مسعود

“I said to Imam abu ‘Abdallah (a.s.), ‘Allah by far above Majestic and Gracious to be known through His creatures. In fact, the creatures are known through Allah.’” The Imam (a.s.) said, “You have spoken the truth.” I said, “One who knows that he has a Lord, he must also learn that his Lord agrees with certain things and disagrees with certain other things. The only way he would know what his like and dislikes is revelation or a messenger. On e does not receive revelation he must find the messengers and when finds the messengers he will know that they the Divine authority and that obedience to them is necessary. I say to people, “Do you know that the messenger of Allah was the Divine authority over His creatures?” They say, “Yes, he was the Divine authority.” I then ask, “After the messenger of Allah who was the Divine authority over His creatures?” They said, “After the messenger of Allah the Divine authority is the Holy Quran.” I considered the Holy Quran and found out that various kinds of people consider this Holy Book as support for their beliefs. For example the Murji’a (people who say Allah has postponed punishment), the pre-determinists and the atheist who even do not believe in it but take it as the basis for their arguments against the others. I then learned that the Holy Quran can not serve as Divine authority without a guardian whose words from the Holy Quran would be the truth. I then ask the people, “Who is the guardian of the Holy Quran?” They say, “Ibn Mas‘ud knew the Holy Quran, ‘Umar knew it and Hudhayfa knew the Holy Quran.” I ask them, “Did they know all of the Holy Quran?” The people say, “No, they did not know all of it.” I have not found anyone who would know all of the Holy Quran except Ali ibn abu Talib (a.s.). It is a fact that if any issue would emerge that needed a Quranic solution, except for Imam Ali (a.s.) every one of the others would, in many cases, say, “I do not know.” Only Imam Ali (a.s.) would say, “I know.” I then acknowledge that Imam Ali (a.s.) is the guardian of the Holy Quran and obedience to him is obligatory and he is the Divine authority over the people after the Holy Prophet (s.a.). Whatever Imam Ali (a.s.) has said from the Holy Quran is the truth.” The Imam (a.s.) said, “May Allah grant you blessing.”

Allah sent Jibraeel to Muhammad, peace be upon him and his progeny, exhorting him to testify the wilayah of ‘Ali ibn Abi Talib (A.S.) in his lifetime, and to name him Amirul Mu’mineen before his death. Then the Prophet, peace be upon him and his progeny, invited nine leaders (of the groups) and said: "I have invited you so that you may bear witness upon the earth in the name of Allah, whether you stand by it or hide it." Then he said: "O Abu Bakr, Rise and greet ‘Ali as Amirul Mu’mineen (the Commander of the faithfuls)." He said: "Is this by the order of Allah and His Prophet?" He said: "Yes". So he stood and greeted him as such (i.e. Amirul Mu’mineen). Then he said: "O Umar, Rise and greet ‘Ali as Amirul Mu’mineen." He said: "Should we name him as Amirul Mu’mineen by the order of Allah and His Prophet?" He said: "Yes". So he rose and greeted him. Then he turned to Miqdad ibn al-Aswad al-Kindi: "Rise and greet ‘Ali as Amirul Mu’mineen." He stood up and greeted him, without repeating what the earlier two had said. Then he said to Abu Dharr al-Ghifari: "Rise and greet ‘Ali as Amirul Mu’mineen." He stood up and greeted. Then he asked Hudhaifa al-Yamani: "Rise and greet Amirul Mu’mineen." He stood up and greeted. The he asked Ammar ibn Yasir: "Rise and greet Amirul Mu’mineen." He stood up and greeted. Then he asked Buraidah: "Rise and greet Amirul Mu’mineen." Buraidah was the youngest among them, he stood up and greeted. Then the Prophet, peace be upon him and his progeny, said: "I have invited you for this matter, so that you are Allah’s witnesses, whether you uphold it or abandon it."

A son of `Uthman b. Math`un (ra) passed away, and his grief intensified to the point where he took to a place of prayer in his house and kept vigil therein. The Messenger of Allah (s) was told about that, so he said to him: O `Uthman! Allah has not proscribed monasticism for us. Surely, the monasticism of my Nation is striving in the way of Allah. O `Uthman b. Math`un! Paradise has eight gates, and the Fire has seven gates. Does it not gladden you that you will not go to any of these gates except that you will find your son taking you by the trousers and interceding for you to your Lord? He said: Of course. So, the Muslims said: Us too, O Messenger of Allah – will those who passed on [intercede for us] in the same way as `Uthman [and his son]? He said: Yes, for those of you who are patient and anticipant. Then, he said: O `Uthman! Whoever prays Fajr in congregation, then sits and remembers Allah until sunrise, will have seventy ranks in the Highest Paradise – between each rank is seventy years of the travel distance of a destrier. Whoever prays Dhuhr in congregation will have fifty ranks in the Garden of Eden – between each rank is fifty years of the travel distance of a destrier. Whoever prays `Asr in congregation will have the reward of one who frees eighty descendants of Isma`il. Whoever prays Maghrib in congregation, it is as though he performs a virtuous Hajj and an accepted `Umra. Whoever prays `Isha’ in congregation, it is as though he kept vigil on the Night of Power.

When the Messenger of Allah (saww) set out for the Battle of Hudaybiyyah, he departed in the month of Dhu al-Qa'dah. When he reached the place where he intended to enter the state of ihram, they all entered ihram and donned their weapons. When news reached him that the polytheists had sent Khalid b. al-Walid to turn him back, he said, "Find me a man who can take me on a different route." A man from Muzaynah or Juhaynah was brought to him, but after speaking with him, the Prophet did not find him suitable. He then said, "Find me another man." Another man from Muzaynah or Juhaynah was brought, and after speaking with him, he took him along. When they reached the mountain pass, the Prophet said, "Whoever ascends it, Allah will lighten his burden as He lightened the burden of the Children of Israel, to whom He said: *'Enter the gate bowing humbly... We will forgive your sins.'"* The horsemen of the Ansar, both Aws and Khazraj, hurried to ascend it—they were 1,800 in number. When they descended into Hudaybiyyah, they encountered a woman with her son by a well. The boy ran away in fear, but when the woman realized that it was the Messenger of Allah (peace and blessings be upon him and his family), she cried out to her son, "These are the Sabians! You have nothing to fear from them." The Messenger of Allah (saww) approached her and instructed her to draw a bucket of water. He took the water, drank from it, and washed his face. She then took the remaining water and poured it back into the well, which remained abundant until that very moment. The Messenger of Allah (saww) proceeded, and the polytheists sent Aban b. Sa'id with cavalry to intercept him. He remained stationed opposite the Prophet. Then they sent al-Hulays, who, upon seeing the sacrificial camels grazing on each other’s fur, returned without meeting the Prophet. He went to Abu Sufyan and said, "O Abu Sufyan, by Allah, this is not why we made a pact with you—to turn back the sacrificial animals from their place of offering." Abu Sufyan said, "Be quiet, for you are just a Bedouin." Al-Hulays replied, "By Allah, you will either let Muhammad proceed with what he came for, or I will withdraw with the Ahabeesh (allied tribes)." Abu Sufyan said, "Stay quiet until we extract a concession from Muhammad." They then sent Urwah b. Mas'ud. He had previously come to Quraysh on behalf of a group of merchants from Ta'if who had been attacked by al-Mughirah b. Shu'bah, who had killed them and brought their wealth to the Messenger of Allah (peace and blessings be upon him and his family). The Prophet refused to accept the wealth, saying, "This is treachery, and we have no need for it." They sent a message to the Prophet (saww) saying, "O Messenger of Allah, Urwah b. Mas'ud has come to you, and he respects the sacrificial animals." The Prophet ordered the camels to be displayed, and they were lined up. Urwah then asked, "O Muhammad, what have you come for?" The Prophet replied, "I have come to perform tawaf around the Kaaba, to run between Safa and Marwah, and to sacrifice these camels, leaving their meat for the people." Urwah said, "By al-Lat and al-Uzza, I have never seen anything like this. Turn back from what you intend, for your people remind you of God and kinship, that you should not enter their land without their permission, severing ties of kinship and bringing war upon them." The Messenger of Allah (peace and blessings be upon him and his family) replied, "I will not turn back until I enter it." During this conversation, Urwah repeatedly touched the Prophet’s beard, and al-Mughirah stood behind him. Al-Mughirah struck Urwah's hand away and said, "Who is this, O Muhammad?" The Prophet replied, "This is your nephew, al-Mughirah." Urwah said, "O treacherous one! By Allah, you have only come to wash away your crime." He then returned to Abu Sufyan and his companions and said, "By Allah, I have never seen anything like Muhammad being turned back from what he intends." They then sent Suhayl b. Amr and Huwaytib b. Abd al-Uzza. The Messenger of Allah (peace and blessings be upon him and his family) ordered that the sacrificial camels be driven towards them. Suhayl and Huwaytib asked, "What have you come for?" The Prophet replied, "I have come to perform tawaf around the Kaaba, to run between Safa and Marwah, and to sacrifice the camels, leaving their meat for the people." They said, "Your people implore you by God and kinship not to enter their land without their permission, severing ties of kinship, and bringing war upon them." The Messenger of Allah (peace and blessings be upon him and his family) refused their request, insisting on entering Mecca. He intended to send Umar, but Umar said, "O Messenger of Allah, my tribe is small, and I am in a vulnerable position among them. However, I suggest you send Uthman b. Affan instead." The Prophet sent Uthman and instructed him, "Go to your people among the believers and give them the glad tidings of what my Lord has promised me regarding the conquest of Mecca." When Uthman left, he met Aban b. Sa'id, who took him under his protection. Uthman entered Mecca and conveyed the Prophet's message. However, tensions rose, and Suhayl b. Amr sat with the Prophet while Uthman remained in the polytheists' camp. The Prophet then took the pledge from the Muslims, placing one hand over the other in representation of Uthman. The Muslims rejoiced, believing Uthman had performed tawaf and sa'i, but the Prophet said, "He would not have done so without me." When Uthman returned, the Prophet asked, "Did you perform tawaf around the Kaaba?" Uthman replied, "I would not have done so while you had not." Then, the terms of the treaty were written. The Prophet said to Ali, "Write: In the name of Allah, the Most Gracious, the Most Merciful." Suhayl said, "I do not recognize 'the Most Gracious, the Most Merciful,' but only 'In Your Name, O Allah'—write as we write." The Prophet instructed, "Write: This is what the Messenger of Allah has agreed upon with Suhayl b. Amr." Suhayl objected, "If we acknowledged you as the Messenger of Allah, we would not be fighting you." The Prophet replied, "I am the Messenger of Allah, and I am Muhammad b. Abdullah." The people insisted, "You are the Messenger of Allah!" The Prophet instructed, "Write: This is what Muhammad b. Abdullah has agreed upon." Among the terms of the treaty was that if anyone from Quraysh went to the Muslims, they would be returned, while anyone who went to Quraysh from the Muslims would not be returned. The Prophet said, "We have no need for those who return to them." He also stipulated that Allah would be worshiped openly in Mecca. The treaty became a great blessing, as Islam began to spread in Mecca. When Abu Jandal, the son of Suhayl, was brought, Suhayl struck him and said, "This is the first one we will take back under the treaty." The Prophet said, "Did I agree to this?" Suhayl said, "O Muhammad, you are not treacherous." Abu Jandal cried, "O Messenger of Allah! Will you hand me over to them?" The Prophet prayed, "O Allah, grant Abu Jandal a way out."

I am not sorry about anything in this world except for three actions I did which I wish I had never done; for three things I did not do that I wish I had done; and three things which I wish I had asked God’s Prophet (MGB). And the three things I did which I wish I had never done;1- I wish I had not opened the door of Fatimah’s house even if it was shut in preparation for war.2- I wish I had not burnt Al-Fuja but killed him or freed him upon victory over him.3- I wish on the day of the council (Saqifa) of Bani Sa’eda I had given the rule to either Umar or Abi Ubayda and let either one rule and I be their minister. And the three things I did not do but I wish I had done;1- I wish I had chopped off the neck of Ash’ath ibn Qays on the day on which he was captured and brought to me. I think one doesn’t experience any evil unless he assists an evil one.2- I wish I had gone to a town near the war front when I sent Khalid to fight with those who had turned back from the religion, so that I could have seen the Muslims’ victory with my very own eyes and could have joined or been of some assistance to the Muslims if there had been any plots against them.3- I wish when I dispatched Khalid to Syria I had dispatched Umar ibn al-Khat’tab to the east (to Iraq and Iran) and had used both my armies in the way of God. And the three things which I wish I had asked God’s Prophet (MGB) are as follows:1- I wish I had asked him (MGB) about his successor so that there would be no quarrels about it after his demise.2- I wish I had asked him (MGB) whether the Helpers (Ansar) had any share in this rule. And3- I wish I had asked him (MGB) about the inheritance for one’s brother and uncle since I feel I need to know this.”The compiler of the book - may God be pleased with him - said, “’On the day of Qadir Khum, no excuse was left for anyone.’ This is what Fatimah, the Master of the Ladies (MGB), told the Helpers (Ansar) when the tract of land called Fadak was taken away from her. The Helpers (Ansar) replied, ‘O daughter of Muhammad! Had we heard this from you before our pledge of allegiance to Abu Bakr, we would have not pledged allegiance to anyone but Ali (MGB). She (MGB) said, ‘My father (MGB) left no excuse for anyone on the day of Qadir Khum.’”

I heard a speech reported from the Prophet (saww) and from Ali (asws), and from Ibn Mas’oud. So I presented it to Abu Abdullah (asws). He (asws) said: ‘These are the words of the Messenger (saww) of Allah (azwj). I (asws) recognise them’. The Messenger (saww) of Allah (azwj) said: ‘The wretched one is the one who is wretched in the womb of his mother, and a happy one is the one who heeds the advice given to the others. And the most intelligent one of the intelligent ones is the one who is pious, and the most stupid of the stupid ones is the immoral. The most evil of the report is the report of the lies (false report), and the most evil of the matters is the innovations. And the blindness of all blindness is the blindness of the heart, and the worst regret is the regret on the Day of Judgement. And the greatest of the sins in the Presence of Allah (azwj) is the lying tongue, and the most evil of the gains is the gain of the interest. And the most evil of the consumption is the consumption of the wealth of the orphans. The best of the decors of the decors of the man is good guidance along with faith, and the controlling of his affairs by it and strengthening them. The one who seeks fame (show-off), Allah (azwj) makes him to be named as a liar, and the one who loves the world will be frustrated from it. And the one who recognises the affliction would be patient against it, and the one who does not recognised it will be tortured (during it). And the doubt is disbelief, and the one who is arrogant, Allah (azwj) Puts him in his place. And the one who obeys Satan (la) disobeys Allah (azwj), and the one who disobeys Allah (azwj) is Punished by Allah (azwj). The one who is thankful, Allah (azwj) Increases for him, the one who is patient upon a loss is Helped by Allah (azwj). The one who places reliance upon Allah (azwj), Allah (azwj) suffices for him. Do not Enrage Allah (azwj) by pleasing anyone from His (azwj) creatures, and do not seek nearness to anyone from the creatures who takes you far away from Allah (azwj), for Allah (azwj) Mighty and Majestic, there is nothing between Him (azwj) and anyone from His (azwj) creatures anything by which good can be acquired nor evil be repelled except by being obedient to Him (azwj), and the following of His (azwj) Pleasure. And in the obedience to Allah (azwj) is success in every good that you want, and salvation from every evil which is feared. And that Allah (azwj), Mighty is His (azwj) Mention, Defends the one who is obedient to Him (azwj) and the one who is disobedient to Him (azwj) does not seek protection from Him (azwj). And the fugitive from Allah (azwj) Mighty and Majestic will not find an escape, and that the Command of Allah (azwj) will Descend even though the creatures may be averse to it. And everything which is to come is near, and Whatsoever Allah (azwj) so Desires has happened and whatsoever He (azwj) does not Desire will not happen. So help each other towards the righteousness and the piety and do not help each other towards the sins and the animosity. And fear Allah (azwj) for He (azwj) is Severe is the Punishment’.

‘and ask His forgiveness; surely He is oft-returning (to mercy).’ This gift is special to me and my Ummah. The prophets and their people before me did not get this gift.”

I asked Imam abu ‘Abdallah (a.s.), ‘Allah is the Most Holy, the Most High to be recognized through His creatures. In fact, it is the creature who are recognized through Allah.’” The Imam (a.s.) said you have is very true.” I then said, “One who knows that he has a creator he must also know that his creator becomes with certain things and displeased with certain other things. That the only way to know what is pleases the creator and what displeases Him is through divine revelation or a messengers. One who does not receive Divine revelation must find the messenger and when one would find the messengers and upon finding the messenger one would learn that they are the Divine authorities and obedience to them is obligatory. I say it to people, “Do you not acknowledge that obedience to the holy Prophet possessed Divine authority from Allah over His creatures?” They say, “Yes, it is true.” I then say to them, “When the holy Prophet left this world who possessed Divine authority over the people?” The say, “The holy Quran.” I then looked in the holy Quran and I found out that all kinds of people consider this holy as the basis for their beliefs. The group called al-Murji’a consider it as the basis for whatever it believes. Those who believe in predestination also consider this holy Book as the basis for whatever they believe in. Even the atheists who do not even believe in it at all refer to this holy book to defeat the others. This proves that the holy Quran can not be considered a Divine authority without a guardian whose words about the Quran would be the true ones. I then ask them, “Who is the guardian of the Quran?” They reply, “Ibn Mas‘ud knew the Quran. ‘Umar knew the Quran. Hudhayfa knew the Quran.” I then ask them, “Did these people know all of the Quran?” They say, “No, they did not know all of the Quran.” I do not find anyone who would say that he knows all of the Quran. The only one who says that he knows all of the Quran is Ali, may Allah’s peace and blessings be upon him. If any question would arise in these people, that one would say that he did not know. The other one would say that he did not know and so on except Ali that would say that he did know. That gives enough proof to say that Ali was the guardian of the Quran. Obedience to Ali was obligatory by the command of Allah and he possessed Divine authority over the people after the holy Prophet (s.a.). Whatever Ali (a.s.) said about the holy Quran is true.” The Imam said, “May Allah’s blessings be with you.” I then said, “Imam Ali (a.s.) did not leave this world without introducing the person who possessed Divine authority over the people after him just as the holy Prophet (s.a.) had done. The person who possessed Divvine authority over the people after Imam Ali (a.s.)_ was Imam al-Hassan (a.s.). I testify that Imam al-Hassan (a.s.) also did not leave this world without introducing the person who would possess Divine authority over the people after him just as his father and grandfather had done. The person who after Imam al-Hassan possessed Divine authority over the people was Imam al-Husayn (a.s.). Obedience to him was obligatory by the command of Allah.” The Imam said, “May Allah’s blessings be with you.” I then kissed his head and said, “I testify that Imam al-Husayn did not leave this world without introducing the person who would possess Divine authority over the people after him. That person was Imam ali ibn al-Husayn (a.s.) obedience to whom was obligatory by the command of Allah. The Imam said, “May Allah’s blessings be with you.” I then kissed his head and said, “I testify that Imam Ali ibn al-Husayn did not leave this world without introducing the person who would possess divine authority over the people after him. That person was Imam abu Ja‘far, Muhammad ibn Ali (a.s.) , obedience to whom was obligatory by the commad of Allah. The Imam said, “May Allah’s blessings be with you.” I then said, “Please let me kiss your head again.” The Imam (a.s.) smiled. I then said, may Allah grand you success. I know that your holy father did not leave this world without introducing the person who would possess Divine authrity over the people after him just his father had done. I testify that yourself are the person who possess Divine authrity over the people after your holy father and that obedience to you is obligatory by the command of Allah.” The Imam (a.s.) said, “It is true enough, The Imam said, “May Allah’s blessings be with you.” I then asked for his permission to kiss hiis head and the Imam (a.s.) smiled. I kissed his head. The Imam (a.s.) then said, “Ask whatever you want. I, from this day on, will never deny you anything.”

“Abu ‘Abd Allah (a.s.), once said to me, ‘If you see Ghaylan ibn Jami‘ ask permission for a meeting with me, you should give him permission. I had information that he would meet with people of banu Hashim.’ When he sat down he said, ‘I pray to Allah to keep you well, I am Ghaylan ibn Jami‘ al-Muharibiy, judge of ibn Hubayrah.’ I (the narrator) then asked, ‘O Ghaylan, I do not think ibn Hubayrah appoints a judge other than one who is a scholar of law.’ He replied, ‘Yes, that is true.’ I then asked, ‘O Ghaylan, do you issue decree which brings a man together with his wife?’ He replied, ‘Yes, I do so.’ I asked, ‘Do you issue a decree that separates a man from his wife?’ He replied, ‘Yes, I do so.’ I asked, ‘Do you issue a decree which puts a man to death?’ He replied, ‘Yes, I do so.’ I asked, ‘Do you execute penalties?’ He replied, ‘Yes, I do so.’ I asked, ‘Do you issue decrees about the assets of the orphans?’ He replied, ‘Yes, I do so.’ I asked, ‘According to whose judgments do you judge?’ He replied, ‘I judge according to the judgment of ‘Umar, ibn Mas‘ud, ibn al-‘Abbas and the judgments of Amir al-Mu’minin, Ali (a.s.), in a few things.’ I then asked, ‘O Ghaylan, did you not, O people of Iraq, think and believe that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Ali (a.s.), is the best judge among you?”’ He replied, ‘Yes, that is true.’ I then asked, ‘Why is it then that you judge according to the judgment of Ali (a.s.), only in few things, when the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Ali (a.s.), is the best judge among you?”’ I then asked, ‘How do you issue judgments, O Ghaylan?’ He replied, ‘I write, “This is the judgment issued by so and so son of so and so, on so and so day of so and so month of so and so year, and then keep it in the office (for the record).”’ I then said, ‘O Ghaylan, that indeed is necessary for a judge to do as you mentioned. What will you say when all people of the past and later generations will be brought in one place and you are found judging against the judgment of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and Ali (a.s.) ?’ I swear by Allah, he began to sob. I then said, ‘Just keep your tongue balanced.’ He (the narrator) has said, ‘I then arrived in al-Kufah and stayed as Allah wanted, and then I heard a man in the town speaking, a close associate of ibn Hubayrah, saying, “One night I was with ibn Hubayrah when the guard came and said, ‘Ghaylan ibn Jami‘ is here.’ He said, ‘Allow him to come in.’ When he came in he (ibn Hubayrah) treated him with insults and asked, ‘How is the condition of the people and tell me, in a turbulent condition, who do you think is for them?’ He replied, ‘I did not see there anyone else for them besides Ja‘far ibn Muhammad (a.s.) .’ He then asked, ‘Tell me about what you did with the assets with you? It has come to my notice that he asked you but you refused? He replied, ‘I distributed it.’ ‘Why did you not give him what he had asked from you?’ He replied, ‘I was afraid to act against you? He then said, ‘I ask you by Allah, did I not ask you to allow him to be the first?’ He replied, ‘Yes, that is true? He then asked, ‘Did you then do so?’ He replied, ‘No, I did not do so? He then said, ‘Why did you oppose me in giving him of the assets as you opposed me in making him to be the last? By Allah, had you done it, you would still remain a great master. What do you need?’ He replied, ‘I ask for a private meeting? He said, ‘You must speak it out in public? He said, ‘I ask you to excuse me from performing the task of a judging? The associate said that he pulled his sleeves up to his elbows and said, ‘I am abu Khalid and you have found him to be a readily prepared box of assets. Yes, we have excused you from performing the task of judgeship and we appoint al-Hajjaj ibn ‘Asem instead?’””

"When Abū Dharr, may God have mercy on him, was being exiled, he met with ʿAlī b. Abī Ṭālib (ʿas), al-Miqdād b. al-Aswad, ʿAmmār b. Yāsir, Ḥudhayfah b. al-Yamān, and ʿAbd Allāh b. al-Masʿūd. Abū Dharr, may God have mercy on him, said, 'Narrate to me a tradition with which we may remember the Messenger of God (ṣ), bear witness to him, call upon him, and believe in him with Unicity. ʿAlī (ʿas) answered, 'This is not the time for me to tell traditions.' 'You have spoken the truth,' the others agreed. Abū Dharr then said, 'You narrate one to us, Ḥudhayfah.' 'You all know,' he responded, 'that I asked about several perplexing matters, about which I have informed you. I had never asked about anything else.' Now Abū Dharr said, 'You narrate one to us, son of Masʿūd.' ʿAbd Allāh b. Masʿūd answered, 'You all know that I would read the Qurʾān; I had never asked about anything else. All of you, however, are the people of traditions.' They all agreed, 'You have spoken the truth.' Abū Dharr requested now, 'You narrate one to us, Miqdād.' Miqdād answered him, 'You all know that I am a man of the sword. I had never asked about anything else. All of you, however, are the people of traditions.' They all agreed, 'You have spoken the truth.' Abū Dharr continued, 'You narrated one to us, ʿAmmār.' ʿAmmār answered, 'You all know that I am a forgetful man; unless I am reminded, then I remember.' Abū Dharr, may God have mercy on him, said to them all, 'I shall narrate to you a tradition which I heard along with whoever else among you happened to hear it. The Messenger of God (ṣ) said, "Do you not bear witness that there is no god but God; that Muḥammad is the Messenger of God; that the Hour is coming, there is no doubt in it; that God shall send forth those in their graves; that the resurrection is true; that the Garden is true; and that the Fire is true?" They answered, "We bear witness to this." He said, "Then I, too, am among the witnesses with you." (Qurʾān 3:81)' Then Abū Dharr asked them all, 'Do you not bear witness that the Messenger of God (ṣ) said, "The most evil of the ancients and the latecomers are twelve, six from the ancients and six from the latecomers." The Messenger (ṣ) then named the six from the ancients, "These were: The son of Adam (ʿas), who killed his brother; Pharaoh; Hāmān; Qārūn; al-Sāmirī; and the Deceiver. The Deceiver has his name among the ancients, but he will emerge with the latecomers. As for the six latecomers: the calf, and this is Naʿthal; Pharaoh, and this is Muʿāwiyah; the Hāmān of this nation, and it is Ziyād; this nation's Qārūn, and it is Saʿīd; al-Sāmirī, and it is Abū Mūsā ʿAbd Allāh b. Qays, for he said as al-Sāmirī said to the people of Moses, "No contact" - meaning here, "no fighting"; and al-Abtar, who is ʿAmr b. al-ʿĀṣ. Do you, therefore, bear witness to this?' They answered, 'Yes!' He answered, "Then I, too, am among the witnesses with you." (Qurʾān 3:81) Then he asked them all, 'Do you all not bear witness that the Messenger of God (ṣ) has said, "My nation shall come to meet me at the Pond under five flags. The first is the flag of the calf. I shall stand up and take his hand, and when I have taken his hand, his face shall blacken, his feet quake, and his insides shake. Whoever joined him in it shall follow behind him. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will answer, 'We denied the Greater One and mangled it up, and we oppressed the Lesser One and took its right.' I will say to them, 'Go to the left,' and they shall turn away extremely thirsty, without having tasted a single drop of it, their faces blackened. Then the flag of the Pharaoh of my nation shall come to me, and most people shall be under it, and there shall be the deniers among them. 'O' Messenger of God,' it will be said, 'what of the deniers who denied the way?' I will say, 'No, rather they denied their own religion and they were those who hated for the sake of the world and were pleased for its sake.' Then I shall stand and take the hand of their leader, and having taken it, his face shall blacken, his feet quake, and his insides shake. Whoever joined him in it shall follow behind him. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will then answer, 'We denied the Greater One and mangled it up, and we fought the Lesser One and killed it.' I will say to them in response, 'Take the path of your companions.' And they shall turn away extremely thirsty, without having tasted a single drop, with their faces blackened. Then the flag of Hāmān shall come to me, I shall take his hand, and having taken it, his face shall blacken, his feet quake, and his insides shake. Whoever joined him in it shall follow behind him. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will answer, 'We denied the Greater One and mangled it up, and we deceived the Lesser One and disobeyed it.' I will say to them in response, 'Take the path of your companions.' And they shall turn away extremely thirsty, without having tasted a single drop, with their faces blackened. Then the flag of ʿAbd Allāh b. Qays shall come to me, and he will be the leader of fifty thousand of my nation. I shall stand up and take his hand, and having taken it, his face shall blacken, his feet quake, his insides shake. Whoever joined him in it shall follow behind him. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will answer, 'We denied the Greater One and disobeyed it, and deceived the Lesser One and turned away from it.' I will say to them in response, 'Take the path of your companions.' And they shall turn away extremely thirsty, without having tasted a single drop, with their faces blackened. Then the flag of al-Mukhdaj shall come to me with his flag. I shall take his hand, and having taken it, his face shall blacken, his feet quake, and his insides shake. Whoever joined him in it shall follow behind him. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will answer, 'We denied the Greater One and disobeyed it, and we fought the Lesser One and killed it.' I will say to them in response, 'Take the path of your companions.' And they shall turn away, extremely thirsty, without having tasted a drop, with their faces blackened. Then the flag of the Commander of the Faithful, the Imam of the Pious, and the Leader of the Cavalry on White-Footed Horses shall come to me. I shall stand up and take his hand, and having taken it, his and his companions' faces shall brighten. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will answer, 'We followed the Greater One and believed in it, and we bore the burden of the Lesser One along with it, supported it, and fought along side it.' I will say to them in response, 'Go down to satiating, sweet, freshwater as those who have their thirsts quenched.' They shall then drink a drink after which they will never feel thirsty again. The face of their Imam is like the risen sun, and the face of his followers will be like the moon on a night it's full, and like the light of the stars in the heavens.' Abū Dharr asked them, 'So do you bear witness to this?' They answered, 'Yes.' He answered, 'Then I, too, am among the witnesses with you.' (Qurʾān 3:81)" Yaḥyā adds to this narration, "'Abbād said, 'Bear witness to this for me before God - Mighty and Exalted - that 'Abd al-Raḥmān narrated this to us.' 'Abd al-Raḥmān said, 'Bear witness to this for me before God - Mighty and Exalted - that al-Ḥārith b. Ḥaṣīrah narrated this to me.' al-Ḥārith said, 'Bear witness to this for me before God - Mighty and Exalted - that Ṣakhr b. al-Ḥakam narrated this to me.' Ṣakhr b. al-Ḥakam said, 'Bear witness to this for me before God - Mighty and Exalted - that Ḥayyān narrated this to me.' Ḥayyān said, 'Bear witness to this for me before God - Mighty and Exalted - that al-Rabīʿ b. Jamil narrated this to me.' al-Rabīʿ said, 'Bear witness to this for me before God - Mighty and Exalted - that Mālik b. Ḍamrah narrated this to me.' Mālik b. Ḍamrah said, 'Bear witness to this for me before God - Mighty and Exalted - that Abū Dharr narrated this to me.' Abū Dharr said likewise." Yaḥyā continues, "The Messenger of God (ṣ) said, 'Gabriel narrated it to me from God - Blessed and Exalted.'"

When the delegation of Ayad called upon the Prophet, peace be upon him and his progeny, he asked them: "What happened to Quss ibn Sa’edah?" They said: "O Prophet of Allah! he died." The Prophet, peace be upon him and his progeny, said: "May Allah bless Quss ibn Sa’edah with mercy, it is as if I am looking at him in the marketplace of Ukkaz, seated on the grey camel. He spoke very pleasently, which I did not try to remember." A man from the delegation said: "I have memorized it, O, Prophet of Allah! I heard him say at Ukkaz: "O people! Hear, listen and remember (me). He who lives must die, and he who dies loses the opportunity (for acts). And all that is expected will soon occur. (Ponder upon) the dark night and the heavens full of constellations, and swelling seas and the gleaming stars and the rains and the vegetation and the fathers and the mothers, and those who go and those who come, and the light and the darkness and the good and the evil, and the clothes and attire and that which you ride, eat and drink! Surely, there is a heavenly news in the sky, and no doubt there are lessons to draw from (the events on) the earth. How come I see men go and never return? Is it because they liked the place there, therefore they stayed? Or were they left so they fell asleep? Quss ibn Sae’dah swears by Allah, a solemn oath which has no blemish. There is no religion, which Allah likes more than the one whose duration overwhelms you and which covers your period (in all its aspects). Blessed are those who will find the bringer of that faith and then follow him, and woe unto him who will find him but reject him." Then he said: "The early ones who have gone away since centuries, in them there are examples for us; When I saw that death has departures, with none to be stopped or returned. And I saw my people going towards it - all, big and small ones. The bygone does not return to you, nor anyone from ancient times, I am certain that quite inevitably, I will be gone, the way the people have gone." Then the Prophet, peace be upon him and his progeny said: "Allah may bless Quss ibn Sa’edah with mercy. I hope he will rise on the Day of Resurrection as a single model (of virtue)." The man from the delegation said: "O Prophet of Allah! I saw something amazing about Quss." He (i.e. the Prophet) asked: "What was that?" He said: One day, as I was standing near a mountain in our district called Sam’aan, on an extremely hot summer day, I saw Quss ibn Sa’edah standing under the shadow of a tree, and there was a stream flowing. Around the stream were several animals that had arrived to drink. There a wild animal jostled another with its paw. Quss hit him with his hands and said: "Wait till the one who has come before you has finished drinking." When I saw him, and the animals around him, I felt frightened. He said: "You do not have to worry. Do not fear, Allah willing." Then I came across two graves with a mosque in between. When I became close to him, I asked about those two graves. He said: "These are of my two companions who were worshipping Allah here with me. They died, I buried them here and erected a mosque between them, so that I could pray in it till such time when I join them." Then he reminisced the old days with them and talked of what they did. Then he wept and said: "Rise, O my two friends, You have indeed slept for long. I find that you have still not finished your slumber. Do you not know that I am alone at Sam’aan? and I do not have anyone who I loved except you two? I shall stand by your graves, not departing, the whole night long, till I hear your voices, I shall weep over you as long as I live, and who is there to answer to one who laments, weeping? As if you two and death are the two sole objectives for my soul in my grave, the same way as it came upon you. And if a soul could act as a shield for another soul, I would have offered my soul to be your ransom."

“Ali ibn al-Hussein (MGB) said one-thousand units of prayers each day and night as the Commander of the Faithful Imam Ali (MGB) did. He (MGB) had five-hundred date palms and used to say two units of prayers under each of them.When he (MGB) prayed, he stood very humbly and his color changed due to his fear of God. He prayed as if a lowly servant was praying in front of a Majestic King. His organs shook as he prayed out of fear of the Honorable the Exalted God. He prayed like one who was saying farewell to praying and that this was going to be his last prayer. One day his cloak fell off his shoulder as he was praying. He did not correct this until after he finished saying his prayers.Some of his companions asked him about the reason for this. He (MGB) replied, ‘Woe to you! Do you know who I was standing before? Indeed only as much of a person’s prayer is accepted that he concentrates on.’ Then the man said, ‘O thus we are all ruined!’Then, the Imam (MGB) said, ‘No! Indeed the Honorable the Exalted God would perfect your prayers with the recommendable (Nafila) prayers whichyou perform.’ The Imam (MGB) often went out in the darkness of the night with a bag on his back in which he (MGB) carried coins. He even carried food and wood on his back. He (MGB) went to the doors, knocked on them and gave things to whoever came out of the house. The Imam (MGB) covered up his face when he (MGB) gave something to the poor so that they could not recognize him. Only when the Imam (MGB) died, did they recognize that it had been him who brought the stuff for them. Once they put his corpse down to perform the ritual ablutions (wuzu) for the deceased, they looked at his back and noticed that it had become rough like a camels’ knees due to carrying heavy loads on his back to the doors of the needy and the poor. One day he went out and he was carrying a fur cloak. A beggar came and hanged onto it. He (MGB) gave it to him and left. He (MGB) bought fur clothes in the winter and sold them it the summer and gave away the money in charity. He (MGB) saw a group of people who were begging on the day of Arafat. He (MGB) said, ‘Woe to you! You should not ask for things from anyone other than God on such a day! Even babies in their mother’s wombs are hoped to be fortunate on this day.’ He (MGB) abstained from eating food with his mother. They asked him (MGB), ‘O son of God’s Prophet (MGB)! You always do good deeds and have good relationships with your next of kin. How come you do not eat any food with her?’ He (MGB) replied, ‘I do not like to reach out for what her eyes may have sought.’ A man asked him (MGB), ‘O son of God’s Prophet! Indeed I really like you for God’s sake, while you despise me.’ He (MGB) went on the Hajj pilgrimage twenty times riding a female camel, and he (MGB) never cracked the whip at it! When the female camel died, he (MGB) ordered that it be buried under the ground so that the beasts do not eat it. Once they asked his female slave about him (MGB). She said, ‘Should I give you a short answer or a long one?’ They said, ‘Give a short reply.’ She said, ‘I never fed him during the day, and never spread out his bed for him at night.’ He ran into a group of people who were gossiping about him. He (MGB) stood in front of them and told them, ‘May God forgive me if you are saying the truth, and may God forgive you if you are lying.’ Whenever a seeker of knowledge came to him, he (MGB) said, ‘Hail to what is recommended by God’s Prophet.’ Then he (MGB) said, ‘Indeed when a seeker of knowledge leaves his house and walks on wet or dry things, everything as deep down as the seventh level beneath the Earth will say glorifications for him.’ He (MGB) used to feed one-hundred poor families in Medina. He (MGB) liked the orphans, the helpless ones, the weak and the helpless beggars to sit at his table-cloth . He fed them with his own hand and gave the married ones some food to take for the wives. He (MGB)never ate anything unless he (MGB) gave the equal of it in charity. He (MGB) prayed so much that the places of his body where he prostrated peeled off seven times each year. He collected them and these were buried with him when he died. He (MGB) cried twenty years for his father Al-Hussein (MGB). He cried every time they brought him some food. Once his servant said, ‘O son of God’s Prophet! Your sorrow is endless and I am afraid that you may die.’ He (MGB) said, ‘Woe to you! Indeed the Prophet Jacob (MGB) had twelve sons. God made one of them absent. He (MGB) cried so much for him that his eyes turned white and all the hair on his head got white due to grief. Moreover, his back was bent in his sorrow while his son was alive in this world. However, I have seen my father, my brother, my uncle and seventy members of my family get killed. How can I overcome my grief.’

“Those who were opposed to the rule of Abu Bakr before Ali ibn Abi Talib (AS) were twelve persons from the Emigrants (Muhajirin) and the Helpers (Ansar). The ones from amongst the Emigrants were Sa’id ibn Al-As; al-Miqdad ibn al-Aswad; Abi ibn Ka’ab; Ammar ibn Yasir; Abuzar al-Qaffari; Salman al-Farsi; Abdullah ibn Mas’ood; and Baridat al-Aslami. And those who were from the Helpers were Khazimat ibn Sabit Zulshahadatein; Sahl ibn Hanif; Abu Ayoob Al-Ansari; Abul Haysam ibn al-Tayhan and others.
When Abu Bakr sat on God’s Prophet’s (sw) pulpit as the Caliph they consulted with each other in this regard. Some of them said, ‘Let us go and force him down from the pulpit.’ The others said, ‘This would be like contributing to our own destruction and the Honorable the Exalted God has said, ‘And make not your own hands contribute to (your) destruction;’ It is better that we all go to see Ali ibn Abi Talib (AS) and consult with him to see what he says.’ Then they all went to see Ali (AS) and said, ‘O Commander of the Faithful! You have given up your position and your due right. We do not want to take Abu Bakr down from the pulpit without consulting with you.’ Ali (AS) told them, ‘A war would break out if you do so. You are nothing when compared with them in terms of force. The people have agreed to his Caliphate now and have not acted according to what the Prophet (sw) said. They have denied their Lord! I consulted with my family on this issue. They believe that there is no solution except being silent since these people hate the Honorable the Exalted God and the Prophet’s Household. They want to retaliate for the blood shed in the Age of Ignorance. I swear by God that if you do so, they will unsheathe their swords and become ready for a battle as they quarreled with me so much that they defeated me; dominated over me; surrounded me and said, ‘Either you pledge allegiance or we will kill you.’ I had no way except to protect myself since I remembered the words of God’s Prophet (sw) who told me, ‘O Ali! If these people did not let you become the Caliph; disagreed with you and disobeyed my orders regarding you, you must be patient until God descends an order for you. Beware that they will certainly deceive you. You should not give them any excuses, since then they will belittle you and shed your blood. Gabriel has informed me on the authority of the Blessed the Sublime God that the nation will break their pledge of allegiance after me.’ You should all go to that man and tell him what you have heard from your Prophet (sw), so that he may have no doubts in what he is doing. It would be best to give him an ultimatum so that he deserves a greater punishment from his Lord, since he has disobeyed God’s Prophet (sw) and has acted against his orders.’
Then they all waited until Friday when they surrounded the pulpit of God’s Prophet (sw). The Helpers told the Emigrants, ‘Indeed the Honorable the Exalted God has preferred you to the Helpers and said, ‘Allah turned with favor to the Prophet, the Muhajers and the Ansar …’ Therefore, you may speak first. Because of this the first one who stood up and started to speak was Khalid ibn Saeed ibn Aas with the support of the Umayyads.
He said, ‘O Abu Bakr! I admonish you to fear God. You well know what God’s Prophet (sw) has said about Ali (AS). Don’t you know that on the day of the Battle of the Qariza clan, (when we were all around him) faced the noble ones of us - and said, ‘O Emigrants and Helpers! I have a recommendation to you which you must honor. I have an order which you must obey. Beware that Ali (AS) is your Commander and my Trustee after me. My Lord advised me so. If you do not respect my will in this regard, and do not support and assist him, you will fall into disunion regarding your decrees. Your religious affairs will be in a mess, and the most wicked ones amongst you will take charge of your affairs. The members of my Household are in charge of the affairs after me. They are to run the affairs of my nation after me. O my Lord! Please include anyone who honors my will regarding Ali (AS) to be amongst those who are resurrected along with me. Also grant them some of my Friendship with which they can become prosperous in the Hereafter. O my God! Please forbid Paradise which is wider than the heavens and the Earth for whoever mistreats my Household.’
When Khalid said this Umar ibn al-Khattab yelled and said, ‘O Khalid! Shut up. You are not one of the members of the council or the ones on whose sayings we could rely.’ Then Khalid said, ‘O Ibn al-Khat’tab! You should shut up. I swear by God that you well know that you are not just saying what you yourself think. Rather, you are defending other people’s interests. I swear by God that all of the Quraysh know that my lineage is nobler than everyone else. I am the most literate, the most well-known one and expect the least from God and His Prophet (sw), but you are of the worst lineage, the most infamous one that is much more distant from the Honorable the Exalted God and His Prophet (sw). Indeed you are a coward in fighting, stingy at times of drought, and of a base lineage. You have nothing to be proud of amongst the Quraysh.’ Thus, Khalid silenced him and sat down.
Then Abuzar (ra) stood up, praised God, expressed God’s glorifications and said, ‘O group of the Emigrants and the Helpers! You and the good ones amongst you all know well that God’s Prophet (sw) said, ‘The Rule over the affairs belongs to Ali (AS) after me. After him, it belongs to Al-Hassan (AS) and al-Hussein (AS). Then after them it belongs to the members of my Holy Household from the progeny of Al-Hussein (AS). You have ignored what God’s Prophet (sw) said. You have become materialists and have forgotten what God’s Prophet (sw) said. You have forsaken the permanent blessings of the Hereafter which is everlasting and never ends or gets ruined where the residents neither grieve nor die. You have become just like the deviated nations who changed the orders of their Prophets after them. Soon you will be bitterly punished for your deeds. God doesn’t oppress His servants.’
Abuzar finished his speech and then Salman al-Farsi (ra) stood up and said, ‘O Abu Bakr! Who do you cite when you issue your judgements and to whom do you seek refuge when you are asked things which you do not know? Who is more knowledgeable in the nation than you are? Who is closer to God’s Prophet (sw) than you are? Who has a more extensive background with God’s Prophet (sw) than you do? You have ignored the Prophet’s orders which he issued when he was alive. You have forgotten the Prophet’s (sw) will. Soon everythingwill become very clear for you when you die and enter the graveyard with a heavy load of sins and wicked deeds. When you enter your grave you will find exactly what you sent ahead of yourself. If you pay attention to the truth and be fair and acknowledge the right of the just ones, it will save you on a Day on which you will be in need of your own deeds and when you will be left alone in your grave with your (own) deeds. You have heard what we have heard and you have seen what we have seen. Why do these remarks not prevent you from doing what you are doing? I beseech you by God to consider God. Whoever ponders over things in advance would act according to what is right.’
Then Al-Miqdad ibn al-Aswad (ra) stood up and said, ‘O Abu Bakr! First measure yourself and see how much you measure up to. Sit in your own house and cry over your sins, since that would be better for you in this life and after your death. Return the position of the Caliphate to the one whom God and His Prophet (sw) have already determined. Do not rely on this world as your supporter and do not let these lowly people deceive you. Soon the world will end for you and you will be taken to your Lord to be rewarded for what you have done. You know well that the position of the Caliphate belongs to Ali (AS). He (MGB) is the one to whom it belongs to after God’s Prophet (sw). I have only advised you. You may accept it or not as you please.’Then Barideh Aslami stood up and said, ‘O Abu Bakr! Have you really forgotten things or do you pretend to have forgotten? Are you deceiving yourself? Don’t you remember that God’s Prophet (sw) ordered us to greet Ali (AS) as the Commander of the Faithful during his lifetime. Fear God and get a grip on yourself before it gets too late. Save yourself from destruction! Leave the position of Caliphate and entrust it to the one who deserves it. Do not go astray. Return while you still can. I have only advised you and did my best. You may accept it or not as you please. You will become triumphant and prosper if you accept it.’
Then Abdullah ibn Mas’ood stood up and said, ‘O the Quraysh clan! You and all the good ones amongst you well know that the members of the Household of your Prophet are closer to God’s Prophet (sw) than you are. If you claim the position of the Caliphate to be for the relatives of God’s Prophet (sw) and say you have a background in Islam, then the members of the Household of God’s Prophet (sw) are closer to him than you are. They are closer to God’s Prophet (sw) and have a more extensive background with him. Ali ibn Abi Talib (AS) is in charge of this after your Prophet (sw). Therefore, entrust to him what God has already entrusted him with and do not step backwards, since then you may experience a detrimental ending.’
Then, Ammar ibn Yasir stood up and said, ‘O Abu Bakr! Do not grasp by force the right which God has granted to someone else. Do not be the first one to disobey God’s Prophet (sw) and oppose him regarding his Household. Return the right to its owner. Lighten the load and burden on your back and meet God’s Prophet in such a manner that he may be pleased with you. Then you may go to the Merciful God for the Reckoning of your deeds and asking you about what you have done.’
Then Khuzayma ibn Sabit Zul-Shuhadatayn stood up and said, ‘O Abu Bakr! Don’t you know that God’s Prophet accepted my testimony alone and did not ask for anyone else’s testimony?’ Abu Bakr replied, ‘Yes.’ Khuzayma said, ‘I swear by God and bear witness that I heard God’s Prophet (sw) say, ‘The members of my Household are the ones who distinguish the difference between right and wrong. In fact, they are the Divine Leaders whom you must follow.’’
Then Abul Haysam ibn al-Teehan stood up and said, ‘O Abu Bakr! I bear witness to the Prophet (sw) and his Holy Household that God’s Prophet (sw) raised up Ali (AS) by his arm.’Then the Helpers said, ‘The Prophet (sw) indeed raised him up by his arm for the position of Trusteeship.’ Others said, ‘The Prophet (sw) raised him up so that the people could know who is the Master of whomever the Prophet (sw) is the master of and that the Prophet (sw) had said, ‘Beware that the members of my Household are the stars on the Earth! Honor them and do not surpass them.’’Then Sahl ibn Hanif stood up and said, ‘I bear witness that I have heard God’s Prophet (sw) say the following from the pulpit, ‘Your Divine Leader after me will be Ali ibn Abi Talib (AS). He is the one person who is the most caring of the nation!’’
Then Abu Ayoob al-Ansari stood up and said, ‘Fear God regarding the members of the Holy Household of your Prophet and return this Rule to them. You should listen and obey as we did from the Prophet (sw) in one position after another as they are more deserving for that rank than you are.’ Then he sat down.
Then Zayd ibn Wahab stood up and spoke. Then a group of people stood up after him and spoke likewise saying similar things. It has been reported on the authority of one of the trustworthy companions of God’s Prophet that after this session Abu Bakr stayed in his house for three days.
On the third day Umar ibn al-Khat’tab, Talha, Zubayr, Uthman ibn Affan, Abdul Rahman ibn Oaf, Sa’id ibn Abi Waqqas, Abu Ubaydat ibn al-Jarah each accompanied with ten men armed with swords went to his house and took him to the pulpit. One of them announced, ‘Should any of you say what he said before, we shall tear him into pieces with our swords.’ Thus, they stayed home and did not say anything any more.

Al-Rida (as) attended a gathering with al-Ma’mun in Marv, who had gathered a group of scholars from the people of Iraq and Khurasan. So, al-Ma’mun said: Inform me of the meaning of this verse, “Then, We bequeathed the Book to Our chosen servants.” (35:32) So, the scholars said: By this, Allah meant this entire Nation (Umma). So, al-Ma’mun said: What do you say, Aba’l Hasan? So, al-Rida (as) said: I do not say as they have said, but rather I say: Allah meant the pure progeny (al-`itra al-tahira). So, al-Ma’mun said: How could have He meant the progeny without the Nation? So, al-Rida (as) said to him: Had He meant the Nation, then it would be going to Paradise in its entirety, as per the saying of Allah, “Some of them wrong themselves, some follow a middle course, and some are foremost in good deeds by the permission of Allah. That is the greatest bounty.” (35:32) Then, He included all of them in Paradise, saying, “They will enter the Gardens of Eternity, where they will be adorned with bracelets of gold” (35:33). Therefore, the bequeathal is to the pure progeny, not to others. Then, al-Ma’mun said: Who are the pure progeny? So, al-Rida (as) said: Those whom Allah described in His Book.
He says, “Surely, Allah only wishes to remove uncleanliness from you, O Ahl al-Bayt, and purify you with a thorough purification.” (33:33) They are the ones about whom the Messenger of Allah (s) said: “Surely, I leave behind the two heavyweights among you: (1) the Book of Allah, and (2) my progeny, my Ahl al-Bayt. Surely, they will not separate until they return to me at the Pond. So, watch how you handle them after me. O people! Do not teach them, for they know more than you.” The scholars said: Inform us, Aba’l Hasan, about the progeny – are they the Family (al-Aal) or are they different than the Family? So, al-Rida (as) said: They are the Family. So, the scholars said: It is reported that the Messenger of Allah (s) said: “My Nation is my Family.” His companions have thoroughly reported that the Family of Muhammad is his Nation, to a point where it cannot be denied. So, Abu’l Hasan (as) said: Inform me: is charity not forbidden for the Family? They said: Yes. He said: So, is it forbidden for the Nation? They said: No. He said: This is a difference that distinguishes the Family from the Nation. Woe to you for where you have been taken to! Have you deviated from the remembrance of the page (the Quran)? Are you an extravagant people?! Do you not know that [these verses on] bequeathal and purity apply to the chosen, guided ones and not the rest of you? They said: From where [did you read this], Aba’l Hasan? He said: From the saying of Allah, “We have sent Nuh and Ibrahim, and We have placed prophethood and the Book in their descendants. Among them are those who are guided, but many of them are transgressors.” (57:26) The inheritors of prophethood and the Book went to those who are guided, not the transgressors. Do you not know that, when Nuh (as) asked his Lord, “So, he said: My Lord! Surely, my son is from my family, and surely, Your promise is true, and You are the most just of the judges.” (11:45) That was when Allah promised to save him and his family. So, his Lord said to him, “O Nuh! He is not of your family. Surely, he is one whose work was other than righteous; so do not ask about that which you have no knowledge of. I exhort you from being of the ignorant.” (11:46) Then, al-Ma’mun said: Has Allah favoured the progeny over the rest of the people? So, Abu’l Hasan (as) said: Surely, Allah demonstrated the favour of the progeny over the rest of the people in the decisive [verses] of His Book.
So, al-Ma’mun said to him: Where is that in the Book of Allah? So, a-Rida (as) said: In His saying, “Surely, Allah has chosen Adam, Nuh, the Family of Ibrahim, and the Family of `Imran over the people. Offspring, one of the other.” (3:33-34) He said in another place, “Do they envy what Allah has given them of His favour? We have given the Family of Ibrahim the Book and the wisdom, and We have given them great authority.” (4:54) Then, He proceeded to address the rest of the believers in context to this, “O you who believe! Obey Allah and obey the Messenger and the Masters of Authority among” (4:59) – meaning, those whom We bestowed with the Book and the wisdom, and they were envied upon that. So, His saying, “Do they envy what Allah has given them of His favour? We have given the Family of Ibrahim the Book and the wisdom, and We have given them great authority” (4:54) refers to obedience to the chosen and pure ones. Authority here refers to obedience to them. The scholars said: Inform us: Has Allah explained chosenness in His Book?
So, al-Rida (as) said: He explained this chosenness in twelve apparent places, not including [any] esoteric [places]. The first of those is His saying, “Warn your closest relatives *and your chosen group*” (26:214) – this is in the recitation of Ubay b. Ka`b, and it is firm in the codex of `Abdullah b. Mas`ud. This is an elevated rank, a great favour, and an exalted honour that Allah used when referring to this Family. He mentioned it to the Messenger of Allah (s) – and this is the first [verse]. The second verse in relation to chosenness is His saying, “Surely, Allah only wishes to remove uncleanliness from you, O Ahl al-Bayt, and purify you with a thorough purification.” (33:33) This is a favour that no stubborn person is ignorant of, because favour comes after purity. As for the third, it is when Allah distinguished the pure ones from His creation and ordered His Prophet to the imprecation (mubahala) in the Verse of Imprecation. He said: Say, O Muhammad, “Come, let us call our sons and your sons, our women and your women, our selves and your selves. Then, we will imprecate, and we will put the curse of Allah over the liars.” (3:61)
So, the Prophet (s) honoured `Ali, al-Hasan, al-Husayn, and Fatima (s) and compared their selves to his self. Do you comprehend the meaning of His saying, “our selves and your selves”? The scholars said: It means themselves.
So, Abu’l Hasan (as) said: You are incorrect. Surely, it only refers to `Ali b. Abi Talib (as). The saying of the Prophet (s) indicates this when he said: “Banu Wali`a will stop or I will send them a man like myself” – meaning, `Ali b. Abi Talib (as). This specifically [is a virtue] that none surpass him in, and a favour that no human will follow him in, and an honour that no creature preceded him in; that he positioned `Ali to his own self – this is the third. As for the fourth: he (s) ordered the people to leave his Mosque with exception to the progeny. The people talked about that, and [even] al-`Abbas [b. `Abd al-Muttalib] talked about it. He said: “O Messenger of Allah! You have left `Ali and you have ordered us to leave!”
So, the Messenger of Allah (s) said: “It was not I who left him and ordered you to leave, but rather it was Allah that left him and ordered you to leave.” In this is an elucidation of his saying to `Ali (as): “You are to me as Harun was to Musa.” The scholars said: Where is this in the Quran? Abu’l Hasan (as) said: Shall I bring it to you from the Quran and recite it to you? They said: Bring it. He said: The saying of Allah, “We revealed to Musa and his brother: settle your people in houses in Egypt and make your houses the qibla.” (10:87) In this verse is the status of Harun to Musa, and likewise therein is the status of `Ali (as) to the Messenger of Allah (s). From this is a clear indication regarding the saying of the Messenger of Allah (s) when he said: “Surely, none can be in a state of janaba in this Mosque except Muhammad and his Family.”
So, the scholars said: O Aba’l Hasan! This interpretation and elucidation is not found except with you, the Ahl al-Bayt of the Messenger of Allah (s). So, he said: Who denies that of us? The Messenger of Allah (s) said: “I am the City of Wisdom and `Ali is its Gate, so whoever wants the City must come to it by its Gate.” We have clarified and explained this favour, honour, pre-eminence, chosenness, and purity in a way that cannot be denied by a stubborn person; and praise be to Allah for that – this is the fourth. The fifth verse is the saying of Allah, “Give those near in kin their right” (17:26) – Allah the Glorious and Powerful specified them in it, and He chose them over the Nation. When this verse was revealed to the Messenger of Allah (s), he said: “Call to Fatima for me.”
So, she was called for him, then he said: “O Fatima!” She said: “I am at your service, O Messenger of Allah.” So, he (s) said: “Fadak is that which no horse nor camel rushed upon [to seize]. It belongs to me alone and not the Muslims. I have given it to you when Allah commanded me to. So, take it for yourself and your children” – this is the fifth. The sixth verse is the saying of Allah, “Say: I do not ask you for a reward for it except to love those near in kin.” (42:23) This is specifically for the Prophet (s) until the Day of Resurrection, and specifically to the Family and not anyone else. This is because Allah reported what Nuh (as) had said in His Book, “And O my people, I ask not of you for it any wealth. My reward is not but from Allah. And I am not one to drive away those who have believed. Surely, they will meet their Lord, but I see that you are a people behaving ignorantly.” (11:29) He reported what Hud (as) had said, “I do not ask you for any reward. My reward is only from the one who created me. Do you, then, not understand?” (11:51) He said to His Prophet (s), “Say” – O Muhammad – “I do not ask you for a reward for it except to love those near in kin.” (42:23) Allah would not obligate their love without knowing that they will not ever apostate from the religion, nor will they ever go back to misguidance. A man may love a man, but if he is an enemy to a family member of his, the man’s heart will not be at peace with him.
So, Allah did not want anything of malice in the heart of the Messenger of Allah (s) for the believers, thus he obligated loving those near in kin. Whoever fulfills this, loves the Messenger of Allah (s), and loves his Ahl al-Bayt, the Messenger of Allah (s) will not be able to hate him; but whoever abandons this, and does not fulfill it, and hates his Ahl al-Bayt, then it is incumbent on the Messenger of Allah (s) to hate him, for he will have abandoned an obligation set by Allah.
So, what favour and what honour supersedes or [even] comes close to this? When Allah revealed this verse upon His Prophet (s), “Say: I do not ask you for a reward for it except to love those near in kin.” (42:23), the Messenger of Allah (s) stood among his companions, praised Allah and commended Him, and said: “O people! Allah has obligated something for me upon you. Will you fulfill it?” None answered him. Then, he said: “O people! It is not [something fulfilled] by gold, silver, food, or drink.
So, they said: “Give it.” So, he recited this verse, and they said: “As for this, then yes.” However, most of them did not fulfill it. Allah did not send a prophet except that he revealed to him that he is to not ask for a reward from his people, because Allah fulfills the reward of the prophets. For Muhammad (s), Allah obligated the love for his kin for his Nation, and He commanded him to make his reward with them their love for him through his relatives. [This can only be] by recognizing their favour, which Allah obligated for them, for love can only be at the level of recognition of their favour. When Allah obligated this, it was as heavy as the obligation of obeying them. Some who took a covenant with Allah held onto this to fulfill the promise, but the people of discord and hypocrisy were stubborn and disbelieved in it. They took it beyond the limit that Allah limited it with, and they said: “The kin are all the Arabs and the people he called to.” Upon this, the two opinions came about. We know that the love is for the related, and the most related of them to the Prophet (s) is the most rightful of them to the love. The closer the relation is, the more love is in proportion to it. They were unjust to the Prophet of Allah (s) in honouring him and being affectionate to him and that which Allah [obligated] his Nation with regards to him and thanking him in a way that tongues cannot describe. They did not love him through his descendants and his Ahl al-Bayt, and they did not confer a status to them like that of the eye to the head, as a trust to the Messenger of Allah (s) and out of love for His Prophet. How is this when the Quran speaks about it and calls to it? The reports are sound that they are the people of this love, and they are the ones whose love Allah obligated. He promised the reward upon this – there is not one sincere, believing person in this love except that Paradise becomes obligatory for him, as per the saying of Allah in this verse, “And those who have believed and done righteous deeds will be in lush regions of the gardens [in Paradise] having whatever they will in the presence of their Lord. That is what is the great bounty. That is the good news that Allah gives to His servants who believed and did righteous deeds. Say, “I do not ask you any fee for it, except the love of kinship” (42:22-23) – interpreted and clarified. Then, Abu’l Hasan (as) said: My father narrated to me from my grandfather from his forefathers from al-Husayn b. `Ali (as). He said: The Muhajirin and the Ansar gathered to the Messenger of Allah (s) and said: “O Messenger of Allah, you have difficulties and expenses with regards to those who visit you. Here is our wealth and our blood, so manage it how you will in righteousness and reward – give what you wish and withhold what you wish, regardless of any need.” He said: So, Allah sent the Trustworthy Spirit down to him, who said: “O Muhammad! ‘Say: I do not ask you for a reward for it except to love those near in kin.’ (42:23)” – meaning, love my kin after me.
So, they left. The hypocrites said: “The Messenger of Allah (s) did not abandon what we have presented to him except to urge us [to accept] his kin after him. It is but something that he concocted in his sitting place.” That was a great calumny of theirs, so Allah revealed this verse to Gabriel, “Or do they say that he concocted it? Say: ‘If I have done so, then there is nothing whatsoever you can do to save me from Allah. He knows best what you indulge about it. Sufficient is He as a Witness between you and me. And He is the All-Forgiving, Most Merciful.’” (46:8)
So, the Prophet (s) sent for them and said: “Did anyone say anything?” They said: “Yes, by Allah, O Messenger of Allah. Some of us said repugnant words that we hated.” So, the Messenger of Allah (s) recited the verse to them, and they wept, and their weeping intensified. Then, Allah revealed, “It is He who accepts repentance from His servants and forgives sins and knows what they do.” (42:25) So, this is the sixth. As for the seventh verse, it is the saying of Allah, “Surely, Allah and His angels bless the Prophet. O you who believe! Bless him and bid peace.” (33:56) Those who were stubborn of them became known when this verse was revealed; it was said: “O Messenger of Allah! We know how to bid you peace (taslim), but how do we bless you?”
So, he said: “You say: ‘O Allah, bless Muhammad and the Family of Muhammad just as You blessed Ibrahim and the Family of Ibrahim. Surely, You are the Praiseworthy, the Great.’” O people! So, is there any among you who disagrees with this? They said: No. Al-Ma’mun said: There is no disagreement in this anyway, as there is a consensus on it. Do you have anything clearer than this in the Quran about the Family [in particular]? Abu’l Hasan (as) said: Yes. Inform me of the saying of Allah, “Yasin. By the Wise Quran, surely, you are of the messengers, upon a Straight Path.” (36:1-4) What did He mean when He said, “Yasin”? The scholars said: Yasin is Muhammad (s). No one doubts this. Abu’l Hasan (as) said: Surely, Allah has granted Muhammad (s) and the Family of Muhammad a favour that none can comprehend or describe except one who intelligizes it: Allah does not give salaam to anyone [in the Quran] except the prophets (as). He says, “Peace be with Nuh among the worlds” (37:79), and He says, “Peace be with Ibrahim” (37:109), and He says, “Peace be with Musa and Harun” (37:120), but He did not say: “Peace be with the Family of Nuh”, nor did He say: “Peace be with the Family of Musa” nor “with the Family of Ibrahim” – yet He says, “Peace be with the Family of Yasin” (37:130), meaning the Family of Muhammad (s). Then, al-Ma’mun said: I knew that in the goldmine of prophethood there was an explanation and clarification of this – so this is the seventh. As for the eighth, Allah says, “Know that when you gain a thing, then a fifth of it is for Allah, the Messenger, and those near of kin.” (8:41), so He compared the portion of those near of kin to His portion and His Messenger’s portion. This is another difference between the Family and the Nation because Allah placed them in a position and placed the people in another position. He willed for them what He willed for Himself, and He chose them therein. He began with Himself, then His Messenger, then those near of kin in regard to the fay’, the spoils, and other than that, decreeing for them what He decreed for Himself and for them. He says, and His saying is true, “Know that when you gain a thing, then a fifth of it is for Allah, the Messenger, and those near of kin.” (8:41) This is a steadfast guarantee and a standing decree for them until the Day of Resurrection, [written] in the Speaking Book of Allah; which falsehood cannot come to before it or behind it, revealed by the Wise, the Praiseworthy. As for His saying, “and the orphans and the poor” (8:41), when the orphan matures, he does not receive the khums and he does not have a right to it. It is the same with the poor: if his poverty goes, then he will not have a right to the khums, and it will not be permissible to take. The portion of those near in kin is established for them until the Day of Resurrection, whether they are wealthy or poor. There is none wealthier than Allah nor His Messenger (s), so He set a portion for Himself and His Messenger. Whatever He willed for Himself and His Messenger, He willed for them. It is the same with the fay’: what He willed for Himself and His Prophet, He willed for those near in kin. He began with Himself, then His Messenger, then them; and He compared their portion with Allah’s portion and His Messenger’s portion. It is like that in obedience – He says, “O you who believe! Obey Allah and obey the Messenger and the Masters of Authority among” (4:59) – He began with Himself, then His Messenger, then his Ah al-Bayt. It is like that in the Verse of Wilaya, “Surely, your wali is only Allah, His Messenger, and those who believe …” (5:55)
So, He made their wilaya, alongside the obedience owed to the Messenger, like the obedience owed to Him; just as He made their portion alongside the portion of the Messenger like His portion in the spoils and the fay’. May Allah be glorified and exalted for making His blessing over this Ahl al-Bayt great! When the delineation for charity came, He exempted Himself, His Messenger, and his Ahl al-Bayt. He says, “Surely, charity is only for the poor, the needy, those employed to collect it, those whose hearts are attracted [to Islam], for freeing slaves, for those in debt, for Allah’s cause, and for wayfarers. This is obligated by Allah.” (9:60) Do you see anything in this that is apportioned for Himself, His Messenger, or those near of kin? Because when He exempted Himself, His Messenger, and His Ahl al-Bayt from charity, He forbade it for them, for charity is forbidden for Muhammad and His Family. It is the impure [wealth] that is in the hands of the people, and it is forbidden for them, because they are purified from every uncleanliness and dirtiness. When Allah purified and chose them, He willed for them what He willed for Himself, and He disliked for them what He disliked for Himself. So, this is the eighth. As for the ninth: we are the People of the Reminder (Ahl al-Dhikr) about whom Allah says in the decisive [verse] of His Book, “So, ask the People of the Reminder if you do not know.” (16:43) The scholars said: With this, He means the Jews and the Christians. So, Abu’l Hasan (as) said: May Allah be glorified! Is that permissible? They would call us to their religion, and say that it is better than the religion of Islam. Al-Ma’mun said: Do you have an interpretation that opposes what they have said, Aba’l Hasan? So, he (as) said: Yes. The Reminder is the Messenger of Allah (s), and we are his family (ahl). That is clarified in the Book of Allah where He says in Surat al-Talaq, “Allah has prepared a severe punishment for them.
So, fear Allah, O people of intellect and belief. Allah has bestowed a Reminder unto you; a messenger reciting Allah’s revelation to you, making things clear” (65:10-11) The Reminder is the Messenger of Allah, and we are his family, so this is the ninth. As for the tenth: it is the saying of Allah in the Verse of Prohibition, “Forbidden to you for marriage are your mothers, your daughters, your sisters …” (4:23) – to the end of the verse.
So, inform me: had the Messenger of Allah (s) been alive, would he be able to marry my daughter or the daughter of my son from the progeny of the Messenger of Allah (s)? They said: No. He said: So, inform me: had the Messenger of Allah (s) been alive, would he be able to marry your daughter or the daughter of your son? They said: Yes. He said: In this is a sign, for I am from his Family, and you are not from his Family. Had you been from the Family, then he would have been prohibited from your daughters just as he is prohibited from my daughters, because I am from his Family and you are from his Nation.
So, this is a difference between the Family and the Nation, because the Family is from him, and the Nation – those who are not from the Family – are not from him.
So, this is the tenth. As for the eleventh: it is the saying of Allah in Surat al-Mu’min, which speaks about a believing man from the Family of Pharaoh, “A believing man from Pharaoh’s Family, who was hiding his faith, argued, ‘Will you kill a man for saying: My Lord is Allah, while he has in fact come to you with clear proofs from your Lord? …’” (40:28) – to the end of the verse. He was maternal cousin of Pharaoh. He is related to Pharaoh in lineage but not in religion [and was called his Family member]. This is how we were specified as being part of the Family of the Messenger of Allah (s) through our birth from him. We are of the same religion as the people, but this is a distinction between the Family and the Nation.
So, this is the eleventh. As for the twelfth: it is the saying of Allah, “And enjoin prayer upon your family and be steadfast therein.” (20:132) Allah specified us in particular. He ordered us to establish prayer along with the Nation, then He specified us without the Nation. The Messenger of Allah (s) would come to the door of `Ali and Fatima for nine months after this verse was revealed, at the call to the five daily prayers. He would say: “The prayer – may Allah have mercy on you.” Allah did not honour anyone of the descendants of the prophets in the way that He honoured us; and he specified us among all the people of his household.
So, al-Ma’mun and the scholars said: On behalf of this Nation, may Allah reward you, the Ahl al-Bayt of your Prophet, with goodness. We did not find an explanation or an elucidation to quell our doubts except with you.