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Mu<arram 8, 1330
Consider forty such supporting a<ádíth:
1) Consider the statement of the Messenger of Alláh, peace be upon him and his progeny, while holding `Ali's neck, "This is the Imám of the righteous, the slayer of the debauchees; victorious is whoever supports him, forsaken (by Alláh) is whoever abandons him." He (pbuh) raised his voice while saying the last phrase. This is included by al-\ákim as narrated by Jábir on page 129, Vol. 3, of Al-Mustadrak,[1] where the author comments saying: "This is one <ádíth the authenticity of which is attested to by its own chain of narrators, though both authors (of #a<í< books) did not record it."
2) Consider his statement, peace be upon him and his progeny, "It has been revealed to me that `Ali has three exclusive merits: that he is the chief of the Muslims, the Imám of the righteous, and the leader of those whose foreheads radiate with the mark of faith." It is included by al-\ákim at the beginning of page 138, Vol. 3, of his Mustadrak[2] where the author comments: "This is one <ádíth the accuracy of which is attested to by its own chain of narrators, though both authors (of the #a<í< books) did not record it."
3) Consider his statement, peace be upon him and his progeny, "It has been revealed to me that `Ali is the chief of the Muslims, the wali of the pious, and the leader of those whose foreheads radiate with the mark of faith." It is recorded by Ibn al-Najjár][3] and many other authors of books of traditions.
4) Consider his statement, peace be upon him and his progeny, to `Ali: "Welcome, chief of the Muslims, Imám of the pious!" It is included by Abu Na`ím in \ilyat al-Awliyá'.[4]
5) Consider his statement, peace be upon him and his progeny, "The first to enter through this door is the Imám of the pious, the chief of Muslims, the head of the religion, the seal of the wa#is, and the leader of those whose foreheads radiate with the mark of faith," whereupon `Ali entered and he, peace be upon him and his progeny, stood up happily excited, hugged him and wiped his sweat saying: "You shall fulfill my covenant, convey my message, and after me clarify whatever seems to be ambiguous."[5]
6) Consider his statement, peace be upon him and his progeny, "Alláh has promised me that `Ali is the standard of guidance, the Imám of whoever accepts my wiláyat, the light for whoever obeys me, and the word which I have mandanted unto the pious."[6] As you see, these six a<ádíth contain obvious texts regarding his imamate and the obligation to obey him, peace be upon him.
7) Consider his statement, peace be upon him and his progeny, pointing to `Ali, "This is the first to have believed in me, the first to shake hands with me on the Day of Resurrection; he is the foremost friend, and he is the fárúq of this nation who distinguishes between right and wrong; he is the chief of the believers."[7]
8) Consider his statement, peace be upon him and his progeny, "O you group of the An#árs! Shall I lead you to that which, as long as you adhere to it, you shall never go astray? It is `Ali; love him as you love me, and respect him as you respect me, for Gabriel has commanded me to say so to you on behalf of Alláh, the Almighty, the Omniscient."[8]
9) Consider his statement, peace be upon him and his progeny, "I am the city of knowledge, and `Ali is its gate; whoever aspires to attain knowledge, let him approach through the gate."[9]
10) Consider his statement, peace be upon him and his progeny, "I am the house of wisdom and `Ali is its gate."[10]
11) Consider his statement, peace be upon him and his progeny, "`Ali is the gateway of my knowledge, the one who is to explain to my nation after me what I have been sent with; loving him is a mark of genuine faith, and hating him is hypocrisy."[11]
12) Consider his statement, peace be upon him and his progeny, to `Ali: "You shall clarify to my nation all matters wherein they differ." This is recorded by al-\ákim on page 122, Vol. 3, of his Mustadrak[12] as reported by Anas. The author then comments: "This is an authentic <ádíth according to the endorsement of both Shaykhs [Bukhári and Muslim], although they did not quote it themselves." In fact, whoever scrutinizes this <ádíth and others similar to it will come to know that `Ali's status with relevence to the Messenger of Alláh is similar to that of the Messenger of Alláh to the Almighty Himself, for Alláh says to His Messenger: "We have sent you Our revelations only so that you may clarify for them all the matters in which they dispute, and as guidance and mercy unto those who believe;" while in this <ádíth the Messenger of Alláh (pbuh) tells `Ali: "You shall clarify to my nation all matters wherein they differ after me."
13) Consider his statement, peace be upon him and his progeny, as recorded by Ibn al-Sammák from Abu Bakr, "`Ali's status to me is similar unto that of mine to my Lord."[13]
14) Consider his statement, peace be upon him and his progeny, as recorded by al-Dár Qu>ni in Al-Afrád where the author quotes Ibn `Abbás citing the Prophet saying: "`Ali ibn Abu ^álib is (like) the gate of salvation to the Israelites; whoever enters through it becomes a true believer [mu'min], and whoever gets out of it becomes infidel."[14]
15) Consider his statement, peace be upon him and his progeny, on the day of `Arafát during \ijjatul Wadá` [the farewell pilgrimage]: "`Ali is of me, and I am of `Ali, and nobody pays my debts other than I or `Ali."[15]
"It is the statement of a glorious Messenger empowered by the One Who manifests the Throne, Able, Obeyed: how trustworthy He is! Nay! Your fellow is not possessed at all." (Qur'án, 81:19-22)
"He does not speak out of his own personal inclination; it is but a revealed inspiration." (Qur'án, 53:3-4)
So, whither are you going? And what shall you say about these clear arguments and explicit texts?
If you carefully scrutinize this much, examine the wisdom behind making such an announcement during the supreme pilgrimage in front of the witnesses, truth will then appear to you most manifestly. And if you examine his words how few, and their meaning how encompassing, you will then have a great reverence for him, for he has learned a great deal and digested and researched what he has learned. None other than `Ali remains to be worthy of discharing any responsiblity. No wonder, then, that he, and only he, executes the Prophet's own will, taking his own position of leadership as vicegerent and vizier; praise be to Alláh Who has guided us to all this, for without Alláh's guidance, we would not have been thus guided.
16) Consider his statement, peace be upon him and his progeny, "Whoever obeys me obeys Alláh, and whoever disobeys me disobeys Him; and whoever obeys `Ali obeys me, too; and whoever disobeys `Ali also disobeys me." This is recorded by al-\ákim on page 121, Vol. 3, of his Mustadrak, and by al-Thahbi in his Talkhís. Both authors have relied on the authority of both Shaykhs to endorse this <ádíth.
17) Consider his statement, peace be upon him and his progeny, "O `Ali! Whoever abandons me abandons Alláh; and whoever abandons you abandons me, too." This is recorded by al-Hakim on page 124, Vol. 3, of his @a<í<, where he comments saying: "This <ádíth is authentic through isnad, though the Shaykhs did not record it."
18) Consider his statement, peace be upon him and his progeny, as quoted by Umm Salamah, "Whoever denounces `Ali denounces me, too," which is recorded by al-\ákim at the beginning of page 121, Vol. 3, of Al-Mustadrak as ascertained by both Shaykhs, and it is narrated by al-Thahbi in his Talkhí# where the author testifies to its authenticity. It is recorded by Ahmed among the a<ádíth narrated by Umm Salamah on page 323, Vol. 6, of his Musnad, and by al-Nisá'i on page 17 of Al-Khasá'is al-Alawiyya, in addition to many other traditionists. So is the statement of the Messenger of Alláh, peace be upon him and his progeny, as included among the a<ádíth narrated by `Amr ibn Shásh thus: "Whoever harms `Ali harms me, too."[16]
19) Consider his statement, peace be upon him and his progeny, "Whoever loves `Ali loves me, too; and whoever despises `Ali despises me, too." This <ádíth is recorded by al-\ákim who describes it as authentic on page 130, Vol. 3, of Al-Mustadrak, and it is narrated by al-Thahbi in his Talkhí# where he admits reference to its authenticity for the same reason. Such is the case of `Ali's statement:[17] "I swear by the One Who has cleft the seed [so that a plant may grow therefrom] and created the breeze from nothing, the Ummi Prophet (pbuh) has promised me that nobody loves me except a true believer (mu'min), and nobody hates me except a hypocrite."
20) Consider his statement, peace be upon him and his progeny, "O `Ali! You are a leader in this life and the life hereafter; whoever loves you loves me, too, and whoever loves me is loved by Alláh; your foe is my foe, and my foe is Alláh's foe; woe unto whoever despises you after me." This is recorded by al-\ákim at the beginning of page 128, Vol. 3, of Al-Mustadrak, and its authenticity is ascertained by both Shaykhs.[20]
21) Consider his statement, peace be upon him and his progeny, "O `Ali! Glad tidings to whoever loves and believes in you, and woe unto whoever hates you and tells lies about you." This is recorded by al-\ákim on page 135, Vol. 3, of his Al-Mustadrak, where he comments saying: "This <ádíth is authentic by way of its being consecutively reported (through isnád, consecutive reporting). Neither shaykh records it."
22) Consider his statement, peace be upon him and his progeny, "Whoever wishes to live the way that I have lived and die the way that I shall die and reside in the Eternal Garden, which is promised to me by my Lord, let him accept `Ali as his/her wali, for surely he never gets you out of guidance, nor will he ever hurl you into misguidance."
23) Consider his statement, peace be upon him and his progeny, "I enjoin whoever believes and trusts in me to be mindful of the wiláyat of `Ali ibn Abu ^álib, for whoever accepts him as the wali accepts me as such, and whoever accepts me as the wali has indeed accepted Alláh as such; and whoever loves him loves me, and whoever loves me loves Alláh; and whoever hates him hates me, too, and whoever hates me hates Alláh, the Almighty, the Omniscient."
24) Consider his statement, peace be upon him and his progeny, "Whoever is pleased to live my life and die my death, and then reside in the Garden of Eden, planted for me by my Lord, then let him take `Ali as the wali after me, and let him accept the authority of whoever `Ali places in charge, and let him follow the examples of my progeny after me, for they are my offspring: they are created out of my own mould and blessed with my understanding and knowledge; therefore, woe unto those who deny their favours from among my nation, who cut their ties with them; may Alláh never grant them my intercession."
25) Consider his statement, peace be upon him and his progeny, "Whoever loves to live my life and die my death and enter the Garden my Lord has promised me, the Garden of Eternity, then let him take `Ali and his descendants after him as his walis, for they shall never take you out of guidance, nor shall they ever drag you into misguidance."[21]
26) At the beginning of page 156, Vol. 6, of Kanz al-`Ummál, al-Daylami quotes Ammar citing the Messenger of Alláh (pbuh) telling `Ammár the following: "O `Ammár! If you see `Ali walking on one path while other people walk on another, walk with `Ali and leave the people, for he shall never lead you to destruction, nor shall he ever take you out of right guidance."
27) Consider his statement, peace be upon him and his progeny, according to one <ádíth narrated by Abu Bakr, "My hand and `Ali's are equal when it comes to justice." This is <adíth 2539 recorded on page 153, Vol. 6, of Kanz al-`Ummál.
28) Consider his statement, peace be upon him and his progeny, "O Fá>ima! Are you not pleased that Alláh, the Unique, the Sublime, has looked unto the inhabitants of the earth and chose from among them two men: one of them is your father and the other is your husband?"[22]
29) Consider his statement, peace be upon him and his progeny, "I am the Warner, and `Ali is the Guide; through you, O `Ali, shall guidance be attained after me." This is recorded by al-Daylami who quotes Ibn `Abbás, and it is <adíth 2631 on page 157, Vol. 6, of Kanz al-`Ummál.
30) Consider his statement, peace be upon him and his progeny, "O `Ali! Nobody is permitted to remain in the state of janába other than I and you."[23] Likewise is the <ádíth recorded by al-^abráni as quoted by Ibn \ajar in his Al-@awá`iq al-Mu<riqa as narrated by Umm Salamah, al-Bazzár, and Sa`d; so, refer to <adíth 13 of Al-Arba`ín al-Nawawiyya which he quotes in Chapter 9. The latter quotes the Messenger of Alláh, peace be upon him and his progeny, saying: "Nobody is permitted to be in the state of janába in this mosque except I and `Ali."
31) Consider his statement, peace be upon him and his progeny, "I and this (meaning `Ali) are the Proofs unto my nation on the Day of Judgement." This is recorded by al-Kha>íb as narrated by Anas. How could the father of al-\assan (as) be Proof just like the Prophet (pbuh) was, had he not been his vicegerent and successor?
32) Consider his statement, peace be upon him and his progeny, "It is written on the gate of Paradise: `There is no god but Alláh, Mu<ammad is the Messenger of Alláh, `Ali is the Brother of the Messenger of Alláh.'"[24]
33) Consider his statement, peace be upon him and his progeny, "It is written on the Throne's leg: `There is no god but Alláh, Mu<ammad is the Messenger of Alláh, I (God) have supported him (Mu<ammad) through `Ali, and I have aided him through `Ali."
34) Consider his statement, peace be upon him and his progeny, "Whoever wishes to discern Noah's determination, Adam's knowledge, Ibráhím's clemency, Moses' discretion, Christ's asceticism, then let him look unto `Ali." This is recorded by al-Bayhaqi in his @a<í< and by Imám A<med ibn \anbal in his Musnad.[25]
35) Consider his statement, peace be upon him and his progeny, "O `Ali! There is a resemblance in you to Jesus (as) who was hated by the Jews to the extent that the latter even cast doubts about his mother's honour, and loved by the Christians to the extent that they attributed to him a status which is not his."
36) Consider his statement, peace be upon him and his progeny, "The foremost (among believers) are three: Joshua son of Nún [of the tribe of Ephraim - tr.] who was the foremost to believe in Moses, the believer implied in Súrat Yásín [Chapter 36 of the Holy Qur'án] who was the foremost to believe in Jesus, and `Ali ibn Abu ^álib who was the foremost in believing in Mu<ammad (pbuh)."[26]
37) Consider his statement, peace be upon him and his progeny, "The foremost in testifying (to the Prophets' truth) are three: \abíb al-Najjár, the believer implied in Súrat Yasín, who said: `O my people! Follow the Messengers (of God);' Izekiel [whose name means "Strength of God" - tr.], the believer from the family of Pharaoh, who said: `Do you intend to kill a man just for saying that his Lord is Alláh?,' and `Ali ibn Abu ^álib, who is superior to all of them."[27]
38) Consider his statement, peace be upon him and his progeny, to `Ali: "The nation will turn treacherous to you; you shall live adhering to my faith and will be murdered for safeguarding it; whoever loves you loves me, too, and whoever hates you hates me, too, and this (`Ali's beard) will be drenched with blood from this (`Ali's head)."[28] `Ali (as) himself has said: "One of the Prophet's predictions is that the nation will be treacherous to me after his demise." Ibn Abbas has quoted the Messenger of Alláh, peace be upon him and his progeny, telling `Ali, "You will certainly encounter a great deal of hardship after me;"[29] `Ali inquired: "Shall I be able to keep my faith intact?" and the Messenger of Alláh, peace be upon him and his progeny, answered him in the affirmative.
39) Consider his statement, peace be upon him and his progeny, "Among you is one who will fight for its (Qur'án's) interpretation just as I fought for its revelation." The audience was very excited. Among them were Abu Bakr and `Umer. Abu Bakr asked: "Am I the one?" and the Prophet's answer was negative. `Umer inquired: "Is it I?" and the Prophet (pbuh) answered: "No; but it is the one who is mending the shoes," meaning thereby `Ali; therefore, we visited `Ali to convey the good news to him, but he did not even raise his head, as if he had already heard it from the Messenger of Alláh, peace be upon him and his progeny."[30] Similar narrative is the <ádíth narrated by Abu Ayyúb al-An#ári during `Umer's caliphate. According to al-\akim, who relies on two references which he indicates on page 139 and the page that follows it, Vol. 3, of his Mustadrak, `Umer has said that the Messenger of Alláh, peace be upon him and his progeny, ordered those who reneged from their faith, and who dissented, to be fought. Ibn `Asákir, as indicated in <ádíth 2588 on page 155, Vol. 6 of Kanz al-`Ummál, states that `Ammár ibn Yásir has said that the Messenger of Alláh, peace be upon him and his progeny, has said, "O `Ali! The oppressive gang will fight you; but you are on the right track; whoever refrains from supporting you is not of me." Abu Tharr al-Ghifári, as al-Daylami is quoted at the close of page 155, Vol. 6, of Kanz al-`Ummál, has quoted the Messenger of Alláh, peace be upon him and his progeny, saying: "I swear by the One in whose hands my life is placed that among you is a man who shall fight after me for the interpretation of the Qur'án just as I fought the polytheists for its revelation." Mu<ammad ibn `Ubaydulláh ibn Abu Ráfi`, as indicated by al-^abráni in his Mujma` al-Kabír and indicated on page 155, Vol. 6, of Kanz al-`Ummál, has quoted his father and grandfather Abu Ráfi` saying that the Messenger of Alláh, peace be upon him and his progeny, has addressed him thus: "O Abu Ráfi`! A group of people shall fight `Ali after me; Alláh has made mandated that they should be fought. Whoever is unable to fight them with his hands, let him fight them with his tongue; if he still is unable to do so, then by his heart." Al-Akh_ar al-An#ári[31] has quoted the Messenger of Alláh, peace be upon him and his progeny, saying: "I fight for the revelation of the Qur'án, while `Ali fights for its interpretation."
40) He, peace be upon him and his progeny, has said: "O `Ali! I am superior to you due to my being a Prophet, while you are superior to all other people due to seven merits: You are the foremost among them to believe in Alláh, the most just in fulfilling Alláh's Promise, the most obedient to the Commandments of Alláh, the most equitable, the most fair in dealing with the public, the most far-sighted in all issues, and the one who enjoys the highest status in the sight of Alláh." Abu Sa`íd al-Khudri quotes the Messenger of Alláh, peace be upon him and his progeny, saying: "O `Ali! You possess seven qualities about which nobody can dispute with you: You are the first to truly believe in Alláh, the most just in fulfilling Alláh's Promise, the most obedient to Alláh's Commandments, the most compassionate to the public, the most informed of all issues, and the highest among them in status."[32]
There is no room here to quote all such traditions which, as a whole, support one another and are all indicative of one meaning, and that is: `Ali is second only to the Messenger of Alláh, peace be upon him and his progeny, in faring with this nation, and that he is next only to the Messenger of Alláh, peace be upon him and his progeny, in leading it. These traditions convey such a meaning, even if their texts are not consecutively reported, and this much should suffice as an irrefutable proof, Wassalam.
Sincerely,
Sh
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[1] This is <ádíth number 2527 of the ones cited in Kanz al-`Ummál, page 153, Vol. 6, and it is quoted by al-Tha`labi from Abu Tharr when the author attempts to interpret the verse of wiláyat in his book Al-Tafsír al-Kabír.
[2] It is also quoted by al-Barúdi, Ibn Qaní`, Abu Na`ím, and al-Bazzár. It is <ádíth 2628 of the ones cited in Kanz al-`Ummál, page 157, Vol. 6.
[3] It is <ádíth 2630 of the ones cited in Kanz al-`Ummál, page 157, Vol. 6.
[4] It is news item number 11 of the ones Ibn Abul \adíd states on page 450, Vol. 2, of Shar< Nahjul Balághah, and it is <ádíth number 2627 of the ones cited in Kanz al-`Ummál, page 157, Vol. 6.
[5] This is quoted by Abu Na`ím in his \ilyat al-Awliyá' from Anas and transmitted in detail by Ibn Abul \adíd on page 450, Vol. 2, of his Shar< Nahjul Balághah; so, refer to news item 9 on that page.
[6] This is quoted by Abu Na`im in his Hilyat al-Awliya' from one <ádíth narrated by Abu Barzah al-Aslami and Anas ibn Málik, and it is transmitted by the Mu`tazilite scholar on page 449, Vol. 2, of his Shar< Nahjul Balághah; so, refer to the third news item on that page.
[7] This is quoted by al-^abráni in his Kabír from the a<ádíth narrated by Salmán and Abu Tharr. It is quoted by al-Bayhaqi in his Sunan, and by Ibn `Uday in his Al-Kámil; it also is <ádíth number 2608 of the ones included in Kanz al-`Ummál, Vol. 6, page 156.
[8] This is quoted by al-^abráni in his Kabír, and it is <ádíth number 2625 of the ones included in Kanz al-`Ummál, Vol. 6, page 157, and the tenth on page 450, Vol. 2, of Shar< Nahjul Balághah by Ibn Abul \adíd; so, look and see how he has made their right guidance conditional upon upholding `Ali; thus, those who do not do so would certainly stray. See how he has commanded them to love him just as they love the Prophet (pbuh), and to respect him in the same way they respect the Prophet (pbuh). This is so only because of his being his successor, the one to take charge after him. If you consider the verse "Gabriel has commanded me to tell you so," then truth becomes manifest to you.
[9] This is quoted by al-^abráni in his Kabír from Ibn `Abbás as stated on page 107 of Al-Jámi` al-Saghír by Sayyú>i. It is also quoted by al-\ákim in Manáqib `Ali, page 226, Vol. 3 of his authentic Mustadrak from two sources: one of them is Ibn `Abbás from yet two authentic sources, and the other from Jabir ibn `Abdulláh al-An#ári. He has brought forth irrefutable proofs for its authenticity. Imám A<med ibn \anbal ibn al-@iddíq al-Magháribi, of Cairo, has dedicated an entire book only to prove the authenticity of this <ádíth, and he has crammed it with information and titled it Fat< al-Malak al-`Ali Bi#i<<ati \ádíth Bábul `Ilm `Ali, printed in Egypt at the Islamic Press. It is worthy of the attention of researchers, for it contains invaluable information. Views of the Na#ibis and their likes are worthless vis-a-vis this <ádíth that is as commonly used as a popular proverb by both the elite and the common residents of the urban districts and the countryside. We have even considered their criticism, and we have found it to be sheer submission to sentiment, lacking in proof, full of extreme fanaticism, as declared by al-\áfi~ Salahud-Dín al-`Alá'i when he quoted the false allegation of al-Thahbi and others who charge that it is incorrect. He comments saying: "These have not produced any proof for their claim except its being a fabrication so that it may not indict them."
[10] This is quoted by al-Tirmithi in his @a<í<, in addition to Ibn Jarír, and from them it is quoted by several authorities such as al-Muttaqi al-Hindi on page 401, Vol. 6, of his Kanz al-`Ummál, where he quotes Ibn Jarír saying: "This is a tradition of whose authenticity we are quite sure." It is also quoted from al-Tirmithi by Jalalud-Dín al-Sayyú>i while discussing the "hamza" in language in his Jámi` al-Jawámi` and Al-Jámi` al-Saghír; so, refer to page 170, Vol. 1, of Al-Jámi` al-Saghír.
[11] This is quoted by al-Daylami from Abu Tharr's <ádíth as stated on page 156, Vol. 6, of Kanz al-`Ummál
[12] Ibid.
[13] This is quoted by Ibn \ajar in the fifth maq#ad of the maqá#id of chapter 14 of the ones discussed in Chapter 11 of his Al-@awá`iq al-Mu<riqa; so, refer to page 106 of the same.
[14] This <ádíth is number 2528 among the ones cited in Kanz al-`Ummál, page 153, Vol. 6.
[15] This is quoted by Ibn Majah in his chapter on the virtues of the Prophet's companions on page 92, Vol. 1, of his Sunan, by al-Tirmithi and al-Nisá'i in their respective #a<í<s, and it is <ádíth number 2531 among the ones cited in Kanz al-`Ummál, page 153, Vol. 6. It is also quoted by Imám A<med on page 164, Vol. 4, of his Musnad from <ádíth narrated from various authentic sources by Janádah. Suffices you the fact that it is quoted from a chain of narrators which includes: Ya<ya ibn Adam, Isra'il ibn Younus and his grandfather Abu Is<áq al-Subay`i who quotes \abashi. All of these men are authorities relied upon by both Shaykhs in their respective #a<í<s. Whoever studies this <ádíth in A<med's Musnad will come to know that it was said during the Farewell Pilgrimage which shortly preceded the departure of the Prophet, peace be upon him and his progeny, from this vanishing world. Prior to that, he, peace be upon him and his progeny, had sent Abu Bakr to recite ten verses of Súrat Bará'a to the residents of Mecca, then he, according to Imám A<med on page 151, Vol. 1, of his Musnad, said to him: "Go see Abu Bakr before he discharges his mission, and as soon as you meet him, take the message from him, then carry it yourself to the people of Mecca and read it to them." `Ali met Abu Bakr at the Ju<fa and took the tablets from him. Abu Bakr went back to the Prophet, peace be upon him and his progeny, and asked him: "O Messenger of Alláh! Have you received any message from Alláh against me?" He answered: "No, but Gabriel has come to me and told me that nobody conveys Alláh's Message except I or a man of my own family." Another narration, recorded by A<med on page 510, Vol. 1, of his Musnad from `Ali (as), says that when the Prophet dispatched him with Súrat Bará'a, he said to him: "Either I should carry it, or you." `Ali said: "If it cannot be avoided at all, then I will go." He (pbuh) said: "Then proceed, for Alláh will make your tongue firm, and He will guide your heart."
[16] You have come to know by now the <ádíth narrated by `Amr ibn Shásh with our commentary in Letter 36.
[17] As quoted by Muslim in his chapter on imán, page 46, Vol. 1, of his @a<í<. Ibn `Abd al-Birr explains its gist while narrating `Ali's biography in the Isti`áb from a group of companions. Buraydah's <ádíth has been quoted in Letter No. 36 above. His <ádíth, peace be upon him and his progeny, "O Alláh! Befriend whoever befriends `Ali, and be the enemy of whoever sets himself as the enemy of `Ali" is consecutively reported (mutawátir), as admitted by the author of Al-Fatáwa al-\amídiyya in his treatise titled "Al-@alát al-Fákhira fil A<ádíth al-Mutawátira]."
[18] Narrated, through al-Azhar, by `Abdul-Razzáq, Mu`ammar, al-Zuhri, `Ubaydullah, and Ibn `Abbás, each from the other, and all are reliable authorities. For this reason, al-\ákim, having labelled the <ádíth as "#a<í<" because of its endorsement by both Shaykhs, says: "Abul-Azhar, according to their consensus view, is trustworthy, and if authorities unanimously agree on the authenticity of one <ádíth, then it has to be held authentic," then he continues to say: "I have heard Abu `Abdulláh al-Qarashi saying that he heard A<med ibn Ya<ya al-\alwáni saying: `When Abul-Azhar came from San`á and started narrating this <ádíth to the people in Baghdád, Ya<ya ibn Ma`ín rejected it. When he opened his place to the public, as usual, he inquired about the Nisabúri writer who quotes `Abdul-Razzáq stating such a<ádíth, Abul-Azhar stood up and said that it was he. Ya<ya ibn Ma`ín laughed at his statement, stood up, and brought him to sit closer to him and inquired of him about how I personally came to be the only one who heard such <ádíth from `Abdul-Razzáq. I told him that I had just come from San`á, and when I bade him farewell, he told me that he owed me a unique <ádíth which nobody else had ever heard, and by Alláh it was this <ádíth verbatim. Ya<ya ibn Ma`ín then believed him and apologized to him.'"
[19] We have quoted this <ádíth in Letter No. 10 above.
[20] We have quoted this <ádíth, too, in Letter No. 10; so, refer to our commentary about it and about the one that precedes it.
[21] Refer to our comment on this <ádíth and the one that precedes it in our Letter No. 10.
[22] This is quoted by al-\ákim on page 129, Vol. 3, of his authentic Al-Mustadrak, and it is narrated by quite a few authors of books and traditions, all testifying to its authenticity.
[23] Refer to our comment on this <ádíth in Letter No. 34, and also scrutinize the books of traditions to which we have referred.
[24] This is quoted by al-^abráni in his Aw#at, and by al-Kha>íb in his Al-Muttafaq wal-Muftaraq, as stated at the beginning of page 159, Vol. 6, of Kanz al-`Ummál. We have quoted it in Letter No. 34 and commented on it in a way which hopefully benefits the researcher.
[25] This is transmitted from both of them by Abul-\adíd in the fourth news item of his news to which he has referred on page 449, Vol. 2, of Shar< Nahjul Balághah. It is also quoted by Imám al-Rázi while discussing the meaning of the verse of Mubáhila in his Al-Tafsír al-Kabír, p. 288, Vol. 2, taking for granted the authenticity of this <ádíth according to the views of those who act upon it as well as those who do not. This <ádíth is also quoted by Ibn Ba>>ah from Ibn `Abbás's <ádíth, as stated on page 34 of Fat< al-Malik al-`Ali Bi#i<<ati Bábil `Ilm `Ali by Imám A<med ibn al-@ádiq al-\asani al-Magháribi of Cairo. Among those who have admitted that `Ali is the one who is acquainted with the secrets of all prophets combined is the Shaykh of all men of knowledge, namely Mu<iyud-Dín ibn al-`Arabi, as quoted by the learned al-Sha`ráni in Section 32 of his book Al-Yawaqít wal-Jawáhir, page 172.
[26] This is quoted by al-^abráni and Ibn Mardawayh who rely on the authority of Ibn `Abbás. It is also quoted by al-Daylami from `Áyesha, and it is one of the lengthy traditions.
[27] This is quoted by Abu Na`ím and Ibn `Asákir from Abu Layla, and quoted also by al-Najjár from Ibn `Abbás; so, refer to a<ádíth 30 and 31 of the forty a<ádíth cited by Ibn \ajar in Part Two, Section 9, of his Al-@awá`iq al-Mu<riqa, at the conclusion of page 74 and the page following it.
[28] This is quoted by al-\ákim on page 122, Vol. 3, of his Al-Mustadrak where the author admits its authenticity. Al-Thahbi quotes it in his own Talkhís, admitting its authenticity.
[29] This <ádíth and the one succeeding it, i.e. Ibn `Abbás's <ádíth, are quoted by al-\ákim on page 140, Vol. 3, of his Mustadrak, and al-Thahbi quotes him in his Talkhís al-Mustadrak. Both authors admit the authenticity of this <ádíth due to its endorsement by both Shaykhs.
[30] This is quoted by al-\ákim on page 122, Vol. 3, of Al-Mustadrak, saying that it is an authentic <ádíth according to its endorsement by both Shaykhs who have not included it in their books. Al-Thahbi has admitted its authenticity for the same reason when he quoted it in his Talkhís al-Mustadrak. Imám A<med has produced it from Abu Sa`íd on pages 82 and 33, Vol. 3, of his Musnad, and al-Bayhaqi has quoted it in Shu`ab al-Imán. Imám A<med has included Abu Sa`íd's <ádíth on pages 82 and 33, Vol. 3, of his Musnad, and al-Bayhaqi quotes it in his Shu`ab al-Imán, Sa`íd ibn Mansúr in his Sunan, Abu Na`ím in his \ilyat al-Awliyá', and Abu Ya`li in his Sunan numbering it 2585, page 155, Vol. 6, of Kanz al-`Ummál.
[31] His name is Ibn Abul-Akh_ar. Ibn al-Sakan mentions him and quotes this <ádíth in his regard from al-\árith ibn \a#írah from Jábir al-Ju`fi from Imám al-Báqir from his father Zaynul-`Abidín, peace be upon them, from al-Akh_ar from the Prophet (pbuh). Ibn al-Sakan says: "He is not quite famous among the Prophet's companions, and his traditions ought to be verified." This is quoted by al-Asqaláni in his biography of al-Akh_ar in Al-I#ábah. Al-Dar Qutni has produced this <ádíth in his Ifrád, saying: "This <ádíth is narrated only by Jábir al-Ju`fi, who is a Rafi~i."
[32] Abu Na`ím has quoted it among the traditions reported by Ma`áth, as well as the <ádíth succeeding it, that is, that of Abu Sa`íd, in his \ilyat al-Awliyá', and they are on page 156, Vol. 6, of Kanz al-`Ummál.