib (as): "I am stronger than you; my speech is more eloquent, and I am faster than you in raising an army." `Ali (as) said: "Say no more, for you are none other than a debauchee," whereupon the verse "Is that who is a believer similar to that who is a debauchee? They certainly are not alike," was revealed, describing `Ali (as) as the believer and al-Walíd ibn `Uqbah as the debauchee. [44] This verse was revealed in honour of `Ali (as), his uncle al-`Abbás, and ^al<ah ibn Shaybah who started thus bragging: "I am in charge of the House (Ka`ba); I have its keys, and mine is its covering cloth." Al-`Abbás said: "I am the one in charge of siqáya and maintenance." `Ali (as) said: "I do not know what you both say, for I have said my prayers in the company of the one [Prophet Mu<ammad, pbuh] who leads the jihád six months prior to anyone else among all people," whereupon Alláh revealed the verse cited above. This is stated by Imám al-Wa<idi while explaining the meaning of this verse in his book Asbab al-Nuzúl citing al-\asan al-Ba#ri, al-Sha`bi, and al-Qurtubi. He also quotes Ibn Sírín and Murrah al-Hamadáni saying that `Ali (as) said the following to al-`Abbás once: "Aren't you going to migrate? Aren't you going to join the Messenger of Alláh, peace be upon him and his progeny?" He answered: "Do not I have a responsibility that is superior to the migration? Do not I provide water to the pilgrims of the House of Alláh and maintain its \aram?" whereupon this verse was revealed. [45] On page 4, Vol. 3, of his Al-Mustadrak, al-\akim quotes Ibn `Abbás saying: "`Ali has bartered his own life and has, indeed, put on the Prophet's garb." Al-\ákim testifies to the authenticity of this <ádíth according to the endorsement of both Shaykhs, although the latter did not narrate it themselves. In his Talkhis al-Mustadrak, al-\ákim admits the same on the said page, quoting Imám `Ali ibn al-\usain (as) saying: "The first to barter his life for the Pleasure of Alláh is `Ali ibn Abu ^álib (as) who slept in the bed of the Messenger of Alláh (pbuh)," then he quoted a few verses of poetry attributed to `Ali (as) beginning with these: I have safeguarded with my own life and strength That of the best who walked on the surface of earth, And circled the Ancient House, though alone, And also around the [Black] Stone. [46] Traditionists, scholars of exegesis, and authors who have written about the causes of revelation of the Holy Qur'án have all quoted Ibn `Abbás explaining the verse reading: "Those who spend their wealth in charity at night, during the day, in secrecy, and in the open," by saying: "This verse was revealed in honour of `Ali ibn Abu ^álib (as) who had once in his possession four dirhams; he spent one of them in the Cause of Alláh at night, one during the day, one in secrecy, and in public also one; therefore, this verse was revealed to appreciate what he did." Imám al-Wá<idi, too, has quoted this <ádíth of Ibn `Abbás in his book Asbabul-Nuzúl. He also quotes Mujáhid narrating it, and he transmits it from al-Kalbi in more detail. [47] The one who has brought forth the truth is the Messenger of Alláh, and the one who has believed therein is the Commander of the Faithful (as), according to the <ádíth of al-Báqir, al-@ádiq, al-Ká~im, al-Ri_a, peace be upon all of them, as well as by Ibn `Abbás, Ibn al-<anafiyyah, `Abdullah ibn al-\asan, the martyred Zayd ibn `Ali ibn al-\usayn, and `Ali ibn Ja`fer al-@ádiq (as). The Commander of the Faithful used to use this verse as a testimonial. Ibn al-Magházli, in his Manáqib, quotes Mujáhid saying: "The one who has brought the truth is Mu<ammad (pbuh), and the one who has believed in him is `Ali (as)." Both <uffá~, that is, Ibn Mardawayh and Abu Na`ím, have quoted it, and so have others. [48] In his exegesis of Surat al-^úr on page 468, Vol. 2, of his authentic Al-Mustadrak, al-\ákim quotes Ibn `Abbás paraphrasing the verse reading: "And those who believe and whose families follow them in faith, to them shall We join their families: nor shall We deprive them (of the fruit) of aught of their good deeds; yet each individual is pawned to what deeds he has done," by saying: "Alláh shall elevate the status of a believer's descendants so that they would be able to join him in Paradise, even if they may be in a lower station," then he recited the same verse again and said: "Alláh says He will not decrease their rewards aught." [49] This is the third verse of the ones enumerated by Ibn \ajar in Chapter 11 of his Al-@awá`iq al-Mu<riqa. The author goes on to say that a group of scholars of exegesis have quoted Ibn `Abbás saying: "The implication of this verse is to send salutations unto Mu<ammad's Progeny (as)." Ibn \ajar says that al-Kalbi, too, has given it the same meaning, then he adds: "Al-Fakhr al-Rázi has stated that the Prophet's Progeny constitutes his [`Ali's] peer in five instances: Alláh has greeted him by saying: `Peace be unto you, O Messenger, and unto the Progeny of Yásín,' in sending prayers unto him and them in tashahhud, #adaqa, and >ahára, when the Almighty says: `^áha,' that is, >áhir, purified, and: `... purifies you with a perfect purification;' in loving them, saying: `Follow me so that Alláh may love you,' and also: `Say: I do not ask you for any reward other than being kind to my kin.'" [50] Al-Bukhári has quoted it in his tafsír of the holy Qur'án, in Vol. 3 of his @a<í<, in a chapter dealing with the verse "Alláh and His angels send salutations unto Mu<ammad," in his exegesis of Surat al-A<záb. It is also quoted by Muslim in a chapter on sending greetings unto the Prophet (pbuh) in his book on prayers in Vol. 1 of his @a<í<, and it is quoted by all traditionists from Ka`b ibn `Ajrah. [51] Refer to the second of these verses on page 87. [52] Al-Tha`labi, while discussing its meaning in his Al-Tafsír al-Kabír, quotes <ádíth in which the Messenger of All<h, peace be upon him and his progeny, says: "^úba is a tree in Paradise whose root is in my home and whose branch overshadows the residents of Paradise." Some people asked: "O Messenger of Alláh! We have asked you before about it, and you told us that its root is in `Ali's home and its branch is above the residents of Paradise," whereupon he, peace be upon him and his progeny, said: "Aren't my home and `Ali's the same?" [53] Thiqatul-Islam al-Kulayni has quoted in an authentic <ádíth Sálim saying that he once asked Abu Ja`fer (Imám al-Báqir) about the meaning of the verse: "Then We let those whom We have selected from among Our servants inherit the Book." The Imam, peace be upon him, explained it as follows: "The one who rushes to do good deeds is the Imám; the one who is moderate is the one who knows the value of the Imam; and the one who does injustice to his own self is the one who is not aware of the significance of the Imám." Something similar to this is cited from Imáms Abu `Abdullah al-@ádiq (as), Abul-\asan al-Ká~im, and Abul-\asan al-Ri_a, peace be upon them, who are quoted by al-@adúq and by many others among our narrators. Ibn Mardawayh quotes `Ali (as) explaining this verse thus: "The ones implied in this verse are we," and the details are available in our book Tanzíl al-Ayát, as well as in Ghayat al-Marám. [54] This is quoted by Ibn `Asákir from Ibn `Abbás, as stated in Section 3, Chapter 9, page 76, of Al-@awá`iq al-Mu<riqa.