Search the Community

Is the commander of faithful [AS] superior to all the prophets [PBUTH]? You might be surprise after seeing this title that Ali [AS] is superior to all prophets [AS] except prophet Muhammad [PBUTH], and before any studying, you might accuse us of exaggeration and passing the limit of mind and Sharia, but before any judgment we suggest you to follow us to see that how we prove this fact by reasoning and logic, then you’ll judge and find out that getting to the fact isn’t difficult but it will be easy by passing pessimism and doubt. Ali’s[AS] superiority amongst humans is an inevitable fact, because both “Quran” and “traditions” prove this belief, though, dirty hands have always tried to deny the virtues and high traits of this divine man and have perverted the mind of many of Muslims by changing historical facts, so we’ll follow the matter of Ali’s superiority in three chapters: “Quran”, “tradition” and “intellect”: The superior appearance of Ali [AS] in “Quran”: 1: “Tathir” verse:[purification] The first verse amongst tens of verses in “Quran” that explains and implies-as narrators and interpreters admitted- the superiority of spiritual positions of commander of faithful [AS] is this verse: «انما يريد الله ليذهب عنكم الرجس اهل البيت ويطهركم تطهيرا» O family of the House, Allah only wishes to distance fault from you, and to cleanse you, and to purify you abundantly. Sura AL-AHZAB, verse 33 In this verse- known as “Tathir” verse- Ali [AS] and his infallible children [AS] were introduced better than all prophets [AS]except prophet Muhammad [(صلى الله عليه وآله وسلم)], because god has decisively announced the cleanliness and infallibility of all his messenger’s dynasty. Important words in this verse such as: ”انّما، يريد، ليذهب، الرجس, اهل البيت” are the secrets and keys of understanding this verse that without knowing them we won’t be able to realize the profound content of this verse, so we’ll deal with explaining these words: 1: the word "انّما" shows exclusiveness: This word at the first of the verse implies special attention to the topic and content of the verse, because this word makes limitation and exclusiveness in the meaning and content of the verse that shows the importance and the greatness of the content. “Ibn Manzur” was an Arab lexicographer of the Arabic language and author of a large dictionary, Lisan al-ʿArab (لسان العرب; lit. 'The Tongue of the Arabs'). says: ومعني إنما إثبات لما يذكر بعدها ونفي لما سواه كقوله : وإنما يدافع عن أحسابهم أنا أو مثلي المعني : ما يدافع عن أحسابهم إلا أنا أو من هو مثلي ، The word “انّما” proves the concept of what is written after it such as this sentence: Only I or someone like me defends their account. Meaning: No one defends their account except me or someone like me, and Lesan Al-Arab,v 13, p 31 This point must be paid attention that exclusiveness in this verse is the “exclusiveness of decree in topic”, like “Velayat” verse: «انّما وليّكم اللّه و رسوله والذين آمنوا...» which in this verse the guardianship is defined only for God, the Messenger and the believer with the characteristics to pay zakat while praying. Definitely, the purification in the verse in question is of the first type, that is, a judicial limitation, not a subjective limitation; That is, purity and fault and avoidance of filth are reserved for the people who are called Ahlulbayt, may peace be upon them, and this characteristic is specific to them, and no person who is disrespectful to them will be included. 2: “pronoun” emphasizes on exclusiveness Not only the word “انّما" shows exclusiveness, but the “عنکم” emphasizes on more exclusiveness, because the object of the verb «ليُذهب» which is “الرجس” must be after its verb but it’s like that and “عنکم” is between them that isn’t without reason because when a word that its position is at end of the sentence, is preceded, it shows the exclusiveness of concept in that sentence. “Ibn Hajar” a classical sunni scholar writes in his book, chapter: sent down verses about “Ahl Al-Bayt” virtues. الآية الأولي: قال الله تعالي: إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا. Sura AL-AHZAB, verse 33 أكثر المفسرين علي أنها نزلت في علي وفاطمة والحسن والحسين لتذكير ضمير عنكم وما بعده. Most of interpreters say that this verse is about “Ali” [AS], “Fatimah” [AS], Hasan and Hussein [AS], because of this pronoun «عنكم». Then he quotes possibilities using of the word “it’s been said” that its reference is unclear and he says after quoting some narratives: this verse has been sent down about spouses and all “Bani Hashim”. Him and his followers who’re trying to partner ordinary and incompetent in such great virtues, must be questioned that: why despite the confession of most of interpreters who say that this verse is sent down about particular people from Prophet’s [(صلى الله عليه وآله وسلم)] relative dynasty, you rely on the talk of minority and try to show that what they say is true? Isn’t it enmity towards “Ali” [AS], “Fatimah” [AS] and their two children? Eventually, “Ibn Hajar” says that this verse is the resource of all virtues of “Ahl Al-Bayt” [AS] not anyone else, and انما"” that implies exclusiveness, shows that this verse is just about “Ah Al-Bayt” [AS]. ثم هذه الآية منبع فضائل أهل البيت النبوي لاشتمالها علي غرر من مآثرهم والاعتناء بشأنهم حيث ابتدئت بإنما المفيدة لحصر إرادته تعالي في أمرهم علي إذهاب الرجس الذي هو الإثم أو الشك فيما يجب الإيمان به عنه وتطهيرهم من سائر الأخلاق والأحوال المذمومة. This verse is the resource of all virtues of prophet’s [(صلى الله عليه وآله وسلم)] dynasty, and is particular for “Ahl Al-Bayt”, because the word “انما” has negated any kind of evil, sin and doubt towards them. 3: god’s will: God’s will in the sentence ” يريد الله “ is “Takvini wilayah” [god’s will while creating creatures, god’s act] not “Tashrihi wilayah” [god’s legitimate commands and prohibitions] , because in “Tashrihi wilayah” all people are addressed without exception, but “Takvini wilayah” doesn’t need to contain everybody and God can allocate a virtue or a trait to certain people and deprive others. So in the verse of conversation will is just “Takvini wilayah” because removing filth and getting purified aren’t general to contain all people or followers of a sect, because fault means any kind of filth that makes others to detest and getting away of sincere servitude of god and this fact isn’t fulfilled unless by god’s “Takvini will”. 4: repulsing the filth: The word “اذهاب” in here means repulsing before appearance because it’s used in this meaning in our conversations, for instance someone says: «أذهب اللّه عنكم الداء والسوء» I wish god to keep you away of disease and sadness, that doesn’t mean that that guy is sick and he’s praying for him to recover but this wish could be made before disease or hardship. So “اذهاب” means “repulse” that before it appears, not “removal” which is eliminating after appearance, that’s why the word “لیذهب” is in the verse not “لیزیل”. 5. Filth and evil: One of the key words in this verse is the word “filth”. Famous philologist “Al-Fayoumy” writes: « الرجس: النتن. و الرجس: القذر. قال الفارابيّ: كلّ شي ء يستقذر فهو رجس». Abomination: stinking. And abomination: dirty. Al-Farabi said: Everything that is considered filthy is an abomination. Ahmad bin Mohammed Al-Fayoumy, Al-Misbah al-Munir, vol. 1, p. 219, The author of the book “Al-ein” writes: « رجس: كل شي ء يستقذر فهو رجس كالخنزير، و قد رجس الرجل رجاسة من القذر، و إنه لرجس مرجوس. و الرجس في القرآن العذاب كالرجز، و كل قذر رجس. و رجس الشيطان وسوسته و همزه...». “Filth” is anything that is “Evil”, like “Pig”, and in “Quran” filth means punishment and any evil is filth. The book “Al-ein”, v 6, p 52 “Raghib Esbahani” has divided “Filth” to three parts, naturel, intellectual and legitimate, and says: « الرجس الشيء القذر». “Filth” is anything which is unclean and polluted. According to what is stated in the statements of the scholars of lexicography, some of which we have mentioned, regis is anything whose presence in a person provides the basis for defects, hurts the soul of a person, and causes people to hate and alienate them, and it includes any kind of sin and iniquity. and pollution or being caught in the trap and temptations of the devil. Although some have tried to narrow the scope of the meaning and examples of the verse and consider the abomination to be exclusive to polytheism and interpret the purpose of the verse only to cleanse the Ahllbayt from polytheism to God and say: "it does not include sins" so that some of the relatives maybe included too, but according to the general application and usage of the word "Al-Rajs" due to the presence of "Al" and "El" next to the word "Rajs", without a doubt, its content should negate and remove all kinds of material filth, and spiritually, external and internal flaws and defects or any kind of deviation at all times, the result of which will be the proof of complete innocence from all sins. Elders’ interpreters: Fortunately, Sunni scholars have mentioned to this point that “Filth” includes all sins and evils not just associating with god: “Fakhr al-Din al-Razi” says in the interpretation of this book: فقوله تعالي : { لِيُذْهِبَ عَنكُمُ الرجس } أي يزيل عنكم الذنوب ويطهركم أي يلبسكم خلع الكرامة... This verse means: god has distanced all sins from you and put the cloth of dignity on you. Al-Razi Safi’I, Tafsir al-kabir, v 22, p 201 “hessas” Sunni exegete says in his book: قال تعالي ( إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا) يحتمل التطهير من الذنوب. Probably it means purity of evil and sins. Decrees of Quran, v 4 p 33 “Imam Shawkaanee'” says: « والمراد بالرجس الإثم والذنب المدنسان للأعراض الحاصلان بسبب ترك ما أمر الله به وفعل ما نهي عنه فيدخل تحت ذلك كل ما ليس فيه لله رضا ». “Filth” means sins committed due to disobeying god and doing what he dislikes. Fath al-Qadeer , v 4, p 278 Other exegetes such as: “Ibn Atiyah” and “Tha’labi” have said: « و الرِّجْسَ اسم يقع علي الإثم و علي العذاب و علي النجاسات و النقائص، فأذهب اللّه جميع ذلك عن أَهْلَ الْبَيْتِ ». “Filth” includes punishment, unclean things and any fault, god has distanced all of them from “Ahl Al-Bayt”. Javaher Al-Lesan in interpretation of “Quran”, v 4, p 346 “Al-Alusi” writes in his exegete book: والرجس في الأصل الشيء القذر...، وقيل : إن الرجس يقع علي الإثم وعلي العذاب وعلي النجاسة وعلي النقائص ، والمراد به هنا ما يعم كل ذلك ... وأل فيه للجنس أو للاستغراق ، والمراد بالتطهير قيل: التحلية بالتقوي ، والمعني علي ما قيل: إنما يريد الله ليذهب عنكم الذنوب والمعاصي فيما نهاكم ويحليكم بالتقوي تحلية بليغة فيما أمركم ، وجوّز أن يراد به الصون ، والمعني إنما يريد سبحانه ليذهب عنكم الرجس ويصونكم من المعاصي صوناً بليغاً فيما أمر ونهي جل شأنه . “Filth” means evil….. and it’s been said that it includes sin, punishment and impurity and any fault, the meaning of “رجس” [Filth] in this verse includes all mentioned meanings…. “ال” in the word “التطهیر” [purification] shows generality, it means god’s willed to distance sins from you “Ahl Al-Bayt” and adorn with piety and protect you of evil. Rouh al-Ma'ani, v 22, p 12 “Tantawi” another Sunni expert in his exegete book: « و الرجس في الأصل : يطلق علي كل شئ مستقذر. وأريد به هنا : الذنوب والآثام وما يشبه ذلك من النقائص والأدناس». In fact, “Filth” includes any evil thing, but in this verse, it means the purity of any sin and fault. Tantawi, al-Tafsir al-wasit, v 11, p 20 6: Ahl Al-Bayt” [people of the house] The word “Ahl” is used about those that we have kind of physical, spiritual, intellectual, religious and family dependence towards them. So our family members, spouse, child, grand child and …. are our “Ahl” because we depend on them. So we can say that radical point in the meaning of “Ahl” is dependence, though, sometimes guys except our relatives can be part of our “Ahl”, such as “Salman Farsi” who gets the title of “منّا اهل البيت”, [Salmanis part of Ahl Al-Bayt]. But sometimes it’s vice versa, despite of someone is our relative but due to an act against god’s command and disobeying father’s request, isn’t considered as our “Ahl” such as: the son of “Noah” that god says about him: “ انّه ليس من أهلك” Plus showing family relation, sometimes this word has other meanings that its next word determines it. At first we take look at the opinions of philologist about the word “Ahl” then we’ll say the view of narrators, historians. Philologists like: “Ibn Manzur” and others say: أَهْل الرجل عَشِيرتُه وذَوُو قُرْباه. The “Ahl” of a man are his dynasty and relatives. Lesan al-Arab, v 11, p28, Taj al-Aroos, v 28, p 40 Late “Tarihi” writes: (أهل) أهل الرجل: آله. و هم أشياعه و أتباعه و أهل ملته...و قد مر في (امر): أنهم أهل بيته خاصة. The “Ahl” of a man are his dynasty and followers. Majma’ al-Bahrain, al-Tarihi, v 5, p 203 After looking up into the words of the verse and taking look at the views of philology elders, now we’ll talk about the cause of the revelation of the verse to see if verse includes Ali [AS] like prophet [(صلى الله عليه وآله وسلم)], Fatimah [AS] and her children, till he enjoys of this grate virtue or not? Allamah “Jalal Al-din Suyuti” has quoted 20 narratives quoted via different ways in exegete “Al-Dur Al-Mansur” to prove that the meaning of “Ahl Al-Bayt” is: prophet [(صلى الله عليه وآله وسلم)], Ali [AS], Fatimah [AS], Hasan and Hussein [AS]: أخرج ابن جرير وابن أبي حاتم والطبراني وابن مردويه عن أم سلمة رضي الله عنها زوج النبي صلي الله عليه وسلم : « أن رسول الله صلي الله عليه وسلم كان ببيتها علي منامة له عليه كساء خيبري ، فجاءت فاطمة رضي الله عنها ببرمة فيها خزيرة فقال رسول الله صلي الله عليه وسلم » ادعي زوجك ، وابنيك ، حسناً ، وحسيناً ، فدعتهم فبينما هم يأكلون إذ نزلت علي رسول الله صلي الله عليه وسلم { إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيراً } فأخذ النبي صلي الله عليه وسلم بفضلة ازاره ، فغشاهم إياها ، ثم أخرج يده من الكساء وأومأ بها إلي السماء ، ثم قال : اللهم هؤلاء أهل بيتي وخاصتي ، فاذهب عنهم الرجس ، وطهرهم تطهيراً ، قالها ثلاث مرات . قالت أم سلمة رضي الله عنها : فادخلت رأسي في الستر فقلت : يا رسول الله وأنا معكم فقال : إنك إلي خير مرتين « ». It’s been quoted from “Umm Salamah”: prophet [(صلى الله عليه وآله وسلم)] was in my house and had put on a “Kheibari” cloak. “Fatimah” [AS] came in, prophet [(صلى الله عليه وآله وسلم)] said to her: call upon your husband and your two children “Hasan” and “Hussein” [AS], Fatimah [AS] did so and they began having food, suddenly this verse was sent down:” Family of the House, Allah only wishes to distance fault from you, and to cleanse you, and to purify you abundantly”, prophet [(صلى الله عليه وآله وسلم)] put clock on their head, then, he raised his hand hands towards sky and said: these are my “Ahl al-Bayt”, god! Purify them of any type of filth, he repeated this sentence three times. “Umm Salamah” said: what about me? Prophet [(صلى الله عليه وآله وسلم)] said: you’re in good path. Al-dur Al-Mansur, v 6, p 603 “Haskani” is another narrator of quoted narratives about “Quran” verses, he’s quoted several narratives about this verse too: The narrator of “Jaber ibn Abd Allah ibn Ansari”: نزلت هذه الآية علي النبي ص و ليس في البيت إلا فاطمة و الحسن و الحسين و عليّ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فقال النبي ص: اللهم هؤلاء أهلي ». When this verse was sent down there wasn’t anybody at home except Fatimah [AS], Hsana and Hussein [AS] and Ali [AS], prophet [(صلى الله عليه وآله وسلم)] said: god, they’re my “Ahl”. Haskani, Shawahid al-tanzil, v 2, p 29 The result of this part of studying about “Tathir” verse shows the presence of Ali [AS] beside prophet [(صلى الله عليه وآله وسلم)] his spouse and his two children. They’re given good tiding by god, which is purification and distance of any pollution and filth, and it shows Ali’s [AS] superiority than prophets [AS]. [Though he’s not prophet and is just successor of prophet]. 2: “Mubahilah” verse [cursing the ones who lie] This is another verse that proves Ali’s [AS] superiority than all prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)]: فمن حاجك فيه من بعد ماجاءك من العلم فقل تعالوا ندع ابناءنا وابناءكم و نساءنا ونساءكم وانفسنا وانفسكم ثم نبتهل فنجعل لعنة الله علي الكاذبين . Those who dispute with you concerning him after the knowledge has come to you, say: 'Come, let us gather our sons and your sons, our womenfolk and your womenfolk, ourselves and yourselves. Then let us humbly pray, so lay the curse of Allah upon the ones who lie. Sura AL-E-IMRAN, verse 61 THE cause of revelation Undoubtedly, “Mubahilah” verse was sent down about five selected persons by god [those who prophet put his cloak on them plus prophet [(صلى الله عليه وآله وسلم)], Because many of narrators, exegetes, historians and theologians have written this issue in their books and it’s among certain issues. On the other hand historical evidences prove that, in the event “Mubahilah” with “Najran” Nazarenes, prophet [(صلى الله عليه وآله وسلم)], amongst women, just Fatimah [AS] and –amongst children- just took Hasan and Hussein [AS] his two grandchildren with him. “Muslim” writes in his book: ولمّا نزلت هذه الآية : (فقل تعالوا ندع أبنائنا وأبنائكم) دعا رسول اللّه ص عليّاً وفاطمة وحسناً وحسيناً فقال : اللهمّ هؤلاء أهلي. When this verse was sent down prophet [(صلى الله عليه وآله وسلم)] called upon Ali [AS], Fatimah [AS], Hasan and Hussein [AS] and prayed: god, they’re my dynasty. Shahih Muslim, v 7, p 120, the book of shabis virtues, musnad Ahamd, v 1, p 185 أخرج الحاكم وصححه وابن مردويه وأبو نعيم في الدلائل عن جابر قال » قدم علي النبي صلي الله عليه وسلم العاقب ، والسيد ، فدعاهما إلي الإِسلام فقالا : أسلمنا يا محمد قال : كذبتما إن شئتما أخبرتكما بما يمنعكما من الإِسلام . قالا : فهات . قال : حب الصليب ، وشرب الخمر ، وأكل لحم الخنزير ، قال جابر : فدعاهما إلي الملاعنة ، فوعداه إلي الغد ، فغدا رسول الله صلي الله عليه وسلم ، وأخذ بيد علي ، وفاطمة ، والحسن ، والحسين ، ثم أرسل إليهما فأبيا أن يجيباه ، وأقرا له ، فقال : والذي بعثني بالحق لو فعلا لأمطر الوادي عليهما ناراً . قال جابر : فيهم نزلت { تعالوا ندع أبناءنا وأبناءكم . . . } الآية . قال جابر : أنفسنا وأنفسكم رسول الله صلي الله عليه وسلم وعلي ، وأبناءنا الحسن والحسين ، ونساءنا فاطمة. Two of Christian famous figures named “Aqib” and “Sayed Muhzar” went to prophet [(صلى الله عليه وآله وسلم)]. Prophet [(صلى الله عليه وآله وسلم)] told them to become Muslim, they said: we’re Muslim, prophet said: you’re lying, if you want I can prove that you’re not Muslim, they said: prove, prophet said: you’re interest in cross and drinking wine and eating pork, then invited them to “Mubahilah”, in the morning Prophet[(صلى الله عليه وآله وسلم)] went out of “MEDINA” with Ali [AS], Fatimah [AS] and Hasan and Hussein [AS], and ivited “Sayed Aqib” to “Mubahilah” but they didn’t accept and gave up. Prophet [(صلى الله عليه وآله وسلم)] said: swear to god, if they had accepted my invitation to “Mubahilah”, fire would have showered on them from sky, “Jabir” said: this verse this verse was sent down about prophet’s [(صلى الله عليه وآله وسلم)] dynasty: [.…تعالوا ندع أبناءنا وأبناءكم ] Al-Durr al-Manthur, v 2, p 230 أخرج الحاكم وصححه عن جابر » أن وفد نجران أتوا النبي فقالوا : ما تقول في عيسي؟ فقال : هو روح الله ، وكلمته ، وعبد الله ، ورسوله ، قالوا له : هل لك أن نلاعنك أنه ليس كذلك؟ قال : وذاك أحب إليكم؟ قالوا : نعم . قال : فإذا شئتم . فجاء وجمع ولده الحسن والحسين ، فقال رئيسهم : لا تلاعنوا هذا الرجل فوالله لئن لاعنتموه ليخسفن بأحد الفريقين فجاؤوا فقالوا : يا أبا القاسم إنما أراد أن يلاعنك سفهاؤنا ، وإنا نحب أن تعفينا . قال قد أعفيتكم ثم قال : إن العذاب قد أظل نجران. Group of people of “Najran” went to prophet [(صلى الله عليه وآله وسلم)] and said: what do you say about “Isa”? he’s the soul, thrall and the messenger of god, they said: we’re ready to perform “Mubahilah” with you that he’s like this. Prophet [(صلى الله عليه وآله وسلم)]: I’m ready to do that, he prepared his two grandchildren “Hasan” and “Hussein” [AS] to perform “Mubahalah”, but they gave up. Al-Dur al-Manthr, v 2, p 230 Except above narratives , Allamah “Haskani” has quoted some other narratives with the same content with little changes but because content is the same we avoid translating them: وأخرج أبو النعيم في الدلائل من طريق الكلبي عن أبي صالح عن ابن عباس أن وفد نجران من النصاري قدموا علي رسول الله صلي الله عليه وسلم وهم أربعة عشر رجلا من أشرافهم منهم السيد وهو الكبير والعاقب وهو الذي يكون بعده وصاحب رأيهم فقال رسول الله صلي الله عليه وسلم لهما : أسلما قالا : أسلمنا قال : ما أسلمتما قالا : بلي قد أسلمنا قبلك قال : كذبتما يمنعكم من الإسلام ثلاث فيكما : عبادتكما الصليب وأكلكما الخنزير وزعمكما أن لله ولدا ونزل ) إن مثل عيسي عند الله كمثل آدم خلقه من تراب ( الآية) فلما قرأها عليهم قالوا : ما نعرف ما تقول ونزل ) فمن حاجك فيه من بعد ما جاءك من العلم ( يقول : من جادلك في أمر عيسي من بعد ما جاءك من العلم من القرآن ) فقل تعالوا ( إلي قوله ) ثم نبتهل ( يقول : نجتهد في الدعاء أن الذي جاء به محمد هو الحق وأن الذي يقولون هو الباطل فقال لهم : إن الله قد أمرني إن لم تقبلواهذا أن أباهلكم فقالوا : يا أبا القاسم بل نرجع فننظر في أمرنا ثم نأتيك فخلا بعضهم ببعض وتصادقوا فيما بينهم قال السيد للعاقب : قد والله علمتم أن الرجل نبي مرسل ولئن لاعنتموه إنه ليستأصلكم وما لاعن قوم قط نبيا فبقي كبيرهم ولا نبت صغيرهم فإن أنتم لم تتبعوه وأبيتم إلا إلف دينكم فوادعوه وارجعوا إلي بلادكم وقد كان رسول الله صلي الله عليه وسلم خرج ومعه علي والحسن والحسين وفاطمة فقال رسول الله صلي الله عليه وسلم : إن أنا دعوت فأمنوا أنتم فأبوا أن يلاعنوه وصالحوه علي الجزية Al-Durr al-Manthur, v 2, p 231, 232 وأخرج أبو نعيم في الدلائل من طريق عطاء والضحاك عن ابن عباس أن ثمانية من أساقف العرب من أهل نجران قدموا علي رسول الله صلي الله عليه وسلم منهم العاقب والسيد فأنزل الله ) فقل تعالوا ندع أبناءنا ( إلي قوله ) ثم نبتهل ( يريد ندع الله باللعنة علي الكاذب فقالوا : أخرنا ثلاثة أيام فذهبوا إلي بني قريظة والنضير وبني قينقاع فاستشاروهم فأشاروا عليهم أن يصالحوه ولا يلاعنوه وهو النبي الذي نجده في التوراة فصالحوا النبي صلي الله عليه وسلم علي ألف حلة في صفر وألف في رجب ودراهم. Al-Durr al-Manthur, v 2, p 232 أخرج مسلم والترمذي وابن المنذر والحاكم والبيهقي في سننه عن سعد بن أبي وقاص قال : « لما نزلت هذه الآية { فقل تعالوا ندع أبناءنا وأبناءكم } دعا رسول الله صلي الله عليه وسلم علياً ، وفاطمة ، وحسناً ، وحسيناً ، فقال » اللهم هؤلاء أهلي « » . Al-Durr al-Manthur, v 2, p 232 وأخرج ابن جرير عن غلباء بن أحمر اليشكري قال « لما نزلت هذه الآية { فقل تعالوا ندع أبناءنا وأبناءكم . . . } الآية . أرسل رسول الله صلي الله عليه وسلم إلي علي ، وفاطمة ، وابنيهما الحسن ، والحسين ، ودعا اليهود ليلاعنهم فقال شاب من اليهود : ويحكم أليس عهدكم بالأمس إخوانكم الذين مسخوا قردة وخنازير؟ لا تلاعنوا . فانتهوا » Al-Durr al-Manthur, v 2, p 232 Ali [AS] is the soul of prophet [(صلى الله عليه وآله وسلم)] One of verses that we can use it to prove Ali’s [AS] superiority than all humans even prophets except Islam's prophet [(صلى الله عليه وآله وسلم)] is “Mubahilah” verse, because god introduces “Ali” [AS] as the soul of prophet [(صلى الله عليه وآله وسلم)], and the narrations and sayings of historians and hadith scholars are also used that the meaning of “انفسنا” is “Ali” [AS]. قال جابر: (أنفسنا وأنفسكم) رسول اللّه وعلي بن أبي طالب (وأبنائنا) الحسن والحسين (ونسائنا) فاطمة. وهكذا رواه الحاكم في مستدركه... ثمّ قال: صحيح علي شرط مسلم ولم يخرجاه. “Jaber” has said that the meanings of (أنفسنا وأنفسكم) are Prophet Muhammad [(صلى الله عليه وآله وسلم)] and Ali [AS] and the meaning of (أبنائنا) is “Hasan” and “Hussein” [AS] and (نسائنا) means “Fatimah” [AS]. Tafsir, ibn kathir, v 1 p 379 ,Shukani, Fath Al-qadir v 1, p 348 “al-Zamakhshari” says: وفيه دليل لا شئ أقوي منه علي فضل أصحاب الكساء عليهم السلام. This verse is the strongest and most valid reason for the superiority of “Kisa’” [cloak] companions. Al-Kashshaf, v 1, p 370 “Ibn Hajar Haytami” says: وأخرج الدارقطني أن عليا قال للستة الذين جعل عمر الأمر شوري بينهم كلاما طويلا من جملته أنشدكم بالله هل فيكم أحد قال له رسول الله صلي الله عليه وسلم ( يا علي أنت قسيم الجنة والنار يوم القيامة غيري قالوا اللهم لا ). “Dar Qatni” has quoted: Ali, peace be upon him, protested with those present on the day of Shura and said: I swear to God, is there anyone among you whose kinship is closer to the Messenger of God And is there anyone other than me whom the Prophet, may God bless him and grant him peace, made him his soul and called his children his children and his wife as superior to his wife? They said: no there’s not. “Jabir Ibn Abdullah” says: we were with prophet [(صلى الله عليه وآله وسلم)] that Ali [AS] arrived. Prophet said: my brother has come. Then he touched “Ka’aba” and said: swear to god, it’s him and his Shiites who are prosperous on the day of Resurrection, he’s the first one of you who believed and is the most staunch of you to god’s promise, and is the most righteous of you amongst peasant and is the most cherished of you in the sight of god. Then this verse was sent: “ان الذين آمنوا وعملوا الصالحات أولئك هم خير البرية” Kefayat al Talib, 118 Who/what is “Al-Bariyyah” [the best creature]? You saw some of narratives about “Al-Bariyyah” verse that introduced the instance of “Best creature” and it must be enough for those seeking the truth and these narratives decry falsifiers and ill-wishers of Ali [AS] and his children and from another side these narratives prove the superiority of Ali [AS] over prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)] and prophecy position, because «خير البريه means “the best creature” and is a trait that includes the beginning of creation to the end and it’s an honor for Ali [AS]. Ali’s [AS] superior face in Hadith: Imagining divine face of commander of faithful [AS] and depicting his behavioral, practical and verbal beauties from amongst Thousands of talks of prophet [(صلى الله عليه وآله وسلم)] require creating the books, however elders, in the past and present, have written books in this regard, but prophet’s [(صلى الله عليه وآله وسلم)] narratives about the personality of virtues of Ali [AS] are a lot. Amongst all these narrative, following narrative has been quoted by supporters and opponents and is a valid document for our claim and in fact it’s the complement for former verses and indicates Ali’s [AS] superiority over all prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)]: «من أراد أن يري آدم في علمه ، ونوحاً في طاعته ، وإبراهيم في خلته ، وموسي في هيبته ، وعيسي في صفوته ، فلينظر إلي علي بن أبي طالب رضي الله عنه » Anyone who wants to see the knowledge of “Adam” , the tolerance of “Noah”, the fame of “Abraham” and the greatness of “Muses”, should look at Ali [AS]. قوله صلي الله عليه وآله وسلم : ( من أراد أن ينظر إلي نوح في عزمه ، والي آدم في علمه ، والي إبراهيم في حلمه ، والي موسي في فطنته ، والي عيسي في زهده ، فلينظر إلي علي بن أبي طالب ) . أخرجه البيهقي في صحيحه ، والإمام أحمد بن حنبل في مسنده ). This narrative has been quoted by “Beihaqi” and “Ahmad Ibn Hanbal” two of famous narrators and writers, the owner of famous works, but unfortunately this narrative isn’t seen in new editions, it shows that this Hadith has been distorted just like other historical quotations regarding Ali’s [AS] virtues. “Ibn Abi Al-Hadid” has admitted to the virtues of Ali [AS] and has quoted this Hadith without any doubt. الخبر الرابع : من أراد أن ينظر إلي نوح في عزمه ، وإلي آدم في علمه ، وإلي إبراهيم في حلمه ، وإلي موسي في فطنته ، وإلي عيسي في زهده ، فلينظر إلي علي بن أبي طالب ' . رواه أحمد بن حنبل في المسند ، ورواه أحمد البيهقي في صحيحه . The exegete of Nahj Al-Balaghah, v 9, p 100 “Fakhr al-Din al-Razi says: ويؤيد الاستدلال بهذه الآية ، الحديث المقبول عند الموافق والمخالف ، وهو قوله عليه السلام : ( من أراد أن يري آدم في علمه ، ونوحاً في طاعته ، وإبراهيم في خلته ، وموسي في هيبته ، وعيسي في صفوته ، فلينظر إلي علي بن أبي طالب رضي الله عنه ) فالحديث دل علي أنه اجتمع فيه ما كان متفرقاً فيهم ، وذلك يدل علي أن علياً رضي الله عنه أفضل من جميع الأنبياء سوي محمد صلي الله عليه وسلم... There’s a narrative that confirms reasoning to this verse to prove Ali’s [AS] superiority] and both supporters and opponents accept it and that narrative is from prophet [(صلى الله عليه وآله وسلم)] who said: “Anyone who wants to see the knowledge of “Adam” , the tolerance of “Noah”, the fame of “Abraham” and the greatness of “Moses”, should look at Ali [AS]”. Because this Hadith implies that all these traits exist in these prophets separately, exist in Ali [AS] and it shows that Ali [AS] is better than all prophets [AS] except Prophet Muhammad [(صلى الله عليه وآله وسلم)]. Al-Tafsi Al-Kabir, v 8, p 72 “Abu Hayyan al-Andalusi” the owner of Tafsi book “ Al-Bahr Al-Muhit” has denied and says It’s been forged, Of course the view of such guys is quite clear, because the topic of this Hadith is citing the virtues of Ali [AS] from prophet [(صلى الله عليه وآله وسلم)] that’s why they say that it’s been forged. He says: وأما الحديث الذي استدل به فموضوع لا أصل له . وهذه النزغة التي ذهب إليها هذا الحمصي من كون علي أفضل من الأنبياء عليهم السلام سوي محمد صلي الله عليه وسلم ) ، وتلقفها بعض من ينتحل كلام الصوفية ، ووسع المجال فيها ، فزعم أن الولي أفضل من النبي...هذه المقالة مخالفة لمقالات أهل الإسلام . نعوذ بالله من ذلك... The Hadith of Ali’s [AS] superiority over prophets [AS] has been forged…… the thought of lord’s superiority over prophet is in contradictory with Islamic beliefs. Tafsir Al Bahr Al Muhit ”, v 2, p 504 Late “Mara’shi” The author of the book “Sharh ehqaq Al-Haqq” has made throughout research amongst Sunni books and extracted this Hadith from Sunni narrative resources: الحديث الرابع والعشرون ( من أراد أن ينظر إلي آدم ، إلي نوح ، إلي إبراهيم ، إلي موسي ، إلي عيسي ، فلينظر إلي علي بن أبي طالب عليه السلام ) رواه جماعة من أعلام العامة في كتبهم : منهم العلامة المولوي ولي الله اللكنهوئي في ( مرآة المؤمنين في مناقب أهل بيت سيد المرسلين ) ( ص 35 ) قال : ( في حديث ) قال صلي الله عليه وسلم : من أراد أن ينظر إلي آدم في علمه وإلي نوح في تقواه وإلي إبراهيم في حلمه وإلي موسي في هيبته وإلي عيسي في عبادته فلينظر إلي علي بن أبي طالب . Anyone who wants to see the knowledge of “Adam” , the piety of “Noah”, the fame of “Abraham” and the greatness of “Muses” and the worshiping of “Isa”, should look at Ali [AS]. Then late “Mara’shi” mentions to Sunni resources which have quoted this narrative: Allamah “Shahab Al-Din Ahmad Husseini shafi’I”, “Tuzih Al-Dalil”, p 232, Allamah Abu Hafs Umar ibn Muhammad, “Al-Vasilah”, p 168, Allamah Jamal Al-Din Muhammad ibn Mukram Ansari, “the history of Damascus”, v 17, p 148, and…. Sharh Ehqaq Al-Haqq, late Mara’shi, v 22, p 296-300 Allamah “Amini” the author of the lasting and valuable work named “Al-Ghadir” quotes this hadith from different resources of Sunni such as: “musnad Ahmad” and “Sahabis’ virtues” from “Beihaqi” and “Manaqib” from Kharazmi”, and proves Ali’s [AS] superiority and stamps of approval on the validity of this Hadith. 1 - أخرج إمام الحنابلة أحمد عن عبد الرزاق بإسناده المذكور بلفظ : من أراد أن ينظر إلي آدم في علمه ، وإلي نوح في فهمه ، وإلي إبراهيم في خلقه ، وإلي موسي في مناجاته ، وإلي عيسي في سنته ، وإلي محمد في تمامه وكماله ، فلينظر إلي هذا الرجل المقبل . فتطاول الناس فإذا هم بعلي بن أبي طالب كأنما ينقلع من صبب ، و ينحط من جبل. And as well as some of Sunni’s figures have quoted this narrative in their books with similar words and sometimes with little change such as: “Abu-Bakr Ahmad ibn Hasan Beihaqi” in “Sahabis’ virtues” and “Kharazmi Maliki” in “Al-Manaqib” p 49, “Abu Salim Kamal Al-DDin Muhammad ibn Shafi’I” in “Matalib Al-Rasool”, “Ezzu Al-DDin ibn Abi Al-Hadid” in “interpretation of Nahj Al-Balagha”,v 2 p 236, Hafiz Abu Abdullah Ganji Shafi’I, in “ Kefayat Al-Talib” p 45, “Ibn Sabbagh Maliki” in “Al-fusool Al-Muhimmah”, v p 21, “Sayed Mahmud Alusi”, and Sayed Ahmad Qadin Khani, in “Hedayat Al-Martab” p 146 Al-Allamah “Amini”, Al-Ghadi, v 30, p 355-360 Result and Summery: God’s attestation to the purification of Prophet’s [(صلى الله عليه وآله وسلم)] dynasty specially commander of faithful [AS] And getting the title of Prophet’s soul which is the best spiritual position for Ali [AS] and the famous Hadith of “Ashbah” in which superb and high traits of prophets [AS] like: “Adam”, “Noah”, “Muses”, “Isa”, “Abraham” [AS]… are written and commander of faithful [AS] is introduced as the one who is the sign of these great traits, all these privileges prove Ali’s [AS] superiority over all prophets [AS] except prophet Muhammad [(صلى الله عليه وآله وسلم)]. Wa Salaam

Ghadir: Key Teachings from the Last Sermon of the Prophet - Maulana Syed Muhammad Rizvi | Friday Juma Khutba June 30th, 2023 https://www.youtube.com/watch?v=tQRGB_joUUU - 'Idul Ghadir is celebrated after 'Idul Adhaa and is significant in the faith and history as it links the institution of nubuwwat and imamat. - Ghadir was the Prophet's last formal sermon and the largest gathering he addressed. - The sermon discussed various teachings and values of Islam, including the sanctity of a Muslim's life, prohibition of interest, ending tribal strife, changing sacred months for political agendas, Shayṭān's influence, women's rights, brotherhood of the ummah, equality among believers, and the importance of inheritance laws were also emphasized. - The main message of Ghadir was the issue of succession, appointing 'Ali as the mawla, the master, the guide, and the Imam. - The Prophet highlighted the sanctity of a Muslim's life and honor and criticized the lack of respect for life among Muslims. - Trustworthiness and the sanctity of others' property were emphasized, reflecting the character of the Prophet and 'Ali. - Women's rights were addressed, emphasizing mutual rights and the responsibility to fear displeasing Allah. - The message of equality among believers, similar to the message of Hajj, was highlighted. - Holding on to the thaqalayn (the Book of Allah and the Prophet's family) was emphasized as a means to avoid going astray. - The statement "Allah's Book and my family" is found in three of the six major sources of Sunni hadith and is considered mutawātir, narrated by 120 companions. - The statement "Allah's Book and my sunnat" is not found in the ṣiḥāḥ sittah and is considered unauthentic.

Assuming that we accept that Hadrat Fatimah [AS] was mad at Abu-Bakr and Umar for a while, but it’s been proved that they went to Hadrat “Fatimah” [AS] in the last days of her life and got her consent; as “Al-Bayhaqi” and others have said: “عن الشعبي قال لما مرضت فاطمة أتاها أبو بكر الصديق فأستئذن عليها فقال علي يا فاطمة هذا أبو بكر يستئذن عليك فقالت أتحب أن أأذن؟ قال نعم فأذنت له فدخل عليها يترضاها وقال والله ما تركت الدار والمال والأهل والعشيرة إلا لإبتغاء مرضاة الله ومرضاة رسوله ومرضاتكم أهل البيت ثم ترضاها حتي رضيت” When Fatimah [AS] got ill, “Abu-Bakr” went to her asking forgiveness and wanted to visit her, “Ali” [AS] said to “Fatimah” [AS]: “Abu-Bakr” wants to visit you, Fatimah [AS] said: do you like him to enter? Ali [AS] said: yes I do, so “Fatimah” [AS] let him to enter, “Abu-Bakr” entered and said: swear by god, I didn’t leave my home, relatives and wealth; unless to gain the satisfaction of god and his messenger and you the prophet [(صلى الله عليه وآله وسلم)]’s “Ahl al-Bayt” {people of the house}, then”Fatimah” [AS] forgave him. Al-Bayhaqi, “reasons of prophecy”- v7, p281 Reviewing: Hadrat “Fatimah” [AS]’s dissatisfaction of “Abu-Bakr” and “Umar” questions the foundation of the legitimacy of their caliphate because it proves that prophet [(صلى الله عليه وآله وسلم)]’s daughter the best lady of two worlds disagreed with the caliphate of “Abu-Bakr” and “Umar” and was mad at them and according to valid narratives which are written in Sunni most valid books either, “Fatimah” [AS]’s consent is prophet [(صلى الله عليه وآله وسلم)]’s consent and her anger is Prophet [(صلى الله عليه وآله وسلم)]’s anger. That’s why Sunni scholars didn’t sit idly by and faked a narrative to prove that after making prophet [(صلى الله عليه وآله وسلم)]’s daughter upset, “Abu-Bakr” and “”Umar” visited her in the last days of her life and asked her forgiveness and “Fatimah” [AS] forgave them! Note: “Mursal” Hadith: Narration that some of its narrators’ names {one or more} have been deleted in its document. In response we say: Firstly: the document of this narration is “Mursal”; because “Sha’bi” is one of “TABI'IN” {someone who has met companions of prophet [(صلى الله عليه وآله وسلم)] not prophet} and didn’t witness this event and this narrative has the same fault that Sunnis find with the narration of “Al-Baladhuri” and “Tabari”. Secondly: assuming that “Mursal” narratives quoted by “TABI'IN” are accepted but we can’t accept “Sha’bi’s narrative because he was amongst commander of faithful [(صلى الله عليه وآله وسلم)]’s enemy and “Nasibi” {the one who insults “ahl al-Bayt”} as “Al-Baladhuri” and “Ghazali” has quoted from “Sha’bi”: “عن مجالد عن الشعبي قال: قدمنا علي الحجاج البصرة، وقدم عليه قراء من المدينة من أبناء المهاجرين والأنصار، فيهم أبو سلمة بن عبد الرحمن بن عوف رضي الله عنه... وجعل الحجاج يذاكرهم ويسألهم إذ ذكر علي بن أبي طالب فنال منه ونلنا مقاربة له وفرقاً منه ومن شره....” Me and some other guys went to “Hajjaj” in “Basra” province, a group of “Medina” Quran reciters from migrants and companions was there and “Abu Salamah bin Abd al-Rahman bin ‘Awf” was amongst them either. “Hajjaj” was talking to them, he talked about “Ali bin Abu-Talib” and insulted him and to make “Hajajj” happy and saving our life we insulted “Ali” [AS] as well…. “Al-Baladhuri”-Ansab al-Ashraf-v 4, p 315 Can be a narrative quoted by a “Nasibi” valid? Hadrat “Fatimah” [AS]’s dissatisfaction of “Abu-Bakr” in Sunni’s most valid Books “Fatimah” [AS]’s anger toward “Abu-Bakr” is quite clear and inevitable, “Bukhari” has said about “Fatimah” [AS]’s continuous anger toward “Abu-Bakr”: “فَغَضِبَتْ فَاطِمَةُ بِنْتُ رسول اللَّهِ صلي الله عليه وسلم فَهَجَرَتْ أَبَا بَكْرٍ فلم تَزَلْ مُهَاجِرَتَهُ حتي تُوُفِّيَتْ” “Fatimah” the daughter of prophet was mad at “Abu-Bakr” and this anger continued till she died. “Al-Bukhari”- Sahih Bukhari- v 3, p 1126 “فَوَجَدَتْ فَاطِمَةُ علي أبي بَكْرٍ في ذلك فَهَجَرَتْهُ فلم تُكَلِّمْهُ حتي تُوُفِّيَتْ” “Fatimah” was mad at “Abu-bakr” and didn’t talk to him till she passed away. “Al-Bukhari Ju’fi”- Sahih bukhari- v4, p1549 “فَهَجَرَتْهُ فَاطِمَةُ فلم تُكَلِّمْهُ حتي مَاتَتْ” “Fatimah” didn’t talk to “Abu-Bakr” and didn’t face him till she died. “Al-Bukhari Ju’fi”- Sahih Bukhari- v 6, p 2474 And it’s written in another narrative that when “Abu-Bakr” and “Umar” went to visit Hadrat “Fatimah” [AS], she didn’t let them to enter and they had to ask commander of faithful [AS] and he mediated, in response Hadrat “Fatimah” [AS] said: “البيت بيتك” It means: dear Ali, here is your home and you can let anyone that you want to enter , “Ali” [AS] let them in till they don’t make excuse saying that we want to ask her to forgive us but “Ali” didn’t let us. When they apologized, Hadrat “Fatimah”[AS] didn’t accept and said: “نشدتكما الله ألم تسمعا رسول الله يقول «رضا فاطمة من رضاي وسخط فاطمة من سخطي فمن أحب فاطمة ابنتي فقد أحبني ومن أ رضي فاطمة فقد أرضاني ومن أسخط فاطمة فقد أسخطني” I swear you to god, didn’t you two hear of Prophet [(صلى الله عليه وآله وسلم)] who said: “Fatimah” [AS]’s satisfaction is my consent and her anger is my anger. Anyone who likes and respects my daughter “Fatimah” it’s as if he’s respected me and anyone who makes her happy or upset it’s as if he’s made me happy or upset. Both of them confessed and said: yes we did: “نعم سمعناه من رسول الله صلي الله عليه وسلم” Then Hadrat “Fatimah” [AS] said: “فإني أشهد الله وملائكته أنكما أسخطتماني وما أرضيتماني ولئن لقيت النبي لأشكونكما إليه” God almighty and angels are witness that you two bothered me and made me upset and I’ll complain of you to god. “والله لأدعون الله عليك في كل صلاة أصليها” Swear to god, I curse you in my prayers. “Muslim ibn Qutayba” – Imamate and policy- v1, p17 Thus, how can we believe that Hadrat “Fatimah” [AS] forgave them? Is the narrative that “Al-Bayhaqi” has quoted is in priority or the narrative that “Bukhari” has quoted? On the other hand “Al-Bayhaqi” was commander of faithful [AS]’s enemy and he didn’t witness that event. Furthermore, if Hadrat “Fatimah” [AS] she had forgiven them why she willed to be buried nightly and neither of those who had bothered her aren’t notified attending her funeral and saying prayer for her? “Muhammad Ismael Bukhari” writes: “وَعَاشَتْ بَعْدَ النبي صلي الله عليه وسلم سِتَّةَ أَشْهُرٍ فلما تُوُفِّيَتْ دَفَنَهَا زَوْجُهَا عَلِيٌّ لَيْلًا ولم يُؤْذِنْ بها أَبَا بَكْرٍ وَصَلَّي عليها” “Fatimah” lived six months after prophet and when she died her husband “Ali” buried her nightly without notifying “Abu-Bakr” and he himself said prayer for her {requiescat}. “Al-Bukhari Ju’fi”- Sahih Bukhari, v4, p 1549 “ibn Qutayba al-Dīnawarī” says: “وقد طالبت فاطمة رضي الله عنها أبا بكر رضي الله عنه بميراث أبيها رسول الله صلي الله عليه وسلم فلما لم يعطها إياه حلفت لا تكلمه أبدا وأوصت أن تدفن ليلا لئلا يحضرها فدفنت ليلا” “Fatimah” asked “Abu-Bakr” to give her father’s inheritance and when “Abu-Bakr” refused to do so, she vowed not to talk to him and willed to be buried at night till “Abu-Bakr” wouldn’t attend her funeral. “ibn Qutayba al-Dīnawarī”- Ta’vil mukhtalaf al-Hadith- v 1, p 300 And “Abd al-Razzaq al-San‘ani” writes: “عن بن جريج وعمرو بن دينار أن حسن بن محمد أخبره أن فاطمة بنت النبي صلي الله عليه وسلم دفنت بالليل قال فر بها علي من أبي بكر أن يصلي عليها كان بينهما شيء” It’s been quoted from “Hassan bin Muhammad” that Fatimah” the daughter of prophet [(صلى الله عليه وآله وسلم)] was buried at night till “Abu-Bakr” wouldn’t say requiescat for her; because she was mad at him. And he says in continue: “عن بن عيينة عن عمرو بن دينار عن حسن بن محمد مثله الا أنه قال اوصته بذلك” “Fatimah” willed to be buried at night. “al-San‘ani”- al-Musanef- v 3, p 521 Of course, it is possible that someone may say: Abu Bakr later regretted and repented. In response, it should be said: Repentance is useful and valuable when it is accompanied by remorse for the deep desire of a person. And on the other hand, to compensate for the past, meaning that the person who repents for the violated rights; Whether it is divine or human, he will make up for it all. Now our question is, did Abu Bakr bring Fadak back to Hazrat Fatima (عليه السلام), so that his repentance would be the repentance of advice and be accepted by God? Conclusion: “Fatima” [AS]’s anger towards “Abu-Bakr” and “Umar” continued till end of her life and her dissatisfaction of them are amongst matters that are written in Sunni most authentic books after “Quran” and the narrative quoted by “Al-Bayhaqi” that shows that “Fatimah” [AS] forgave them is invalid because of the presence of a “Nasibi {the enemy of Ahl al-Bayt} in the document of narrative. wa salaam

Another historic injustice and decision by the proclaimed first caliph of Muslims. It makes you wonder how was this man a just ruler let alone "chosen" to be a person of God governing the ummah. There is no doubt that “Khalid ibn Walid” committed big crimes while at war with “Malik ibn Nuwayrah”; even second caliph protested to him seriously and called him “Enemy of god” and pledged to stone him; but since first caliph “Abu-Bakr” needed him for his reign, he defended him and didn’t punish him. But as for Khalid ibn Walid’s war with “Bani Juzaymah” tribe and killing them, saying several points are necessary: Firstly: forgiving murderer or punishing him is in hand of victim’s guardian not anyone else; even messenger of Allah [(صلى الله عليه وآله وسلم)], “Abu-Bakr” or any other ruler have no right to spare murderer’s life and if victim’s guardian wants to punish murderer, Islamic ruler has to implement Islamic sentence; but if victim’s guardian doesn’t want to kill murderer and spares his life in exchange of taking blood money, Islamic ruler should do so. In matter of “Bani Juzaymah”, after messenger of Allah [(صلى الله عليه وآله وسلم)] was notified of this incident, he sent commander of the faithful Ali [(عليه السلام)] and he paid their loss completely. “Tabari” writes: فلما انتهي الخبر إلي رسول الله رفع يديه إلي السماء ثم قال اللهم إني أبرأ إليك مما صنع خالد بن الوليد ثم دعا علي بن أبي طالب عليه السلام فقال يا علي اخرج إلي هؤلاء القوم فانظر في أمرهم واجعل أمر الجاهلية تحت قدميك. فخرج حتي جاءهم ومعه مال قد بعثه رسول الله به فودي لهم الدماء وما أصيب من الأموال حتي إنه ليدي ميلغة الكلب حتي إذا لم يبق شيء من دم ولا مال إلا وداه بقيت معه بقية من المال فقال لهم علي عليه السلام حين فرغ منهم هل بقي لكم دم أو مال لم يود إليكم قالوا لا قال فإني أعطيكم هذه البقية من هذا المال احتياطا لرسول الله مما لا يعلم ولا تعلمون ففعل ثم رجع إلي رسول الله فأخبره الخبر فقال أصبت وأحسنت. ثم قام رسول الله فاستقبل القبلة قائما شاهرا يديه حتي إنه ليري بياض ما تحت منكبيه وهو يقول اللهم إني أبرأ إليك مما صنع خالد بن الوليد ثلاث مرات. When messenger of Allah [(صلى الله عليه وآله وسلم)] was notified of this incident, he raised his hands toward sky and said: O Allah! I hate what “Khalid ibn Walid” has done. Then he called upon “Ali ibn abi Talib” and told him: O “Ali”! Go to that tribe and see how they feel. “Ali ibn abi Talib” [(عليه السلام)] went to that tribe while he was carrying much money with him. He paid their blood money and damages and even paid the price of their dogs’ bowls; after doing so, hadrat “Ali” [(عليه السلام)] asked them: is there any blood money or damage left that I’ve not paid it? They all said: No, there isn’t. “Ali ibn abi Talib” [(عليه السلام)] said: I pay rest of this money to you; because there might be something that messenger of Allah and you were not notified of them. Then he returned and told messenger of Allah what he’s done. Messenger of Allah [(صلى الله عليه وآله وسلم)] said: good job. Then Prophet Muhammad [(صلى الله عليه وآله وسلم)] stood toward “Qiblah” and raised his hands and said three times: O Allah! I’m quit of what “Khalid” has done. “Al-Tabari” – Tarikh Tabari” – vol. 2, p 164 /// “Ibn Hisham” – Sirah al-Nabawiyah – vol. 5, p 96 Secondly: in addition to paying damages and satisfying people of tribe, messenger of Allah [(صلى الله عليه وآله وسلم)] announced his hatred of tyrannical acts of “Khalid ibn Walid” and comply with divine order: “فَإِنْ عَصَوْكَ فَقُلْ إِنيّ ِ بَرِي ءٌ مِّمَّا تَعْمَلُون” If they disobey you, say: 'I am quit of what you do. Surah Al-Shu’ara’ – verse 216 He raised his hands toward sky and said: “اللهم إني أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ” O Allah! I’m quit of what “Kahlid” has done. “Ismail Bukhari” – Sahih Bukhari – vol. 3, p 1157 Thirdly: in the matter of killing “”Malik ibn Nuwayrah”, not only “Khalid ibn Walid” killed him and his tribe, but he committed adultery and “Abu-Bakr” had to implement divine “Hadd” {Hudud, singular “had”, is an Islamic concept: punishments which under Islamic law (Shariah) are mandated and fixed by God. ... These punishments were specified by the Quran, and in some instances by the Sunnah}; because it’s ruler’s duty to enforce divine punishment set for adulterer, but rather than doing so, “Abu-Bakr” encouraged and defended him. After second caliph “Umar” was notified that “Khalid ibn Walid” has killed “Nuwayrah” and slept with his wife, he pledged to stone “Khalid”. “Tabari” and “Abu al-Faraj Isfahani” write in this regard: فلما بلغ قتلهم عمر بن الخطاب تكلم فيه عند أبي بكر فأكثر وقال عدو الله عدي علي امرئ مسلم فقتله ثم نزا علي امرأته وأقبل خالد بن الوليد قافلا حتي دخل المسجد وعليه قباء له عليه صدأ الحديد معتجرا بعمامة له قد غرز في عمامته أسهما فلما أن دخل المسجد قام إليه عمر فانتزع الأسهم من رأسه فحطمها ثم قال أرثاء قتلت امرأ مسلما ثم نزوت علي امرأته والله لأرجمنك بأحجارك. When “Umar ibn Khattab” was told that “Nuwayrah” has been killed by “Khalid”, he told “Abu-Bakr” about this incident and said: enemy of god has killed a Muslim and slept with his wife!!! “Khalid ibn Walid” came to mosque, “Umar ibn Khattab” told him: you killed a Muslim man and slept with his wife. Swear to god! I’ll stone you by the stone you made. “Al-Tabari” – Tarikh Tabari – vol. 2, p 274 /// “Abu Al-Farj Al-Isfahani” – vol. 15, p 294 /// “Al-Saybani” – The complete History – vol. 2, p 217 /// “Al-Nuwayru” – Nihayat al-Arb fi Funoun al-Adab – vol. 19, p 52 “Al-Dhahabi” says: فلما قدم خالد قال عمر : يا عدو الله قتلت امرأً مسلماً ثم نزوت علي امرأته. When “Khalid” arrived to “Medina”, “Umar” told him: O enemy of god! You killed a Muslim male and slept with his wife! “Al-Dhahabi” – The history of Islam – vol. 3, p 36 But as for this question that why “Abu-Bakr” didn’t enforce divine punishment and defended Khalid ibn Walid’s crimes, Sunni scholars say responding this question: because “Abu-Bakr” knew “Khalid” a “Mujtahid”, that’s why he didn’t punish him. “Ibn Khallikan” and other Sunni scholars have written: ولما بلغ الخبر أبا بكر وعمر رضي الله عنهما قال عمر لأبي بكر رضي الله عنه إن خالدا قد زني فارجمه قال ما كنت لأرجمه فإنه تأول فأخطأ. When “Abu-Bakr” and “Umar” were notified, “Umar” told “Abu-Bakr”: “Khalid” ahs committed adultery, you should stone him! “Abu-Bakr” said: I won’t do so; because he’s done “Ijtihad” and made mistake in his “Ijtihad”!!! “Ibn Khallikan” – Wafiyat al-A’yan wa Anba’ al-Al-zman – vol. 6, p 15 /// “Abu al-Fada’” – al-Mukhtasar fi Akhbar al-Bashar – vol. 1, p 108 “Jalal al-Din Suyuti” and “Mutaqi Hindi” have quoted from “Ibn Sa’d”: ادَّعي أَنَّ مَالكَ بْنَ نُوَيرَةَ ارْتَدَّ بِكَلاَمٍ بَلَغَهُ عَنْهُ ، فَأَنْكَرَ مَالِكٌ ذالِكَ ، وَقَالَ : أَنَا عَلي الإِسْلاَمِ مَا غَيَّرْتُ وَلاَ بَدَّلْتُ وَشَهِدَ لَهُ بِذالِكَ أَبُو قَتَادَةَ وَعَبدُ اللَّهِ بنِ عمرَ فَقَدَّمَهُ خَالِدٌ وَأَمَرَ ضِرَارَ بنَ الأَزْوَرِ الأَسدي فَضَرَبَ عُنُقَهُ ، وَقَبَضَ خَالِدٌ امْرَأَتَهُ ، فَبَلَغَ ذالِكَ عُمَرَ ابن الْخَطَّابِ قَتْلَهُ ، فَقَالَ لأِبِي بَكْرٍ : ( إِنَّهُ قَدْ زَنَي فَارْجُمْهُ ، فَقَالَ أَبُو بَكْرٍ : مَا كُنْتُ لأِرْجُمَهُ تَأَوَّلَ فَأَخْطَأَ ، قَالَ : فَإِنَّهُ قَدْ قَتَلَ مُسْلِمَاً فَاقْتُلْهُ ، قَالَ : مَا كُنْتُ لأِقْتُلَهُ تَأَوَّلَ فَأَخْطَأَ ، قَالَ : فَاعْزِلْهُ ، قَالَ : مَا كُنْتُ لأِشِيمَ سْيْفَاً سَلَّهُ اللَّهُ عَلَيْهِمْ أَبَدَاً ) }ابن سعد{ “Khalid ibn Walid” claimed that he’s heard a word from “Malik ibn Nuwayrah” that made him apostate; but “Malik” had denied and said: I’m Muslim, I’ve changed anything; “Abu Fatadah” and “Abdullah ibn Umar” have testified about this matter; but “Khalid” accused him and said to “Zirar ibn Azwar”: cut his head out; then “Khalid” slept with Malik ibn Numayrah’s wife. “Umar” said to “Abu-Bakr”: “Khalid” has committed adultery; stone him; “Abu-Bakr” said: I won’t stone him, he’s done “Ijtihad” but made mistake in his “Ijtihad”; “Umar” said: punish him; because he’s killed a Muslim, “Abu-Bakr” said: I don’t kill him because he’s done “Ijtihad” and made mistake!!! “Al-Suyuti” – Jami’ al-Ahadith – vol. 13, p 94 /// “Al-Hindi” – Kanz al-Ummal – vol. 5, p 247 “Abu-Bakr” must be asked that if “Khalid ibn Walid” is “Mujtahid” and can kill a tribe only because of lack of paying “Zakat” to “Abu-Bakr” {Not denying the origin of “Zakat”} and in that night sleeps with a Muslim female that he’s killed her husband, why can “Malik ibn Nuwayrah” not do “Ijtihad”? If sahaba are “Mujtahid”, so “Malik ibn Nuwayrah” must be “Mujtahid”; why someone is killed because of his “Ijtihad” and his wife is raped in that night; but another one not only isn’t reprimanded because of capital murder and adultery but he’s rewarded? And if we assume that “Khalid” had done “Ijtihad” in the time of messenger of Allah [(صلى الله عليه وآله وسلم)] and made mistake in his “Ijtihad” and “Abu-Bakr” knew about it, why did he not punish him when he committed that mistake again? Can one mistake be justified by “Ijtihad” for two times? This matter is clear that “Khalid ibn Walid” killed “Malik ibn Nuwayrah” just because his wife was beautiful, not because he didn’t pay “Zakat”. “Al-Dhahabi”, “Yafi’i”, “Ibn Khallikan” and “Abu al-Fada’” write: فكلمه أبو قتادة الأنصاري وابن عمر ، فكره كلامهما ، وقال لضرار بن الأزور : إضرب عنقه ، فالتفت مالك إلي زوجته وقال : هذه التي قتلتني ، وكانت في غاية الجمال ، قال خالد : بل الله قتلك برجوعك عن الإسلام ، فقال : أنا علي الإسلام ، فقال : إضرب عنقه ، فضرب عنقه وجعل رأسه أحد أثافي قدر طبخ فيها طعام ، ثم تزوج خالد بالمرأة. “Abdullah ibn Umar” and “Abu Fatadah” talked to “Khalid” about “Malik ibn Nuwayrah”; but “Malik” didn’t like his saying; “Khalid” ordered “Zerar ibn al-Azwar” to cut his head out. “Malik ibn Nuwayrah” pointed to his very beautiful wife and said: she killed me {I was killed because of her} “Khalid” said: but god killed you due to becoming apostate. “Malik” said: I’m Muslim. “Khalid” ordered his head to be cut out. Then “Kahalid” married his wife. “Al-Duhahabi” – Tarikh al-Islam – vol. 3, p 34 /// “Al-Yafi’i” – Mir’at al-Jenan – vol. 2, p 119 /// “Ibn Khallikan” – Wafiyat al-A’yan – vol. 6, p 14 /// “Abu al-Fada’” – al-Mukhtasar fi Akhbar al-Bashar – vol. 1, p 108

Hadrat “Khadijah” [AS] was the first woman who believed in Prophet Muhammad [(صلى الله عليه وآله وسلم)] and spent all her wealth in the way of her Prophet and promoting Islam. She had unique virtues and qualities that were noticed by almighty god, Prophet Muhammad [(صلى الله عليه وآله وسلم)] and “Ahl al-Bayt” [AS]. Many virtues have been said for her in Shia resources. Sheikh “Ali Namazi” says in this regard: “فضائل خديجة ومناقبها أكثر من أن تحصى متفرّقة على الأبواب” Virtues of hadrat “Khadijah” [AS] in different parts are countless. “Al-Namazai” – Mustadrak Safinah al-Bihar – vol. 3, p 34 In this article, we discuss some of the virtues of mother of the believers, hadrat “Khadijah” [AS] in Shia resources and narratives: Hadrat “Khadijah”, the best wife of Prophet Muhammad [(صلى الله عليه وآله وسلم)]: “Ibn Babawaih Qomi” quotes a narrative about hadrat Khadijah’s superiority over other wives of Prophet [(صلى الله عليه وآله وسلم)]: حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال حدثنا الحسين بن علي بن الحسين السكري قال حدثنا محمد بن زكريا الجوهري عن جعفر بن محمد بن عمارة عن أبيه عن أبي عبد الله جعفر بن محمد الصادق ع قال: تزوج رسول الله ص بخمس عشرة امرأة و دخل بثلاث عشرة منهن و قبض عن تسع فأما اللتان لم يدخل بهما فعمرة و السنى‏ و أما الثلاث عشرة اللاتي دخل بهن فأولهن خديجة بنت خويلد ثم سورة [سودة] بنت زمعة ثم أم سلمة و اسمها هند بنت أبي أمية ثم أم عبد الله عائشة بنت أبي بكر ثم حفصة بنت عمر ثم زينب بنت خزيمة بن الحارث أم المساكين ثم زينب بنت جحش ثم أم حبيبة رملة بنت أبي سفيان ثم ميمونة بنت الحارث ثم زينب بنت عميس ثم جويرية بنت الحارث ثم صفية بنت حيي بن أخطب و التي‏ وهبت نفسها للنبي‏ ص خولة بنت حكيم السلمي و كان له سريتان يقسم لهما مع أزواجه مارية و ريحانة الخندفية و التسع اللاتي قبض عنهن عائشة و حفصة و أم سلمة و زينب بنت جحش و ميمونة بنت الحارث و أم حبيبة بنت أبي سفيان و صفية بنت حيي بن أخطب و جويرية بنت الحارث و سورة [سودة] بنت زمعة و أفضلهن‏ خديجة بنت خويلد ثم أم سلمة بنت أبي أمية ، ثم ميمونة بنت الحارث. Messenger of Allah [(صلى الله عليه وآله وسلم)] married fifteen women that slept with thirteen of them and when Prophet Muhammad [(صلى الله عليه وآله وسلم)] died, nine of his wives were alive. The names of those whom Prophet [(صلى الله عليه وآله وسلم)] didn’t sleep with them are: “Umrah and Sana”, and the names of thirteen women that messenger of Allah slept with them are: “Khadijah”, daughter of “Khuwaylah” – “Sudah”, daughter of “Zum’ah” – “Umm Salamah Hind”, daughter of “Abi Umayyah” – “Aisha”, daughter of “Abu-Bakr” – “Hafsa”, daughter of “Umar” – “Zainab”, daughter of “Khazimah ibn Harith” – “Zainab”, daughter of “Jahsh”, - “Umm Habibah Ramlah”, daughter of “Abi Sufyan” – “Maymunah”, daughter of Harith” – “Zainab”, daughter of “Amis” –“Juwayrah”, daughter of “Harith” –“Safiyyah”, daughter of “Hai ibn Akhtab” and a woman gifted herself to Prophet “Muhammad” [(صلى الله عليه وآله وسلم)] named “Khulah”, daughter of “Hakim Salami”. Messenger of Allah [(صلى الله عليه وآله وسلم)] had also two servants named “Mariyah Qabtiyah” and “Rayhanah Khandafiyyah” that Prophet [(صلى الله عليه وآله وسلم)] would behave them like his other wives. Nine wives who were alive when Prophet Muhammad [(صلى الله عليه وآله وسلم)] died are: “Aisha”, “Hafsa”, “Umm Salamah”, “Zainab”, daughter of “Jahsh”, “Maymunah”, daughter of “Harith”, “Umm Habibah”, “Safiyyah”, “Juwayrah” and “Soudah”. And Prophet Muhammad’s [(صلى الله عليه وآله وسلم)] best wives are: mother of the believers hadrat “Khadijah” then “Umm Salamah” and after them “Maymunah”. “Ibn Babawayh” – Al-Khisal – 419 Hadrat “Khadijah” in heavenly houses along with Hadrat “Asiya” and “Mary” Sheikh “Saduq” quotes a narrative about her position in paradise: أخبرنا محمد بن محمد، قال: أخبرنا أبو القاسم جعفر بن محمد، عن أبيه، عن سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن العباس بن عامر القصباني، عن أبان بن عثمان الأحمر، عن بريد العجلي، قال: سمعت أبا عبد الله جعفر بن محمد (عليهما السلام) يقول: لما توفيت خديجة (رضي الله عنها) جعلت فاطمة (صلوات الله عليها) تلوذ برسول الله (صلى الله عليه و آله) و تدور حوله، و تقول: يا أبت، أين أمي قال: فنزل جبرئيل (عليه السلام) فقال له: ربك يأمرك أن تقرئ فاطمة السلام، و تقول لها: إن أمك في بيت من قصب، كعابه‏ من ذهب، و عمده ياقوت أحمر، بين آسية و مريم بنت عمران، فقالت فاطمة (عليها السلام): إن‏ الله‏ هو السلام‏، و منه السلام، و إليه السلام Imam “Sadiq” [AS] says: when hadrat “KHadijah” [AS] passed away, hadrat “Fatimah” [AS] who was a kid sought refuge to messenger of god [(صلى الله عليه وآله وسلم)] and would say: O father! Where is my mother? Imam said: then “Gabriel” came down to messenger of Allah [(صلى الله عليه وآله وسلم)] and said: remember me to “Fatimah” and tell her: your mother is in paradise, in a house made of straw that its walls are made of gold and its pillars are from ruby. And she’s beside “Asiya” wife of Pharaoh and “Mary”. “Tusi”, Amali – p 175 The leader of women in paradise Although, it’s well-known that hadrat “Fatimah” [AS] is the leader of women in paradise, but it’s been mentioned in some narratives that mother of hadrat “Fatimah” [AS] is the leader of women in paradise as well. “Khazaz Qomi” quotes a narrative in this regard: حدثنا الحسين بن علي الرازي قال حدثني إسحاق بن محمد بن خالويه قال حدثني يزيد بن سليمان البصري قال حدثني شريك عن الركين بن الربيع عن القاسم بن حسان عن زيد بن ثابت قال قال رسول الله ص‏ معاشر الناس ألا أدلكم على خير الناس جدا و جدة قلنا بلى يا رسول الله قال الحسن و الحسين أنا جدهما و جدتهما خديجة سيدة نساء أهل الجنة ألا أدلكم على خير الناس أبا و أما قلنا بلى يا رسول الله قال الحسن و الحسين أبوهما علي بن أبي طالب و أمهما فاطمة سيدة نساء العالمين ... Prophet Muhammad [(صلى الله عليه وآله وسلم)] said: O people! Do you want me to introduce you the best people in terms of grandfather and grandmother? They say: Yes, we do, messenger of Allah [(صلى الله عليه وآله وسلم)] said: “Hassan” and “Husain” that I’m their grandfather and their grandmother is “Khadijah” who is the leader of women in paradise. Then he said: do you want me to introduce you the best people in terms of parents? We said: Yes, we do. Messenger of Allah [(صلى الله عليه وآله وسلم)] said: “Hassan” and “Husain” whom their parents are “Ali” and “Fatimah” who is the leader of women in two worlds. “Khazaz Razi” – Kifayah al-Athar – p 98 It’s necessary to mention that this narrative isn’t in contradictory with the narrative that introduces hadrat “Fatimah” [AS] as the leader of women in paradise, because hadrat “Khadijah” is the leader of women in paradise except hadrat “Fatimah” [AS] as it’s written in this narrative that hadrat “Fatimah” has this position in two worlds and is the leader of women in two worlds, it means both in this world and hereafter, hadrat “Fatimah” [AS] has superiority over all women even her mother. Intercession It’s been said in a narrative that hadrat “Khadijah” [AS] will intercede Shias in the day of resurrection: علي بن محمد بن علي بن سعد الأشعري‏ عن حمدان بن يحيى‏ عن بشر بن حبيب، عن أبي عبد الله ع‏ أنه سئل عن قول الله عز و جل‏ و بينهما حجاب و على الأعراف رجال‏ قال: «سور بين الجنة و النار، قائم عليه محمد صلي الله عليه وآله و علي و الحسن و الحسين و فاطمة و خديجة ع فينادون: أين محبونا أين شيعتنا، فيقبلون إليهم فيعرفونهم بأسمائهم و أسماء آبائهم، و ذلك قوله تعالى‏ يعرفون كلا بسيماهم‏ فيأخذون بأيديهم (فيجوزون بهم) الصراط و يدخلونهم الجنة» “Bashar ibn Habib” says: imam “Sadiq” [AS] was asked about this verse: “وَبَيْنَهُمَا حِجَابٌ وَعَلَى الْأَعْرَافِ رِجَالٌ” “And between them is a veil, and on the ramparts there shall stand men” Imam “Sadiq” [AS] said: it’s a wall between paradise and hell, Prophet Muhammad [(صلى الله عليه وآله وسلم)], “Ali”, “Hassan”, “Husain”, “Fatimah” and “Khadijah” [AS] are standing over it and shout: where are our lovers and Shias? Shias and lovers are brought to them and they know them by their name and their fathers’ name. This is the tafsir of this verse: “يعرفون كلا بسيماهم” They hold their hands and pas them through “Sirat” bridge and take them to paradise. “Husain ibn Sulayman ibn Muhammad” – Mukhtasar al-Basa’ir – p 174 According to this narrative, hadrat “Khadijah”, along with infallibles [AS], will intercede Shias. Paradise is eager to see hadrat “Khadijah” [AS] It’s been said in a narrative that paradise is eager to four women that one of them is hadrat “Khadijah” [AS]; Allameh “Majlisi” quotes this narrative in his book: و من كتاب مولد فاطمة لابن بابويه روي أن النبي ص قال: اشتاقت‏ الجنة إلى‏ أربع‏ من النساء مريم بنت عمران و آسية بنت مزاحم زوجة فرعون و هي زوجة النبي ص في الجنة و خديجة بنت خويلد زوجة النبي ص في الدنيا و الآخرة و فاطمة بنت محمد ص. “Ibn Babawayh” writes in his book that Prophet “Muhammad” [(صلى الله عليه وآله وسلم)] said: paradise is eager to four women: “Mary” daughter of “Imran”, “Asiya”, wife of Pharaoh, who will be prophet’s wife in paradise, “Khadijah” [AS], wife of Prophet [(صلى الله عليه وآله وسلم)] in this world and hereafter and hadrat “Fatimah” [AS]. “Majlisi” – Bihar al-Anvar – vol. 43, p 53 It’s written in another narrative that hadrat “Khadijah” [AS] has particular tent in paradise: حدثنا أحمد بن محمد عن جعفر بن محمد بن مالك الكوفي عن محمد بن عمار عن أبي بصير قال: كنت عند أبي عبد الله ع فركض برجله الأرض فإذا بحر فيه سفن من فضة فركب و ركبت معه حتى انتهى إلى موضع فيه خيام من فضة فدخلها ثم خرج فقال رأيت الخيمة التي دخلتها أولا فقلت نعم قال تلك خيمة رسول الله ص و الأخرى‏ خيمة أمير المؤمنين ع و الثالث خيمة فاطمة و الرابعة خيمة خديجة و الخامسة خيمة الحسن و السادسة خيمة الحسين و السابعة خيمة علي بن الحسين و الثامنة خيمة أبي و التاسعة خيمتي و ليس أحد منا يموت إلا و له خيمة يسكن فيها. “Abu Basir” says: I was with imam “Sadiq” [AS] that he hit his leg on the ground, a sea was appeared on which there were ships made of silver and both of us got on one of them until we get to a place in which tents from silver were set up, imam “Sadiq” [AS] went to them and came out then he told me: did you see the first tent? I said: Yes, I did. He said: that is Prophet’s [(صلى الله عليه وآله وسلم)] tent, second one belongs to commander of the faithful [AS], third one is for hadrat “Fatimah” [AS], fourth one is for “Khadijah” [AS], fifth one is for Imam “Hassan” [AS], sixth one belongs to imam “Husain” [AS], seventh tent is for “Ali ibn Hussain” [AS], eighth one is for my father and last one is mine, after our death, each one of us will reside in one of these tents. “Saffar” – Basa’ir al-Darajat – vol. 1, p 405 Hadrat “Khadijah” is amongst Outstrippers and those who are near to Allah Allameh “Majlisi” quotes this a narrative in this regard: ... عن جابر بن عبد الله رضي الله عنه عن النبي ص قال: قوله تعالى‏ و مزاجه من تسنيم‏ قال هو أشرف شراب في الجنة يشربه محمد و آل محمد و هم المقربون‏ السابقون‏ رسول الله ص و علي بن أبي طالب و الأئمة و فاطمة و خديجة صلوات الله عليهم و ذريتهم الذين اتبعتهم بإيمان ليتسنم عليهم من أعالي دورهم. “Jabir ibn Abdullah” has quoted from Prophet Muhammad [(صلى الله عليه وآله وسلم)] about this verse: وَمِزَاجُهُ مِنْ تَسْنِيمٍ And its mixture is Tasneem, Surah Al-Mutaffifin – verse 27 It’s the best beverage in paradise that Muhammad [(صلى الله عليه وآله وسلم)] and his dynasty drink from it, messenger of Allah [(صلى الله عليه وآله وسلم)], “Ali ibn abi Talib”, “Fatimah”, “Khadijah” [AS] and their children are the instances of outstrippers and those who are near to Allah, this creek streams from top of their castle in paradise. “Majlisi” – Bihar al-Anwar – vol. 8, p 150 Divine special greeting on hadrat “Khadijah” [AS] عن زرارة و حمران و محمد بن مسلم عن أبي جعفر ع قال حدث أبو سعيد الخدري أن رسول الله ص قال: إن جبرئيل ع قال لي ليلة أسري بي حين رجعت و قلت يا جبرئيل هل لك من حاجة قال حاجتي أن تقرأ على خديجة من الله و مني السلام و حدثنا عند ذلك أنها قالت حين لقاها نبي الله صلى الله عليه و آله فقال لها الذي قال جبرئيل فقالت إن‏ الله‏ هو السلام‏ و منه السلام و إليه السلام و على جبرئيل السلام‏ Messenger of Allah [(صلى الله عليه وآله وسلم)]: in the night of “Mi’raj”, when “Gabriel” took me toward skies, on our way back I said to “Gabriel”: “Do you have any request?” “Gabriel” said: “my request is that you extend a hello to “Khadijah” for me and god”, when messenger of Allah [(صلى الله عليه وآله وسلم)] reached on the earth, he conveyed “Gabriel” and god’s greeting to “Khadijah”, she said: indeed god is greeting and greeting is from him and greeting returns to him and salute on “Gabriel”. “Ayyashi” – Tafsir – vol. 2, p 279 // “Majlisi” – Bihar al-Anwar – vol. 16, p 7 Hadrat “Khadijah” is amongst four selected women Sheikh “Saduq” quotes a narrative in this regard: حدثنا الحسين بن أحمد بن إدريس رضي الله عنه قال حدثني أبي قال حدثني محمد بن أحمد قال حدثني أبو عبد الله الرازي عن الحسن بن علي بن أبي عثمان عن موسى بن بكر عن أبي الحسن الأول ع قال قال رسول الله ص‏ إن الله تبارك و تعالى اختار من كل شي‏ء أربعة اختار من الملائكة جبرئيل و ميكائيل و إسرافيل و ملك الموت ع و اختار من الأنبياء أربعة للسيف إبراهيم و داود و موسى و أنا و اختار من البيوتات أربعة فقال‏ إن الله اصطفى آدم و نوحا و آل إبراهيم و آل عمران على العالمين‏ و اختار من البلدان أربعة فقال عز و جل‏ و التين و الزيتون و طور سينين و هذا البلد الأمين‏ فالتين المدينة و الزيتون بيت المقدس و طور سينين الكوفة و هذا البلد الأمين مكة و اختار من‏ النساء أربعامريم و آسية و خديجة و فاطمة و اختار من الحج أربعة الثج و العج و الإحرام و الطواف فأما الثج فالنحر و العج ضجيج الناس بالتلبية و اختار من الأشهر أربعة رجب [رجبا] و شوال [شوالا] و ذو القعدة [ذا القعدة] و ذو الحجة [ذا الحجة] و اختار من الأيام أربعة يوم الجمعة و يوم التروية و يوم عرفة و يوم النحر. Messenger of Allah [(صلى الله عليه وآله وسلم)] said: out of everything, almighty god selected four things, amongst angels he selected: “Gabriel”, “Michael”, “Esrafil” and angel of death and amongst Prophets, he chose four Prophets to fight by sword: “Abraham”, “David”, “Moses” and me, and amongst clans, god chose four clans and said: Allah chose Adam and Noah, the House of Abraham and the House of Imran above all worlds. {Surah 3- verse 33} and amongst cities, god chose four cities and said: By the fig and the olive, and the Mount, Sinai, and this safe city {Surah 94 – verses 1 to 3}, the meaning of fig is “Medina” and the meaning of olive is “Jerusalem” and mount, Sinai, means “Kufa” and the safe city is “Mecca” and amongst women, god chose four women: “Mary”, “Asiya”, “Khadijah” and “Fatimah” and amongst “Hajj” rituals he chose four rituals: sacrificing, saying “Labbayk”, “Ihram” and “Tawaf” and amongst months, almighty god chose four months: “Rajab”, “Shawwal”, “Dhu al-Qi’dah” and “Dhu al-Hijjah” and he chose four days: Friday, eighth of “Dhu al-Hijjah”, Day of “Arafah” and Day of “Eid al-Adha” {sacrifice feast} “Ibn Babawayh” – Al-Khisal – vol. 1, p 225 // “Ibn Tavus” – Al-Lohouf – p 86 Hadrat “Khadijah” the richest person in “Mecca” It’s written in “Bihar al-Anwar” book: :ليس بمكة أكثر مالا من خديجة In “Mecca”, there was no one richer than “Khadijah” [AS]. “Majlisi”- Bihar al-Anwar – vol. 16, p 21 کان لخديجه (سلام الله عليها) في کل ناحيه عبيد و مواشي، حتي قيل ان لها ازيد من ثمانين الف جمل متفرقه في کل مکان و کان لها في کل ناحيه تجاره و في کل بلد مال، مثل مصر و الحبشه و غيرها. She had eighty thousand camels in different regions for trade and she also had business houses in different areas such as “Egypt” and “Ethiopia”. “Majlisi”- Bihar al-Anwar – vol. 16, p 22 و كان لخديجة دار واسعة تسع أهل مكة جميعا و قد جعلت أعلاها قبة من الحرير الأزرق و قد رقمت في جوانبها صفة الشمس و القمر و النجوم و قد ربطته من حبال الإبريسم‏ و اوتاد الفولاد Hadrat “Khadijah” owned a big house that would place all people of “Mecca”. “Majlisi”- Bihar al-Anwar – vol. 16, p 22 She had too much money that even people and merchants would use it: قد انتفع بمالها أكثر الناس و هي تعطي مالها سائر من يسألها التجارة Most of people would use her wealth and she’d also donate her wealth to the merchants who asked her for help. “Majlisi”- Bihar al-Anwar – vol. 16, p 22 Hadrat “Khadijah” spent all her wealth in the way of Islam and Prophet [(صلى الله عليه وآله وسلم)] حدثنا أحمد بن الحسن القطان قال حدثنا أحمد بن يحيى بن زكريا القطان قال حدثنا بكر بن عبد الله بن حبيب قال حدثنا تميم بن بهلول عن أبيه عن أبي الحسن‏ العبدي عن سليمان بن مهران عن عباية عن ابن عباس قال: سألته‏ عن قول الله عز و جل‏ أ لم يجدك يتيما فآوى‏ قال إنما سمي يتيما لأنه لم يكن له نظير على وجه الأرض من الأولين و لا من الآخرين فقال الله عز و جل ممتنا عليه بنعمته- أ لم يجدك يتيما أي وحيدا لا نظير لك- فآوى‏ إليك الناس و عرفهم فضلك حتى عرفوك و وجدك ضالا يقول منسوبا عند قومك إلى الضلالة فهداهم لمعرفتك- و وجدك عائلا يقول فقيرا عند قومك يقولون لا مال لك فأغناك‏ الله بمال خديجة ثم زادك من فضله فجعل دعاءك مستجابا حتى لو دعوت على حجر أن يجعله الله لك ذهبا لنقل عينه إلى مرادك و أتاك بالطعام حيث لا طعام و أتاك بالماء حيث لا ماء و أغاثك بالملائكة حيث لا مغيث فأظفرك بهم على أعدائك. “Abayah” was asked about the meaning of this verse {that why Prophet is called orphan?} أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى Did He not find you an orphan and give you shelter? Surah Ad-Dhuha – verse 6 He said: Prophet was named orphan; because he was unique on the earth, so god told him: “أ لم يجدك يتيما فآوى”, it means: weren’t you alone and unique? So, almighty god gathered people around you and revealed your excellence to them until they knew you and وجدك ضالا فهدى, it means: amongst your tribe and relatives you were called wanderer, then almighty god guided them by knowing you and they’d say that you’re poor, then god made you rich by Khadijah’s [AS] wealth and increased your excellence and honor and granted your prayers so that if you pray and ask god turning a stone into gold for you, he’ll do so at once and when you didn’t have food, god sent you food and prepared you with water whenever you were thirsty and days that you had no supporter, he helped you by angels and made you to win over your enemies. “Ibn Babawayh” – Al-Nas – p 52 Hadrat “Khadijah” is the instance of “Wives” in Surah “Al-Furqan” [فرات‏] قال حدثني علي بن حمدون [قال حدثنا علي بن محمد بن مروان قال حدثنا علي بن يزيد عن جرير عن عبد الله بن وهب عن أبي هارون‏] عن أبي سعيد في قوله [تعالى‏] هب لنا من أزواجنا و ذرياتنا قرة أعين و اجعلنا للمتقين إماما قال النبي ص قلت [لجبرئيل‏ ع يا جبرئيل‏] من أزواجنا قال خديجة قال قلت و من ذرياتنا قال فاطمة قلت و من قرة أعين قال الحسن و الحسين قلت‏ و اجعلنا للمتقين إماما [و من للمتقين إماما] قال علي بن أبي طالب عليه السلام It’s been quoted from “Abu Saed Khederi” about this verse: هب لنا من أزواجنا و ذرياتنا قرة أعين و اجعلنا للمتقين إماما Those who say: 'Lord give us of our wives and children what pleases our eyes and make us leaders to the fearful. Surah Al-Furqan – verse 74 Prophet [(صلى الله عليه وآله وسلم)] said: I said to “Gabriel”: O “Gabriel”! Who are “Wives” in this verse: she said: “Khadijah”, I said: who are “Children”? She said: “Fatimah” [AS], I said: who are “What pleases our eyes? She said: “Hassan” and “Husain” [AS], I said: who is “Make us leaders to the fearful”? She said: “Ali ibn Abi Talib” [AS]. “Furat ibn Ibrahim Kufi” – Tafsir – p 294 /// “Majlisi” – Bihar al-Anwar – vol. 24, p 135 /// “Bahrani” – Al-Burhan fi Tafsir al-Quran – vol. 4, p 156 Prophet Muhammad’s [(صلى الله عليه وآله وسلم)] severe grief after hadrat Kadijah’s [AS] death After hadrat “Khadijah” and hadrat “Abu Talib” died, sorrow and grief swept across messenger of Allah [(صلى الله عليه وآله وسلم)] that’s why he decided to migrate. فلما فقدهما رسول الله ص سئم المقام بمكة و دخله حزن شديد و أشفق على نفسه من كفار قريش فشكا إلى جبرئيل ع ذلك فأوحى الله عزوجل إليه اخرج‏ من‏ القرية الظالم أهلها و هاجر إلى المدينة فليس لك اليوم بمكة ناصر و انصب للمشركين حربا فعند ذلك توجه رسول الله ص إلى المدينة. When Prophet [(صلى الله عليه وآله وسلم)] lost both of them in “Mecca”, great grief swept across him and was afraid that hypocrites would kill him that’s why he complained to “Gabriel”, almighty god revealed to him that leave this land that its people are oppressors and migrate to “Medina” that no companion is left for you in “Mecca”, then messenger of Allah [(صلى الله عليه وآله وسلم)] went to “Medina”. “Kulayni” – Al-Kafi – vol. 8, p 340 She was the first woman who believed in Prophet [(صلى الله عليه وآله وسلم)] It’s been quoted in many narratives that hadrat “Ali” [AS] was the first person who believed in messenger of Allah [(صلى الله عليه وآله وسلم)] and hadrat “Khadijah” [AS] was the first woman who believed in him, when messenger of Allah [(صلى الله عليه وآله وسلم)] was sick, hadrat “Fatimah” [AS] was so upset, Prophet Muhammad [(صلى الله عليه وآله وسلم)] would console her by stating the good memory of their {“Ali and Khaijah”} converting to Islam: .... سلمان الفارسي (رضي الله عنه)، قال: دخلت على رسول الله (صلى الله عليه و آله) في مرضه الذي قبض فيه، ...... قال: إن عليا أول من آمن بالله (عز و جل) و رسوله من هذه‏ الأمة، هو و خديجة أمك‏، “Salman Farsi” says: during Prophet’s [(صلى الله عليه وآله وسلم)] last disease - after this disease Prophet left the world - I visited him… he said to hadrat “Fatimah” [AS]: indeed “Ali” [AS] is the first person of this nation who believed in god and his messenger, “Ali” [AS] and “Khadijah” [AS], your mother are the first persons who converted to Islam. “Tusi” – Al-Amali – al-Nas – p 606 /// “Majlisi” – Bihar al-Anwar – vol. 22, p 502 Sheikh “Tusi” quotes another narrative in this regard: أخبرنا أبو عمر، قال: أخبرنا أحمد، قال: حدثنا أحمد بن محمد بن يحيى الجعفي، قال: حدثنا أبي، قال: حدثنا الحسين بن عبد الكريم- و هو أبو هلال الجعفي-، قال: حدثنا جابر بن الحر النخعي، قال: حدثني عبد الرحمن بن ميمون أبو عبد الله، عن أبيه، قال: سمعت ابن عباس يقول: أول من آمن برسول الله (صلى الله عليه و آله) من الرجال علي، و من‏ النساء خديجة (رضي الله عنهما) “Tusi” – Al-Amali – p 259 Confirming Prophet [(صلى الله عليه وآله وسلم)] when all denied him و عن علي ع قال: ذكر النبي ص خديجة يوما و هو عند نسائه فبكى فقالت عائشة ما يبكيك على عجوز حمراء من عجائز بني أسد فقال صدقتني‏ إذ كذبتم‏ و آمنت بي إذ كفرتم و ولدت لي إذ عقمتم قالت عائشة فما زلت أتقرب إلى رسول الله صلى الله عليه و آله بذكرها. And it’s been quoted from commander of the faithful [AS] that one day messenger of Allah [(صلى الله عليه وآله وسلم)] remembered hadrat “Khadijah” [AS] in front of his wives and cried, “Aisha” said: why are crying for an old lady? Prophet [(صلى الله عليه وآله وسلم)] said: she confirmed me, when all of you denied me and believed in me when all of you were hypocrite and gave birth to a baby for me when all of you were infertile. “Majlisi” – Bihar al-Anwar – vol. 16, p 8 Hadrat “Khadijah” [AS] completed her faith by swearing allegiance with commander of the faithful [AS]: الطرف، للسيد بن طاوس نقلا من كتاب الوصية لعيسى بن المستفاد عن موسى بن جعفر ع قال: سألت عن بدء الإسلام كيف أسلم علي و كيف أسلمت خديجة فقال تأبى إلا أن تطلب أصول العلم و مبتدأه أما و الله إنك لتسأل تفقها ثم قال سألت أبي ع عن ذلك فقال لي لما دعاهما رسول الله ص قال يا علي و يا خديجة أسلمتما لله و سلمتما له و قال إن جبرئيل عندي يدعوكما إلى بيعة الإسلام فأسلما تسلما و أطيعا تهديا فقالا فعلنا و أطعنا يا رسول‏ الله‏ فقال إن جبرئيل عندي يقول لكما إن للإسلام شروطا و عهودا و مواثيق فابتدئاه بما شرط الله عليكما لنفسه و لرسوله أن تقولا نشهد أن لا إله إلا الله وحده لا شريك له في ملكه‏ لم يتخذ ولدا و لم يتخذ صاحبة إلها واحدا مخلصا و أن محمدا عبده و رسوله أرسله إلى الناس كافة بين يدي الساعة و نشهد أن الله يحيي و يميت و يرفع و يضع و يغني و يفقر و يفعل ما يشاء و يبعث من في القبور قالا شهدنا قال و إسباغ الوضوء على المكاره و غسل الوجه و اليدين و الذراعين و مسح الرأس و الرجلين إلى الكعبين و غسل الجنابة في الحر و البرد و إقام الصلاة و أخذ الزكاة من حلها و وضعها في أهلها و حج البيت و صوم شهر رمضان و الجهاد في سبيل الله و بر الوالدين و صلة الرحم و العدل في الرعية و القسم بالسوية و الوقوف عند الشبهة و رفعها إلى الإمام فإنه لا شبهة عنده و طاعة ولي الأمر بعدي و معرفته في حياتي و بعد موتي و الأئمة من بعده واحد بعد واحد و موالاة أولياء الله و معاداة أعداء الله و البراءة من الشيطان الرجيم و حزبه و أشياعه و البراءة من الأحزاب تيم و عدي و أمية و أشياعهم و أتباعهم و الحياة على ديني و سنتي و دين وصيي و سنته إلى يوم القيامة و الموت على مثل ذلك‏ و ترك شرب الخمر و ملاحاة الناس‏ يا خديجة فهمت ما شرط ربك عليك قالت نعم و آمنت و صدقت و رضيت و سلمت قال علي و أنا على ذلك فقال يا علي تبايعني على ما شرطت عليك قال نعم قال فبسط رسول الله ص كفه و وضع كف علي ع في كفه و قال بايعني يا علي على ما شرطت عليك و أن تمنعني مما تمنع منه نفسك فبكى علي ع و قال بأبي و أمي لا حول و لا قوة إلا بالله فقال رسول الله ص اهتديت و رب الكعبة و رشدت و وفقت أرشدك الله يا خديجة ضعي يدك فوق يد علي فبايعي له فبايعت على مثل ما بايع عليه علي بن أبي طالب ع على أنه لا جهاد عليها ثم قال يا خديجة هذا علي مولاك و مولى المؤمنين و إمامهم بعدي قالت صدقت يا رسول الله قد بايعته على ما قلت أشهد الله و أشهدك‏ و كفى بالله شهيدا عليما. “Isa ibn Mustafad” says: “Musa ibn Ja’far” [AS] said: I asked my father “Ja’far ibn Muhammad” about the beginning of Islam and that how “Ali” [AS] and “Khadijah” [AS] converted to Islam? My father said: when messenger of Allah [(صلى الله عليه وآله وسلم)] invited them to Islam, he said: O “Ali”! and O “Khadijah”! “Gabriel” is with me and invites you to become Muslim to be guided. They converted to Islam and obeyed messenger of Allah [(صلى الله عليه وآله وسلم)], Prophet [(صلى الله عليه وآله وسلم)] told them: “Gabriel” says: Islam has conditions and covenants that you should practice them and that condition is that you should testify that god is one, the god who is unique, he wasn’t born and doesn’t have wife and companions and should testify that “Muhammad” is his creature and messenger and god sent him to guide people and there will be no Prophet after him, and testify that god gives life and causes death, this is god who makes rich or poor and does what he wants and brings people out of grave {on the day of resurrection}, they said: we believed in them, then he said: one of conditions is that to perform “Wudu” perfectly, though, it causes sadness. You should wash your face and hand until elbow and touch your head and feet and perform “Ghusl al-Janabah” { major ceremonial washing of the whole body after sexual intercourse} whether it’s warm or cold, say prayer and pay the “Zakat” of “Halal” wealth to those who must be paid. Perform “Hajj” and fast entire month of “Ramadan”, fight in god’s way and favor your parents, visit you relatives and behave people justly. Halt after facing doubts until you get to Imam and ask him the reality that he knows the response of all doubts, know the imam after me and know the imams after him one by one, be the friends of god’s friend and be the enemy of his enemies and hate devil and her group and followers and vow your hatred of groups who fought against messenger of “Allah” such as: “Banu Umayyah” and “Uday” and their followers, you should hate those who fought against the religion of god and my Sunnah, you should stay away of them until day of resurrection and die with such belief, drinking wine must be given up, O “Khadija”! Did you understand me and god’s conditions? She said: Yes, I did, and I accepted them and believed in them, “Ali” [AS] accepted and believed in them as well. Then messenger of Allah [(صلى الله عليه وآله وسلم)] said: O “Ali”! Do you swear allegiance with such conditions, he said: Yes, I do. Then Prophet [(صلى الله عليه وآله وسلم)] put his hand in Ali’s hand and said: swear allegiance with me with the same conditions and defend me as you defend yourself, “Ali” [AS] shed tear and said: may my parents be sacrificed to you. Messenger of Allah [(صلى الله عليه وآله وسلم)] said: O “Ali”! Swear to god of “Kaaba” you were guided and reached the solvation. O “Khadijah”! God guided you, then he told her: put your hand above Ali’s hand and swear allegiance with him, she did so. Then messenger of Allah [(صلى الله عليه وآله وسلم)] said: O “Khadijah”! “Ali” is the leader and guardian of you and all believers and their imam after me, “Khadijah” said: O messenger of Allah! You’re right, and as you told me, I swore allegiance with him. “Majlisi” – Bihar al-Anwar – vol. 18, p 232 Hadrat “Khadijah” is the first person who swore allegiance with hadrat “Ali” [AS] فبايعت على مثل ما بايع عليه علي بن أبي طالب ع على أنه لا جهاد عليها ثم قال يا خديجة هذا علي مولاك و مولى المؤمنين و إمامهم بعدي قالت صدقت يا رسول الله قد بايعته‏ على‏ ما قلت‏ أشهد الله‏ و أشهدك‏ و كفى بالله شهيدا عليما Then messenger of Allah [(صلى الله عليه وآله وسلم)] said: O “Khadijah”! “Ali” is the leader and guardian of you and all believers and their imam after me, “Khadijah” said: O messenger of Allah! You’re right, indeed, as you said, I swore allegiance with him. You and god are my witnesses. “Majlisi” – Bihar al-Anwar – vol. 18, p 232 Hadrat “Khadijah” [AS] was chaste, pure soul, well-pleased and well-pleasing It’s written in a praying book ascribed to hadrat “Khadijah” [AS]: ..السلام على أزواجك الطاهرات‏ الخيرات‏ أمهات المؤمنين خصوصا الصديقة الطاهرة الزكية الراضية المرضية خديجة الكبرى أم المؤمنين. Solute on your chaste and good wives, mothers of the believers, particularly on honest, chaste, pure soul, well-pleased and well-pleasing lady, “Khadijah”, the mother of the believers. “Majlisi” – Bihar al-Anwar – vol. 97, p 189 When Prophet [(صلى الله عليه وآله وسلم)] would invite idolaters and hypocrites to Islam religion, “Quraysh” would bother and insult him, but when he’d return home with burden of sorrow and grief, his sadness and grief would disappear by seeing hadrat “Khadijah” [AS] and her consolation: و كان رسول الله صلى الله عليه و آله في ابتداء أمره إذا دعا قومه فكذبوه، و نالوا منه و هموا به، منعه منهم عمه أبو طالب. و كان سيدا مطاعا فيهم، و كان يأتي خديجة مغموما لما يناله منهم، فتهدئه، و تصبره، و تهون عليه. و بذلت ما لها له، فكان ذلك مما يعزبه. فلما كثر الاسلام و المسلمون بمكة مات أبو طالب عم رسول الله صلى الله عليه و آله ثم ماتت خديجة بعده بثلاثة أيام. و كان رسول الله صلى الله عليه و آله يقول: ما اغتممت بغم أيام حياة أبي طالب و خديجة لما كان أبو طالب يدفعه عنه و خديجة تعزيه و تصبره و تهون عليه In the beginning of invitation, when messenger of Allah [(صلى الله عليه وآله وسلم)] would invite his tribe to Islam religion, they denied him and tried to kill him but his uncle “Abu Talib” didn’t let them to do so and “Abu Talib” was leader of his tribe, Prophet’s heart would fill with sorrow when he’d face their enmity and obduracy, he’d go to hadrat “Khadijah” in such mood and she’d console him and want him to be patient and spent all her wealth in the way of Prophet [(صلى الله عليه وآله وسلم)] and such works would reduce his pain. When number of Muslims increased in “Mecca”, hadrat “Abu Talib” passed away, after three days, hadrat “Khadijah” died too. That’s why Prophet [(صلى الله عليه وآله وسلم)] would always say: when “Abu talib” and “Khadijah” [AS] were alive, no sorrow made me sad; because “Abu Talib” would defend him and hadrat “Khadijah” would console him. “Ibn Hayoun” – Sharh al-Akhbar fi Faza’il Shia imams [AS]- vol.3 – p 16 Conclusion Such virtues for hadrat “Khadijah” [AS] show her high position and dignity with almighty god, messenger of Allah [(صلى الله عليه وآله وسلم)] and “Ahl al-Bayt” [AS].

Salaam all, I remember hearing a hadith of Prophet Muhammad (saw) in a lecture on moderation. On my rough recollection, the hadith was based on a man whom the Prophet (saw) noticed in the masjid all the time and wondered if he had a family. The man told the Prophet (saw) he did indeed have a family, but he would rather spend his time in ibadah. Then the Prophet (saw) told the man to be moderate and not be excessive in ibada to the point where he neglects his own family. This may not be exact content of the hadith, but I remember this to be the moral of the story. Does anyone know which hadith I am referring with sources? Any help would be much appreciated.

Salam everyone. I am 16 years old, from a young age(3-4), whenever I talk about the Prophet(s.a.w.w) and the Ahlubayt(a.s), and their stories. I can't help but tear up. Though i can manage to keep them in most of the time, is this normal?

This is a continuation of my thread Imamate in the Quran. In the previous article, we demonstrated that the Quranic concept of leadership is intricately connected to the themes of divine mandate, superiority in knowledge and form, familial succession, covenants, miraculous qualities, and love. We also established that there is no contradiction between the sealing of prophethood and the continuation of divinely-appointed leadership. The succession of the Prophet (s) is a pertinent matter, because he himself spoke of the institution of khilafa. The word khalifa means successor, representative, and deputy, and so even though the religion would be completed with Muhammad (s), the khalifa would be his personal spokesperson and benefactor. `Ali (as) was the cousin and son-in-law of the Prophet Muhammad (s). He was raised by the Prophet in the household of his uncle Abu Talib, and `Ali became the first male to join the Prophet after his first encounter with the Angel Gabriel. `Ali (as) was the first to pray with the Prophet, the first to stand up to defend the Prophet's claim at Da`wat Dhul `Ashira, the one to stay in the Prophet's bed during his escape from Mecca, the one at the front line of Badr, the only swordsman to remain with the Prophet at Uhud, the only one brave enough to stand up to `Amr ibn Abd al-Wud the champion of Quraysh at Khandaq, the scribe of the Treaty of Hudaybiyya, the flagbearer at the Battle of Khaybar, the governor of Medina at the Battle of Tabuk, and the one to wash the body and lead the funeral prayers over the Messenger (s). The Prophet prepared him for the role of leadership by putting him in every possible position: as a soldier, a commander, a diplomat, a governor, a judge, and a leader in prayer. Furthermore, Imam `Ali's wise and moving maxims are memorized and shared by all Muslims, Sunnis and Shi`is alike. `Ali's right to succession is based on divine appointment and his superior virtues. There is no companion who has been given more Quranic and Prophetic praises than `Ali b. Abi Talib, making him the person most qualified for the office of Imamate and Caliphate. One immediate objection to this would be that `Ali (as) is not explicitly mentioned by name in the Quran. This point was beautifully answered by Imam Ja`far as-Sadiq (as): A man asked Imam Ja`far as-Sadiq [a] about the verse, "Obey Allah and obey the Messenger and those in authority among you" (4:59). The Imam replied, "This was revealed regarding `Ali b. Abi Talib, al-Hasan, and a-Husayn." The man said, "The people say, 'Then why weren't `Ali and his Ahl al-Bayt mentioned by name in the Book of Allah?'" The Imam replied, "Say to them: The command for prayer was revealed to the Messenger of Allah (s), but Allah did not specifically mention [in the Quran] three or four units. It was the Messenger of Allah (s) who detailed that for them. The command to give alms was revealed to him, but He did not mention that it was applied to 1/40 dirhams. It was the Messenger of Allah (s) who detailed for them. The command for Hajj was revealed, but He does not say, 'Circle [the Ka`ba] seven times'. It was the Messenger of Allah (s) detailed that for them. He revealed, 'Obey Allah and obey the Messenger those in authority among you' (4:59), and it was revealed regarding `Ali, al-Hasan, and al-Husayn. The Messenger of Allah (s) said, regarding `Ali, 'Whoever takes me as a Master, then `Ali is his Master.' And he (s) said, 'I leave you with the Book of Allah and my Ahl al-Bayt, so I asked Allah to never separate them from one another until they return to me at the Pond [of Paradise], and He granted my prayer.' And he said, 'Do not lecture them, for they are more knowledgeable than you.' And he said, 'They will not lead you away from the gate of guidance, and they will not make you enter the gate of misguidance.' Had the Messenger of Allah (s) kept quiet, it would not be clear who his Ahl al-Bayt would be, and the dynasties would have claimed it (that title). But Allah revealed it in in a Book, clarifying it to His Prophet (s). 'Surely, Allah wishes to remove uncleanliness from you, Ahl al-Bayt, and purify you with a thorough purification.' (33:33)" ( علي بن إبراهيم، عن محمد بن عيسى، عن يونس وعلي بن محمد، عن سهل ابن زياد أبي سعيد، عن محمد بن عيسى، عن يونس، عن ابن مسكان، عن أبي بصير قال سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " أطيعوا الله وأطيعوا الرسول وأولي الامر منكم (2) " فقال: نزلت في علي بن أبي طالب والحسن والحسين عليهم السلام: فقلت له: إن الناس يقولون: فما له لم يسم عليا وأهل بيته عليهم السلام في كتاب الله عز و جل؟ قال: فقال: قولوا لهم: إن رسول الله صلى الله عليه وآله نزلت عليه الصلاة ولم يسم الله لهم ثلاثا ولا أربعا، حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزلت عليه الزكاة ولم يسم لهم من كل أربعين درهما درهم، حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزل الحج فلم يقل لهم: طوفوا اسبوعا حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزلت " أطيعوا الله وأطيعوا الرسول واولي الامر منكم " - ونزلت في علي والحسن والحسين - فقال رسول الله صلى الله عليه وآله: في علي: من كنت مولاه، فعلي مولاه، وقال صلى الله عليه وآله اوصيكم بكتاب الله وأهل بيتي، فإني سألت الله عز وجل أن لا يفرق بينهما حتى يوردهما علي الحوض، فأعطاني ذلك وقال: لا تعلموهم فهم أعلم منكم، وقال: إنهم لن يخرجوكم من باب هدى، ولن يدخلوكم في باب ضلالة، فلو سكت رسول الله صلى الله عليه وآله فلم يبين من أهل بيته، لادعاها آل فلان وآل فلان، لكن الله عز وجل أنزله في كتابة تصديقا لنبيه صلى الله عليه وآله " إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا (1) " ) The role of the Quran is to provide directives on the Islamic obligations, but it is the role of the Sunna to go through the meticulous details of these obligations. The Quran does not hold a monopoly on truth, and so it was the Prophet who detailed the fara'id for us. Still, Imam `Ali was present throughout the Prophet's mission, and he would play a vital role thereafter, and so it is befitting that much of the Quran would relate to him in one way or another. While the previous article highlighted the explicit importance of the Prophet's kin (42:23, 33:33, 14:37, 4:54) all Muslims agree that `Ali b. Abi Talib is alluded to in many Quranic verses. "Your guardian is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakat while bowing." (5:55) The word for guardian in the verse above is wali, which comes from the same root as ulil amr in 4:59. In the Quran, the word is always used in conjunction with God's authority over the creation (wilaya), as can be seen in 2:107, 2:120, 2:257, 3:68, 3:122, 4:45. 4:119, 6:14, 6:127, 7:155, 7:196, 9:74, 9:116, 12:101, 13:37, 18:17, 18:26, 29:22, 32:4, 33:17, 33:65, 34:41, 42:8-9, 42:28, 42:31, 42:44, 45:19, and 48:22. Most of these verses emphasize that only Allah is our wali, and that besides Him, we have no protector, no guardian, no helper, and no master. The above verse however extends this wilaya to the Messenger, because it is through the Messenger that Allah is sought. It also extends it to those who "give zakat while bowing". Since this is the only verse where Allah includes people in His otherwise solitary authority, this third category cannot simply refer to humble believers. It must refer to a vicegerent that has a share in this grand wilaya. Even this idea of one giving charity whilst in ruku` sounds quite rare, and indeed, 5:55 is not an ordinary verse. Both Ibn `Abbas and Mujahid ibn Jabr, who are among the earliest authorities in tafsir, note that the verse is referring to an incident in which `Ali (as) gave his ring to a beggar whilst in ruku`. This is also referenced in Tabari, Zamakhshari, al-Wahidi, and other Sunni commentaries. The implication therefore is that Imam `Ali (as) has been distinguished as a master of all believers - his authority being an extension of God's authority. "Then whoever argues with you about it after [this] knowledge has come to you - say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allah upon the liars [among us]."" (3:61) This verse describes the incident of Mubahala, where the Prophet invites the Christian priests of Najran to an imprecation. The ayah pledges that the Prophet would bring "our sons, our women, and ourselves". In an authentic narration reported in Sunan at-Tirmidhi, Sa`d b. Abi Waqqas reports, "When this verse was revealed, the Messenger of Allah called for `Ali, Fatima, Hasan, and Husayn, and said, 'O Allah, this is my Family.'" (وأنزلت هذه الآية ندع أبناءنا وأبناءكم ونساءنا ونساءكم الآية دعا رسول الله صلى الله عليه وسلم عليا وفاطمة وحسنا وحسينا فقال اللهم هؤلاء أهلي ) This verse is significant because it actually includes `Ali (and exclusively `Ali) under "ourselves", emphasizing that `Ali was the other "self" of the Prophet. Allah actually ordered the Prophet to do so, as the invocation of these five pure individuals (33:33) would be most superior for a mubahala. "And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to [His] servants." (2:207) According to the Sunni exegete al-Tha`labi in his Kashf wal Bayan, this verse was revealed regarding Imam `Ali, as he stayed in the bed of the Prophet (s) during the hijra. "Selling" oneself for Allah and His Messenger is the best act of sacrifice one can perform. While Abi Bakr may have been scared in the cave during the hijra (9:40), this verse on Imam `Ali can only interpreted more positively. It should also be noted that Abi Bakr, `Umar, and `Uthman had all run away from battles, whilst `Ali remained defending the Prophet, and thus this verse cannot refer to them. "So what about one who stands upon a clear evidence from his Lord [like the aforementioned]? And a witness from Him follows it. (11:17) Al-Qurtubi says in his Jami` that "a witness from Him follows it" is Imam `Ali (as), who is a divinely-appointed witness over the Umma after the Prophet and the revelation of the Quran. "That We might make it for you a reminder and [that] a conscious ear would be conscious of it." (69:12) According to most Sunni tafasir, the "conscious ear" in this verse is `Ali b. Abi Talib, who was the Prophet's principal student. In al-Wahidi's tafsir, this verse was revealed when the Prophet said to Imam `Ali, "Allah has commanded me to draw you closer to me and not exclude you, and that I teach you so that you understand; and Allah has taken it upon Himself that you understand." According to Qurtubi, Razi, and Tabari's exegeses, when this verse was revealed, the Prophet said, "I asked my Lord that He make it the ear of `Ali"; and that `Ali used to say, "I never heard anything from the Messenger of Allah but that I remembered it." Imam `Ali (as) was the only Rashidun Caliph and muhajir to ever make this claim. Being the first Muslim male, this is very significant, because it would make `Ali (as) the only sanctioned medium to the Prophet's complete message, from its inception to its completion. "O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you find not [the means] - then indeed, Allah is Forgiving and Merciful." (58:12) This is the only verse in the Quran that has been fully abrogated, and it instructs the believers to distribute charity in their gatherings with the Prophet. Soon after this was revealed, the following verse ended this obligation. Qurtubi, Suyuti, Tabari, and Wahidi all reported that Imam `Ali b. Abi Talib (as) was the only one to ever fulfill this obligation. Since Allah knew that this verse would soon be abrogated, it would mean that the main reason why it was revealed was to give `Ali (as) a virtue that no other person can ever have. Although this article focuses on more overt references to Imam `Ali, it is worth mentioning that the Prophet (s) said to Imam `Ali (as) in an authentic report, "You are to me as Aaron was to Moses, except there will be no prophet after me." (Bukhari, Volume 5, Book 59, Hadith 700) In Shi`i sources, the Prophet spoke this phrase several times. While some relegate this hadith only to the event of Tabuk, the Prophet is clearly addressing what would occur after him at the end of the hadith. Furthermore, those involved in Muslim-Christian polemics know that the chief Biblical prophecy that discusses Muhammad (s) was that he would be "a prophet like unto Moses". Moses also happens to be the most mentioned prophet in the Quran due to the many parallels between his life and that of the Prophet. A Second Moses would therefore need a Second Aaron, and this hadith confirms that the Aaron of this Umma is `Ali (as), except in prophethood. An investigation into the verses on Aaron will therefore give us some hints on `Ali's own status. "And appoint for me a vizier from my family - Aaron, my brother. Increase through him my strength and let him share my task" (20:25-32) This is a part of the prayer of Moses. (1) Just like `Ali, Aaron was divinely appointed to lead the Children of Israel in Moses' absence. The Children of Israel did not appoint their own leader. (2) Aaron was a vizier (wazir) of Moses, which means that `Ali is also the chief representative of Muhammad (s). (3) Aaron was the first person to enter Moses' movement, just as `Ali was the first to enter the movement of Muhammad (s). (4) Aaron is called the brother of Moses, just as `Ali was called the "brother" of Muhammad (s) in this world and the hereafter in a reliable hadith in Tirmidhi (قال له رسول الله صلى الله عليه وسلم أنت أخي في الدنيا والآخرة). (5) The wazir adds strength and shares the task with the Prophet (amr - command, authority, order, affair). While the Children of Israel split under Aaron, he remained calm and diplomatic, and preferred the unity of his community over asserting his own authority. Imam `Ali did the same when the Caliphate was taken from him and the ridda wars began. "And Moses said to his brother Aaron, "Take my place among my people, do right [by them], and do not follow the way of the corrupters."" (7:142) It is interesting that Allah would use the word ukhlufni (take my place), which is the same word as khalifa. Just as much of Moses' story is an allusion to the Prophet's own ministry, this verse may be alluding to `Ali's own selection as "Caliph". There are many ayat, exoteric and esoteric, that refer to `Ali (as) that have not been mentioned. Since `Ali (as) was the wali of the believers, the one whose self was described with the Prophet, the one who repeatedly risked his life for Islam, the witness after the Quran, the ear who memorized the Prophetic message from its beginning until its completion, the vizier of the Prophet, and the one whose virtues (fada'il) outnumbered that of every companion, he was the one best suited for the Caliphate. Balance this with the Quranic principles of leadership, which are tied to divine mandate, knowledge, and familial succession, as well as the references to Ahl al-Bayt's purity and love. The position of `Ali (as) becomes crystal clear when the hadith material is examined. When the Prophet first publicly announced his mission at Da`wat Dhul `Ashira (26:214), he said to the attendees, "By Allah! I do not know of any person among the Arabs who has come to his people with better than what I have brought to you. I have brought to you the good of this world and the next, and I have been commanded by the Lord to call you unto Him. Therefore, who amongst you will support me in this matter. so that he may be my brother (akhhí), my deputy (wasiyyí) and my successor/representative (khalifatí) among you?" So they moved away from him and were about to leave him, but `Ali, who was a young child stood up and said, "I, O Messenger of Allah, am your support. I will fight whomever you will fight." So the Banu Hashim smiled and some of them laughed. Their eyes moved between Abu Talib and his son, then they left, mocking." ( قال لهم: ما أعلم إنسانا من العرب جاء قومه بأفضل مما جئتكم به، قد جئتكم بخير الدنيا والآخرة، وقد أمرني ربي أن أدعوكم اليه، فأيكم يوازرني على هذا الأمر وأن يكون أخي ووصيي وخليفتي فيكم؟ فأعرضوا عنه وهموا بتركه، لكن عليا نهض وما يزال صبيا دون الحلم، وقال: أنا يا رسول الله عو نك، أنا حرب على من حاربت. فابتسم بنو هاشم وقهقه بعضهم، وجعل نظرهم ينتقل من أبي طالب إلى ابنه ثم انصرفوا مستهزئين20 ) This account, which was recorded in Tabari's history, is the first instance in which Imam `Ali (as) was called a deputy and a Caliph of the Prophet Muhammad (s). No other person has been given this title by the Prophet (s) in Islamic literature. The implication therefore is that `Ali (as) would be the Prophet's partner, supporter, representative, and successor. The following narrations from Tirmidhi's Manaqib `Ali b. Abi Talib make a clear case for `Ali's succession to the Prophet Muhammad (s). The Prophet Muhammad (s) said, "Surely, `Ali is from me and I am from him, and he is the Master (wali) of every believer after me." ( إن عليا مني وأنا منه وهو ولي كل مؤمن بعدي) This narration was marked hasan by Tirmidhi, and it makes `Ali (as) the unequivocal successor of the Prophet (s). The statement "`Ali is from me and I am from him" shows the intimate relationship between the two, tying back to the concept of the two being together in "selves" (3:61). While some may retort that `Ali did become the Caliph eventually, and therefore became the Master of every believer sometime after the Prophet, this meaning is not intuitive to the hadith, nor was this hadith ever applied to those who would rule directly after the Prophet. Had this same quote been given to Abi Bakr along with `Ali, then this reconciliation would make sense; but `Ali was the only one whom the Quran and the Sunna described as the wali of the believers. The Prophet Muhammad (s) said, "To whomever I am his Master, `Ali is his Master." ( من كنت مولاه فعلي مولاه ) This is a truncated part of Hadith al-Ghadeer, which is one of the most mutawatir sayings in the Islamic tradition. It first establishes Allah as the Master of the Prophet (mawlaay), then it establishes that the Prophet having more authority over (awla) the believers than they do over themselves. This absolute authority is then given to `Ali (as), who is the mawla of all believers in the Prophet. Mawla a word that has several meanings, but the Prophet does not speak ambiguously. He (s) contextualized this word by saying that he (s) was above the believers in authority (awla). Mawla is related to awla, wali, and ulil amr, all of which have been used to describe this sacred authority. The Prophet Muhammad (s) said, "May Allah have mercy upon `Ali: O Allah, place the truth with him wherever he turns." ( رحم الله عليا اللهم أدر الحق معه حيث دار ) Not only is this a supplication for `Ali, but it is a request to pair `Ali with the truth at all times. This is, in affect, the concept of infallibility, because `Ali would always be with the truth, and whomever was with whom would be with the truth. Who then would be more qualified to govern? This concept is further supported in the following narration. The Prophet Muhammad (s) said, "No hypocrite will love `Ali, and no believer will hate him." ( لا يحب عليا منافق ولا يبغضه مؤمن ) Since no hypocrite can love `Ali and no believer can hate him, he must always be with the truth and the right. Tirmidhi considered this hadith to be hasan. The Prophet Muhammad (s) said, "Surely, Allah ordered me to love four, and He informed me that He loves them. `Ali is among them" - he said that three times - "and Abu Dharr, and al-Miqdad, and Salman. He ordered me to love them, and He informed me that He loves them." ( إن الله أمرني بحب أربعة وأخبرني أنه يحبهم قيل يا رسول الله سمهم لنا قال علي منهم يقول ذلك ثلاثا وأبو ذر والمقداد وسلمان أمرني بحبهم وأخبرني أنه يحبهم ) In this hasan tradition, Allah reveals a list of people whom the Prophet (and therefore the believers) should love. `Ali is given special emphasis here, as his name was said three times, and he is at the beginning of the list. The other three companions were the biggest supporters of `Ali's rights after the Prophet's demise. Allah distinguished them due to their special loyalty towards `Ali, even at a time when most Muslims had accepted the Caliphate of other men. The Prophet Muhammad (s) said, "`Ali is from me, and I am from `Ali, and no one can represent me except for myself or `Ali." ( علي مني وأنا من علي ولا يؤدي عني إلا أنا أو علي ) This is a clear sahih nass that starts with the negative "none should represent me" and ends with the exception "except me or `Ali". Representation in general matters is synonymous to khilafa, Some may argue that this hadith is not a virtue of `Ali, but rather, a very specific instance in which the Prophet was simply following the cultural customs of his time. However, there is no indication that this hadith was specific to a particular event. Furthermore, to say that the Prophet was following Arab custom is in contrast the Quranic verse, "Nor does he speak from [his own] desire" (53:3), which states clearly that the Prophet is the mouthpiece of God, and everything that he says is the revealed word of God. The statement of representation is preceded with "Ali is from me and I am from Ali", which indicates that this hadith is indeed a virtue of Ali and not just a result of a cultural technicality. A cooked bird was with the Prophet (s), so he said, "O Allah, bring the most beloved of Your creation to You to eat this bird with me." So `Ali came and ate with him. ( كان عند النبي صلى الله عليه وسلم طير فقال اللهم ائتني بأحب خلقك إليك يأكل معي هذا الطير فجاء علي فأكل معه ) This narration is simple: the Prophet asked Allah to summon the best person (after himself) in the creation to dinner, and that person was none other than `Ali b. Abi Talib. A leader must always be the best person in any community. `Ali said, "Whenever I asked the Messenger of Allah (s), he would give me [the answer], and whenever I was silent, he would initiate [discussion] with me." ( قال علي كنت إذا سألت رسول الله صلى الله عليه وسلم أعطاني وإذا سكت ابتدأني ) There are many instances where the Prophet kept silent among his companions, but this hasan hadith shows that the Prophet was especially committed to teaching `Ali. And I heard him (s) say on the day of Khaybar, "I will give this flag to a man who loves Allah and His Messenger, and Allah and His Messenger love him". So we waited for that, then he said, "Call `Ali for me." He said: So he came to him, and he had an eye infection, so he (s) applied saliva in his eye and gave the flag to him, then Allah granted him victory. ( لأعطين الراية رجلا يحب الله ورسوله ويحبه الله ورسوله قال فتطاولنا لها فقال ادعوا لي عليا فأتاه وبه رمد فبصق في عينه فدفع الراية إليه ففتح الله عليه ) Out of all of the companions, the Prophet (s) selected `Ali (as) on the day of Khaybar in this sahih report, showing that he was the one preferred the most by Allah and His Messenger. This selection was made despite `Ali's infection, which the Prophet proceeded to heal. The Messenger of Allah (s) took the hand of Hasan and Husayn and said, "Whoever loves me and loves these two and their father and their mother will be with me in my rank on the Day of Resurrection." ( أن رسول الله [ ص: 600 ] صلى الله عليه وسلم أخذ بيد حسن وحسين فقال من أحبني وأحب هذين وأباهما وأمهما كان معي في درجتي يوم القيامة ) This report emphasizes importance of having reciprocal love with the Ahl al-Bayt, which was ordered in 42:23. This love is not just affection, but obedience and loyalty, which will result in Paradise. The only so-called "defect" in the chain of this hadith that one can point to is `Ali b. Ja`far, the son of the sixth Imam of Ahl al-Bayt, brother of the seventh Imam, and a scholar of Shi`i Islam. The trustworthy Sunni man who narrated this hadith from `Ali b. Ja`far was taken to the court of the Abbasid Caliph al-Mutawakkil. The Caliph wanted to strike him one thousand times (لما حدث نصر بهذا ، أمر المتوكل بضربه ألف سوط ، فكلمه جعفر بن عبد الواحد ، وجعل يقول له : الرجل من أهل السنة ، ولم يزل به حتى تركه). Outside of this chapter, there are many other virtues given to Imam `Ali. Perhaps the strongest endorsement is in Hadith al-Thaqalayn, wherein the Prophet says, "I leave among you two weighty things: the Book of Allah, and my progeny the Ahl al-Bayt. They are the successors (khalifatan) after me, and they will not separate from each other until they reach me at the Pond [of Paradise]." (Sunan Tirmidhi, Vol 6, pg. 435 Hadith #3786) This powerful and mutawatir narration, which was said on Mount `Arafat, demonstrates the following: (1) The Prophet left two consequential testaments with us. One must remember that this was said during the Farewell Pilgrimage, wherein the Prophet announced his death, and most of his companions were present, listening to his final instructions. These two weighty things (thaqalayn) are clearly related to our religion, and are not just what the Prophet left behind in general, such as his home, his land, or his livestock. (2) These two weighty things are the Quran and the Ahl al-Bayt. Contrary to popular belief, the narration that the Prophet left us with "the Quran and the Sunna" cannot be found in the Sihah as-Sitta, and it is not considered reliable. Still, the Sunna of the Prophet is extracted from the teachings of the Prophet and his Ahl al-Bayt. Of course, after the Messenger, `Ali is the chief member of the Ahl al-Bayt. (3) The Quran is called a khalifa, and the Ahl al-Bayt are called a khalifa, because they are the vicegerents of Allah on Earth. (4) The thaqalayn will not separate from one another, which means that the Quran and the Ahl al-Bayt are interdependent. One cannot understand the Quran without the interpretations of the Ahl al-Bayt. This will continue until the Day of Resurrection, which means that there must be a representative of the Prophet's family that is the guardian over the Quran at all times. Abu Sa`eed al-Khudri (r) said, "We were walking with the Prophet (s), and the insole of his sandal ripped. So it was given to `Ali so that he may repair it. Then, he continued walking, and he said: Surely, from you is one (Ali) who will be fought in the interpretation of the Quran just as I was fought in its revelation." Abu Sa`eed said: "So I went out and I told him (Ali) what the Messenger of Allah (s) had said, but his joy did not increase - as if he had already heard what was said." (وروى الإمام أحمد في الفضائل بسنده عن أبي سعيد قال : كنا نمشي مع النبي صلى الله عليه وسلم ، فانقطع شسع نعله ، فتناولها علي يصلحها ، ثم مشى ، فقال : إن منكم لمن يقاتل على تأويل القرآن ، كما قاتلت على تنزيله ، قال أبو سعيد : فخرجت فبشرته بما قال رسول الله صلى الله عليه وسلم ، فلم يكبر به فرحا ، كأنه قد سمعه ( 2 ) .) This reliable tradition from the Musnad of Ahmad b. Hanbal states that `Ali (as) will be fought in the interpretation (ta'wil) of the Quran just as the Prophet (s) was fought in its revelation (tanzil). This shows that `Ali (as) plays a vital role in guarding the correct interpretation of the Quran in the Prophet's absence. History shows that `Ali (as) was indeed fought by `A'isha, Talha, Zubayr, Mu`awiya, the Khawarij, and others. In conjunction with other narrations, one can conclude that `Ali was always with the truth, united with the Quran, fighting against hypocrites just as the Prophet fought against the disbelievers of his time. Lastly, it is reported in al-Hakim's Mustadrak al-Sahihayn, Tabarani's Mu`jam al-Sagheer, and Haythami's Majmu`a az-Zawa'id that the Prophet said, "Surely, my Ahl al-Bayt are like the Ark of Noah: whomever boards it is saved, and whomever separates from it is drowned" ( سمعت رسول الله صلى الله عليه وسلم وآله وسلم يقول إنما مثل أهل بيتي فيكم كمثل سفينة نوح من ركبها نجا ومن تخلف عنها غرق ) From all of the aforementioned sources, it is therefore clear that `Ali (as) was the most qualified for the office of Imamate and the succession of the Prophet Muhammad (s). Imam `Ali was the brother and vizier of the Prophet, who demonstrated his loyalty to him time and time again. We will not lengthen this article with every instance in which Imam `Ali b. Abi Talib (as) fulfilled a virtue and overcame a trial. We encourage the readers to do their own investigation into the biography of `Ali (as), and compare his praises to those of his peers. Imam `Ali (as) was given special knowledge that no other person claimed, and superiority in knowledge is one of the Quranic principles of leadership. He said, “Ask me before you lose me, for I swear by Allah, there is not a single thing that you can ask me about until the Day of Resurrection except that I can tell you about it. Ask me about the Book of Allah, for I swear by Allah, there is not a verse in it except that I know whether it was revealed during the night or the day, and whether it was revealed in a plain or on a mountain.” (al-Qurtubi, Jaami` Bayan al-'ilm wa Fadlih, hadith 726, pg 464) We will conclude this article with the following conversation between Imam Ja`far as-Sadiq (as) and one of his companions. A companion of Imam Ja`far as-Sadiq [a] said to him: I asked the people, "Do you know that the Messenger of Allah (s) was the Proof from Allah over His creation?" They said, "Of course." So I said, "So after the passing of the Messenger of Allah (s), who was the Proof over His creation?" So they said, "The Qur'an." So I considered the Qur’an, which is used in debates by the Murji’a, the Qadriyya, and the heretic that does not even believe in it, but uses it in his debates to defeat others. So I came to know that the Qur’an cannot be a Proof without a Guardian. Whatever he says regarding it would be true. So I said to them, "Who is the Guardian of the Qur’an?" So they said, "`Abdullah b. Mas`ud, for he was learned, `Umar was learned, and Hudhayfa was learned." I said: [Learned in] all of it?" They said: "No." I did not see anyone who said “he knew all of it” except `Ali [a]. And if an issue emerged within the community, one would say, “I do not know”, and another would say “I do not know”, and another would say “I do not know”, but `Ali would say “I know” – so I bear witness that `Ali was the Guardian of the Qur’an, and that obedience to him is obligatory and that he is the Proof upon the people after the Messenger of Allah (s) and whatever he said regarding the Qur’an is true." Imam Ja`far [a] then said, "May Allah's mercy be upon you." ( محمد بن إسماعيل، عن الفضل بن شاذان، عن صفوان بن يحيى، عن منصور ابن حازم قال: قلت لابي عبد الله عليه السلام: إن الله أجل وأكرم من أن يعرف بخلقه، بل الخلق يعرفون بالله، قال: صدقت، قلت: إن من عرف أن له ربا، فينبغي له أن يعرف أن لذلك الرب رضا وسخطا وأنه لا يعرف رضاه وسخطه إلا بوحي أو رسول، فمن لم يأته الوحي فقد ينبغي له أن يطلب الرسل فإذا لقيهم عرف أنهم الحجة وأن لهم الطاعة المفترضة. وقلت للناس: تعلمون أن رسول الله صلى الله عليه وآله كان هو الحجة من الله على خلقه؟ قالوا: بلى قلت فحين مضى رسول الله صلى الله عليه وآله من كان الحجة على خلقه؟ فقالوا: القرآن فنظرت في القرآن فإذا هو يخاصم به المرجي والقدري والزنديق الذي لا يؤمن به حتى يغلب الرجال بخصومته، فعرفت أن القرآن لا يكون حجة إلا بقيم، فما قال فيه من شئ كان حقا، فقلت لهم: من قيم القرآن ؟ فقالوا ابن مسعود قد كان يعلم وعمر يعلم وحذيفة يعلم، قلت: كله؟ قالوا: لا، فلم أجد أحدا يقال: إنه يعرف ذلك كله إلا عليا عليه السلام وإذا كان الشئ بين القوم فقال هذا: لا أدري، وقال هذا: لا أدري، وقال هذا: لا ادرى، وقال هذا: أنا أدري، فأشهد أن عليا عليه السلام كان قيم القرآن، وكانت طاعته مفترضة وكان الحجة على الناس بعد رسول الله صلى الله عليه وآله وأن ما قال في القرآن فهو حق، فقال: رحمك الله. )

Salaamu alaykum all, I've decided to begin a new personal project in which I try to implement a new sunnah of the Prophet every day of the following week (and till the 40 days after such that it becomes a habit.) I will start with the duas of the Prophet SAWS. He had a unique one for nearly every action in his daily routine. This will help us remember Allah throughout the day, as a matter of course. My motivations behind starting this project are in this post entitled A Sunnah a Day Keeps the Devil Away. I invite you all to join me in this project which will begin July 15th inshaAllah (I decided to give it a week to get more people on board.) We will hold each other accountable and encourage one another to righteousness, inshaAllah. Make sure to subscribe to the email list for updates!

Salaam, As Shia-Muslims, we believe in Allah as our Lord, Muhammad (saw) as our Prophet, Ali (as) his successor and the AhlulBayt (as) as our guides. Please share stories of how you have benefited from the AhlulBayt.

The anniversary of prophet departure has just passed. The anniversary of his birth is upcoming in the next few months. As you might have noticed, not a lot is known about our prophet, his struggle, his efforts to reach out and spread religion. A lot is being misunderstood. In this forum, we get many new muslims or friendly christians who are eager to know us and our religion from our own mouths. We get many younglings, we get many old shia who are also ignorant about the prophet then we got our own restricted knowledge about him as well. This is a call for all of us here who are able to produce a well researched well written pieces of articles regarding the prophet Seerah , so by the time of his birth anniversary we will be having something to gift to the prophet. The ground is open to all. Each one can try, after all giving a little is better than nothing at all and our prophet deserves from us the little time we can spend to write small piece of writing.

according to widely accepted historical evidence, after the battle of the trench, the banu qurayza, due to their teachery, were condemned. they had also surrendered. a judge was chosen acceptable to both the qurazyza and the prophet and his followers, who decreed that all the men be put to death and the women and children be enslaved. apparently, the muslims acted in acordance with this decree. i refuse to believe that the prophet would allow such an act, even after the surrender of the banu qurayza. the quran decrees the killling of prisoners of war unlawful, and aims to abolish slavery. so why would muhammad and his followers kill a whole tribe and enslave the innocent women and children of the tribe?

Questioner one of the different cases between Shiite and Sunni is the quality of performing wudu. like: wiping feet or washing it . I want you to make it clear that whether Prophet Muhammad [PBUH] Commander of Faithful [AS] would perform wudu like Shiite or Sunni? I 'd appreciate if you search about Sunni 's reliable hadiths to make this matter clear for adolescents like me SHORT ANSWER: The verse of ablution in Holly Quran has expressed clearly how to perform wudu .some of sunni scholars like: Ibn hazm, have emphasized that Quran 's decree is " wiping" and at the bottom of the verse of wudu, they have quoted the method of great companions like: Commander of faithful, ibn abbas and some other one who believed in touching SEARCHING ABOUT THIS ISSUE FROM THE PERSPECTIVE OF SUNNI NARRATIONS: it 's written in Sunni resources like: “musnad Ahmad” ibn hanbal, “al,mosannaf” Ibn abi sheibah, “sunan” ibn maje and some of their other resources that Prophet Muhammad [PBUH] and Commander of faithful, would touch their head and hands. so, Shiite 's wudu is in accordance with their[ prophet’s and Ali[AS] methods and traditions. These narrations have been confirmed by Sunni scholars some other narrations witch are opposing this issue: whether their documents have problem or they can 't stand against Holy Quran and valid narrations when it comes to opposition. and the act of companions shows the invalidity of these opposing narrations. DETAILED ANSWER "wudu" is one of the important obligations in Islam. performing the obligation of prayer without "Wudu" or its substitute [ tayamum , ghosl ] is not correct and won 't be accepted by god almighty. يا أَيُّهَا الَّذينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ وَ إِنْ كُنْتُمْ جُنُباً فَاطَّهَّرُوا وَ إِنْ كُنْتُمْ مَرْضى‏ أَوْ عَلى‏ سَفَرٍ أَوْ جاءَ أَحَدٌ مِنْكُمْ مِنَ الْغائِطِ أَوْ لامَسْتُمُ النِّساءَ فَلَمْ تَجِدُوا ماءً فَتَيَمَّمُوا صَعيداً طَيِّباً فَامْسَحُوا بِوُجُوهِكُمْ وَ أَيْديكُمْ مِنْهُ ما يُريدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَ لكِنْ يُريدُ لِيُطَهِّرَكُمْ وَ لِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ (مائده/6) O ye who believe! When ye rise up for prayer, wash your faces, and your hands up to the elbows, and lightly rub your heads and your feet up to the ankles. And if ye are unclean, purify yourselves. And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks there is difference between Muslims in how to perform Wudu. one of these differences is how to touch or wash our feet the view of Shiite according to this verse and valid narrations from prophet Muhammad [pbuh] and Ahl Al-bayt [as] is this that, feet must be touched , because this sentence [wash your faces and your hands up to the elbow ] is the factor of the word [feet] and the word [ feet] refers to the word [heads] ,in this case the meaning of verse is this:" wipe your feet and heads" thus, the verdict of head and feet is "WIPE “ on the other hand some of valid narrations from prophet Muhammad [PBUH] and his Ahl Al-bayt confirm this opinion of Shiite and indicate that prophet [PBUH] would perform wudu like this so, the act of Shiite is accordance with Holy Quran 's decree and the method of prophet [PBUH]. some of narrations of Ahl Al-bayt[as] which are related to wipe feet and head were searched in separated files. ACCORDING TO SHIITE NARRATIONS, IF FEET ARE WASHED OR WIPED WHILE PERFORMING WUDU? The view of some Sunni is that feet are washed. their main reason is this that the word [feet] is object for the word [wash] which is in previous sentence.it means they believe that the word [washing] is the factor for the word {feet} not the word [wipe] which in the same sentence. in response to the misconception of these guys, Ibn Al-hazm a sunni famous scholar says: سْأَلَةٌ وأما قَوْلُنَا في الرِّجْلَيْنِ فإن الْقُرْآنَ نَزَلَ بِالْمَسْحِ (وَامْسَحُوا برؤوسكم ((برءوسكم)) وَأَرْجُلَكُمْ) وَسَوَاءٌ قرىء (قرئ) بِخَفْضِ اللاَّمِ أو بِفَتْحِهَا هِيَ على كل حَالٍ عَطْفٌ على الرؤوس (الرءوس) إمَّا على اللَّفْظِ وإما على الْمَوْضِعِ لاَ يَجُوزُ غَيْرُ ذلك لأنه لاَ يَجُوزُ أَنْ يُحَالَ بين الْمَعْطُوفِ وَالْمَعْطُوفِ عليه بِقَضِيَّةٍ مُبْتَدَأَةٍ وَهَكَذَا جاء عَنِ ابْنِ عَبَّاسٍ نَزَلَ الْقُرْآنُ بِالْمَسْحِ يَعْنِي في الرِّجْلَيْنِ في الْوُضُوءِ وقد قال بِالْمَسْحِ على الرِّجْلَيْنِ جَمَاعَةٌ من السَّلَفِ منهم عَلِيُّ بن أبي طَالِبٍ وابن عَبَّاسٍ وَالْحَسَنُ وَعِكْرِمَةُ وَالشَّعْبِيُّ وَجَمَاعَةٌ وغيرهم (غيرهم) وهو قَوْلُ الطَّبَرِيِّ but our opinion about feet ' s decree is this that, wiping feet has been sent down in Holy Quran it means what is written in Quran is this that feet must be wiped. the word [feet] whether its fourth letter is majroor [feet]or with fathe [feet ]in both cases it refers to [heads] , this reference is whether to the word or place [if it refers to the word [heads] , since its Erab is majroor (heads) , the word [feet] must be read majroor (feet) and if it refers to the place of [heads] since the word "heads" is in the position of subject , and its Erab is mansoob," feet" must be read mansoob (feet]and any thing except what was told is incorrect, because a new matter could not be raised between referred word and reference and it 's been quoted by "Ibn Abbas" according to "Holy Quran" feet 's decree is wiping a group of ancients like :Ali [as] , Ibn Abas , Hasan basri, Akrame, shabi and some other one believe in touching feet. Al-Zahery, Ali Ibn Ahmad Ibn Saed Ibn Hazm aboo Ahmad [died in 456 Hejira], almahali , v 2, P 56, SEARCED BY: lajanat ahya Al-toras Al-arabi , PUBLISED BY: Dar Al-afaghAl- jadidah – Beirut according to valid narrations that have been quoted in Sunni valid resources, Prophet Muhammad [PBUH] and Commander of faithful [as] and some of companions , performed wudu like Shiite.. in this writing , we present these narrations along with the scan of books to the honorable readers. A: SEARCHING ABOUT PROPHIT MUHAMMED 'S [PBUH] wudu. The manner of Prophet [PBUH] in wudu has been quoted by some of companions. we limit ourselves to the expression of some methods in short COMMANDER OF FAITHFUL 'S [AS] NARRATION : Ahmad Ibn Hambal quotes a narration from Commander of faithful [AS] that Prophet Muhammad [PBUH] would rub his feet: حدثنا عبد اللَّهِ حدثني أبي ثنا وَكِيعٌ ثنا الأَعْمَشُ عن أبي إِسْحَاقَ عن عبد خَيْرٍ عن عَلِىٍّ رضي الله عنه قال كنت أَرَى ان بَاطِنَ الْقَدَمَيْنِ أَحَقُّ بِالْمَسْحِ من ظَاهِرِهِمَا حتى رأيت رَسُولَ اللَّهِ صلى الله عليه وسلم يَمْسَحُ ظَاهِرَهُمَا. " Abd Al- kheir has quoted from Ali [as] that he said: i thought palm of feet has advantage over their top , till i saw that Prophet [PBUH] wiped over his feet Al- emam Ahmad ibn Hanbal , v 1 , p 95 , searched by : shaeeb Al- arnoot- adel morshed, Al-Resalah institute CORRECTING THE NARRATION BY RESEARCHERS OF THE BOOK: researchers of this book " shaeeb AL-ARNOT- Adel morsed " have corrected this narration in foot note. the text of narration is as follows 1: حديث صحيح بمجموع طرقه " this narration is valid considering it all sides in the book " mosnaf" Ibn Abi Sheibah :narration is as follows : حدثنا وَكِيعٌ عَنِ الأَعْمَش عن أبي إِسْحَاقَ عن عبد خَيْرٍ عن عَلِيٍّ قال لو كان الدِّينُ بِرَأْيٍ كان بَاطِنُ الْقَدَمَيْنِ أَحَقَّ بِالْمَسْحِ على ظَاهِرِهِمَا وَلَكِنْ رَأَيْت رَسُولَ اللهِ صلي الله عليه وسلم مَسَحَ ظَاهِرَهُمَا " Ali [AS] said: if religion is on base on vote and comment, wiping palm of feet has advantage over wiping their top , but I saw prophet [PBUH] who wiped over his feet. Ibn Abi sheiba, Abdollah Ibn Muhammad , mosnaf Ibn Abi Sheiba , v 1, P 25 , searched by: Hamad Ibn Abdollah Al-joma, Muhammad Ebrahim Al- heidan. [2]IBN ABAS NARRATION ] VALID DOCUMENT the author of the book "AL-FAVAED" quotes Prophet 's wudu from "Ibn Abbas" as follows حَدَّثَنِي مُحَمَّدُ بْنُ غَالِبٍ، قَالَ: حَدَّثَنِي عَبْدُ الصَّمَدِ، قَالَ: ثنا وَرْقَاءُ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: أَلَا أُحَدِّثُكُمْ بِوُضُوءِ النَّبِيِّ قَالَ: فَمَضْمَضَ مَرَّةً مَرَّةً، وَاسْتَنْشَقَ مَرَّةً مَرَّةً، وَغَسَلَ وَجْهَهُ مَرَّةً، وَيَدَيْهِ مَرَّةً، وَمَسَحَ بِرَأْسِهِ وَرِجْلَيْهِ. “Ata Ibn yasar" quotes from "Ibn Abbas": do you want me to aware you of Prophet 's wudu? “ibn Abbas” said: prophet [PBUH] washed his mouth and nose twice by water ,and washed his face and hands once , then he wiped his head and feet Al-shafei, Muhammad Abdullah Ibn Ebrahim [died in 354 Hegira] , Al-favaed book,v 4, P 364, searched by: halami kamel Asad Abd Al-hadi , publisher: Dar Ibn Al-jozi, saudiarabia/ Al-Riyadh , first edition : 1417 Hejira CORRECTING THE DOCUMENT OF THE NARRATION BY RESEARCHER researcher of the book , writes [in the foot note] that the document of this narration is valid . ROFA,E IBN RAFE 'S NARRATION: [VALID DOCUMENT] quoted by "Majed"," Rofae Ibn Rafe" has expressed that Prophet [PBUH] would perform wudu, he says: حدثنا محمد بن يحيى ثنا حَجَّاجٌ ثنا هَمَّامٌ ثنا إسحاق بن عبد اللَّهِ بن أبي طَلْحَةَ حدثني عَلِيُّ بن يحيى بن خَلَّادٍ عن أبيه عن عَمِّهِ رِفَاعَةَ بن رَافِعٍ أَنَّهُ كان جَالِسًا عِنْدَ النبي صلى الله عليه وسلم فقال إِنَّهَا لَا تَتِمُّ صَلَاةٌ لِأَحَدٍ حتى يُسْبِغَ الْوُضُوءَ كما أَمَرَهُ الله تَعَالَى يَغْسِلُ وَجْهَهُ وَيَدَيْهِ إلى الْمِرْفَقَيْنِ وَيَمْسَحُ بِرَأْسِهِ وَرِجْلَيْهِ إلى الْكَعْبَيْنِ " Yahya Ibn Khallad" has quoted from his uncle "Rofae", that i met Prophet Muhammad [PBUH], he said : no one 's praying is correct unless ,the acts of wudu are done as god has ordered. washing face as well as hands until elbow, wiping head and feet until the bulge Al-Gazvini, Muhammad Ibn yazid Abo Abd-Allah [died : 275 Hegira] , sonan Ibn majeh , v 1, p 291 .searched by ;Shaeb Al-anvar, Adel Moshed. Al-resalah institute CORRECTING OF THE NARRATION Shuaib Al-arnoot , the researcher of this book has corrected the documentary of this narration in footnote VALID DOCUMENTS " ALBANI" has corrected this narration as well , in his commentary over " sunan Ibn MAje" "Abu Davood" has quoted this narration in his "sunan" as well, and the researcher of this book, has corrected this narration. and "Albani" believes in his commentary on "Abu Davood sunan " that this narration is correct: "Daremi" has written this narration in his book and the researcher of the book believes that its document is correct. OSMAN 'S NARRATION [ WITH VALID DOCUMENTS ] third caliphate of Sunni has quoted Prophet 's [PBUH] wudu and emphasized that prophet [PBUH] would rub his feet. this narration has been quoted through different way: FIRST WAY this narration has been written in " musnad of ahmad " with valid document حدثنا عبد اللَّهِ حدثني أبي ثنا بن الأشجعي ثنا أبي عن سُفْيَانَ عن سَالِمٍ أبي النَّضْرِ عن بُسْرِ بن سَعِيدٍ قال أتى عُثْمَانُ الْمَقَاعِدَ فَدَعَا بِوَضُوءٍ فَتَمَضْمَضَ وَاسْتَنْشَقَ ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثاً وَيَدَيْهِ ثَلاَثاً ثَلاَثاًثُمَّ مَسَحَ بِرَأْسِهِ وَرِجْلَيْهِ ثَلاَثاً ثَلاَثاً ثُمَّ قال رأيت رَسُولَ اللَّهِ صلى الله عليه وسلم هَكَذَا يَتَوَضَّأُ يا هَؤُلاَءِ أَكَذَاكَ قالوا نعم لِنَفَرٍ من أَصْحَابِ رسول اللَّهِ صلى الله عليه وسلم عِنْدَهُ "Yasir Ibn sa,ad says: Osman told :bring water to perform wudu. then he washed his mouth and nose. then he washed [touch] his face and hands for three times . then herubed his head and feet and said: i saw Prophet Muhammad [PBUH] who perform wudu like this. O people, Did he perform wudu like this? they said : yes . Osman quoted it for some of Prophet 's companions who were there. Al-emam Ahmad Ibn Hambal, musnad of Amad Ibn Hambal, v 1 v1 , p 523 , SEARCHED BY: Shaeb Al-arnoot, Al-resalah inestitute. researcher writes in the footnote that the document of this narration is hasan(good( {1} hasan documents. :1hasan document SECOUND WAY: it 's been quoted by "Hamran ibn Aban " with valid documents that " Osman " would rub his feet and emphasized that Prophet 's wudu is like this. حدثنا محمد بن بِشْرٍ قال حدثنا سَعِيدُ بن أبي عَرُوبَةَ عن قَتَادَةَ عن مُسْلِمِ بن يَسَارٍ عن حُمْرَانَ قال دَعَا عُثْمَانَ بِمَاءٍ فَتَوَضَّأَ ثُمَّ ضَحِكَ فقال ألا تَسْأَلُونِي مِمَّا أَضْحَكُ قالوا يا أَمِيرَ الْمُؤْمِنِينَ ما اضحكك قال رَأَيْت رَسُولَ اللهِ صلى الله عليه وسلم تَوَضَّأَ كما تَوَضَّأْت فَمَضْمَضَ وَاسْتَنْشَقَ وَغَسَلَ وَجْهَهُ ثَلاَثًا وَيَدَيْهِ ثَلاَثًا وَمَسَحَ بِرَأْسِهِ وَظَهْرِ قَدَمَيْهِ Musannaf Ibn Abi sheibah, V 1, P 16 " Mosnad ahmad and Mosnad Bazar this narration has been quoted in: AL shybany, Abo Abd- Allah Ahmad ibn Hanbal (d. 241 AH), Musnad of Ahmad ibn Hanbal, vol. 1, p 58, Publisher: Institute Qrtbh Egypt Albzar, Abu Bakr Ahmad ibn Amr ibn Abdul Khaliq (d. 292 AH), bah Alzkhar (Albzar Musnad) vol. 2, p. 74,searched by : Mahfooz Rahman Zain Ali, Publisher: Institute of UlumAl-Quran - Beirut, Madinah house: first edition , 1409 Hejira Heisami " one of Sunni rejal scholars ,after quoting the narration, says: رواه البزار ورجاله رجال الصحيح وهو في الصحيح باختصار this narration has been quoted by " Bezar" and abu naeim in " halayh alawlya " and abu yaeli Majma Al-ravaed , V 1, P 229. after quoting the narration, Suyuti writes: [حم، والبزار حل ، ع ، وصحَّح] this narration has been quoted by : Ahmad ibn hanbal , bezar, Abo naem in Helya Al-olya and it 's been corrected. Suyuti, Jalal al-Din Abou Al -Fazl Abd al-Rahman ibn Abi Bakr (died IN 911 e), jame Al-ahadith , v 15, p 197 THIRD WAY: Ibn Kazameh" has quoted from " shaghigh Ibn Salameh" that" OSMAN " would touch his feet and say : Prophet 's wudu was like this. أخبرنا أبو طاهر نا أبو بكر نا يعقوب بن إبراهيم الدورقي حدثنا خلف بن الوليد حدثنا إسرائيل عن عامر بن شقيق عن شقيق بن سلمة عن عثمان بن عفان أنه توضأ فغسل وجهه ثلاثا واستنشق ثلاثا ومضمض ثلاثا ومسح برأسه وأذنيه ظاهرهما وباطنهما ورجليه ثلاثا وخلل لحيته وأصابع الرجلين وقال هكذا رأيت رسول الله صلى الله عليه وسلم يتوضأ. " Shaghigh Ibn salameh" has quoted that " Osman " performed wudu , washed his face , inside his nose and his mouth for three times. then, he touched front-end and back-end of his nose for three times and said: i saw that Prophet [PBUH] would perform ablution like this Ibn khazime Al-salami Al- meysabory, Abu bakr Muhamad Ibn eshagh [died 331 Hejira]. Sahih Ibn khazimah , v 1 p 78, searched: Muhamad Mostafa , publisher :Al- maktab Al-islami. beyrut-1390 Hejigira. this narration has valid document too and has been quoted in "Sahih Ibn Khazime 's book and he himself has written about the validity of this book in the preface . مختصر المختصر من المسند الصحيح عن النبي صلى الله عليه وسلم بنقل العدل عن العدل موصولا إليه صلى الله عليه وسلم من غير قطع في أثناء الإسناد ولا جرح في ناقلي الأخبار التي نذكرها بمشيئة الله تعالي god willing, I will mention to part of "Masnad sahih 's narrations from Prophet Muhammad [PBUH] which have been quoted by just narrators, from just narrators till it reaches to Prophet[PBUH] without interruption in the document of narration Ibn Khazimeh sahih , v 1 , p 3 so far its been proven by some of companions ' testimony that Prophet Muhammad [PBUH] would wipe his feet while performing wudu . though, the number of narrations are a lot but we adequate to quoting some of them. COMMANDER OF FAITHFUL 'S ABLUTION Commander of faithful [AS] is among people whose their act , tradition and manner are proof for Shiite and Sunni. like Prophet [PBUH] he would rub his feet while performing wudu. Nazal Ibn sabreh [valid narration] Ahmad Ibn Hanbal has written following narration in his book that expresses Ali 's [AS] wudu حدثنا عبد اللَّهِ حدثني أبو خَيْثَمَةَ وثنا إِسْحَاقُ بن إِسْمَاعِيلَ قَالاَ ثنا جَرِيرٌ عن مَنْصُورٍ عن عبد الْمَلِكِ بن مَيْسَرَةَ عَنِ النَّزَّالِ بن سَبْرَةَ قال صَلَّيْنَا مع علي رضي الله عنه الظُّهْرَ فَانْطَلَقَ إلى مَجْلِسٍ له يَجْلِسُهُ في الرَّحَبَةِ فَقَعَدَ وَقَعَدْنَا حَوْلَهُ ثم حَضَرَتِ الْعَصْرُ فَأُتِىَ بِإِنَاءٍ فَأَخَذَ منه كَفًّا فَتَمَضْمَضَ وَاسْتَنْشَقَ وَمَسَحَ بِوَجْهِهِ وَذِرَاعَيْهِ وَمَسَحَ بِرَأْسِهِ وَمَسَحَ بِرِجْلَيْهِ ... nzal ibn sabreh says: i said noon prayer with Ali [AS] then he went to his place in koufa squar and we sat around him until the time of Asr prayer . they brought water for him .he got some water, washed his mouth and nose then he wiped his face and hands , head and feet musnad of Ahmad Ibn Hanbal v 1, p 159. the researcher of this book says that the document of this narration is valid and emphasizes in footnote. valid documents Talyasi" has written this narration with little bit difference as follows: حدثنا أبو داود قال حدثنا شعبة قال أخبرني عبد الملك بن ميسرة قال سمعت النزال بن سبرة يقول صلى علي الظهر في الرحبة ثم جلس في حوائج الناس حتى حضرت العصر ثم أتى بكوز من ماء فصب منه كفا فغسل وجهه ويديه ومسح على رأسه ورجليه .. " nazal Ibn Sareh says: Ali [AS] said noon prayer in kufa a square , then he sat to solve people 's problems until the time of Asr prayer came up then they brought water , he poured some water over his face , washed his hands and wiped his head and feet mosnad Al-tayalesi , v 1 , p22. the researcher of the book [Mohamad Ibn Al-mohsen turki] says that the document of narration is valid and writes. valid HADITH Abd khayr 's narration quoted by " Tahavi" , "Abd khayr" who is one of Commander of faithful 's followers " says": Ali [AS] wiped over his feet while performing wudu : حدثنا أبو أُمَيَّةَ قال ثنا محمد بن الأَصْبَهَانِيِّ قال أنا شَرِيكٌ عن السُّدِّيِّ عن عبد خَيْرٍ عن عَلِيٍّ رضي الله عنه أَنَّهُ تَوَضَّأَ فَمَسَحَ على ظَهْرِ الْقَدَمِ وقال لَوْلاَ أَنِّي رَأَيْت رَسُولَ اللَّهِ صلى الله عليه وسلم فَعَلَهُ لَكَانَ بَاطِنُ الْقَدَمِ أَحَقَّ من ظَاهِرِهِ. "Abd Khayr " has quoted of Ali [AS] that he rubed over his feet performing wudu and said: if i had not seen that Prophet [PBUH ] would do so , indeed, palm of foot would have advantage over top of it for wiping. Al Tahawi Hanafi, Aboujl Ahmed bin Mohammed bin Salama (died in 321 Hejira] Sharh Maeani al-athar, c. 1, p. 35, searched by : Mohammad Najjar Zuhri, publisher: Publishers of scientific books - Beirut, Edition: First, 1399 as you saw, according to the valid narrations in Sunni resources , Prophet [PBUH] and Commander of faithful [as] would wipe their feet , it means the same decree which is gotten from the sixth verse of sura "maedeh" as it was confessed by some of Sunni scholars. and Shiites believe that feet must be wiped, on based on Holy Quran 's decree and following Prophet [PBUH]. in continue we 'll search about washing feet in wudu. C: searching and reviewing the narrations about washing feet against above narrations , Sunni resources have quoted other narrations from Commander of faithful, Ibn Abas and Osman that mention to washing feet, thus, the contrary of above subjects is proven. the narrations of washing feet by Commander of faithful. FIRST NARRATION Ibn Shabih Kufi writes: حدثنا أبو الأَحْوَصِ عن أبي إِسْحَاقَ عن أبي حَيَّةَ قال رَأَيْت عَلِيًّا تَوَضَّأَ فَأَنْقَى كَفَّيْهِ ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثًا وَذِرَاعَيْهِ ثَلاَثًا وَمَسَحَ بِرَأْسِهِ ثُمَّ غَسَلَ قَدَمَيْهِ إلَى الْكَعْبَيْنِ ثُمَّ قام فَشَرِبَ فَضْلَ وَضُوئِهِ ثُمَّ قال إنَّمَا أَرَدْت أَنْ أُرِيَكُمْ طُهُورَ رسول اللهِ صلى الله عليه وسلم says: I saw Ali [as] performing wudu , he washed palm of his hands then he washed his face and hands for three times and wiped his head then he washed his feet until bulge , then he got up , drank rest of water and said: i wanted to show the method of Prophet 's wudu Ibn Abi Shybh Al-kufy, Abu Bakr Abdullah bin Muhammad (d. 235 AH), the Book Musannaf per Al-ahadys , vol. 1, p. 16, research: the star Kamal Yosuf. Publisher: maktab Al-roshd- Riyadh, first edition 1409 Hegira reviewing the narration in the first look this narration is in contradictory with previous narrations. one of the conditions of contradictory is this that both of narrations must be at the same level in term of validity. but here, it 's not like that because , the documents of former narrations were valid but following narrations are not only against Holy Quran but their documents are weak .[ one narrator has been weakened in the document of narration. Abu es,hagh Sabi,i: this narrator is called: “modallas” (some who falsifies narrations) by Sunni scholars. that 's why that his narrations are not acceptable . "Mobar Kafuri" writes about him: ومن التابعين الذين كانوا موصوفين بالتدليس معروفين به قتادة ... وعمرو بن عبد الله السبيعي. Ghetadeh and Abu ES,hagh Sabi,i" are among followers who are known as "MUDALLAS". Mobarkfuri, Abu al-Alaa Mohammed Abdul Rahman bin Abdul Rahim (d. 1353 AH), Tofat Al-ahvzy , vol. 1, p. 19, of Dar Al kotob – Beirut. Ibn Molaghen writes: وأبو إسحاق السبيعي كان مدلسًا. Abu es,hagh was a "mudallas”. Ansari Shafei, SE Abu Hafs Omar bin Ali bin Ahmed known as Ibn molaghan died 804 AH]Bader Al monir fi takhrig Al ahadith , , v 3, p. 634, searced by : Mustafa Abul Gheitand Abdullah bin Suleiman and Yasser bin Kamal, publisher : Dar al-Hegirah for Publishing and distribution - Riyadh-Saudi Arabia, Edition: first, 1425 Hegira mobarakfuri emphasizes several times after quoting narration that he was modallas. قلت في إسناده أبو إسحاق السبيعي وهو مدلس. tohfat Al akhozi v 3 p 70 in another place he has emphasized that he is modallas and says in addition: that he got confused at the end of his life. he had mental disorder قوله (حديث بن عباس حديث غريب) وفي إسناده أبو إسحاق السبيعي وهو مدلس ورواه عن عبد الله بن سعيد بالعنعنة ومع هذا فقد اختلط باخره. Tohfat Al-ahvazi v 3 . p 513 Abd,al,lah ibn Muhammad esfahani says about him that he would falsify [ TADLIS] a lot and has weaken his narration. بعد دراسة إسناد هذا الحديث تبين أنه بهذا الإسناد ضعيف لأن فيه أبو إسحاق السبيعي مدلس مكثر من التدليس. after searching about the document of this narration we will find out that this narration is weak because "Abu ES,hagh Sabie" who his name is in the document is" MODALLAS li 'usbihani, eabd alllah bin muhammad bin jaefar bin hiaan (DIED IN 369), 'akhlaq alnnabi wadabih, V 1, P 313 - 316, SEARCHED BY : salih bin muhammad alwnyan, PUBLISHER : dar al-muslim , , FIRT EDITION: 1998 and in another place this sentence has been written: بعد دراسة إسناد هذا الحديث تبين أنه بهذا الإسناد ضعيف لأن فيه علي بن عابس ضعفه العلماء وكذا أبو إسحاق السبيعي مدلس وهو كثير التدليس ولم يصرح بالسماع after searching the document , we found out that document is weak, because "Ali Ibn Abes" is in the document and scholars has weaken him and " Abu ES,hagh Sabi,e " is mudallas Akhlagh Al-nabi va Adabeh V 3 . p 72 Al-bani wahhabi" known as " Muhammed Ibn Ismail " by wahhabies , makes remark in a documentary discussion about a narration that "Abu ES,hagh" is in its document قلت : وهذا إسناد ضعيف... أما الإسناد ؛ فله علتان والأخرى : عنعنة أبي إسحاق الهمداني - واسمه عمرو بن عبد الله السبيعي - ؛ فإنه مدلس أيضاً ، وقد كان اختلط I say: the document of this narration is weak ..... but the weakness of document has problem from two sides. another problem is this that Abu Es,haq narration is mu,an,an. " mu,an,an the meaning of mu,an,an is: The narrator has qouted Hadith(narration) from former narrator with “An”(from) word and hasn’t expressed hearing the narration. His name was “Amr Ibn Abdullah sabi,ee”. Because he was deceiver too and involved sense disorder. Albany, Mohammed Nasser Eddin, silsilat al 'ahadith alddaeifat walmawdueat wa 'athariha alssayiy fi al 'ummati, ation, Publisher: Knowledge House, Riyadh - the Kingdom of Saudi Arabia, Edition: First, Year of Publication: 1412/1992 قال شعبة بن الحجاج التدليس أخو الكذب ... سمعت شعبة يقول التدليس في الحديث أشد من الزنا ولأن أسقط من السماء أحب الي من ان ادلس... وقال ثنا جدي قال سمعت الحسن بن علي يقول سمعت أبا أسامة يقول خرب الله بيوت المدلسين ما هم عندي الا كذابون... حماد بن زيد يقول التدليس كذب Shiite says that ."tadlis" and " lying " are brothers ... in an other expression Shiite says: falsifying is worse than adultery. if i fall of the sky it will be easier for me than falsifying Abu Osameh said : god destroy the ". just lie.Hamad Ibn Zeid says: tadlis is lying. nothing " of house of Falsifiers” there is nothing between them except lie ... Hammad Ibn Zeid says: “Tadlis and lie are same”. Baghdadi, Abu Bakr Ahmed bin Ali bin Thabit al-Khatib (died in 463 H), sufficiently in the science fiction, part 1,p.355,searched by: Abuabdallah Alsourgui, Hamdi IbrahimMadani, Publisher: Scientific Library – Medina in addition to the weakening of the document , if even above narrative is valid , it 's in contradictory with the valid narratives that mention to touching the feet by Commander of faithful SECOND NARRATION: FROM Abd qair the review of the narrative as it was said , with the admission of Sunni scholars like " Ibn Hazm Andolusi" god 's decree in Quran IS wiping [over] both feet . so this narrative is contradictory with Quran and secondly is against another valid narrative that was quoted by { Abd Khayr} , because it has been emphasized that Ali [AS] wiped over his feet , and another narrative confirms this concept. THIRD NARRATIVE : FROM IMAM HUSSEIN (AS) Abd Al-razzagh San,ani has narrated an other narrative through 'Ahl bayt[PBUH] that Commander of faithful washed his feet while performing wudu عَنِ ابْنِ جُرَيْجٍ، قَالَ: أَخْبَرَنِي مَنْ أُصَدِّقُ، أَنَّ مُحَمَّدَ بْنَ عَلِيِّ بْنِ حُسَيْنٍ، أَخْبَرَهُ قَالَ: أَخْبَرَنِي أَبِي، عَنْ أَبِيهِ، قَالَ: دَعَا عَلِيٌّ بِوَضُوءٍ فَقُرِّبَ لَهُ " فَغَسَلَ كَفَّيْهِ ثَلاثَ مَرَّاتٍ قَبْلَ أَنْ يُدْخِلَهُمَا فِي وَضُوئِهِ، ثُمَّ مَضْمَضَ ثَلاثًا، وَاسْتَنْشَقَ ثَلاثًا، ثُمَّ غَسَلَ وَجْهَهُ ثَلاثًا، ثُمَّ غَسَلَ يَدَهُ الْيُمْنَى إِلَى الْمِرْفَقِ ثَلاثًا، ثُمَّ الْيُسْرَى كَذَلِكَ، ثُمَّ مَسَحَ بِرَأْسِهِ مَسْحَةً وَاحِدَةً، ثُمَّ غَسَلَ رِجْلَهُ الْيُمْنَى إِلَى الْكَعْبَيْنِ ثَلاثًا، ثُمَّ الْيُسْرَى كَذَلِكَ، ثُمَّ قَامَ قَائِمًا، فَقَالَ لِي: نَاوِلْنِي، فَنَاوَلْتُهُ الإِنَاءَ الَّذِي فِيهِ فَضْلُ وَضُوئِهِ فَشَرِبَ مِنْ فَضْلِ وَضُوئِهِ قَائِمَا فَعَجِبْتُ، فَلَمَّا رَآنِي عَجِبْتُ، قَالَ: لا تَعْجَبْ، فَإِنِّي رَأَيْتُ أَبَاكَ النَّبِيَّ يَصْنَعُ مِثْلَ مَا رَأَيْتَنِي أَصْنَعُ، ... it 's been quoted from Imam Hussein [AS] that Ali [AS] asked water for wudu, They brought water and he washed his hands before performing wudu. then he washed his mouth and inside his nose for three times, then washed his face and his right and then left hands until elbow for three times . and wiped over his head once , then he washed his right and left foot for three times , then he got up and said: bring water and I did , he drank rest of the water . i got surprised ,he said : do not get surprised , I saw yourgrand father Prophet Muhammad [PBUH] who did so as I did San 'aani, Abu Bakar Abdul Razak bin Hammam (died in 211 H), Al musanef , v 1, p. 40, searced by : Habib Rahman maximum, Publisher: Islamic office - Beirut, Edition: Second 1403 REVIEWING OF THE NARRATION This narrative is like previous narrative , firstly it 's in contradictory with Quran , secondly it’s against valid narratives quoted by Commander of faithful [AS] about Prophet 's [PBUH] wudu Ibn abbas WASHING FOOT BY there is an narration that he washed his feet in wudu حدثنا محمد بن عبد الرَّحِيمِ قال أخبرنا أبو سَلَمَةَ الْخُزَاعِيُّ مَنْصُورُ بن سَلَمَةَ قال أخبرنا بن بِلَالٍ يَعْنِي سُلَيْمَانَ عن زَيْدِ بن أَسْلَمَ عن عَطَاءِ بن يَسَارٍ عن بن عَبَّاسٍ أَنَّهُ تَوَضَّأَ فَغَسَلَ وَجْهَهُ ثم أَخَذَ غَرْفَةً من مَاءٍ فَمَضْمَضَ بها وَاسْتَنْشَقَ ثُمَّ أَخَذَ غَرْفَةً من مَاءٍ فَجَعَلَ بها هَكَذَا أَضَافَهَا إلى يَدِهِ الْأُخْرَى فَغَسَلَ بِهِمَا وَجْهَهُ ثُمَّ أَخَذَ غَرْفَةً من مَاءٍ فَغَسَلَ بها يَدَهُ الْيُمْنَى ثُمَّ أَخَذَ غَرْفَةً من مَاءٍ فَغَسَلَ بها يَدَهُ الْيُسْرَى ثُمَّ مَسَحَ بِرَأْسِهِ ثُمَّ أَخَذَ غَرْفَةً من مَاءٍ فَرَشَّ على رِجْلِهِ الْيُمْنَى حتى غَسَلَهَا ثُمَّ أَخَذَ غَرْفَةً أُخْرَى فَغَسَلَ بها رِجْلَهُ يَعْنِي الْيُسْرَى ثُمَّ قال هَكَذَا رأيت رَسُولَ اللَّهِ صلى الله عليه وسلم يَتَوَضَّأُ. A,ta Ibn yasar says: Ibn Abbas performed wudu. then he got some water , washed his face and nose. then he did it again and pour water on his other hand and washed his face with both hands . then he got bunch of water and washed his right and lef hands , then he wiped his head and poured water on his left and right feet and washed them .at the end he said I saw Prophet [PBUH] who performed wudu like me Bukhari Aljafee, Abuabdallah Mohammed bin Ismail (died 256 H), Sahih Bukhari, V 1, p. 65, SEARCHED BY: d. Mustafa Deeb Albga, Publisher: Dar Ibn Kathir, Al-Yamamah - Beirut, Edition: Third 0.1407 to 1987 CONTRADICTION BETWEEN THIS NARRATION WITH IBN ABBAS NARRATIONS ABOUT WIPING IN QURAN Ibn Abi Sheibah and Ibn Maje have quoted from Ibn Abbas that he denied washing feet and believes that wiping is god 's decree حدثنا بن عُلَيَّةَ عن رَوْحِ بن الْقَاسِمِ عن عبد اللهِ بن مُحَمَّدِ بن عَقِيلٍ عن الرُّبَيِّعِ ابْنَةِ مُعَوِّذِ بن عَفْرَاءَ قالت أَتَانِي بن عَبَّاسٍ فَسَأَلَنِي عن هذا الحديث تَعْنِي حَدِيثَهَا الذي ذَكَرَتْ أنها رَأَتْ النبي صلى الله عليه وسلم تَوَضَّأَ وَأَنَّهُ غَسَلَ رِجْلَيْهِ قالت فقال بن عَبَّاسٍ أَبَى الناس إِلاَّ الْغَسْلَ وَلاَ أَجِدُ في كِتَابِ اللهِ إِلاَّ الْمَسْحَ Rabi" Maooz Ibn Afra 's daughter says: Ibn Abbas came to me and asked about this narration(that she saw that praphit [PBUH] who washed his feet in wudu) Rabii says: Ibn abbas said: people wash their feet in wudu despite of Quran 's decree is wiping. Ibn Abi Shaybah Kufi, Abu Bakr Abdullah bin Mohammed (died in 235 H), Al-musnaf book in conversations and effects, V 1, p. 27,searched by: Kamal Yusuf whale, publisher:Rushd Library - Riyadh, Edition: First, 1409 alquzwini, Abuabdallah Muhammad ibn Yazid (died in 275 H), Sunan Ibn Majah, C 1, p. 156,searched by: Mohamed Fouad Abdul Baqi, Publisher: Dar Al-Fikr – Beirut the document of this narration is valid. Ahmad Ibn Abu Albakr writes , after quoting the narration : هذا إسناد حسن رواه ابن أبي شيبة في مصنفه the document of narration is hasan that Abi Sheibah has quoted in his book Al-Kanani, Ahmed bin Abu Bakar bin Ismail [died in 840 e), misbah alzzujajat fi zawayid abn majih , v 1 , p. 66, to achieve: Mohammad Al muntaqaa Akoshnawa, Publisher: Dar Al Arab - Beirut, SECON EDITION 1403 an other narration has been quoted from Ibn Abbas that he believes touching not washing عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ قَتَادَةَ، عَنْ جَابِرِ بْنِ زَيْدٍ أَوْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: " افْتَرَضَ اللَّهُ غَسْلَتَيْنِ وَمَسْحَتَيْنِ، أَلا تَرَى أَنَّهُ ذَكَرَ التَّيَمُّمَ؟ فَجَعَلَ مَكَانَ الْغَسْلَتَيْنِ مَسْحَتَيْنِ، وَتَرَكَ الْمَسْحَتَيْنِ ". قَالَ مَعْمَرٌ: وَقَالَ رَجُلٌ لِمَطَرٍ الْوَرَّاقِ، مَنْ كَانَ يَقُولُ الْمَسْحُ عَلَى الرِّجْلَيْنِ؟ قَالَ: فُقَهَاءُ كَثِيرٌ. Jaber or Akrameh has quoted from Ibn Abbas : god has necessitate twice washing and wiping. do not you see that god has cited tayammum ? instead of twice washing has mentioned to twice wiping. Moammar has said : some said to Matr Varagh : who believes in wiping ? He said: many scholars believe it masnaf eabd alrrzzaq, v 1 , p 19 in another narration ibn Abbas has said عبد الرزاق عن بن جريج قال أخبرني عمرو بن دينار أنه سمع عكرمة يقول قال بن عباس الوضوء مسحتان وغسلتان. Akarameh has quoted that Ibn Abbas said: wudu has two wiping and washing. masnaf eabd alrrzzaq, v 1 , p 19 SECOND RESPONSE: THIS NARRATION IS IN CONTRADICTORY WITH CORRECT NARRATION In the part of Prophet 's wudu in this writing it was said through Ata ibn Yasar" quoted That Prophet [PBUH] wiped his feet but this opposition narration, cites By Ibn Abbas Them, and these narrations are in contradictory. And we prove that this narration has Been corrected by researcher of the book 3. Washing feet by osman There is a narration that Osman would wash his feet حدثنا عبد اللَّهِ حدثني أبي ثنا يَعْقُوبُ ثنا أبي عَنِ بن إِسْحَاقَ حدثني محمد بن إبراهيم بن الحرث التيمي عن مُعَاذِ بن عبد الرحمن التيمي عن حُمْرَانَ بن أَبَانَ مولى عُثْمَانَ بن عَفَّانَ قال رأيت عُثْمَانَ بن عَفاَّنَ دَعَا بِوَضُوءٍ وهو على بَابِ الْمَسْجِدِ فَغَسَلَ يَدَيْهِ ثُمَّ مَضْمَضَ وَاسْتَنْشَقَ وَاسْتَنْثَرَ ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثَ مَرَّاتٍ ثُمَّ غَسَلَ يَدَيْهِ إلى الْمِرْفَقَيْنِ ثَلاَثَ مَرَّاتٍ ثُمَّ مَسَحَ بِرَأْسِهِ وَأَمَرَّ بِيَدَيْهِ على ظَاهِرِ أُذُنَيْهِ ثُمَّ مَرَّ بِهِمَا على لِحْيَتِهِ ثُمَّ غَسَلَ رِجْلَيْهِ إلى الْكَعْبَيْنِ Hamran ibn gholam has said: I saw Osman who asked water for wudu. He washed his hands, poured water in his mouth. Then he washed his face thrice, then washed his hands until elbow thrice, then he wiped his head , and he put his hand on his ear and then his beard , then he washed his feet until ka,bein(bulge of on the feet) Musnad Ahmad Ibn Hanbal, V 1, P 68 After quoting the narration, Heithami says that its document is valid قلت رواه أحمد وهو في الصحيح باختصار ورجاله موثقون. Haythami, Abolhassan Ali bin Abi Bakr (died in 807 Hegira) majmae alzzawayid wamunabae alfawayid, v 1, p. 229, Publisher: Dar Al Rayyan Heritage / Dar Arab writers - Cairo, Beirut - 1407. REVIWEING THE NARRATION: CONTRADICTORY WITH OTHER NARRATIONS This narration is in contradictory with Quran and other narrations that were cited at the first of the article. “ SEARCHING ABOUT PROPHET wudu. FINAL RESULT VALID narrations that were quoted from Sunni’ sources prove that, Prophet Mohammad [ PBUH] and Commander of faithful [AS] would wipe their feet in wudu but opposing narrations : FIRSTLY: most of them are weak in term of document. SECONDLY: even if their documents are valid , they are in contradictory with Quran and other valid narrations and can not stand against them And important point is this that some opposing narrations have been quoted by one person. Like Hamran Ibn Aban narration that quote “ Osman’s” wudu THIRDLY: some of Prophet’s companions like : Commander of faithful [ AS ] Ibn Abbas and folowers and many of Sunni scholars believe in TOUCHING feet . so any Muslim person should do accordance with Qurans’ order and Prophet’s[PBUH] and Ahl Al-bayt’s orders. Source: http://www.valiasr-aj.com/english/shownews.php?idnews=366

Many do not know this, but it is recorded in Sahih Bukhari that Prophet Muhammad (PBUH) WARNED that from Saudi Arabia shall emerge... "THE HORNS OF SATAN" WATCH: PROPHET MUHAMMAD (PBUH) WARNED US ABOUT WAHHABISM https://www.youtube.com/watch?v=O07D--h25n0

Dua Ahad In the name of Allah, the Beneficent, the Merciful. O Allah, (please do) send blessings to Muhammad and the Household of Muhammad, O Allah the Lord of the Great Light, the Lord of the Elevated Throne, the Lord of the swollen ocean, the Revealer of the Torah, the Gospel, and the Psalms, the Lord of shade and heat, the Revealer of the Great Qur'¡n, and the Lord of the Archangels, the Prophets, and the Messengers: O Allah, I beseech You in Your Noble Name, in the Light of Your Luminous Face and Your Eternal Kingdom. O Ever-living! O Self-Subsistent! I beseech You in the name of Your Name with which the heavens and the earth have lit up and in Your Name with which the past and the coming generations have become upright! O He Who has been always alive before the existence of all living things! O He Who shall be alive after the extinction of all living things! O He Who has been always alive even when there was nothing else alive! O He Who revives the dead ones and causes the living ones to die! O Ever-living! There is no god save You. O Allah, convey to our master Imam al-Mahd¢, the guide who is to undertake Your orders, may Allah’s blessings be upon him and upon his immaculate fathers, on behalf of all of the believing men and women in the east and west of the earth and in plains, mountains, lands, and seas, and on behalf of my parents (convey to him) blessings that are as weighty as Allah’s Throne, as much as the ink of His Words, and as many as that which is counted by His knowledge and encompassed by His Book. O Allah, I update to him in the beginning of this day and throughout the days of lifetime a pledge, a covenant, and allegiance to which I commit myself and from which I neither convert nor change. O Allah, (please do) make me of his supporters, sponsors, defenders, and those who hurry in carrying out his instructions, those who comply with his orders, those who uphold him, those who precede others to implementing his will, and those who will be martyred before him. O Allah, if death that You have made inevitably and certainly incumbent upon Your servants stands between me and him, then (please do) take me out of my grave using my shroud as dress, unsheathing my sword, holding my lance in my hand, and responding to the call of the Caller who shall announce (his advent) in urban areas and deserts. O Allah, (please do) show me his magnificent mien and his praiseworthy forehead, delight my eyes by letting me have a look at him. And (please) expedite his relief, make his reappearance easy, clear a spacious space for him, guide me to follow his course, give success to his issues, and confirm his strength. O Allah, construct Your lands through him and refresh Your servants through him, For You have said, and true are Your words: “Corruption has appeared in the land and the sea on account of what the hands of men have wrought.” So, O Allah, (please) show us Your vicegerent, the son of Your Prophet, and the namesake of Your Messenger, peace be upon him and his Household, so that he shall tear up any wrong item that he will face and shall confirm and approve of the truth. O Allah, (please) make him the shelter to whom Your wronged servants shall resort, the supporter of those who cannot find any supporter save You, the reviver of the laws of Your Book that have been suspended, and the constructor of all signs of Your religion and instructions of Your Messenger, peace be upon him and his Household, that he will see. O Allah, (please) include him with those whom You protect from the domination of the aggressors. O Allah, (please) delight Your Prophet Mu¦ammad, peace be upon him and his Household, as well as all those who followed him in his promulgation by making (us) see him, and (please) have mercy upon our humiliation after him. O Allah, (please) relieve this community from the (current) grief through presenting him and expedite his advent for us: “Surely, they think it to be far off, and We see it nigh.” [do all that] In the name of Your mercy; O most merciful of all those who show mercy. You may then slap your right thigh with your hand three times and, at each time, say the following words: (We pray for Your) earliest advent, earliest advent, O Patron of the Age.

(salam) I was wondering if there are any rewards for wearing a turban to Jummah in the context of Shi'ism. In Sunni books, there is a hadith that states that if a man wears a white turban to Jummah, two angels will seek forgiveness for him from the time of his entering the masjid till Maghrib. Is there a similar belief for us? If so, then why don't more people practice it? Or does it only refer to the ulema? Salam.

Salaam Alaykum, Below is a video of an Authentic Narration wherein Prophet Isa (as) will call unto Prophet Muhammad (saw) by saying "Ya Muhammad" Responses from everyone- especially the Sunnis will be much appreciated. (waslaam)

In the name of Allah. Salam. Here's a good book by the late sunni scholar Said Nursi, on the miracles of Prophet Muhammad; http://www.mediafire.com/view/0jugehkwuue3w1g/THE-MIRACLES-OF-MUHAMMAD.pdf Hope you enjoy it. ma salam

Really good one.

"Muhammad(P.B.U.H) The Final Legacy" is the first epic drama film series. It is filmed in Arabic with English subtitles with over 203 Syrian, Jordanian and Lebanese famous artists.The series depicts the main key events that occurred in the life of Muhammad , starting from the day Abdul Muttalib (his grandfather) looked after him as an orphan after the death of his father through to the day the great leader of Mankind passed away.The production budget exceeded $2.000.000. Nevertheless, neither high production, nor high cast can portray the greatness of our beloved Prophet Muhammad .The series elaborates in detail the following stages of our beloved Prophet Muhammad’s sacred life through 30 epic episodes:- The Birth Of the Prophet after the death of his father Abdullah- The Demise Of the Prophet’s Mother “Amina”- The Prophet’s childhood and youth.- The Building Of Kaaba- The Prophet’s Wives- The Prophethood- The Prophet’s Migration- The Prophet’s first & Second Covenant of Al Aqabah- Al Hijra To Madinah- The Battles of Uhud, Badr, Ahzab, Hunain and others- Fall Of Khaibar- Conquest Of Makkah- Farewell Hajj- The Demise of The Prophet

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ bi-smi llāhi r-raḥmāni r-raḥīm May this Month of Ramadhan [2013] be filled with Allah's blessing's, and full of forgiveness & guidance for you and your family, Insha'Allah. This is one of my favorite English translation's, because of the eloquence in which it was written. THE SERMON GIVEN BY THE PROPHET (S) ON THE LAST FRIDAY OF SHA'BAAN ON THE RECEPTION OF THE MONTH OF RAMADHAN Philosophy and Ahkaam: The following incident has been narrated by al-Saduq on pp. 84-85 of his Al-Amali thus: Muhammad ibn Ibrahim says that Ahmed ibn Muhammad-al- Hamadani says that Ali ibn al-Hassan ibn Fadal quotes his father quoting al-Hassan's father Imam Ali bin Musa al-Rida (as) who in turn quotes his father Imam Musa ibn Ja'fer (as) quoting his father the master of martyrs Imam al-Husain ibn Ali ibn Abu Talib (as) saying that the Messenger of Allah (pbuh) delivered a sermon once in which he said: O people! A month has approached you laden with blessing, mercy and forgiveness; it is a month which Allah regards as the best of all months. Its days, in the sight of Allah, are the best of days; its nights are the best of nights; its hours are the best of hours. It is a month in which you are invited to be the guests of Allah, and you are regarded during it as worthy of enjoying Allah's Grace. Your breathing in it praises the Almighty, and your sleeping adores Him. Your voluntary acts of worship are accepted, and your pleas are answered. Ask Allah your Lord, therefore, in sincere intentions and pure hearts to enable you to fast during it and to recite His Book, for only a wretch is the one who is deprived of Allah's forgiveness during this great month. And let your hunger and thirst during it remind you of the hunger and thirst of the Day of Resurrection. Give alms to the poor and indigent among you; surround your elderly with respect, and be kind to your youngsters. Visit your kin and safeguard your tongues, and do not look at what Allah has prohibited you from seeing, and do not listen to anything your ears are forbidden to hear. Be kind to the orphans of others so that your own orphans will equally receive kindness. Repent your sins to Allah and raise your hands to Him in supplication during the times of your prayers, for they are the best times during which the Almighty looks with mercy to His servants and answers their pleas when they plead to Him. O people! Your souls are pawned by your deeds; therefore, release them by seeking Allah's forgiveness. Your backs are over-burdened by the weight of your sins; therefore, lighten their burden by prolonging your prostration. Be informed that the Exalted and Almighty has sworn by His Dignity not to torture those who perform their prayers and prostrate to Him, and not to terrify them by the sight of the fire when people are resurrected for judgment. O people! Whoever among you provides iftar to a believer during this month will receive a reward equal to one who sets a slave free, and all his past sins will be forgiven. Having said so, people said to him: "O Messenger of Allah! Not all of us can do that!" He (pbuh), thereupon, responded by saying: Shun the fire of hell even by half a date! Shun the fire of hell even by a drink of water! O People! Whoever among you improves his conduct during this month will have a safe passage on al-Sirat al-Mustaqeem, (the straight path) when many feet will slip away, and whoever among you decreases the burdens of his slave (or anyone who works for him) will be rewarded by Allah decreasing his reckoning. Whoever among you abstains from harming others will be spared the Wrath of the Almighty when he meets Him. Whoever among you affords generosity to an orphan will be rewarded by Allah being generous to him on the Day of Judgment. Whoever among you improves the ties with his kin will be rewarded by Allah including him in His mercy, and whoever among you severs his ties with his kin, Allah will withhold His mercy from him upon meeting Him. Whoever among you offers voluntary prayers, Allah will decree a clearance for him from the torment of the fire. Whoever among you performs an obligation will receive the reward of one who has performed seventy obligations in other months. Whoever among you increases the sending of blessings unto me, Allah will make the balance of his good deeds weigh heavily when scales will be light. Whoever among you recites one verse of the Holy Qur'an will receive the blessing of one who recites the entire Holy Qur'an in another month. O people! The gates of heaven in this month are kept open; so, pray Allah your Lord not to close them against you, and the gates of the fire are kept closed; so, pray Allah your Lord not to open them for you; and the devils are kept chained; therefore, pray Allah your Lord not to unleash them against you. Advising the great Sahabi Abu Tharr al-Ghifari, may Allah be pleased with him, regarding the fast being a protection against the fire, he (pbuh) is quoted saying, "Shall I inform you of a deed which, if you do it, will keep Satan away from you as much as the distance between the east of the earth and the west?" People answered, "O yes, indeed, O Messenger of Allah!" He (pbuh) said, "Fast darkens his (Satan's) face; alms break his back; the desire to please Allah and the giving of assistance to do good deeds cut his tail off, and seeking Allah's forgiveness cuts off his aorta." Then he added, "For everything there is a purification (zakat), and the purification of bodies is the fast." He (pbuh) is also quoted saying, "One who fasts is considered to be adoring his Creator even while sleeping on his bed as long as he does not backbite any Muslim." He (pbuh) has also said, 'There are two merry occasions for anyone who performs the fast: one when he breaks his fast, and one when he meets his Lord, the Exalted, the Almighty. I swear by the One Who controls Muhammad's life, the excess on the mouth of one who fasts is better in the sight of Allah than the sweet smell of musk." He (pbuh) has also said that the Exalted and Almighty has said (in a Qudsi hadith) that all good deeds of a descendant of Adam are His (to reward) "except the fast, for it is mine, and I shall reward for it. All good deeds of the son of Adam are rewarded with ten to seven hundred times except perseverance, for it is mine and I reward for it." So, the knowledge of the rewards of perseverance is with Allah, and "perseverance" means fast. Regarding the interpretation of His saying (in the Holy Qur'an) "... and seek aid with perseverance," meaning the fast, it is reported that the person who fasts enjoys the gardens of Paradise and the angels keep praying for him till he breaks his fast. If a believer stands during a portion of the night to perform additional optional prayers, then he wakes up fasting, no sin will be recorded against him. Whenever he takes one step, it will be recorded as a good deed for him, and if he dies during daytime, his soul will ascend the heights of heaven. If he lives to break his fast, the Almighty will consider him among those who often return to Him for forgiveness. In the book titled Thawab al-A'mal, relying on the authority of Abu Abdullah who quotes his forefathers, peace be upon all of them, the author, namely Shaikh al-Qummi al-Saduq, quotes one tradition indicating that the Messenger of Allah (pbuh) has said, "The sleep of someone fasting is like adoration, and his breath praises the Almighty." Ramadhan Kareem Mubarak to ALL of you and your family! Your Sister in Faith, (wasalam) AB313

as-salaam `alaykum wa rahmatullahi wa barakatuhu IHT presents a one-day event with Shaykh Samir an-Nass. Title: Isa ibn Maryam - `alayhis salaam The aim of this event is to gain some understanding and insight into the life of Prophet `Isa - `alayhis salaam. Moreover and perhaps more importantly, the event will endeavour to examine His return and focus on the impact that Prophet `Isa - alayhis salaam - will have on the Muslims. Also practical advice will be given to Muslims in regards to the manner in which they can prepare for the Day of Reckoning as opposed to solely concentrating on the major sign itself. Date & Time: Saturday 13th April 12:30-03:00PM Venue: Dallow Road Community Centre 234 Dallow Road Luton LU1 1TB For more details: w www.islamichometuition.co.uk e info@islamichometuition.co.uk t 07535 835204/07578 705384

You can skip to 4:55 if you don't want to sit through the intro.

http://www.youtube.com/watch?v=CoYPw-4qWaI "www.youtube.com/watch?v=CoYPw-4qWaI"

H u s s e i n