THE FOURTEEN INFALLIBLES

Subject: 40 Quranic Verses Proving Caliphate of Imam Ali

(a.s)

The Path of the Ahle Bait (a.s.)

First Verse
All praise is for Allah, Who created man in the best form and
guided him to the upright religion and the clear path. Thereafter,
He endowed him with intellect as an innate proof that guides
towards its Creator. He raised the Prophets (a.s.) and appointed
the successors (a.s.) as the apparent proofs, assisting them as
guides towards His commands and prohibitions. He distinguished
them with explicit miracles and bright signs to complete His
arguments and perfect His bounties.

Blessings and salutations be upon the most perfect of the proofs,

the best of the Messengers, Muhammad (s.a.w.a.) and his Ahle
Bait (a.s.), the guides towards the best of paths.

Now, the humble and needy slave of Allah, the Needless, ‘Ali
Ibn Muhammad Ibn Ali al-Musawi al-Bahbahaani’ (may Allah,
the High, raise them all along with their infallible ancestors
(a.s.)), says,

It is narrated from our master, Imam Moosa al-Kazim (a.s.) who

narrates on the authority of the Messenger of Allah (s.a.w.a.),
“Whoever from my nation memorizes forty traditions that are

1
essential (for his religious affairs), Allah will raise him on the
Day of Judgment as a learned scholar.”[1]

Since the books of traditions and their explanations have made it

easy for the readers to become deeply learned, and the abundance
of these works amongst the people have become inexcusable
reasons for memorization of these traditions, I desired to collect
forty traditions as explanations for forty verses of the Holy Quran
vis-à-vis the mastership of our master Ameerul Momineen (a.s.)
and the infallible Imams (a.s.) from his progeny (peace be upon
them all). I have explained them according to what Allah, the
High, has gifted to me of their understanding and granted me
their knowledge.

Then, I say:

FIRST TRADITION
The commentary of the word of Allah, the High:

‫ب‬
ِ ‫عْلُم اْلِكَتا‬
ِ ‫عْنَدُه‬
ِ ْ‫ى َو َبْيَنُكْم َو َمن‬
ْ ‫شِهْيًدا َبْيِن‬
َ ‫ُقْل َكفى بال‬.

“…Say: Allah is sufficient as a Witness between me and you and

whoever has knowledge of the Book.”[2]

Imam Baqer (a.s.) informs, “(This verse) implies us and Ali (a.s.)
is the first of us, the most superior of us and the best of us after
the Prophet (s.a.w.a.).”[3]

A similar tradition is narrated from our master, Imam Sadeq

(a.s.).[4]

2
When a person asked Ali Ibn Abi Taalib (a.s.) about his most
excellent virtue, he (a.s.) recited the aforementioned verse and
said, “The phrase ‘whoever has knowledge of the Book’ refers
to us.”[5]

When the Messenger of Allah (s.a.w.a.) was asked about this

verse, he (s.a.w.a.) replied, “It refers to my brother Ali Ibn Abi
Taalib (a.s.).”[6]

In another tradition, from our companions, it has been narrated: I

was with Imam Abu Ja’far (a.s.) in the mosque conversing when
someone from the progeny of Abdullah Ibn Salaam passed. I
said, ‘May I be held your ransom! He is the son of whom the
people say that ‘whoever has knowledge of the Book’ refers to
him!’ Imam (a.s.) retorted, “No. This verse refers to Ali Ibn Abi
Taalib (a.s.). Five verses were revealed concerning him (a.s.),
one of which was ‘…Say: Allah is sufficient as a
Witness…’.”[7]

Imam Sadeq (a.s.) says, “He is Ameerul Momineen (a.s.).”[8]

Imam Sadeq (a.s.) was asked as to who is more learned, the one
who has knowledge from the Book[9] or the one who has
knowledge of the Book? He (a.s.) replied, “The knowledge of
the one who has knowledge from the Book when compared to
the one who has knowledge of the Book is to the extent of what
a fly takes with its wing from the water of the ocean.”[10]

Ameerul Momineen (a.s.) says, “Know that the knowledge with

which Adam (a.s.) descended from the sky to the earth and all
that was conferred on the Prophets (a.s.) till the Seal of the
Prophets (s.a.w.a.) is available in the progeny of the Seal of the
Prophets (s.a.w.a.).”[11]

3
The renowned Sunni jurist, Ibn al-Maghaazeli al-Shaafei narrates
from one chain while Sa’labi narrates from two chains that this
verse refers to Ali Ibn Abi Taalib (a.s.).[12]

It is appropriate to discuss (the aforementioned verse) in three

levels:

(A) The qualification of our master, Ameerul Momineen (a.s.)

and his pure progeny (a.s.) for the phrase ‘whoever has
knowledge of the Book’ and its non-applicability for other than
them (a.s.), as the precedence of the object over the verb in the
noble tradition proves. Also, the revelation of the verse in favour
of Ameerul Momineen (a.s.) does not in any way contradict its
general application for the infallible Imams (a.s.) from his
progeny.

(B) The enumeration of the verse as a virtue of superiority.

(C) It is the most superior virtue of our master, Ameerul

Momineen (a.s.), as the tradition of al-Ehtejaaj suggests.

Before commencing the discussion, it is necessary to relate a

preface comprising of six issues by which the above three levels
will be clearly explained:

(I) Is the joining of the testimony of the one who has

knowledge of the Book with the testimony of Allah from the
kind of the combination of one just person’s witness with another
just person, or is it from the category of combining one evidence
with another evidence?

(II) The implication of the word, ‘the Book’.

4
(III) Is the mode of testimony of Allah and that of ‘the one
who has knowledge of the Book’ oral or practical?

(IV) Explanation of the cause of attaining knowledge and

certainty from the testimony of ‘the one who has knowledge of
the Book’ in a way that it be considered as an independent proof.
Moreover, it deserves to be regarded as equal to the testimony of
Allah, the High, and independent in establishing the
Messengership of the Messenger of Allah (s.a.w.a.).

(V) Does the addition of the word ‘knowledge’ to ‘the

Book’ imply generality or not?

(VI) Whether Surah Ra’d, which contains the verse, was

revealed in Makkah or Madinah?

1. As for the first issue, it is clear that the unison of one

independent evidence and proof with another evidence necessitates
the non-admissibility of short-coming and incompleteness in the
testimony of Allah, the High, for it to be completed with another
testimony and evidence. Perhaps, the precedence of the phrase ‘a
Witness between me and you’ by Allah, Mighty and Majestic be
He, over the conjunct noun (‘the one who has knowledge of the
Book’) testifies to this meaning just as the usage of the scale of ‫فعيل‬
‫ ))شهيدا‬instead of the simple nominal noun ‫ فاعل‬notifies that the
attribute of testimony is to establish evidence and not merely an
occurrence. Each of the two testimonies is in itself a complete proof
and a definite argument for the Prophethood and Messengership of
the Holy Prophet (s.a.w.a.). There is no scope to argue that the
joining of the testimony of ‘the one who has the knowledge of the
Book’ with that of Allah is from the kind of bringing together
hypothetical evidence with certain evidence. For, it is not wise and
advisable to fasten to a hypothesis at this level and to regard it as an
evidence to achieve the aim for three reasons:

1. Validity of a hypothesis at this level is

unimaginable because validity is either essential like in a
scientific argument or it is imposed subjugation like a

5
 document, paths and legal authorities and jurisdictions.
While, both of these types of validity are contradictory at
this level. As for the first type, it is clear due to the
essential invalidity of a hypothesis. The second type is non-
applicable as subjugation and devotion at this level is
unimaginable because it is an offshoot of the verification of
his (s.a.w.a.) Prophethood. Hence, it is unreasonable to
regard it as circumstantial evidence for his (s.a.w.a.)
Prophethood.

2. Subjugation to hypothesis is admissible only in

instances of ignorance of reality and lack of knowledge in
support of it (reality) or against it. Hence, it is incorrect to
regard hypothesis as a proof for his (s.a.w.a.) Prophethood
despite the presence of certain knowledge, which is the
testimony of Allah, the High. Specially, when He has
placed His evidence a priori in the Holy Quran.

3. The principles of religion, due to their

significance, are not to be proved except through certain
knowledge. Hypothesis or hypothetical arguments can be
considered only in the branches of religion, not in the
principles. Indeed, Allah, the High, has condemned the
nation that inclined towards hypothesis and conjecture in
the principles of their beliefs. He says,
‫شيًْئا‬
َ ‫ق‬
ّ ‫ح‬
َ ‫ن اْل‬
َ ‫ى ِم‬
ْ ‫ن َل ُيْغِن‬
ّ‫ظ‬ًّ ‫ن ال‬
ّ ‫ن َو ِا‬
ّ‫ظ‬ّ ‫ن ِاّل ال‬
َ ‫ن َيّتِبُعْو‬
ْ ِ‫ا‬.

“They do not follow but conjecture and conjecture cannot

provide them anything from the truth.”[13]

Then how can He use (hypothesis) as an argument to establish

the Prophethood of the Holy Prophet (s.a.w.a.) which He Himself
has prohibited from following or even inclination towards it?

Objection: It is possible to say that the mention of ‘the one who

has knowledge of the Book’ is used only for confirmation and
must not be considered independently and hence, his testimony
being hypothetical and unreliable will not be contradictory.

6
Answer: His conjunction with the name of Allah necessitates his
partnership in the matter i.e. his testimony being sufficient to
prove the Prophethood and establishment of argument upon the
denying unbelievers for his (s.a.w.a.) messengership. Therefore,
your objection is ruled out.

Objection: Allah, the High, has argued in the Holy Quran in

numerous instances without certain knowledge. For example,

(a)

َ‫ن ُكْنُتْم َل َتْعَلُمْون‬ ْ ‫سَاُلْوا َاْهَل الّذْكِر ِا‬

ْ ‫ى ِاَلْيِهْم َفا‬
ْ‫ح‬ِ ‫جاًل ُنْو‬
َ ‫ك ِاّل ِر‬
َ ‫ن َقْبِل‬
ْ ‫سْلَنا ِم‬
َ ‫َو َما َاْر‬
‫ت َو الّزبُِر‬ِ ‫ِباْلَبّيَنا‬.

“And We have not sent before you except men to whom We have
revealed unto them. Then ask the people of remembrance if you
know not about the proofs and books.”[14]

According to some commentators, the people of remembrance,

who are supposed to be asked, are the people of the Book from
the Jews and the Christians. Their testimony was not the cause of
knowledge of the witnessed one for the questioners, since they
were the worshippers of idols, who were the deniers of the
Messenger of Allah (s.a.w.a.) and considered it as improbable
that Allah would send a human as a Messenger. Similarly, they
(idol-worshippers) also denied the Jews and the Christians and
hence their testimony would not be beneficial because Allah, the
High, did indeed raise a Messenger as a human despite what they
testified to the deniers.

b.

‫سرآِئْيَل‬
ْ ‫ى ِا‬
ْ ‫ن َيْعَلَمُه عَُلَمآُء َبِن‬
ْ ‫ن َلُهْم َآَيٌة َا‬
ْ ‫َاَو َلْم َيُك‬

7
“Was there not a sign with them which the learned from the
children of Israel knew?”[15]

The testimony of the scholars of the children of Israel was not

fruitful to establish the truthfulness of the Messengership and to
gain certain knowledge about it as these scholars were not
infallible. Hence, their witness was merely a conjecture.

c.

ِ‫على ِمْثِله‬ َ ‫سَرآِئْيَل‬

ْ ‫ى ِا‬
ْ ‫ن َبِن‬
ْ ‫شاِهٌد ِم‬
َ ‫شِهَد‬
َ ‫عْنِد الِ َوَكَفْرُتْم ِبِه َو‬
ِ ‫ن‬
ْ ‫ن ِم‬
َ ‫ن َكا‬
ْ ‫ُقْل َاَرَأْيُتْم ِا‬
‫سَتْكَبْرُتْم‬
ْ ‫ن َو ا‬
َ ‫َفآَم‬.

“Say: Did you see if it was from Allah and you disbelieved in it
while a witness from the Bani Israel testified upon the like of it,
then he believed but you were arrogant.”[16]

So, the testimony of the witness from the children of Israel was
not the cause of certain knowledge of the witnessed one.

Answer: The phrase ‘the people of remembrance’ refers to the

infallible and pure Ahle Bait (a.s.) as the traditions of both the
sects have proved.[17] This does not contradict the fact that those
who were ordered to ask were the disbelievers, who denied the
Ahle Bait (a.s.) as well as the Messenger of Allah (s.a.w.a.). For,
the purpose of questioning is to search the questioned one for the
establishment of proof and evidence, a cause for action, as has
been proved by the phrase ‘about the proofs and books’. The
relation of the order to question due to their ignorance
necessitates that the order to question is connected to the
ignorance of the ordered one, who has been sent to acquire
certainty and not merely to question even if it does not lead to
knowledge.

8
Even if we consider that the people of remembrance implies the
people of the Book from the Jews and the Christians, the purpose
of questioning them too is to seek proof and evidence from them
and not merely to consider their statement as a verification
without any proof and evidence. In any case, there is no order in
the above verse to follow a hypothesis or conjecture or to be
inclined towards it, as has been imagined.

As for the scholars of Bani Israel, which the verse deems as a

sufficient sign and an apparent proof:

If, knowledge and certainty in the above instance implies that of

the correctness of his (s.a.w.a.) Prophethood and the truthfulness
of his (s.a.w.a.) Messengership, then the ‘learned scholars’ in this
instance are those who migrated from their native places before
his (s.a.w.a.) proclamation to the place of his (s.a.w.a.)
migration, that is, the mountain of Ohod that they may find him
(s.a.w.a.), believe in him (s.a.w.a.), help him (s.a.w.a.) and were
expecting victory over the Arabs through him (s.a.w.a.). So much
so that the Arabs complain about them to the Tubba’, who
confined them. After he (Tubba’) came to know that their
purpose was to find the Quraishi Prophet Muhammad (s.a.w.a.),
he believed in him (s.a.w.a.) and made the tribes of Aws and
Khazraj to stay with them to guard them (the Jews) and as
helpers for the Prophet (s.a.w.a.) when he (s.a.w.a.) reappears.

It is known that their knowledge and certainty about the arrival

of the Prophet (s.a.w.a.) and his (s.a.w.a.) migration to this place
– which was the cause of their migration from their familiar and
comfortable native places to this place – before his (s.a.w.a.)
actual advent, their bearing intense difficulties from the Arabs
and their seeking victory over the Arabs through him (s.a.w.a.)
were not except because of the news of their Prophets (a.s.) and
the presence of his (s.a.w.a.) report in their Books. For, there was
no way during those times to gain knowledge and certainty about

9
him (s.a.w.a.) except through the news of the Prophets (a.s.) and
their Books.

It is also known that this knowledge became the cause of their

certainty about the correctness of the Prophethood of our Prophet
(s.a.w.a.). The proof of this – that the word ‘scholars’ implies the
scholars before the proclamation – lies in the fact that the
‘Chapter of Shoaraa’ was entirely revealed in Makkah[18] except
from the verse: ‫ن‬َ ‫شَعَراُء َيّتِبُعُهُم اْلَغاُوْو‬
ّ ‫“ َوال‬And as to the poets, those
who go astray follow them”[19] till the end of the chapter. As,
these excepted verses were revealed in Madinah, as has been
mentioned by Shaikh Tabarsi (r.a.) in his exegesis ‘Majma’ al-
Bayaan’.[20]

None of the scholars of Bani Israel had accepted Islam in

Makkah and whoever believed amongst them did so after the
migration of the Prophet (s.a.w.a.). Hence, prior to migration,
there was nobody amongst them who testified to the Prophet
(s.a.w.a.) that Allah, Mighty and Glorified be He, would seek His
own testimony and that of the People of the Book against the
disbelievers from the polytheists. This view is supported by the
fact that He has deemed their knowledge as a sign for them and
not their testimony because at that time (in Makkah) they were
not present at all to testify.

If it implies the knowledge and certainty about the correctness of

the mastership of our master, Ameerul Momineen (a.s.) and his
presence in the ancient scriptures, then this would be in
concordance with the interpretation of the preceding verse, which
is,

َ ‫ن اْلُمنِذِري‬
‫ن‬ َ ‫ن ِم‬
َ ‫ك ِلَتُكو‬
َ ‫عَلى َقْلِب‬
َ .‫ن‬
ُ ‫ح اَلِمي‬
ُ ‫ َنَزَل ِبِه الّرو‬.‫ن‬
َ ‫ب اْلَعاَلِمي‬
ّ ‫َوِإّنُه َلَتنِزيُل َر‬.

10
“And most surely this is a revelation from the Lord of the worlds.
The Faithful Spirit has descended with it, Upon your heart that
you may be of the warners”[21]

about the mastership of Ameerul Momineen (a.s.) as has come in

Al-Kaafi and Basaaer al-Darajaat from our master, Imam
Muhammad al-Baqer (a.s.) who said: “Surely it is the mastership
of Ameerul Momineen (a.s.).” And in Tafseer al-Qummi, from
our master Imam Sadeq (a.s.) who said: “It is the mastership
which descended for Ameerul Momineen (a.s.) on the Day of
Ghadeer.”[22]

It implies the believers after proclamation or before it, those who

were informed that the mastership of our master Ameerul
Momineen (a.s.) is transcribed in the ancient scriptures. Thus,
their testimony would be beneficial for their certainty as it
compounds two conditions, which are: the reliability of the
testimony and the witnessed being evident, not merely
theoretical.

As for the witness from the children of Israel, it implies either

Prophet Moosa (a.s.) as has been explained by some of the
commentators[23] or another Prophet or any of their successors.
By no means does it imply anyone who has testified from the
Jews after the proclamation of our Prophet’s (s.a.w.a.)
Prophethood due to his not being an infallible. For, the entire
chapter of Ahqaaf was revealed in Makkah[24] while none of
them (i.e. the Jews and Christians) had accepted Islam in
Makkah, leave alone providing testimony for his (s.a.w.a.)
Prophethood and Messengership.

The author of Majma’ al-Bayaan, under the verse “while a

witness from the Bani Israel testified” writes, ‘It refers to
Abdullah Ibn Salaam; “upon the like of it” means ‘for it i.e. he
witnesses that it is from Allah. It is also said “upon the like of

11
it” implies ‘upon the Old Testament’ as has been narrated from
Masrooq. It is also said, ‘The witness is Moosa who testified
upon the Old Testament just as the Prophet (s.a.w.a.) testified for
the Quran because the chapter was revealed in Makkah while Ibn
Salaam accepted Islam in Madinah.[25]

I say: There is no proof for his interpretation of the verse in

favour of Abdullah Ibn Salaam. On the contrary, its contra-
evidence is present i.e. the descent of the entire chapter in
Makkah. The assumption that the entire chapter was revealed in
Makkah except this verse because of it being in favour of
Abdullah Ibn Salaam is naught but a baseless surmise of the
interpreter, lacking support from any tradition or document. His
reference to Ibn Abbas in Majma’ al-Bayaan like his
interpretation of ‘with whom is the knowledge of the Book’ as
Abdullah Ibn Salaam is also an error. For, soon it will follow that
Ibn Abbas was the one who insisted vehemently that this verse
was revealed concerning our master Ameerul Momineen (a.s.)
and does not befit anyone except him (a.s.).

Briefly, human wisdom independently judges the falsity of an

argument without evidence. Then how can Allah – Pure is His
State – argue in His Majestic Book without any evidence and
even proceeds to declare such an argument as a sufficient and
certain proof for disputation?

II. Apparently, the definite article ‘‫ ’ال‬in the word ‘‫( ’الكتاب‬the
Book) is ‫ لم للعهد‬i.e. the noun (in this case ‘the Book’) is known
both to the speaker as well as to the addressee. Thus, it is
dedicated either to the Holy Quran, in which is the explanation of
all things or to the Preserved Tablet (‫ )اللوح المحفوظ‬in which
everything is written; other than all the revealed Books like the
Old Testament, the New Testament, the Psalms, etc. If the
definite article ‘‫ ’ال‬is ‘‫ ’اللم للجنس‬i.e. which includes the genus of
the mentioned noun, then it would include all the heavenly

12
scriptures, since there is no scope to intend any single book from
it at this level. Thus, in implication, both interpretations will be
regarded as one.

III. As for the method of testimony, then these are various.

As for the testimony of Allah, it is practical because it is clear

that Allah, the High, did not converse with the people by
initiating a voice from the tree or its like as He did with His
Spoken One, Prophet Moosa (a.s.), due to the incompetence of
the people to attain this great position. So, Allah’s testimony for
the Messengership of the Holy Prophet (s.a.w.a.) implies the
manifestation of miracles at his (s.a.w.a.) hands to verify his
(s.a.w.a.) claims. From amongst these miracles, rather the
greatest of these, is the revelation of the Holy Quran upon him
(s.a.w.a.), which was the ultimate in eloquence and expression.
To the extent that He challenged the Arabs with it. The most
eloquent and articulate speakers and litterateurs of the time were
helpless in bringing a chapter like it, notwithstanding the fact
during the time of the Prophet (s.a.w.a.), eloquence and literature
was widespread and the Arabs were known to possess
exceptional skills in both of them.[26] It is obvious that to
manifest miracles and extraordinary feats at the hands of a liar is
evil and uncalled for. Allah is High and Pure than to perform
such an act.

As for the testimony of ‘the one with whom is the knowledge

of the Book’, it is both oral as well as practical. Oral testimony is
verbal acknowledgement while practical testimony implies his
(a.s.) following the Prophet (s.a.w.a.), obeying his (s.a.w.a.)
commands and refraining from his (s.a.w.a.) prohibitions.

Objection: It cannot be said that the term ‘‫( ’شهيد‬witness) is

from ‘‫ ’شهود‬which means presence physically or from the aspect
of knowledge and information and the scale of ‘‫ ’فاعل‬or ‘‫ ’فعيل‬is

13
used for concealment or ambiguity. It is realized only for the
person who bears the characteristic of Prophethood. As for the
expression of witness compatible to the performance of the
testimony, then he only comes after prior information is given
about him. Like you say, ‘I bear witness for such and such thing’
or ‘I am witness for it.’ In such an instance, firstly, there is no
clear information about the testimony of Allah, the High, and
secondly, the prior information about Allah’s testimony
concerning his (s.a.w.a.) messengership is not the cause of
manifestation of miracles at his (s.a.w.a.) hands.

Answer: Allah’s – High be His Glory – command to argue

against the deniers of his (s.a.w.a.) messengership by sufficing
with His testimony and that of ‘the one with whom is the
knowledge of the Book’ is essentially a prophecy about it. Had
Allah not accompanied His prophecy with His testimony about
his (s.a.w.a.) messengership through the manifestation of
miracles at his (s.a.w.a.) hands, it would not have been an
evidence for the deniers of his (s.a.w.a.) messengership nor
would have been the argument complete upon them. Essentially,
merely the claim of the plaintiff that ‘Allah, the High, knows and
testifies for the truth of my plaint’ without displaying any proof
of His verification externally, will not be an evidence against the
denier. Then how Allah – High be His Glory – suffices merely
by informing about his (s.a.w.a.) messengership as a proof
against the denier of Prophethood, while He – Mighty and
Glorified be He – clearly states

‫عْلُم‬
ِ ‫عنَدُه‬
ِ ‫ن‬
ْ ‫شِهيًدا َبْيِني َوَبْيَنُكْم َوَم‬
َ ‫ل‬
ِ ‫ل ُقْل َكَفى ِبا‬
ً‫س‬َ ‫ت ُمْر‬
َ ‫س‬
ْ ‫ن َكَفُروْا َل‬
َ ‫َوَيُقوُل اّلِذي‬
‫ب‬
ِ ‫اْلِكَتا‬

And those who disbelieve say: You are not a messenger. Say:
Allah is sufficient as a witness between me and you and whoever
has knowledge of the Book.[27]

14
Objection: It can be argued that the said verse was revealed to
console His Prophet (s.a.w.a.) that Allah, the High, knows ‘you
are His messenger; thus, the refutation of the disbelievers will not
harm you’. The verse is not used as an argument against them
that the testimony of his (s.a.w.a.) messengership would
necessitate the manifestation of miracles at his (s.a.w.a.) hands.

Answer: Had the verse been “Allah is sufficient as a witness

and whoever has knowledge of the Book” without mentioning
the command ‘Say’ in its beginning and embracing the phrase
‘between me and you’, such a probability would perhaps been
acceptable. But the very mention of the command ‘Say’ in its
beginning and the presence of the phrase ‘between me and you’
makes it very explicit that it has been used as an argument and a
refutation against the unbelievers and deniers of his (s.a.w.a.)
messengership.

IV. The removal of the veil depends on the explanation of the

meaning of ‘knowledge of the Book’

The term ‘knowledge of the Book’ does not imply only its
apparent form because knowledge of this variety can occur
without infallibility and following of carnal desires, as is clear.
And whoever is fallible and follows his lust and desires, his
testimony will neither lead to knowledge and certainty nor will it
be acceptable to the intellect. Then how is it worthy to make the
testimony of such a person equal to the testimony of Allah and an
independent argument to establish the Prophethood of the
Messenger of Allah (s.a.w.a.)?!!

Thus, the phrase ‘knowledge of the Book’ implies the

knowledge of the apparent of the Book as well as its concealed,
its interpretation and its descent, its hidden meanings and the
secrets buried in it; a knowledge that is divinely gifted, not
acquired. Such knowledge does not befit except the one who is

15
infallible and pure from mistakes and errors, committed
deliberately or out of forgetfulness. Only then will his testimony
lead to knowledge and certainty, acceptable to wisdom and
worthy of being equated with the testimony of Allah, the High.

Verily, the method of extolling the knowledge of the unseen is

not confined in the declaration of the Prophet (s.a.w.a.) that he is
aware of the same. Otherwise, it would necessitate that his
(s.a.w.a.) testimony does not establish his (s.a.w.a.) Prophethood.
As the verification of his (s.a.w.a.) knowledge of the unseen and
his (s.a.w.a.) infallibility is an offshoot of the verification of his
(s.a.w.a.) Prophethood, how can his (s.a.w.a.) testimony be a
proof for that which is an offshoot of the validity of his (s.a.w.a.)
testimony? Therefore, the knowledge of the unseen just as it
uncovers beforehand the declaration of the Prophet (s.a.w.a.)
after the verification of his (s.a.w.a.) Prophethood, similarly it
reveals in advance the manifestation of his (s.a.w.a.) signs from
the miracles and the extraordinary feats at his (s.a.w.a.) hands as
and when required to establish his (s.a.w.a.) argument. Like, it
was manifested from ‘the one who had the knowledge from
the Book’; he was Asif Ibn Barkhiyyah, the successor of Prophet
Sulaiman Ibn Dawood (a.s.) when he brought the throne of
Queen Bilqees before the batting of the eyelid.

V. It is clear that the addition (‫ )الضافه‬in similar instances leads

to generalization.[28] Then, when it is said, ‘Zaid has the
knowledge of jurisprudence or grammar’, it does not mean that
he only knows a few of its contents. I certainly do not imply that
the addition of the infinitive to its subject (‫ )فاعل‬or its object (
‫ )مفعول‬leads to generalization in its entirety or absoluteness. Like
the beating of Zaid or seeing of Amr, etc. does not mean
generalization in essence.

Verily, the addition of the infinitive as a word or a meaning to

the correctness of every part of it is that it should be related to it

16
apparently in encompassment or generalization except when the
encompassment or generalization is extraordinary. Therefore, the
ownership of the slave, his liberty, his freedom, purchasing of the
house and selling it, etc. return to generalization, apparent in it,
except the like of beating of Zaid and seeing of Amr for the non-
ordinariness with relation to beating and seeing of each of their
parts.

VI. The chapter under consideration was revealed in Makkah as

has been narrated by al-Neshaapouri from Saeed Ibn Jubair and
similarly, al-Baghwi has narrated in Ma’alem al-Tanzeel.

When these prefaces (the aforementioned six prefaces) have

become clear for you, it must have become extremely
comprehensible and unambiguous to interpret the term ‘the one
with whom is the knowledge of the Book’ for Abdullah Ibn
Salaam and his ilk due to the following reasons:

(a) The adequacy of the testimony of ‘the one with whom is the
knowledge of the Book’ in proving Prophethood which is a
principle of religion. He has made it in the presentation of His
testimony dependent on its resulting in knowledge and certainty,
while this testimony is dependent on the establishment of his
infallibility and purity, which again is dependant on the intention
of knowledge with the apparent of the Book and its concealed,
even if some of it necessitates purity and infallibility.

It is known that Abdullah Ibn Salaam and his ilk from the
scholars of the Jews did not reach the status of infallibility;
otherwise they would not have stayed on the religion of Prophet
Moosa (a.s.) which was abrogated by the religion of Prophet Isa
(a.s.). For surely, their remaining on the religion of Prophet
Moosa (a.s.) was either due to their stubbornness against the truth
or due to their ignorance. Both these instances are contrary to the
level of infallibility. When it is proved that he is not infallible,

17
then his acceptance of Islam is not bound by the truth, since in all
probability, just as the cause in his acceptance of Islam could be
his knowledge about the Prophethood of our Prophet (s.a.w.a.)
from the Old Testament – as is apparent – it is also likely that
fear and greed could be the factors for his Islam. Therefore, his
acceptance of Islam and his testimony for the truthfulness of our
Prophet (s.a.w.a.) is unacceptable as an argument.

(b) The addition of ‘knowledge’ to the noun ‘Book’ (‫)علم الكتاب‬

implies generalization and encompassment, as you already know.
Thus, the phrase ‘knowledge of the Book’ would factually mean
the entire Book in which nothing is left. There is neither a wet
thing nor a dry thing but that it is found in it. Had it implied a
part of its knowledge, then Allah, Mighty and Glorified be He,
would have used the word ‘from’ (‫)من‬, which is used to denote
part of the whole in such an instance. Just as it has come in the
story of Asif Ibn Barkhiyyah when Allah says, ‘‫عْلٌم‬ ِ ‫عْنَدُه‬
ِ ‫ى‬
ْ ‫َو َقاَل اّلِذ‬
ِ ‫ن اْلِكَتا‬
‫ب‬ َ ‫“ ’ِم‬And the one who had knowledge from the Book.”
The knowledge of the Book in its entirety was not possessed by
all the Prophets (a.s.) as is apparent from the verses of the Holy
Quran and the traditions. Then surely, their knowledge was
confined and limited. This distinction was reserved only for our
Prophet (s.a.w.a.) and his pure and infallible successors (a.s.).
Then how can one interpret this verse with all its glory for the
scholars of the People of the Book from the Jews and the
Christians?!!

(c) The entire chapter of Ra’d was revealed in Makkah while

Abdullah Ibn Salaam and all the scholars of the People of the
Book accepted Islam in Madinah after migration. Hence, Saeed
Ibn Jubair questions, ‘How can this verse descend in favour of
Abdullah Ibn Salaam while the whole chapter was revealed
before migration?’[29]

18
Objection: al-Kalbi and Muqaatel[30] are of the view that the
chapter is revealed in Makkah except the last verse which
descended in favour of Abdullah Ibn Salaam.[31]

Answer: Their view in considering the last verse as an exception

from the chapter, which was revealed in Makkah, and being in
favour of Abdullah Ibn Salaam – as is apparent from their
statement – is not because they have come across a tradition to
support their idea. Certainly, their opinion that it has descended
in favour of Abdullah Ibn Salaam is erroneous and it has become
clear for you that such a perception is warped and dishonest. The
reason for this view is the lack of deliberation on the facets of the
verse. Had they truly deliberated and pondered over it, it would
have become more than clear for them.

It is certainly clearer than sunlight during the day that ‘the one
with whom is the knowledge of the Book’ is not applicable for
the one who has accepted Islam from the scholars of people of
the Book. Thus, nothing remains except the traditions that have
come down from the Prophet (s.a.w.a.) and his pure progeny
(a.s.) stating that this verse have been revealed in favour of our
master Ameerul Momineen (a.s.) and continues to apply on the
Imams (a.s.) from amongst his descendants. For surely, they are
infallible, pure[32] and possessing the knowledge of the Book in
its entirety, its apparent as well as its concealed, its interpretation
and its descend, its clear as well as ambiguous verses, its
abrogating and abrogated verses.

As for the view that the phrase refers to Allah, the High, and the
conjunction is merely explanatory – as has been attributed to
some[33] – is extremely stupid and inane. For, (in Arabic
grammar) a conjunction cannot be used for elaboration when
there is a separator between the two conjunct nouns, as is in this
case. Had it been so, it would be necessary to place the phrase ‘a

19
witness between me and you’ (which is the separator) after the
two conjunct nouns.

Whatever has been said by al-Zajjaaj that the phrase under

consideration should be read as ‘‫ب‬ِ ‫عْلُم اْلِكَتا‬
ِ ‫عْنِدِه‬
ِ ‫ن‬
ْ ‫ ’ِم‬that is, both the
alphabets ‘‫ ’م‬and ‘‫ ’د‬are having ‘‫ ’كسره‬and which is translated as
‘from Him is the knowledge of the Book’[34] is wrong.
Anyway, even if the verse is recited in this manner and we
assume it to be right, it would only mean that the knowledge of
the Book is gifted from the side of Allah to whosoever He gifts.
Then, it would not contradict the interpretation of the traditions
that the persons who are gifted this knowledge are our masters
Ameerul Momineen (a.s.) and the infallible Imams (a.s.) from his
progeny. Thus, even such a recitation would be concurring and
compatible with our view.

Yes, if he read ‘‫ب‬

ِ ‫عْلُم اْلِكَتا‬
ِ ‫عْنَدُه‬
ِ ‫ ’َو‬that is, the word ‘‫ ’من‬is dropped
from the beginning of the phrase, it would be what he has
mentioned as a reason in the sentence.

Objection: The one who denies the root, that is, the Prophet
(s.a.w.a.) is bound to deny the branch, that is, the successor (a.s.).
Hence, the latter’s (a.s.) testimony will not hold water with
regards to the truthfulness of the former (s.a.w.a.) and for the
denier, such a testimony has no value. Then how, Allah – Mighty
and Glorified be He – seeks his testimony for proving
Prophethood and uses it as an argument against the deniers of
Prophethood and Messengership and also deems it to be
sufficient?

Answer: The testimony of the branch will not suffice only when
the acceptance is dependant merely on acknowledgement and
confession, notwithstanding the manifestation of his level and his
position i.e. he (a.s.) being the knower of the Book, informed
about everything, possessing the power to perform miracles and

20
extraordinary feats and finally, on the basis of intellect, adorned
with the attributes of infallibility and truth.

But since the testimony is provided considering such a level and

position, so much so that the witness is not mentioned with his
name, but by his attribute in order to draw the attention of the
denier about his (the witness’) state and that he may refer to him.
So, when the witness manifests before the denier the evidence of
his effects, the attribute of the witness and the truthfulness of the
witnessed one is unveiled for the denier. Thus, such a testimony
is decisive in dispute and essentially, establishes the claim, even
though the denier may not acknowledge due to obstinacy.

When it is clear for you from what we have explained that the
phrase ‘the one with whom is the knowledge of the Book’ in
the holy verse is not applicable for Abdullah Ibn Salaam and his
ilk, the inevitable conclusion is that whoever has interpreted it
for Ibn Salaam or others like those who have accepted Islam
from the scholars of the people of the Book, has indulged in
whimsical interpretation, due to negligence about the special
characteristics included in the noble verse.

As for the traditions originating from the Holy Prophet (s.a.w.a.)

or the Ahle Bait (a.s.) vis-à-vis its interpretation, both Shia and
Sunni chains are unanimous that this verse has been revealed in
the glory of our master Ali Ibn Abi Taalib (a.s.). Not a single
quote originating from the Messenger of Allah (s.a.w.a.) or the
Ahle Bait (a.s.) has interpreted it for Abdullah Ibn Salaam.

Thereafter, its revelation in the glory of our master Ameerul

Momineen (a.s.) is not contradictory to its application in its
general meaning for the infallible Imams (a.s.) from his progeny,
because the revelation in his (a.s.) glory is from the aspect of his
being the first, the most superior and the most perfect of its

21
applications, and not because it is confined only and only to him
(a.s.).

If at all the limitation has to be applied, it is for keeping away the

like of Abdullah Ibn Salaam and others from being the
applications of this verse. Thus, we conclude the discussion of
the first level.

From what we have explained, the state of the second level, in

fact even the third,[35] also becomes clear, a reality that will not
be hidden from the one who has inhaled the fragrance of the
knowledge of the Book, with the Grace of Allah – the High – and
His Guidance.

For surely, all the virtuous excellences either emanate from this
magnificent virtue or is bound by it. From it is infallibility and
purity as explained by the Verse of Purification (‫)آيت التطهير‬,
proved by the saying of Allah – the Mighty:

َ ‫صاِدِقْي‬
‫ن‬ ّ ‫ل َو ُكْوُنْوا َمَع ال‬
َ ‫ن آَمُنْوا الّتُقْوا ا‬
َ ‫َيا َاّيَها اّلِذْي‬

O you who believe! Fear Allah and be from the truthful ones.[36]

The phrase ‘truthful ones’ refers to him (a.s.) and his infallible
descendants (a.s.). The noble verse under discussion essentially
proves their infallibility for two reasons:

a) Since Allah – Mighty and Glorified be He – has deemed his

(a.s.) testimony to be sufficient in proving the Prophethood and
Messengership of the chief of the Prophets (a.s.), hence it pre-
necessitates infallibility, purity and non-attribution of any
mistake or error to his holy being (a.s.). Otherwise, his (a.s.)
testimony would not have sufficed. Nay, He has regarded his
(a.s.) testimony equal to His own, which establishes the ultimate

22
level of his (a.s.) infallibility and purity because like justice,
infallibility has various levels.

Therefore, although the leaving of the preferable acts (‫)ترك الولي‬

is not permissible for the great Prophets (a.s.) (‫)اولوا العزم‬, the
same is permissible for the other Prophets (a.s.) and Messengers
(a.s.), while, the fact remains that all the Prophets (a.s.) and
Messengers (a.s.) were infallible.

b) The knowledge of the Book in its entirety, its apparent as well

as its concealed and its descent as well as its interpretation, as
you know from the usage of the addition denoting its
encompassment, obviously pre-necessitates the perfection of
infallibility, the ultimate purity of the self and the totality of
holiness.

Explanation: Surely the knowledge of the apparent of the Book

as well as its concealed, even if it is a part of it, cannot be
acquired. It is a divine endowment. None is worthy of it except
the one in whom gather all the praiseworthy attributes and noble
virtues, from which are infallibility and purity. Allah – the High
– grants this virtue to whosoever He pleases as per the level of
his capacity. Therefore, the levels of the Prophets (a.s.) vary;
from them is the one who has been given one alphabet,
somebody has been given two alphabets or three alphabets or
more. None from the Prophets (a.s.) and the successors (a.s.) has
been given all the alphabets except our Prophet (s.a.w.a.) and his
successors (a.s.). The withholding of this grant is certainly not on
account of niggardliness from the side of Allah – the Endower.
Transcendent is Allah from such an accusation, a great
transcendence. His non-endowment of all the alphabets is
because of their lack of capacity for the same. For, His granting
all the alphabets to our Prophet (s.a.w.a.) and his infallible
successors (a.s.) proves their being on the highest plain of
perfection, its ultimate and complete level, beyond which no

23
stage or level can be imagined. Obviously, from these perfections
are infallibility and purity.

From his (a.s.) virtues is that he (a.s.) is the brother of the

Messenger of Allah (s.a.w.a.) in this world as well as the
hereafter, as also the self of the Holy Prophet (s.a.w.a.) as
declared by the Verse of Malediction (‫)آية المباهلة‬.

From his (a.s.) virtues is his (a.s.) being the guide while the
Messenger of Allah (s.a.w.a.) is the warner.

From his (a.s.) virtues is mastership and leadership and that he

(a.s.) is having more authority upon the believers than they
themselves just as the Holy Prophet (s.a.w.a.) had more authority
on the believers than they themselves.

Then surely, all of these great positions emanate from what has
been included in the verse under discussion.

As for being the brother of the Messenger of Allah (s.a.w.a.) and

his (s.a.w.a.) self, it can only be worthy for the one who is at his
(s.a.w.a.) level of knowledge, infallibility and all other attributes
of perfection. Indeed, from whatever we have explained, it has
become manifest that the term ‘the one with whom is the
knowledge of the Book’ proves the collection of all these
attributes in him (a.s.), from the aspect of documents as well as
intellect.

As for guidance, then it depends on two criteria: knowledge and

infallibility. For, violation of guidance is committed either due to
ignorance or opposition, deliberately or out of forgetfulness.
With knowledge and infallibility, guidance can never be violated
or transgressed. Inevitably, the person having these two attributes

24
has to be a guide. Thus, the conclusion of the contents of the
verse in this regard is most clear and most apparent.

The same applies for mastership and leadership.

Further Elaboration: Verily, the eligibility of a person for

being referred to in religious or worldly affairs depends on his
knowledge, insight and trustworthiness in his field. For, without
knowledge and insight, he cannot perform his tasks just as
without trustworthiness, there is no guarantee of him misusing
his knowledge. Thus, the eligibility for reference depends on the
level of insight and trustworthiness. As a result, it is not
permissible for the one whose insight is deficient and his
trustworthiness weak to rule and dominate the one who is
superior to him in insight and trustworthiness.

So, the qualification and suitability for the absolute mastership,

the great leadership and general chieftainship in religious as well
as worldly affairs is dependant on the knowledge of all the divine
laws and infallibility that protects from forgetfulness, mistake
and deliberate perpetration.

For what we have elucidated, it must have become amply clear

for you that these two qualities of the highest degree are found in
‘the one with whom is the knowledge of the Book’. Then,
turning away from him (a.s.) and referring to the one who does
not possess these qualities is against divine nature and the evident
principle of intellect. Allah – Mighty and Glorified be He –
questions:

َ‫حُكُمون‬
ْ ‫ف َت‬
َ ‫ي ِإّل َأن ُيْهَدى َفَما َلُكْم َكْي‬
َ ‫ق َأن ُيّتَبَع َأّمن ّل َيِهّد‬
ّ‫ح‬
َ ‫ق َأ‬
ّ ‫ح‬
َ ‫َأَفَمن َيْهِدي ِإَلى اْل‬.

25
“Is He then Who guides to the truth more worthy to be followed,
or he who himself does not go aright unless he is guided? What
then is the matter with you; how do you judge?”[37]

From what we have explained, it is manifest that the word

‘whom’ in the phrase ‘with whom is the knowledge of the
Book’ establishes the leadership of the one who qualifies for this
attribute and his appointment as caliph from the side of Allah and
His Messenger (s.a.w.a.) along with his complete mastership.
Nay, it also proves that this leadership is confined to him (a.s.).
Moreover, this distinction is proved through ‘‫ – ’دليل ِلّم‬the
philosophical argument in which the effect is proved through its
cause – just as it proves his (a.s.) infallibility and purity through ‘
ّ ‫ – ’دليل ِا‬an argument in which the cause is proved through its
‫ن‬
effect.

Objection: Its evidence for the eligibility and suitability of the

one who possesses these qualifications for imamate is acceptable
but not the confinement of leadership to him (a.s.) because of the
permissibility of establishing other causes in its place.

Answer: The authority of reference (‫ )المرجعّية‬follows knowledge

and trustworthiness. Non-admissibility of other attributes instead
of these two in the eligibility of the authority of reference is from
the evident principles (of intellect).

Objection: Yes, reference of authority follows knowledge and

trustworthiness and hence, the leadership of the one who is
totally devoid of knowledge in religion and trustworthiness is
unwise. But, to say that this reference of authority should be
vested only with the one who has the knowledge of the Book in
its entirety coupled with infallibility that protects from deliberate
as well as unintentional sins and errors is not correct. Nay! It is
even permissible for the one who has some religious knowledge
and a little trustworthiness to lead the one who is infallible and

26
having the entire knowledge of the Book for some exigency or
general welfare. Therefore, those who were a little trustworthy
and had some knowledge in religion, were given precedence in
Imamate and leadership over Ameerul Momineen Ali Ibn Abi
Taalib (a.s.) by the Ahl-e-Hall-o-Aqd (the Council of the Elite)
taking into consideration some exigency or public welfare that
they foresaw.

Answer: (A) Verily, you have known the eligibility and

suitability of a person for being reference of authority in a matter
according to his insight and trustworthiness in it. It is not
permissible to appoint for a post someone who is not trustworthy
in some of its aspects or does not have total insight in it.
Appointment of the one who is defective in his insight or lacks
trustworthiness is like the appointment of the one who is
sometimes untrustworthy and ignorant. Thus, it is evident that
the one who lacks (these two qualities) – when compared to the
one who exceeds him in both of them – is ignorant and
untrustworthy.

Leadership implies Caliphate of the Messenger of Allah

(s.a.w.a.) in religious as well as worldly affairs and the
compulsion of his obedience on the nation in whatever he orders
or prohibits. It (Caliphate) is a majestic affair, being an offshoot
of his recognition of the divine laws and his trustworthiness in it.
Those who had assumed this position (of Caliphate) before
Ameerul Momineen (a.s.), definitely did not possess complete
knowledge of the divine laws, as they referred to our master
Ameerul Momineen (a.s.) in most of the problems which they
could not solve; a fact documented in the books of both the sects
(Shias as well as Sunnis). The second caliph had declared on
innumerable occasions, ‘‫عَمَر‬ُ ‫ك‬َ ‫ي َلَهَل‬
ّ ‫عِل‬
َ ‫‘ ’َلْوَل‬But for Ali, Umar
would have been destroyed’. It is famous that he had uttered
these words on seventy occasions. Briefly, the lack of their

27
knowledge vis-à-vis the authority they had assumed is evident
and irrefutable.[38]

(B) Most certainly, Imamate is the Caliphate of Allah – the High

– and His Messenger (s.a.w.a.) and not a representation of the
people and hence, they do not have any choice in delegating it to
whomsoever they please. Thus, the authority in its appointment is
only Allah and His Messenger (s.a.w.a.). The Ummah does not
enjoy any right in the appointment of the Imam or employing the
exigency of their view concerning it.

(C) Surely, in every era, not more than one person can be the
Imam of the people, as acknowledged by the second caliph who
said,
‘‫حٍد‬
ِ ‫غَمٍد َوا‬
َ ‫ى‬
ْ ‫ن ِف‬
ِ ‫سْيَفا‬
َ ‫جَتِمُع‬
ْ ‫“ ’َل َي‬Two swords cannot be accommodated
in one sheath.” All other people of the Ummah have to be under
his obedience and allegiance. Therefore, a person has to be either
an Imam or a follower. Now, if the one who has the knowledge
of the Book and is infallible from mistakes is subjected to the
obedience of a person who is not infallible and a sinner, can there
be anything more evil near the intellect than this? No, never.

Objection: From what you have explained, it is proved that the

phrase ‘the one with whom is the knowledge of the Book’ is
not applicable for Abdullah Ibn Salaam and his ilk. But, the
descent of the verse in favour of Ameerul Momineen (a.s.) is not
established with a decisive argument because the traditions that
have come down in this regard are from one source (‫)اخبار آحاد‬,
which do not lead to certainty. Then how can they suffice in
proving Imamate, a principle of religion, for which nothing short
of certainty would suffice?

Answer: On the basis of whatever we have explained through

decisive arguments, just as this verse is not applicable for
Abdullah Ibn Salaam and his ilk, it has also been proved that it is

28
distinctly related to our master Ameerul Momineen (a.s.) and the
infallible Imams (a.s.) from his progeny.

Explanation: The noble verse provides for a decisive proof that

amongst the witnessing believers on his (s.a.w.a.) Prophethood
and Messengership, there is somebody who possesses the
mentioned quality. Had this not been the case, Allah would not
have ordered His Prophet (s.a.w.a.) to argue about his (a.s.)
testimony against the one who denies his (s.a.w.a.)
Messengership from the unbelievers. Moreover, it is essential
that this witness should be well-known or introduced with the
introduction of the Messenger of Allah (s.a.w.a.). Had anybody
else other than him (a.s.) been introduced, a tradition would have
come about him. But, the non-availability of any tradition for
anybody else other than him (a.s.) in this incident is a decisive
argument for its non-application for others.

It is clear for you that to interpret the verse for Abdullah Ibn
Salaam and his ilk from the scholars of the people of the Book
who accepted Islam is nothing but whimsical interpretation and
shows ignorance about the particularities of the verse. For, the
distinction of our master Ameerul Momineen (a.s.) with this
great endowment manifests, as per the consensus of the Muslims,
that he (a.s.) is the most knowledgeable of his nation, after it has
been proved by the above verse that some of the witnessing
believers for the Messengership of the Holy Prophet (s.a.w.a.)
possess this characteristic. So, if we state that this verse is in
favour of Ameerul Momineen (a.s.), the purpose is achieved.
But, if someone argues that it is for somebody else, then it would
give rise to two possibilities: Either he (a.s.) was not the most
learned of his nation or this other person has the knowledge of
beyond the knowledge of the Book since he is more
knowledgeable than the knower of the Book! Obviously, both
these possibilities are false and incorrect. As for the first one, it is
evident. As for the second, that too is wrong because the Book is

29
all comprehensive. There is no other knowledge beyond it, lest
Allah – the High – would have distinguished Himself with it.

As per our explanation, it can be seen what has been narrated

from Ibn Abbas when he said, ‘By Allah! It is none other than
Ali Ibn Abi Taalib (a.s.). Indeed, he (a.s.) is the knower of the
explanation as well as the interpretation, the abrogating as well as
the abrogated, the permissible as well as the prohibited.’[39]
That is, there was none in the nation who was informed about all
these aspects except Ali Ibn Abi Taalib (a.s.) and hence, it is
improbable that it was revealed in the glory of anybody else but
him (a.s.).

Also, it is clear from the traditions[40] that only those who do

not follow the Ahle Bait (a.s.) think that the phrase ‘the one with
whom is the knowledge of the Book’ is for Abdullah Ibn
Salaam. While, the infallible Imams (a.s.) and their followers like
Ibn Hanafiyyah, Ibn Abbas, Zaid Ibn Ali, Saeed Ibn Jubair, etc.
have cautioned us that this verse is not applicable on Abdullah
Ibn Salaam. It is only for our master Ameerul Momineen (a.s.)
and there is none amongst them who has claimed it for a third
person. When a decisive argument has proved the falsity of its
application for Abdullah Ibn Salaam, it is determined that it is
our master Ameerul Momineen (a.s.) and there is no scope for a
third probability.

Note: After the noble verse has proved that the entire
‘knowledge of the Book’ is with our master Ameerul Momineen
(a.s.) and the infallible Imams (a.s.) from his (a.s.) progeny, it
would have become clear for you that they (a.s.) are more
knowledgeable and more superior than the (four) great Prophets
(a.s.) because the knowledge of the latter was limited and they
did not have the entire ‘knowledge of the Book’.

30
It has been narrated from Muhammad Ibn Abi Umair from
Abdullah Ibn al-Waleed al-Sammaan, who says, Imam Sadeq
(a.s.) asked him, “What do the people say about the great
Prophets (a.s.) with regards to your master viz. Ameerul
Momineen (a.s.)?” He says, “I said, ‘They do not give anyone
precedence over the great Prophets (a.s.).’” He (a.s.) retorted,
“Allah – Blessed and High be He – says about Moosa (a.s.)

ً‫ظة‬
َ‫ع‬ِ ‫ىٍء َمْو‬
ْ‫ش‬
َ ‫ح ِمنْ ُكّل‬
ِ ‫ى اَلْلَوا‬
ْ ‫َو َكَتْبَنا َلُه ِف‬.

“And We ordained for him in the tablets admonition of every

thing…”[41]

But He did not say ‘every thing’ (i.e. He said ‘of every thing’).
About Eesaa (a.s.) He says:

‫ن ِفْيِه‬
َ ‫خَتِلُفْو‬
ْ ‫ى َت‬
ْ ‫ض اّلِذ‬
َ ‫ن َلُكْم َبْع‬
َ ‫َو ُِلَبّي‬.

“…and that I may make clear to you part of what you differ in;
…”[42]

But for your master viz. Ameerul Momineen (a.s.) He says,

‫ب‬
ِ ‫عْلُم اْلِكَتا‬
ِ ‫عْنَدُه‬
ِ ْ‫ى َو َبْيَنُكْم َو َمن‬
ْ ‫شِهْيًدا َبْيِن‬
َ ‫ل‬
ِ ‫ْل َك ٰفى ِبا‬.‫ُق‬

“…Say: Allah is sufficient as a witness between me and you and

whoever has knowledge of the Book.”[43]

And He – Mighty and Majestic be He – says,

ٍ‫ب ُمِبْين‬
ٍ ‫س ِاّل ِفيْ ِكَتا‬
ٍ ‫ب َو َل َيْاِب‬
ٍ ‫ط‬
ْ ‫َو َل َر‬.

“…nor anything green nor dry but (it is all) in a clear book.”[44]

31
And the knowledge of this Book is with him (a.s.).”[45]

Then indeed, our master Imam al-Sadeq (a.s.) taught the narrator
the method of derivation of what he (a.s.) has explained from the
Majestic Quran. It is clear from this that the knowledge of each
of the great Prophets (a.s.) is according to what his (a.s.) Book
contained and that the Majestic Quran contains everything; it is
the chief of the Heavenly Books just as our Prophet Muhammad
(s.a.w.a.) is the chief of the Prophets (a.s.).

[1] Al-Khesaal, p. 541, The Chapter of Forty; Sawaab al-A’maal, Tr. No.
300; Behaar al-Anwaar, vol. 2, p. 153, Chapter ‘One who memorizes forty
traditions.’
[2] Surah Ra’d (13): Verse 43.

[3] Al-Kaafi, vol. 1, p. 299; Basaaer al-Darajaat, p. 214 and 216.

[4] Majma’ al-Bayaan, vol. 6, p. 301.

[5] al-Ehtejaaj, vol. 1, p. 232.

[6] Al-Saafi, vol. 3, p. 77 narrating from al-Majaalis.

[7] Basaaer al-Darajaat, p. 214; Al-Saafi, vol. 3, p. 77 with a

little variation.

[8] Tafseer al-Qummi, vol.1, p. 367

[9] Referring to the verse of Surah Naml (27) where Asif Ibn
Barkhiya is referred to as the one who has the knowledge from
the Book – Translator.

[10] Tafseer al-Qummi, vol.1, p. 367.

32
[11] Tafseer al-Qummi, vol.1, p. 367.

[12] Tafseer al-Burhaan, vol. 2, p. 304 narrating from Ibn

Maghaazeli, p. 314.

[13] Surah Najm (63): Verse 28.

[14] Surah Nahl (16): Verses 43-44.

[15] Surah Shua’ra (26): Verse 197.

[16] Surah Ahqaaf (46): Verse 10.

[17] Refer Ghaayah al-Maraam, p. 240-242; Al-Kaafi, vol. 1, p.

210-212; Basaaer al-Darajaat, p. 38-43; al-Saafi, vol. 2, p. 137.

[18] It was revealed pre-migration – Translator.

[19] Surah Shoaraa (26): Verse 224.

[20] Majma’ al-Bayaan, vol. 7, p. 182.

[21] Surah Shoaraa (26): Verses 192-194.

[22] Al-Kaafi, vol. 1, p. 412; Basaaer al-Darajaat, p. 73; Tafseer

al-Qummi, p. 474.

[23] Refer Majma’ al-Bayaan, vol. 9, p. 81.

[24] Majma’ al-Bayaan, vol. 9, p. 81.

[25] Majma’ al-Bayaan, vol. 9, p. 84.

33
[26] It should be borne in mind that the Holy Quran is not a
miracle only from the aspect of eloquence and literature and is
not confined only to the Arabs. Rather, it is a miracle with
regards to its concepts and teachings which will remain
unparalleled and unmatched for the whole mankind till the Day
of Judgment. – Translator.

[27] Surah Ra’d (13): Verse 43.

[28] Objection: The addition has come in the meaning of ‘from’

(‫ )من‬just as it comes in the meaning of ‘for’ (‫ )اللم‬and ‘in’ (‫)في‬.
Probably, the addition is in the meaning of ‘from’ (‫ )من‬and its
usage in this instance is not but in the meaning of denoting a part
of the whole (‫)تبعيض‬.

Answer:

(1) The addition comes in the meaning of ‘from’ only when it is

from the genus of the added one (‫ )مضاف‬like ‘the ring of silver’
and ‘the cloth of cotton’. While, in this case, ‘the Book’ is not
from the genus of ‘knowledge’ as is apparent.

(2) Whatever has come in the meaning of ‘from’ has come only
for explanation and not to denote a part of the whole.

(3) The research – as we have explained the discussion in its

place – that the addition only implies specification, it is always in
the meaning of ‘for’ (‫ )اللم‬only. It is correct to use ‘from’ for
explanation in place of both ‘from’ and ‘for’ in some instances;
not that the addition comes in its meaning.

(4) The appearance of the addition in generalization in such an

instance is clear and mere probability of its opposite is
irreproachable. So, it is apparent that the usage of denoting part

34
of the whole is not due to imposition, as is imagined. It is only
signifies the particularization of the instance.

[29] Majma’ al-Bayaan, vol. 6, p. 273.

[30] Refer to Qaamoos under the root of ‫قتل‬. He was Muqaatel

Ibn Sulaimaan, who is regarded as an unreliable interpreter.

[31] Majma’ al-Bayaan, vol. 6, p. 273.

[32] Ibn Abbas narrates, ‘I heard the Messenger of Allah

(s.a.w.a.) say, “I, Ali, Hasan, Husain and nine of Husain’s
descendants are pure and infallible.”’ – Yanaabee al-Mawaddah,
p. 425, published at Istanbul.

[33] Majma’ al-Bayaan, vol. 6, p. 301.

[34] Majma’ al-Bayaan, vol. 6, p. 301.

[35] That is, the second and the third levels, from the three levels
that we have mentioned in the beginning of the discussion and
which is necessary to talk about it.

[36] Surah Taubah (9): Verse 119.

[37] Surah Yunus (10): Verse 35.

[38] Al-Ghadeer, vol. 6, p. 327; Sharh Nahj al-Balaghah of Ibn

Abi al-Hadeed, vol. 12, p. 205.

[39] Ghaayah al-Maraam, p. 357; the phrase ‘the permissible as

well as the prohibited’ is not found in it.

35
[40] Refer Ghaayah al-Maraam, p. 357-358; Tafseer al-Burhaan,
vol. 2, p. 303.

[41] Surah A’raaf (7): Verse 145.

[42] Surah Zukhruf (43): Verse 63.

[43] Surah Ra’d (13): Verse 43.

[44] Surah An’aam (6): Verse 59.

[45] al-Ehtejaaj, vol. 2, p. 140.

&&&&&&&&&&&&

In the Name of Allah, The Most Beneficent, The Most Merciful

“…Say: Allah is sufficient as a Witness between me and you and

whoever has knowledge of the Book.” Surah Ra’d (13): Verse
43.

Who in the Quranic verse is referred to as ‘whoever has

knowledge of the Book’?

What does the Holy Prophet (s.a.w.a.) have to say about this
verse?

What does the reputed Sunni jurist, Ibn al-Maghaazeli al-Shaafei

have to say about it?

What is the viewpoint of Arabic literature?

36
Read our comprehensive analysis of the first Quranic verse in the
40-part series on the Quran and the virtues of Ahle Bait (a.s.) by
clicking below:

http://www.seratonline.com/2009/08/10/1658/first-verse/

www.seratonline.com
The Path of Ahle Bait (a.s.)

(.IMAM ALI (A.S

Lineage
Imam Ali (A.S.), the son of Abi Talib, was born on the
13th of Rajab (Lunar Calendar) 23 years prior to the
prophet’s immigration to Yathrib, inside the holy Ka`aba in
holy Mecca. His mother was Fatima bint Asad of the
Hashimi family. He enjoyed martyrdom on the 21st of the
month of Ramadhan in the mosque of Kufa (Iraq) and was
.buried in holy Najaf, in the year 40 of Hijra

The Mosque
:

.Allah’s Sacred House

It is the first place set up for the worship of Allah in the

holy city of Mecca. People from many far places make their

37
journeys towards it to pray to Allah and seek His blessing.
?Has anyone ever heard of a child born in this sacred House

... this is Allah’s grace, He gives it to whom He

pleases, and Allah is Ample - giving
[Maida: 54]

Yes, it was Allah’s grace bestowed on one born in His

.Sacred House

The Favoured Child

Fatima, the daughter of Asad ibn Abdi Munaf, was a
righteous woman who believed in Allah. She was the wife
of Abi Talib, the uncle of Prophet Muhammad (P.B.U.H.).
She was the only woman who gave birth to her baby at such
a Sacred House of Allah. She gave birth to her son in the
holy mosque set up by Prophet Ibrahim (A.S.) many
,thousands of years ago. The holy Quran says

And We enjoined Ibrahim and Ismael, saying: Purify

My House for those who visit (it) and those who abide (in
it) for devotion, and for those who bow down, and for
those who prostrate.
[The Cow: 125]

The holy mosque of Ka’aba is the most sacred place in

the world. It was a clear Divine sign of Allah’s will for a
child to be born in the Holy House. A child was, indeed,
born in that place. The parents were very happy at his birth.
They called him Ali. The name signifies highness and
sublime office in conformity with the sacred place where
.this unique childbirth took place

38
At the very first moment of his birth, his mother Fatima
bint Asad realized his unique status. Similarly, her relatives
and family members predicated such a high office. He was a
healthy, quiet, active, and dynamic baby. His mother
sometimes used to call him “Hayder,” (this name is
attributed to a lion). He grew up as brave as a lion, nothing
could frighten him. He was polite and loving. He treated his
parents kindly and was ready to help whoever needed some
.help. Everyone loved him for his good qualities

It was the Divine will to expose one of the Muslim

heroes. Since his early childhood, he grew up in the house
.(.of the Messenger of Allah (P.B.U.H

The story of his childhood caused all people to wonder:

He was born in the most sacred house of and was raised by
.the best of Allah’s creatures: Muhammad son of Abdillah

In those days, the people of Mecca worshipped idols and

bowed to the stone and wooden objects which could do
them neither good nor harm. They used to drink wines and
gamble. Since childhood, Ali never turned to those idols nor
bowed to them. He never took to bad deeds since he was in
the company of the Messenger of Allah (P.B.U.H.) who
taught him every good quality. He would listen to him,
.comprehend his words, and act accordingly

Ali was not yet 10 years old when Allah the Almighty
chose Muhammad to delwier the Divine mission of Islam.
Ali was the first male to believe in his prophethood and to
.support him in his struggle

39
The bounties of Allah bestowed on him since his birth in
the Sacred House, then his stay at the Propht’s house, then
his being a pioneer in believing in the religion of Islam. He
was chosen for a special role: to become one of Allah’s
.signs

Surely Allah has chosen him in preference over you,

and He has increased him abundantly in knowledge and
in physique, and Allah grants His kingdom to whomsoever
He pleases, and Allah is Ample- giving, Knowing.

[The Cow: 247]

Ali (A.S.) was of a medium height, rather stout, full of

energy and activity that was to the benefit of Islam, and in
support of the Messenger of Allah. Some idolaters used to
slander the Prophet (P.B.U.H.) who tried to avoid them,
while Ali was always ready to confront them. He was ready
.to punish whoever tried to hurt the Prophet

And Warn Your Nearest Kin

The Prophet (P.B.U.H.) was ordered by Allah to warn
his relatives and to invite them to Islam. He, therefore,
invited them to his house and said to them, “Allah has sent
me to you to convey to you His message. You should give
up the worship of idols. You should worship Allah the One
God, the Lord of the World. Who among you supports me in
”?my mission and thus be my minster and successor

40
No one answered him except Ali (A.S.) who was then a
teenager. He stood up and said, “I do believe in your
”!message, and I do support you, O Messenger of Allah

It became common knowledge that Ali would be his

minister and successor. The event spread among all people
and became another of Allah’s favours bestowed on Ali
.(.(A.S

And among men is he who sells himself to seek the

pleasure of Allah, and Allah is Affectionate to the
servants.
[The Cow: 207]

When the Messenger of Allah decided to immigrate from

Mecca to Yathrib (Al-Medina Al-Munawrah) at the order of
Allah, he (P.B.U.H.) informed Ali (A.S.) of his intention. It
was a dangerous night; the armed Qurayshis surrounded the
Prophet’s house and decided to assassinate him at dawn. Ali
slept in the Prophet’s bed and was not afraid of exposing
himself to the dangerous attack. The Prophet (P.B.U.H.)
managed to leave the house safely. The previously quoted
Quranic verse refers to this great sacrifice of Ali for the sake
.of Allah. It was again a Divine favour bestowed on him

And We made of them Imams to guide by Our

command when they were patient, and they were certain of
Our communications.
[Al-Sajda: 24]

At the order of Allah the Almighty, the Prophet

(P.B.U.H.) performed the marriage of his daughter Fatima

41
to Ali who was the most pious of all, next only to the
.Messenger of Allah

Ali was endowed with a sound knowledge and great

talents. Fatima was most pious and obedient to Allah. Both
were of unique example that should be followed. Through
marriage, they gave birth to the purified Imams whose
names and qualities were revealed to the Prophet
(P.B.U.H.). This is how Allah rewards His righteous
servants. Allah the Almighty gave Ibrahim the good news of
.a son and a grandson, although Ibrahim was then very old

Then We helped those who believed against their

enemy, and they became the uppermost.
[Al-Saff:14]

Following the Prophet’s immigration to Yathrib (Al-

Medina Al-Munawara), the infidels waged wars against the
Muslims, and many battles took place. Some Muslims were
afraid of fighting those battles, and some would flee the
battlefield at the crucial moments. Only Ali was always
ready to help. He created fear in the heart of the enemy. His
bravery and might helped achieve victory for the Muslims in
many battles and helped in the spread of Islam. He managed
to defeat the enemies one after the other. For instance, in the
battle of the Trench (or Al-Ahzab), Amro ibn Widd, the
most brave of the Qurayshis, managed to cross the Trench
that the Muslims had dug round the city to halt the enemy’s
advance. He challenged the Muslims and called them to
fight him. No one dared come out to fight him except Ali. It
was a crucial moment. The infidels’ greatest goal was to
confront and destroy the Muslims. The enemy surrounded
them from all sides. Ali came forward and faced Amr. With

42
one stroke of his sword, he killed him and achieved a great
victory for the Muslims and a great defeat for the infidels.
Similarly, during the battles of Badr, Uhud, Khaibar, and
Hunain, Ali was always nearby to achieve victory,
.destroying the enemy of Islam

Regarding Ali’s role in the battle of the Trench, the

Prophet used to say, “Ali’s stroke in that battle was better
”.than the worship of all mankind

The Hyprocrites
The hypocrites in Al-Medina were more dangerous than
the enemy: They lived among the Muslims and expressed
belief in their tongues. But they secretly conspired against
.the Muslims. They even spied for the enemy

During the battle of Tabuk, the Prophet (P.B.U.H.) put

Ali in charge of Al-Medina to protect it againts the plots of
.the hypocrites

The hypocrites, who were vexed by the Prophet’s

decision, spread the rumour that the Prophet was displeased
with Ali and no longer desired his presence near him in the
.battles

Ali heard the rumour and felt very sad. He followed the
Prophet (P.B.U.H.) who was few miles away and expressed
his wish to accompany him. He also informed him of the
hypocrites’s rumour. The Prophet said to him, “O Ali! Do
not listen to such rumours. Are you not pleased to be to me

43
as Haroun was to Musa when he appointed him in his place?
”.You are to me as was Haroun to Musa

Ali felt at ease when he heard the Prophet’s words, and

people perceived the high status of Imam Ali as a
.representative of the Messenger of Allah and his successor

The Christian Delegation

On the 24 of Dhil-Hijja (Lunar calendar), the 10th year
of Hijra, a Christian delegation of 60 prominent bishops and
priests came to Al-Medina to challenge the Prophet
.(P.B.U.H.) and to put his prophethood to test

They entered the Prophet’s Mosque. Fourteen of them

were of high office, dressed in splendid attire, carrying their
crosses. They tolled their bells and performed their prayers.
The Muslims were angry but the Prophet calmed them and
said, “Leave them now, we shall have a talk with them
”.later

The Prophet invited them to embrace Islam. He ordered

them to give up the worship of the cross, not to eat pork,
and to consider Jesus as a Prophet, not as a deity. When they
asked him who the father of Jesus was, he recited to them
:this Quranic verse

Surely the likeness of Isa (Jesus) is with Allah as the

likeness of Adam: He created him from dust then said to
him: Be! and he was. This is the truth form your Lord, so
do not be (one) of those who dispute (about it).
[Al-Imran: 59]

44
But the Christian delegation insisted on calling Jesus a
deity, so the Prophet was ordered by Allah to challenge
them, through prayer, to invoke a curse on the liars. The
Quranic verse 61, chapter Al-Imran, was then revealed. The
delegation asked for time to discuss the matter. When they
were alone, their chief said, “If Muhammad comes with the
noble persons of his tribe, then he is not a Prophet, and we
can challenge him. If he comes with his nearest and dearest,
then we had better not challenge him because he is a real
Prophet; otherwise, if we challenge him, nothing will remain
”.from Christianity

,The Holy Quran says

But whoever disputes with you in this matter after

what has come to you of the knowledge, say, “Come! Let
us call our sons and your sons, our women and your
women, and our souls (nearest and dearest) and your souls
(nearest and dearest), then let us humbly pray and so lay
the curse of Allah on the liars.

[Al-Umran: 61]

The next morning, while the Christians were waiting,

they were stunned to see the Prophet (P.B.U.H.) leading his
household. He came carrying Al-Hussain and holding Al-
Hasan’s hand (his grandsons). Fatima (daughter, mother,
and wife) followed her father the Prophet, and her husband
Ali followed her, carrying the banner of Islam. Ali was the
.(.soul nearest and dearest to the Prophet (P.B.U.H

45
The members of the delegation were afraid of praying,
and they were ready to pay the Jizia (non-Muslims’ tax) and
thus have the right to keep their own beliefs. They promised
.not to conspire against the Muslims

Through that Quranic verse (Al-Imran: 61), all Muslims

and non-Muslims became aware of Ali’s and his family’s
sublime office. His two sons according to the book of Allah
(Al-Imran: 61) are the sons of the Prophet (P.B.U.H.), and
Ali in this very verse is the Prophet’s soul. Such a fact is the
greatest favour of Allah bestowed on Ali (A.S.) whom Allah
.the Almighty designated for a sublime role

And when We made the House a pilgrimage for

people and a (place of) security, and (said): Appoint for
yourselves a place of prayer on the standing place of
Ibrahim. And We enjoined to Ibrahim and Ismael saying:
Purify My House for those who go round it and for those
who abide in it and for those who bow and prostrate.
[The Cow: 125]

Islam achieved a complete victory when holy Mecca was

invaded in the 8th year of Hijrah. The holy Prophet ordered
Ali to climb on his shoulder and remove all the idols that
were placed on its rooftop. All the idols were thrown down
and crushed into pieces. It was not an easy task to break
down the idols which the Arab tribes worshipped. But Ali
was not afraid of breaking all of them. Just as he had
destroyed their brave men with his sword, he destroyed the
idols they used to worship. It was another favour of Allah
.bestowed on him to accomplish such a task

46
One day the Messenger of Allah said to him, “O Ali! No
one knows you more than I do, and no one knows me more
”.than you do

The Prophet (P.B.U.H.) was quite aware of Ali’s

sublime status and his important future role as a truthful
successor and protector of Islam and the Book of Allah. He
would do his best to teach the Muslims the Holy Quran and
its interpretation. He would be the head of the believers of
the Muslim community. The infallible Imams would be
from his progeny. He (P.B.U.H.) was sure that Islamic
science and knowledge would spread through Ali and his
successors. He used to say, “Ali is always with the Truth,
and the Truth is always with Ali. Ali is the best listener who
”.comprehends what he hears

The Prophet was sure of Ali’s sublime role because

Allah the Almighty had informed him of it, hence he
became his best teacher. He kept him near him to teach him
all that he knew. He taught him the Quranic sciences and
ordered him to keep a record of those sciences in a book. Ali
had that book, a precious treasure kept by his sons and
.(grandsons, the blessed Imams (peace be upon them all

O Apostle! Deliver that which has been revealed to

you from your Lord; and if you do not, then you have not
delivered His message (at all), and Allah will protecl you
from the people.

[Al-Maidah: 67]

47
It became necessary for the Messenger of Allah, to
inform the people of Ali’s sublime office. When the above
mentioned verse was revealed to him, he was on his way
back from his last pilgrimage to holy Mecca in the 10th year
of Hijrah. He was then accompanied by more than 120,000
.pilgrims from different Islamic places

Although he (P.B.U.H.) performed his mission during

the period of 23 years, this Quranic verse (Al-Maidah: 67)
refers in particular to a certain message; it was: to appoint
his successor, and that it equalled all his efforts in calling
people to Islam during all those long years in holy Mecca
and Medina. Hence, he immediately stopped the caravans of
pilgrims at a place a few miles away from Mecca. He then
ordered those who were ahead to come back to the place of
gathering which is known as “Ghadir [swamp] Khum”, and
those who were behind to join the others. A pulpit with a
sunshade was set up for him. He got up the pulpit and
addressed the attendants. He said, in his long and important
sermon, “Am I not the master of every believer?” They all
said, “Yes, your are.” He then took Ali’s hand and raised it
up for all to see Ali and declared him as his successor in
authority. He said, “To whomsoever I am the master, Ali is
his master. O Lord! Befriend Ali’s friends, and be the
enemy of his enemies. O Lord! Help whoever helps him,
and defeat whoever confronts him. O Lord! Keep the truth
”.at his side wherever he turns

All the believers then came and congratulated Ali (A.S.).

The first to do so was Umar ibn Al-Khatab who said to Ali,
“Rejoice, O son of Abi Talib! You have become my master
(guardian) and the master of every believing man and
”.woman

48
It was a major event witnessed by tens of thousands of
pilgrims who performed the Hajj that year. In fact, Ali
(A.S.) was one of Allah’s clear signs, some of Allah’s
treasure spared for the sake of Islam, and for the benefit of
Muslims. He comes next to the Messenger of Allah. The
.infallible Imams are chosen from his and Fatima’s offspring

There are many Quranic verses that refer to those who

are worthy of Islamic leadership. Some of them refer to the
pioneers who embraced Islam, and surely Ali (A.S.) was the
first. Other verses refer to those who struggle bravely and
who do not flee the battle field; those who love to struggle
for the sake of Allah more than they love their wives,
children, and wealth. Everyone knew that Ali was at the
head of such opponents of the enemies of Allah. He was the
most pious, the most brave and the nearest to the Messenger
of Allah. They were all sure that he was qualified for the
.(.Muslims’ leadership after the Propfet (P.B.U.H

The Messenger of Allah informed all the Muslims of

Ali’s sublime qualities and status, so that nobody would
:doubt it. The Holy Quran says

...such is the grace of Allah; He gives it to

whomsoever He pleases, and Allah is the Lord of mighty
grace.

[The Iron: 21]

In fact, the Messenger of Allah (P.B.U.H.) and Ali

(A.S.) are the greatest bounties bestowed by Allah on His
.creatures

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Had people been aware of such bounties, they would
have enjoyed Allah’s full bounties and blessings, and He
would have helped them to enjoy every kind of knowledge
,and true civilization. The Holy Quran says

Had they kept to the (right) path, We would have

certainly given them to drink of abundant water.
[Jinn: 16]

The Muslims today are in a dire need for such a sublime

example in order to follow his footsteps and act accordingly.
Ali was a pioneer in accepting Islam. Prejudice and fanatism
of the era of ignorance did not tarnish him. He
wholeheartedly loved Islam and struggled day and night for
its sake. He suffered from the infidels’ harms and was ready
to die in the Prophet’s bed in order to save the Messenger of
Allah from the infidels’ plot. He particpated in all the
Muslim battles and was the most brave. He feared no human
being and was firm in his belief in the Almighty, the One
and only Lord of the World. He used to say, “If the unseen
is uncovered to me, my certain belief (in Allah) will not
”.(increase (it is quite perfect

Being such a unique figure in faith and bravery, Imam

Ali raised his children Al-Hasan, Al-Hussain, and Zainab,
besides his companions: Malik Al-Ashtar and Maytham Al-
Tammar, to be embodiments of his school of thought, the
most perfect school whose headmaster was born in the
Sacred House of Allah and who enjoyed martyrdom in the
sanctuary of a mosque while he was performing his prayers
.at the early dawn

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His school is the school of struggle in words and in
deeds for the sake of the truth and justice, for the sake of
Islam, and for the sake of Allah. It is the school of the
.winners in this life and in the hereafter

Did the murderer Abdul Rahman ibn Maljim Al-Muradi,

the Kharijite, think that he had put an end to Imam Ali’s life
when he struck him with his poisonous sword on 19th of
?Ramadhan, 40th year of Hijrh

Surely not! The great ones live through their ideas and
conduct, though their bodies perish. Imam Ali is still amid
us in his teachings and in his faith. It is our responsibility to
follow his example. Surely we are to be called to account on
.the Day of Jugement

,The Holy Quran says

And stop them, for they shall be questioned.

[Saffat: 24]

Special Note

:The reader will come across words such as .A

.Abu, Aba and Abi .1
.Abdullah/ Abdallah/ Abdillah .2

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 The change of the vowel is related to the grammatic rule
.regarding subjective or objective noun cases

.P.B.U.H and A.S .B

The letters stand for words: Peace be upon him and
.Alaihi/Alaiha/ Alaihum Al-Salam: Peace on him/ her/ them
.Bint” means: daughter of; “ibn” means: son of “ .C

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