Publisher’sIntroduction

IntheNameofAllah,theAll–beneficent,theAll–merciful

ThelegacyoftheHousehold[Ahlal–Bayt]oftheProphet(saws)storedintheirschoolofthoughtandpreservedbytheirfollowers,iscomprehensiveandembracesallbranchesofIslamicknowledge.Thisschoolhasbeenabletoproducebrilliantscholarswhohavedrawninspirationfromthisrichandpureresource.

IthaspresentedtotheMuslimummahmanyscholarswho,followinginthefootstepsofImāms(as)whobelongtotheProphet’sHousehold(Peacebeuponthem),haveprovidedconvincinganswerstothequestionsanddoubtsraisedbyvariousschoolsandintellectualfriendswithinandoutsidetheMuslimnation.Throughoutthepastcenturies,thesescholarshavegivenwellreasonedanswersandclarificationstothesequestionsanddoubts.

Tomeettheresponsibilitiesassignedtoit,theAhlal–BaytWorldAssembly(ABWA)hasundertakentodefendtheIslamicmessageanditsverities,oftenobscuredbythefollowersofvarioussectsandbytheproponentsofthetrendswhichshowhostilitytoIslam.TheAssemblyfollowsinthefootstepsofAhlal–Bayt(as)andthefollowersoftheirrightlyguidedschoolofthoughtwhichhasbeenreadytoconfrontthesechallengesandbeinthefrontlineinconsonancewiththedemandsofeveryage.

TheargumentscontainedintheworksofthescholarsbelongingtotheSchooloftheAhlal–Bayt(as)areofuniquesignificancebecausetheyarebasedon

genuineknowledge,appealtoreason,andavoidprejudiceandbias.Theseargumentsaddressscholarsandthinkersinamannerthatappealstomindsandwholesomehumannature.

Toassisttheseekersoftruth,theAhlal–BaytWorldAssemblyhasendeavouredtopresentanewphaseoftheserichargumentsthroughthestudiesandtranslationsofcontemporaryShiawritersandofthosewhohaveembracedthissublimeschoolofthoughtthroughdivineblessing.

TheAssemblyisalsoengagedintheeditionandpublicationofthevaluableworksoftheleadingShiascholarsofearlieragestoassisttheseekersofthetruthtodiscoverthetruthswhichtheSchooloftheProphet’sHousehold(P.b.u.th)hasofferedtotheentireworld.

TheAhlal–BaytWorldAssemblylooksforwardtobenefittingfromtheopinionssuggestionsandconstructivecriticismofthereadersinthisarea.

WebeseechGod,theMostHigh,toacceptourhumbleeffortsandenableustoenhancethemundertheauspicesofImāmal–Mahdī,Hisvicegerentontheearth(mayAllahexpeditehisadvent).

WeexpressourgratitudetoMr.RidaKardantheauthorofthepresentbook,andSayyidIrajRazzaqi,itstranslator.Wealsothankourcolleagueswhohaveparticipatedinproducingthiswork,especiallythestaffoftheTranslationOffice.

CulturalAffairsDepartment

TheAhlal–Bayt(as)WorldAssembly

Preface

TherearetwomainviewpointsconcerningtheissueofImamate,ThefirstisthatoftheSunnis,whoholdthattheProphet(saws),mayGod’speaceandblessingbeonhimandhisdescendants,didnotintroduceanysuccessorandsaythatthecommunityhadtochoosetheProphet’ssuccessorandleaderoftheMuslims.

ThesecondviewpointisthatoftheImamiyyahShi’ites,whoconsiderImamateasadivinelyordainedpositionandasacontinuationofprophethoodandsaythatGoddesignatesanImamjustasHeappointsaprophet.

TheImamiyyahShi’itespossessesalargenumberofsolidproofsconfirmedbyintellect,andevidencefromtheQur’anandtheSunnah,includedintheological,exegeticandhadithsources.

ThepresentprefaceexplicatestheShi’ites’intellectualviewpointontheaforementionedissue(ofsuccession)exploresthefollowingpointsaboutman’snatureandinclinations.

1.WeknowthatIslamisaneverlastingreligionsentforallpeopleofalltimes.

2.TheholyProphet(saws)madeeveryeffortforthepropagationandadvancementofthedivinereligionofIslam,madeuseofeveryopportunity,workedhardandgladlythroughouthislife,madeextraordinarysacrificesandwasreadytodieforstrengtheningpeople’sfaith.ThisisconfirmedbythefollowingQur’anicverses:

“Perhapsyouwillkillyourselfwithgriefbecausetheydonotbelieve”(26:3)also,

“Thenmaybeyouwillkillyourselfwithgrief,sorrowingafterthem,iftheydonotbelieveinthis

announcement”(18:6)

3.AlargenumberofhisbestandtheworthiestmenweremartyredinthecauseofAllah.

4.Hemadecleartopeopleallthatbroughttothemprosperityinvariousaspects.SecondarypointsoffiqhandtraditionsrecordedinthesourcesofhadithandIslamicjurisprudenceofbothShi’iteandSunnischoolstestifytothisstatement.

5.TheholyProphetofIslam(saws)passedawayatatimewhenIslamhadnotyetextendedtoallthepartsofArabialetaloneworldwide.

6.CertainpowersofthetimeposedthreatstoIslamandtoitsspreadandcontinuityespeciallythosewhorefusedtoembraceIslam.SomeshowedunbecomingreactionsandbehavedrudelywhentheywereinvitedbytheProphettoembraceIslam.Iran’semperor,forexample,toretheProphet’sletter.

7.TheMuslimsfelttheywereinneedofauthorityandstrongleadershipinordertoconfrontandsuppresssuchopposingpowersaftertheProphet’sdemise.

8.TheloveforleadershipandyearningforsocialrankinmanwassomethingfromwhichthecompanionsoftheProphet(saws)werenotexempted.PerhapsIslamhadnotfullyfilledtheheartsofmostofthosewhowereinthecompanyoftheProphet(saws)althoughtheylovedhimgreatly.

TheyremainedundertheinfluenceofthelastremnantsofthemoralitiesoftheAgeofIgnorance(Jahiliyya)andtribalprejudicessothattheywerereadytocompetewithoneanotherafterthedemiseoftheProphetcravingforcaliphate.TheholyProphethasbeenquotedassaying,“Idonotfearthatyouwillbecomepolytheistsafterme,butIfearthatyouwillfightwithoneanotheroverthisworld”.1

9.TherewerehypocriteswhoconstantlyplottedagainstIslamandMuslimsandexploitedeverymomentfortheirownadvantage.TherewasfearoftheirinfiltratingintotheIslamicgovernmentaftertheProphet.PerhapsagroupofthementeredIslamfromtheverybeginningoftheProphet’scall,cravingforauthority.

10.Historytellusthatsomeofthechiefsoftribes,whohadbeeninvitedbytheProphet(saws)toembraceIslam,agreedtoenterIslamonconditionthattheywouldtakepartinthefutureIslamicgovernment.InhisSirah,ibnHishamsays,“WhentheProphet(saws)cametoBaniĀmirclan,heintroducedhimselftothemandinvitedthemtoworshipAllah,theAll–mighty,theHigh.

Oneofthemensaid‘Ifwegiveourallegiancetoyou,willwemanagetheaffairs(ofthestate)afteryouifyouprevailoveryouropponents?’TheProphetanswered,‘TheaffairiswithAllah.HeappointswhoeverHewishes”.2

11.Definitelyitiscentralandinstinctiveforthepersonwhorulesoveragroupnottoleavethemwithoutappointingsomeoneasasuccessorevenifthegroup

weresheep.

12.Whenthesecondcaliphwasdying,AbdullahibnUmarsaidtohim,“peoplesaythatyoudonotintendtoappointasuccessor.Iftheshepherd,wholooksafteryourcamelsorsheep,leavesthemwithoutaguard,youwillblamehim.Itisevidentthatguardianshipofthepeopleismoreimportantthanlookingaftercamelsorsheep.WhatwillyoutellGodwhenyoumeetHimifyoudonotappointsomeonetosucceedyou?”3

‘A’ishahreferstothesamepointandsaystoibnUmar,“ConveymygreetingstoUmarandsaytohim,‘Don’tleavetheumma(thecommunity)oftheProphet(saws)withoutleader,anddon’tleavethemtotheirchancesafteryoulestseditionshouldbefallthem”.4

ItisalsoreportedthatAbdullahibnUmarhassaidtohisfather,“Iwishyouhaddesignatedsomeonetosucceedyou.Whenyousendsomeonewhomanagestheaffairsofthepeople,doyounotlikehimtoappointsomeonetoreplacehim?”

“Yes,Ido”.Umarsaid.Hissonadded:“Ifyouemploysomeonetolookafteryoursheep,doyounotliketoseehimappointsomeonetoreplacehim?”5

WhenMu’awiyyahwantedtoappointYazidashissuccessor,hereferredtothesamepoint,andsaid,“IfeartoleavetheUmmahofMohammadwithnoonetolookafterthemlikeaflockofsheepwithoutashepherd”.6

Wheneverhedecidedtogoonatrip,theholyProphet(saws)appointedadeputy,andheneverleftMedinawithoutappointingsomeonetotakecareofthings.TheSiraandhistorybookshavemadeanoteofthisandmentionedthe

namesofthosewhomtheProphethadchosentorepresenthim(whilehewasaway).

ForExample,inibn–Hisham’sSira,whichincludestheProphet’smilitaryexpeditions,thenamesofthosetheProphet(saws)hadchosentorepresenthiminMedina(duringtheProphet’sabsence)havebeenlistedasfollows:

1.Bawatexpedition:Sa’ibibnUthmanibnMadh’un7

2.Ashirahexpedition:AbaSelemahibn‘AbdulAsad8

3.TheexpeditionofSafwan,Badrthefirst:ZaydibnHaritheh9

4.BadralKubraexpedition:AbaLubabeh10

5.BaniSaleemexpedition:Seba’ibn‘Arfatah11

6.Sowaiqexpedition:BasheeribnAbdul–Mundhar(AbuLubabeh)12

7.Zi–Amrexpedition:UthmanibnAffan13

8.Far’expedition:ibnUmmMaktoom14

9.BaniQayniqa’expedition:BasheeribnAbdulMundhir15

10.Uhudexpedition:ibnUmmMaktoom16

11.Banial–Nazeerexpedition:ibnUmmaMaktoom17

12.Dhatal–Riqa’expedition:Abudharal–GhifariorUthmanibnAffan18

13.ThesecondBadrexpedition:AbdullahibnAbdullahibnUbayibnSellulal–Ansari19

14.Dawmatal–Jandalexpedition:Seba’ibn‘Arfatah20

15.Al–Khandakexpedition:ibnUmmMaktoom21

16.BaniKurayzaexpedition:ibnUmmMaktoom22

17.BaniLahyanexpedition:ibnUmmMaktoom23

18.DhiQurrahexpedition:ibnUmmMaktoom24

19.Banial–Mustalakexpedition:Abudharal–Ghifari25

20.Al–Hudaybiyyaexpedition:NomaylatibnAbdillahal–Laythi26

21.Khaybarexpedition:NomaylatibnAbdillahal–Laythi27

22.MeccaConquest:KalthumibnHoseyn28

23.Hunaynexpedition:‘UtabibnAseed29

24.Tabukexpedition:MohammadibnMuslimatal–Ansari,orSiba’ibn‘Arfatah30

Accordingtoacorrect,andwell–knowntraditionwhenhewantedtoleaveMedinaforTabuk,thenobleProphetofIslam(saws)appointedAliibnAbiTalib(as),mayGodblesshim,ashissuccessor.Therearescoresofotherevidenceinthebooksofhadithandhistorybookswhichconfirmthisview.

25.Thefarewellpilgrim:AbuDajanial–AnsariorS’iba’ibn‘Arfatah.31

ThenobleProphetusedtoappointacommanderforeachexpeditioninwhichhehimselfdidnottakepart.Sometimes,henominatedmorethanoneleadersothatifthefirstwaswounded,thesecondwouldtaketheleadinstead.

Forexample,inMu’tahBattleheappointedZaydibnHarithatobesucceededbyJa’faribnAbiTalibandthelatterbyAbdullahibnRawahaincasetheformer

commanderwaswounded.32

WhenhesentagroupoffortymentoB’irMa’unah,theProphet(saws)appointedAbdulMundhiribnUmarastheirleader33andforthesixmangroupsenttoRajee’toteachfiqh,theProphetappointedMarthadibnAbiMarthad‘Anawiasaleader.34

Now,itisclearthattheProphet’saimwastoteachthepeople,asstatedbytheQur’anic:

“Andpurifiesthem,andteachesthemtheBookandtheWisdom”.

Heneverhesitatedaboutappointingsomeoneashisdeputywheneverhedecidedtogoonalongor

shorttrip,heneversentagroupwithoutaleader,andhewasawareofwhatwouldtakeplaceinthe

futureafterhisdemise.

GreattraditionistsofbothShi’iteandSunnidenominationshavementionedintheirbooksofhadiththattheProphetwasfullyawareofthetribulationsthatwouldbecomeofhisreligionafterhisdeath.

Givenallthis,canoneclaimthattheProphet(saws)hasnotthoughtofappointingsomeonetobehissuccessor,anissuewhichismostawe–inspiringfortheIslamiccommunityorhehaspaidnoattentiontothismatter?

CananyoneclaimthatGod,theMostHigh,whohasappointedtheProphet(saws)andpraisedhiminthefollowingwords,

“CertainlyanApostlehascometoyoufromamongyourselves,grievoustohimisyourfallingintodistress,excessivelysolicitousrespectingyou,tothebelievers(heis)compassionate,merciful”(9:128).

Hasnotappointedasuccessortosafeguardthedivinemessageandpreservereligiousteachings,andtobeanauthorityonalltheteachingsofShariah.ThisisagainsttheindisputablereasonspresentedbytheBookofAllahandintheSunna.

ForthisreasonImamiyyahShi’itesbelievethattheholyProphet(saws)hasnominatedhissuccessorbydivinedecree.ThisquestionhasbeenmadeclearintheQur’anandtheSunna.

ThepresentbookcitessomeQur’anicversesinordertoexaminethequestionofImamateandcharacteristicsofImams.Theseversesare:Ibtila,Mubahaleh,Aulual–Amr,Wilayah,Sadiqeen,Tatheer,andIlmal–Kitab.

FirsttheQur’anicversesarediscussed,thenrelevanttraditionsarequotedtosupporttheideaincludedinthestatedverses.SincethepresentbookconcernstheSunnistoo,theviewoftheirscholarsandcommentatorsarestatedandthetraditionstheyhavereportedaresoundlyinvestigated;finallythedoubtsraisedaboutthesetraditionshavebeenclearedup...

RiḍaKardan

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1.–SahihofBukhari,vol.4,thesectiononfilHauz,p.142,Daral-Ma’rafat,Beirut.

2.–Vol.2,p.425,DarIhya’al-Turathal-Arabi,Beirut;al-Rowzal-Unf,vol.,4,p.38;al-SiratAl-Nabawiyyah,bySayyid

AhmadZayniDahlan,vol.1,p.283,DarIhya’al-Turathal-Arabi,Beirut.

3.–Al-Riadhul–Nazirah,vol.2,p.353,Daral-Nadwahal-Jadidah,Beirut;SunanofBeihaqi,vol.8,p.149,Daral-Ma’rifah,

Beirut;Hilyatal-Awliya’,vol.1,p.44,Daral-Fikr.

4.–“Al-ImamahwalSiyasah”,vol.1,p.23.

5.–IbnSa’dsTabaqat,vol.3,p.343,DarBeirutlil–Taba’waNashr.

6.–Al–Tabari’sHistory,vol.3part5,p.154;Al-Imamahwal-Siyasah,vol.1,p.184.

7.–IbnHisham’sSira,vol.2,p.248.

8.–Ibid.

9.–Ibid,p.251.

10.–Ibid,vol.2,pp263–4.

11.–Ibid,vol.3,p.49.

12.–Ibid,vol.3,p.50.

13.–Ibid,vol.3,p.49.

14.–Ibid,vol.3,p.50.

15.–Ibid,vol.3,p.52.

16.–Ibid,vol.3,p.68.

17.–Ibid,vol.3,p.200.

18.–Ibid,vol.3,p.214.

19.–Ibid,vol.3,p.220.

20.–Ibid,vol.3,p.224.

21.–Ibid,vol.3,p.231.

22.–Ibid,vol.3,p.245.

23.–Ibid,vol.3,p.292.

24.–Ibid,vol.3,p.321.

25.–Ibid,vol.3,p.302.

26.–Ibid,vol.3,p.321.

27.–Ibid,vol.3,p.342.

28.–Ibid,vol.4,p.42.

29.–Ibid,vol.4,p.83.

30.–Ibid,vol.4,p.162

31.–Ibid,vol.4,p.248.

32.–Ibid,vol.4,p.5.

33.–IbnHisham’sSirah,v.3,p.194.

34.–Ibid,v.3,p.183.

Chapter1:ImamateintheQur’anicVerseofIbtila’

“AndwhenhisLordtriedIbrahimwithcommands,hefulfilledthem.Hesaid:SurelyIwillmakeyouanImamformankind.(Ibrahim)said:Andofmyoffspring(willtherebeleaders)?Hesaid,mycovenantdoesnotincludetheunjust”.(2:124)

Theverseillustratestwopoints:

1.ThepositionofImamateishigherinrankthanthatofProphetHood.

2.Imamate(religiousleadership)doesnotincludetheunjust.

Thefollowingsectionisdividedintothreeparts,eachonefocusesononeofthefollowingtopics:

1.TheprominentstatusofImamate

2.The(positionof)Imamatedoesnotincludetheunjust

3.The(statusof)ImamateinthewordsoftheImamsthemselves

PartOne:TheProminentStatusofImamate

TheabovementionedQur’anicversereferstotheteststowhichAllahexposedtheProphetIbrahimmanyyearsafterhisprophethoodattheendofhislife.Havingsuccessfullypassedthedivinetestsandpatientlywithstoodthegreathardships,hewasgrantedthepositionofImamate.

InordertoelucidatetheaboveQur’anicwords,itisnecessarytoexplainsomebasicquestionssuchas:

1.WhatrelationshipwastherebetweentheseriesoftryingtowhichtheProphetIbrahimwasexposed

andgrantinghimthepositionofImamate?

2.Whatarethekindsoftesttowhichtheverserefers?

3.CanonesaythattheImamatebestowedontheProphetIbrahimisequaltohisPropheticmission?

4.Whatideadoestheabove–mentionedImamateconvey?

Wewillnowgothroughtheabovequestionsonebyone.

TheRelationshipbetweenTryingandthePositionofImamate

Question:IntheQur’anicverse

“AndwhenhisLordtriedIbrahimbymeans(ofcertain)words,hefulfilledthem.Hesaid:SurelyI

willmakeyouanImamformankind…,”

Theword“when”whichisanadverboftime,requiresanadjunct.Thequestionis:Whatisitsadjunct?Thefirstsuppositionisthattheword“when”requirestheadjunctremember,whichhasnotbeenstatedexplicitly.Thus,theversereads

“OProphet!RememberthetimewhenhisLordtriedIbrahimbymeans(ofcertain)words…”

Anassumptionlikethisisopentocriticisms,like:

1)Thissuppositionentailsdeletingsomethingorrefrainingfromstatingitexplicitlywhichiscontrarytobasicrule(ofrhetoric).

2)Withoutaconjunction“and”theclause“SurelyIwillmakeyouanImamformankind”,isseparatedfromthepreviousone.

Apparently,thecontextoftheclause“IwillmakeyouanImam”isnotdisconnectedfromthepreviousonebutitissemanticallyandsyntacticallydependentonit.Sincethereisnoconjunction“and”tojointhetwoparts,itseemsthatwhenthispartcomeswiththeprecedingpartitformsawhole.

Therelationbetweenthesetwopartsisanoutcomeofthedependenceof“when”or“Hesaid”.Thusthemeaningwillbelikethis:“WhenhisLordhadtested

Ibrahim,Hesaidtohim‘IwillmakeyouanImam’”.

Accordingly,testspreparedthegroundforgrantingImamatetoProphetIbrahim.AnothersolidevidenceistheQur’anicversewhereintherelationshipbetweenthe“patience”and“Imamate”ofprophetsisclearlyexplained:

“AndwemadeofthemImamstoguidebyourcommandfortheywerepatient,andtheywerecertainofourclearsigns”.(32:24)

Theaboveversementionsthatitisduetotheprophets’“patience”and“certainty”thattheyweregrantedImamate,andthisclearlyshowsthatthereisaconnectionbetweentheteststowhichtheProphetIbrahimwasexposedandtherankofImamatetowhichthestatedverserefers.

Ibrahim’sTestsandTrials

WhatweretheteststhatmadetheProphetIbrahimworthyofholdingthepositionofImamate?TheQur’anicversestatesthatIbrahimwastestedthrough“words”,andhebrilliantlysucceededinthetest.Thewordswereapparentlyparticularcommandsbymeansofwhichhewastested.

WhatthenobleQur’anmeansby“manifesttrial”1whichtheProphetIbrahimfacedinhislifeishisdeterminationtoofferhissonasasacrifice;anactwhichconfirmsIbrahim’sboundlessgenerosityandcompletesubmissiontoAlmightyGod.

ItshouldbenotedherethattheProphetIbrahimwasputtotestwhenhewasveryold,manyyearsafterhehadbeenmadeaprophetandwasgivenason,Ismail,whenaged.

DoesImamatetowhichthisQur’anicverserefersmeanthesameasProphetIbrahim’sprophethood?

SomecommentatorsmaintainthattheImamategiventotheProphetIbrahimisidenticaltohisdivinemissionandprophethoodbutaspreviouslystatedImamateisdifferentfromprophethoodfortworeasons:

(a)TheQur’anicverseclearlystatesthatthisImamatewasgrantedtotheProphetIbrahimaftermanytrials,oneofwhichistheofferingofhissonasasacrifice,longafterhehadbeenmadeaprophet.

(b)Theexpressionja’iloka(Iamassigningyou)derivedfromtheverbja’l(make)isapresentparticipleanditsobjectivecomplement,imamantًhathasnunation(tanween)doesnotrefertothepastitreferstothepresentorfuture.

Therefore,(contrarytotheclaimofsomecommentators,)thepresentparticiple“assigning”doesnotapplytothepastandsoitcannotindicatethatthedivinemissionandprophethoodarethesameasImamate.

WhatdoesImamatemean?

FromtheQur’anicversewelearnthatImamateorreligiousleadershipis

differentfromnubuwwat(prophethood).AnImamisaleader,definitelyappointedbyGod,tobeaguideandanexampleforpeopletofollowinallaspects.

1.ThatthepositionofImamatewasgrantedtoIbrahimyearsafterhisbeingmessengerandafterhehadsuccessfullypassedthegreatdivinetrials,clearlyshowsthatImamateisnotonthesameplaneasprophethood,butenjoysahigherstatus.

2.NowthatImamatehasbeenprovedtohaveahigherstatusthanprophethood,andaccordingtoimmutablereasonsaprophetmustbedivinelyprotectedagainstanyerrorandsin,itfollowsthatinerrancyisinseparablylinkedtothepositionthatisloftierthanprophethood.

PartTwo:Imamatedoesnotincludetheunjust

ThestatedQur’anicversepointstotheimpeccabilityofImamswhenitsays

“Mycovenantdoesnotincludetheunjust”

Thussignifyingthattheunjustmustnotholdthisposition.

WhenGod,theMostHighsaid,

“IwillmakeyouanImamformankind”

TheProphetIbrahim(as)asked,

“Andofmyoffspring(willtherebeleaders)?”

GodtheMostHighreplied,

“Mycovenantdoesnotincludetheunjust”.

So,thisversesuggeststhefollowingpoints:

a)ImamateisGod’scovenant.

b)Thiscovenantdoesnotincludetheunjust,andsinceasinisconsideredinjustice,apersonwhoisnotdivinelyprotectedcommitssins.

Theaboveverseclearlyandirrefutablyshowsthatareligiousleader(Imam)mustnecessarilybeimmunefromsinsanderrorswhenhisImamatebegins.

DoesthismeanthatthosewhopreviouslywereunjustcanholdthepositionofImamate?Inotherwords,doesthe(Arabic)derivativezalim(unjust)concernthepresent,notthepastsothatitdoesnotincludethosewhowereunjustinthepastbutthosewhoarejustnow?

DoestheQur’anicversesuggestthatthepersonwhoisunjustatthetimeofundertakingImamatewillbedeprivedofthisposition,butthepersonwhowasunjustinthepastbutisnotunjustnow,canbecomeanimam,(areligiousleader)?

Inanswertotheaboveassumption,letusconsidertwocitations:

1.InhisQur’anicExegesisofal–Meezan,AllamahTabataba’iquotestherenownedscholarthelateHajiSheikhMohammadal–HusainIsfahaniassaying,ProphetIbrahim’soffspringcanbedividedintofourgroups:

a)ThosewhohadbeenunjustbeforeholdingthepositionofImamate;

b)ThosewhohadbeenjustbeforeholdingthepositionofImamate,andbecameunjustaftertheirholdingit.

c)ThosewhohadbeenunjustpriortoholdingthepositionofImamate,butbecamejustafterholdingit.

d)ThosewhowerejustbothbeforeandafterholdingthepositionofImamate.

ProphetIbrahim,grandashisdignityis,neverincludesthefirsttwogroupsinhisinquiry.Therefore,hiswords“andofmyoffspring?”refertothethirdandfourthgroup.

Then,thereplywhichhegetsfromGod,theMostHigh,“Mycovenantdoesnotincludetheunjust”,excludesthoseinthethirdgroupwhowereunjustinthepastandarejustatthetimeofoccupyingthepositionofImamate.Accordingly,onlythefourthgroupofhisprogenyareworthyofImamate.

2.InhisMa’jma’al–Bayan,aQur’anicexegesis,thelateTabarsisays:

“Weagreethatthetermzalim(unjust)doesnotapplytothepersonwhoisnotunjustatthepresent,butthiswordappliestothepersonwhohadpreviouslybeenunjustatthemomentofhisexercisinginjustice.TheabovementionedQur’anicversereferstosuchapersonwhomitconsidersnotworthyofbecomingImam.Thestatement“doesnotinclude”,whichisanegativepresenttense,testifiestothisidea”.

Itfollowsthatapersonwhohassinned,thoughforasinglemomentthroughout

hislifecanneverbecomeanImambecausesuchapersonwasasinneratthatparticularmoment,andthenobleQur’anstates,“Mycovenantdoesnotincludetheunjust”.

ItisclearnowthattheQur’anicverseemphasizesatwofoldinerrancyofImams,includingthetimeoftheirholdingthepositionofImamateandthroughouttheirlifetime.ItisalsoclearthatImamateisadivinepostsetbytheAlmightyGod,i.e.adivinegiftgiventothosewhomGodconsidersworthyofit.

PartThree:TheStatusofImamateintheWordsofImams

AfterwehaveinvestigatedtheQua’anicverse,itisnowbefittingtogothroughanarrationreportedfromImamAliibnMusaal–Rida(as),the8thImamoftheShi’ah,inwhichheelucidatestherealityofImamate:

“AbdulAzizibnMuslimisquotedtohavesaid,‘OnthefirstdaysofourarrivalatMarv,weassembledinthepresenceofImamalRida,(as)inthegreatmosqueofthecityofMarv.SomestartedtalkingaboutImamateandsaidthattherehadbeendifferentviewsoverit.

So,Iwenttomymaster,Imamal–Rida(as),andinformedhimaboutpeople’sarguingaboutthesubject.Hesmiledandsaid‘OAbdulAziz,thesemendonotknowtherealityandhavebeendeviatedfromwhattheybelievetoberight.

‘God,theAll–mightydidnotraisehisProphetup(toHim)beforeHehadperfectedthereligionforhim,sentontohimtheQur’an,which‘clearlyexplainseverythinganddelineatedthelawful,theunlawful,hudood(penallaw),divinepreceptsandallthatpeopleneed,ashesays

‘WehavenotneglectedanythingintheBook’.(6:38)

IntheFarewellpilgrimageandtowardstheendoftheProphet’slife;God,revealedtheverse:

‘ThisdayhaveIperfectedforyouyourreligionandcompletedmyfavouronyouandchosenforyouIslamasareligion”.(5:3)

Therefore,Imamateisindispensabletoreligion.

TheProphetdidnotleavethisworldbeforehehadclarifiedtotheMuslimstheprincipalfeaturesoftheirreligion,pointedoutthetruepathandappointed‘Ali(as)astheirleader,leavingnothingoftheirproblemsunsettled.

So,thosewhosupposethatGod,theAll–mightyhasnotperfectedHisreligionrejecttheBookofAllah,andthosewhorejecttheBookaredisbelievers.DotheyknowthesignificanceofImamateanditsstatusinthecommunitytoallowthemselvestoembarkonit?

Imamateistoogreatinworth,tooloftyinstatus,toohighinrank,tooinvincibleinnatureandtooprofoundindepthforpeopletofathomitbytheirintellectorapproachitthroughtheirthoughtorelectanImamaccordingtotheirwill.

ImamateisapositionforwhichGod,theAll–mighty,hassingledoutIbrahim(as)aftergrantinghimtherankofprophethoodandtakinghimasafriend,afavourwithwhichHehashonouredhim,ashesaid,“IwillmakeyouanImamformankind”.Then,God’sfriend,Ibrahim,whowashighlydelightedasked,“andofmyoffspring?”

GodtheAll–mightysaid,“Mycovenantdoesnotincludetheunjust”.ThisQur’anicversehasnullifiedthepossibilityoftheunjustones’becomingimams

untiltheDayofResurrectionandsoImamatehasbecomeaprivilegedpositionforthepurified.GodhashonouredIbrahimwhenHegrantedImamatedonlytotheselectedandpureonesfromamonghisoffspring,asintheQur’anicverse:

“AndWebestowedIsaacand(then)Jacobonhimasanadditionalboon;eachWemadeintohonourableman.Wemadethemleaderstoguide(others)byOurcommandandWeinspiredthemtoperformgooddeeds,keepupprayer,andpayalms.TheyhavebeenservingUs(alone)”.(21:72-3)

ImamatecontinuedasapreviledgedpositionforhisoffspringovertheagesuntilGod,theMightyandHighdonatedittotheholyProphet,andsaid,

“MostsurelythenearestofpeopletoIbrahimarethosewhofollowedhimandthisProphetandthosewhobelieveandAllahistheguardianofthebelievers”.(3:68)

Then,byGod’scommand,theProphet(sa)placedImamatein‘Aliandinhischosenoffspring,towhomGod,theMightyandHigh,hasgivenknowledgeandfaith,astheQur’ansays,

Andthosewhoaregivenknowledgeandfaithwillsay:CertainlyyoutarriedaccordingtotheordinanceofAllahtillthedayofresurrection”.(30:56)

ThispositionwillremaininAli’s(as)unerringoffspringuntilthedayofresurrection.HowcantheseignorantpeopledesignateanImam?ImamateisapreviledgedpositionfortheProphetsandaheritagefortheProphet’strustees.

ImamateisGod’scaliphateandasuccessortotheProphet’scaliphate(saws)itisapreviledgedpositionoftheCommanderoftheFaithful(saws),andtheinheritanceofal–Hasan(as)andal–Husain(as).Imamateisthereinsofthereligion,theMuslims’order,thesoundnessofthislifeandthebelievers’might.ImamateisthecornerstoneofevergrowingIslamanditshighestbranch.

ItisonlythroughtheImamthatprayers,alms,fasting,Hajjandholywar(jihad)canbeaccomplished;itisthroughImamthatthedivinepunishmentsandlawscanbeexecutedandfrontierssafeguarded.

ItistheImamwhoproclaimslawfulwhatGodhasmadelawfulandproclaimsunlawfulwhatGodhasmadeunlawful,defendsGod’sreligion,andsummons(people)tothewayofAllahthroughwisdom,goodadviceandconclusiveargument.TheImamislikethesunthatlightsuptheworldwhileitishighupintheskyneitherhandscanreachitnoreyescanperceiveit.

TheImamisthebrightmoon,theilluminatingbeacon,theradiantlightandthestarthat(safely)guidespeopleingatheringdarkness,(unknown)tracksoftownsanddesertsandswellingwavesofsea.TheImamislikepuredrinkingwater,rainycloud,afallingrain,abrightsun,andashadingcanopy,anexpanseofland,agushingspring,andabrookandagarden.

TheImamisacompanion,afriend,alovingfather,anequalbrother,akindmother,asheltertotheGod–fearingatthetimeofgreatedistress.TheImamisAllah’strusteeforHiscreatures,HisproofoverHisworshippers,HiscaliphainHisland,theonewhosummons(people)toAllahanddefendsAllah’ssanctity.

TheImamispurifiedfromsinsandkeptentirelyfreefromdefects,singledoutasamanof(divine)

knowledgeandknownforhisendurance;heasourceoftheorderofthereligion,honourofMuslims,

angerofhypocrites,anderadicationofdisbelievers.

TheImamisapeerlessoneofhistime,whosedignitynoone(else)canattain,whosemeritsarenotacquired,butaregrantedtohimbyGod,theBestowerwhocan(claimto)haveknowntheImamthoroughly,ortohavetheabilityofelectinghim?

Whatanidea!Intellectsarelost,visionsareweary,theeminentarelittle,thesagehadbewildered,oratorshavefallenshorttogivespeech,poetshavebeentogue-tied,menofliteraturehavefailedandtheeloquenthavenotbeenabletodescribeasinglefeatureorasinglemeritoftheImam,fortheImamislikeastar,toodistantformentoreachorfordescriberstodescribe.

DoyouimaginethattheseattributesarefoundinotherthanthefamilyoftheProphet(saws)?IswearbyGodthat,theirsoulsthathavecheatedthemandtheirillusionhasmadedirethemdeviate(fromreality).Theyhavetakenasteeproadwheretheirlegstakethemtodegradation.Theyrelyedontheirdefectivemindsintheirconceptionofthe(officeof)Imamate,thereforetheyhavegoneastrayanddeviated(fromthedivinecommand)somachsothattheyhavetoofarfromhim,

“MayAllahdestroythem,howtheyareturnedaway”(9:30)

HavingdistancedthemselvesfromthechoicesofGod,HismessengerandtheProphet’sHousehold,theyfollowedtheirowninclinations,althoughtheQur’anaddressesthemasitstates:

“AndyourLordcreatesandchooseswhomHepleases;tochooseisnottheirs”,(28:68)

“AnditbehavesnotabelievingmanandabelievingwomanthattheyshouldhaveanychoiceintheirmatterwhenAllahandHisApostlehavedecidedamatter”(33:36)

“Howdoyoujudge?”(10:35)

“Orhaveyouabookwhereinyouread?Thatyouhavesurelythereinwhatyouchoose?Orhaveyoureceivedfromusanagreementconfirmedbyanoathextendingtothedayofresurrectionthatyoushallsurelyhavewhatyoudemand?Askthemwhichofthemwillvouchforthat.Ordotheyhaveassociatesiftheyaretruthful”(73:36-41)

Also,theQur’anstates:

“DotheynotthenreflectontheQur’an?Nay,ontheheartstherearelocks”(47:24)

“…asealissetontheirheartssotheydonotunderstand”.(9:87)

“…theysaid,wehear,buttheydidnotobey.Surelythevilestofanimals,inAllah’ssight,arethe

deaf,thedumb,whodonotunderstand.AndifAllahhadknownanygoodinthemHewouldhave

madethemhear,andifHemakesthemheartheywouldturnbackwhiletheywithdraw”.(8:21-23)

“Theysaid;wehearanddisobey”.(2:93)

HowcantheyeverventuretoelecttheImam?heisoneinwhosesphereofknowledgeignorancehasnoplace;heisaleaderwhoknowsnofear,nordoesheretreat;heisthesubstanceofdivinityandsanctity,purity,asceticismrenunciation;knowledgeandworshopofGod.

HehasbeensingledoutintheProphet’ssupplications,heisadescendentofthePureFatimah,God’speacebeuponher;heisonewhoselineagenoonecanquestion,heenjoysauniquehonourablestition,hecomesfromtheQurayshandisthepinnacleoftheHashimclan,adescendantoftheholyProphet,mayGod’speaceandblessingbeonhim,andtheobjectofGod’sgoodpleasurethehonourofthenoble.

TheoffspringofAbdMonaf,praiseworthywhoisknownforhisthrivingknowledgeandendlessforbearance,Fullycompetentinimamateandawareofpolitics,obeyinghimisincombentonMuslims,heupholdsGod’scommand,offerscounsellingtogod’sservants,andprotectsGod’sreligion.

SurelyGodgivessuccesstoprophetsandImamsandgrantsthemofhisstoredknowledgeandwisdom,whathehasnotgiventoany,andsotheirknowledgeisbeyondthatofthepeopleoftheirtime,asGodhassaid,

“IsHewhoguidestothetruthmoreworthytobefollowed,orhewhohimselfdoesnotgoarightunlessheisguided?Whatisthematterwithyou;howdoyoujudge?”(10:35)

Or,“andwhoeverisgrantedwisdom,isgivenagreatgood”.(2:269)

Or,referringtosaulhehassaid“SurelyAllahhaschosenhiminpreferencetoyou,andhasincreasedhimabundantlyinknowledgeandphysique;andAllahgrantsHiskingdomtowhomHepleases,andAllahisAmple–giving,Knowing”.(2:247)

God,theMightyandHighaddressHisMessengerwhenhesays,

“AndAllahhasrevealedtoyoutheBookandthewisdom,andHehastaughtyouwhatyoudidnotknow;Allah’sgracetoyouisverygreat”(4:113)

AsregardstheImamsfromtheHouseholdoftheProphet,God,theMostHigh,hassaid,

“OrdotheyenvythepeopleforthegreacethatAllahhasgiventhem?WegavethepeopleofIbrahimtheBookandthewisdom,andwegavethemagrandkingdom.Sosomeofthembelievedinhimandsometurnedawayfromhim;andhellissufficienttoburn”(4:54)

WhenGodappointssomeonetomanagetheaffairsofHisservants,Heexpandshisbreastforit,depositsfountainheadsofwisdomgushinhisheart,andinspires

himwithabundentknowledgethatenableshimtoansweranyquestionandnottodeviatefromtherightpath.

Thatis,theImamisfullyimmunefromsinanderror,issingledoutforthisbyGodtobeGod’sproofoverHisservants,

“ThisisAllah’sgrace,HegivesittowhomHepleasesandAllahisAmple–giving,Knowing”.(5:54)

Dopeoplehavetheabilitytoelectsuchaperson?Ordoestheircandidateenjoysuchqualities?IswearbythehouseofGodthatthesepeoplehavetransgressedtherighttheyhavebeenentitledto,

AndtheythrewtheBookofAllahbehindtheirbackasiftheyknewnothing”(2:101)

WhereasintheBookofAllahthereisguidanceandcure.TheydisregardedtheBookofAllahandfollowedtheirownwhims,andsoGodblamedthemanddespisedthem,ashesays:

“andwhoismoreerringthanhewhofollowshislowdesireswithoutanyguidancefromAllah?SurelyAllahdoesnotguidetheunjustpeople”,(28:50)

Or,“forthemisdestructionandHehasmadetheirdeedsineffective”(47:8)

Or,“greatlyhatedisitbyAllahandbythosewhobelieve.ThusdoesAllahsetasealovertheheartofeveryproud,haughtyone”?(40:35)

“MayGod’sabundantpeaceandblessingbeupontheProphetMohammadandhisdescendants”!2

____________________________________________________________________________________________________________________

1.–Surah37,verse106

2.–Usoolal-Kafi,thetranslationofvol.1,p.283(theoriginaltext:vol.1,p.198);OyoonAkhbaral-Rida(p.b.u.h.),vol.1,p.216

Chapter2:ImamateintheQur’anicVerseofMubahalah

“So,whoeverdisputeswithyouinthismatterafterwhathascometoyouoftheknowledge,thensaCome,Wewillcalloursonsandyoursonsandourwomenandyourwomenandoursoulsandyoursouls,thenwewillprayhumbly(toourLord),and(solemnly)invokeforthecurseofAllahuponthosewholie”.(3:61)

TheChristiansofNajranandTheirFalseClaim

TheaboveQur’anicversereferstotheChristiansofNajran,whoconsideredJesusChrist,peacebeonhim,adeityandassumedthathishavingnofatherisasignofhisbeingadeity.TheQur’anicverseprecedingtheaforementionedverserefutestheirclaim.

“SurelythelikenessofJesusiswithAllahasthelikenessofAdam;Hecreatedhimfromdust,thensaidtohim,Be,andhewas”(3:59)

TheverseabovetellstheChristiansthatifJesus’birthofnofatherisasignofhisbeingadeityastheyclaim,thenAdam(as)isworthierofbeingadeitybecausehewasbornofnofatherandnomother.ButtheChristianswouldnotacceptthetruthhowevercompellingtheargumentwas.Thus,theProphetwasorderedtoinvitethemtomubahalah.(AcontestofprayertoGod)

AlthoughtherearemanythingstodiscussintheQur’anicverseofmubahalah,wewillconsiderherecertainissuesconcerningtheHouseholdoftheProphet(saws),particularly‘Ali(as),whoaccompaniedtheProphettothemubahalah.Theseissuesareconcernedwiththefollowing:

1.WhowastheProphet(saws)assignedtoinvitetomubahalah?2.Whatwastheaimoftheirpresence?

3.Incompliancewiththedivineordermentionedintheverse,whodidtheProphettakewithhim?4.Clarifyingtherankof‘Ali(as)referredtointheQur’anicverse,andhisbeing“theProphet’ssoul”withtraditionstosupportthispoint.5.Answeringthequestionsposedaboutthestatedverse.

One:ThoseAccompanyingtheProphet(saws)asintheVerseofMubahalah

ConcerningthefirstquestionaboutwhotheProphetwassupposedtoinvitetoMubahalah,itisnecessarytodeliberateontwothings:

a)Towhomdo“oursons”and“ourwomen”refer?

b)Whoaremeantby“oursouls”?

Theverse:

“…Come!Wecalloursonsandyoursons…”

Containsthepluralnoun“sons”precededby“our”1whichreferstotheProphetmeaningthattheProphethastoinviteatleastthreepeoplefromamonghissons.

Nextcomesthephrase“ourwomenandyourwomen”,inwhichthepluralform“women”,preceededby“our”meansthattheProphethastoinviteallthewomenofhisHousehold(ifthephraseistakentomeanallofthem),oratleastthreeofthem–whichisthesmallestnumberinapluralnouninArabic.

Thisdiscussionisintendedtoseetowhomthewords“oursons,ourwomenandoursouls”referandtoexaminetheaimofmubahalah(contestoftheprayertoGod).AsforhowmanyorwhoarethepeopletowhomtheQur’anicverserefersinthewords“oursons”and“ourwomen”thiswillbediscussedinalatersection.

Thepluralnoun“souls”precededby“our”,whichreferstotheProphet,meansthathehastoinvitetomubahalahatleastthreepeoplewhomheconsidersashissoul.

Can“oursouls”bereferredtotheProphet(saws)?

Theword“soul”inthephrase“oursouls”literallymeanstheblessedsouloftheProphet(saws)butwhenwenoticethecontext,wefindthatitdoesnotmeanso.Letusconsiderthefollowingindications:

1)Theword“souls”isapluralformandapersonhasonlyonesoul.

2)Thestatement,“ThensayCome!Wewillcall”makesitincumbentontheProphettoreallyissueacall,andtheveryspeakerisnevermeantbytheword“call”whenitisusedinitsrealmeaning;itwouldbeunreasonabletosaythatitisincumbentononetocalloneself.

Therefore,thosewhoimaginethatinsuchexampleslike“تعوطفهلهسفن”or“ دعوت نفس ”,theword“سفن”,meaning“soulorself”,andtheveryspeakerisconcerned,haveoverlookedthefactthatEithertheword“soul”isnotusedinitsrealmeaningwhichreferstotheveryperson,ortheword“call”isusedfiguratively.

Forexample,intheverse“ فطوعت له نفسه قتل اخیه ”–“hissoulpromptedhimtoslayhisbrother”therealmeaningoftheword“soul”isman’sinclination.

Likewise,thephrasemeansIpreparedmyselftodosomething,notIinvitedmyself.Thus,theword“ دعوت ”meanssomethingdifferentfrom“inviting”.

3.SincetheholyProphethasalreadyreferredtohimselfinthephrase“Wecall”,thereisnoneedforhimtoinvitehimselftomubahalah.

Two:theAimofthePresenceoftheProphet’sFamilyinMubahalah

WhywastheProphetorderedtoinvitehisfamilymemberstomubahalahwhenthedisputewasseeminglybetweentwosidestheveryProphetofIslam(saws)andtherepresentativesofNajranChristians?

SomemaintainthatthepresenceofthedearestoftheProphet’scloserelativesinmubahalah,merelyexpresseshiscertaintyofandconfidenceinthetruthofhiswordsandhisclaim.Suchadecisionwillnotbewiseunlessoneiscompletelycertainofthetruthofone’swordsandclaim.Ifhehadnothadsuchconfidence,hewouldhaveexposedhisrelativestothedangerofannihilationanddestruction,anact,whichnosensiblepersonwilldo.

SuchajustificationcannotexplainwhytheholyProphet(saws)invitedfromamongallhisrelativesonlythemembersofhisfamilytoattendmubahalah,becauseifwesupposethattheaboveviewistrue,theeventwouldseemanordinaryoneandtheiraccompanyingtheProphettomubahalahwouldbeofnovalue.

AdeliberationontheQur’anicverseandthehadithsontheverseofmubahalahwillrevealtheoverwhelmingsuperiorityofthosewhoaccompaniedtheProphetinthisevent.

a)Al–Zamakhshari,agreatSunnischolarsays,thattheverseof“mubahalahcontainsastrongestevidenceaboutthesuperiorityofAshabal–Kisa”2

b)InhisRoohal–M’ani,al–Alusisays,“ThattheaboveQur’anicverseindicatesthesuperiorityofAl–al–Allahi.e.theHouseholdoftheProphet(saws),–issomethingwhichnobelievercandoubt;becauseshowingenmitytowardstheminvalidatesfaith”.3

Followingthisobservation,al–Alusi,however,triestosaysomethingelseaboutthesuperiorityoftheProphet’sHousehold.4

Now,let’sseewhyGod,theExalted,orderedthattheProphet’sfamilyshouldaccompanytheProphetformubahalah.Inordertoanswerthisquestion,wetoneedrefertotheQur’anicversethatsays,

“Come!Wewillcalloursonsandyoursonsandourwomenandyourwomen

andoursoulsandyoursouls,thenwillprayhumbly(toourLord),and(solemnly)invokeforthecurseofAllahuponthosewholie”.(3:61)

Firstcomestheideaofinviting“thesons”,“thewomen”and“thesouls”,thentheir“humblepraying”followedby“invokingforthecurseofAllahuponthosewholie”.

TheHighestStatusofProphet’sFamilyintheVerseofMubahalah

CommentatorsoftheQur’antakeibtihaltomean“prayinghumbly”or“utteringacurse”.TheQur’anicversedealswithtwothings:ibtihalfromwhichthewordnabtihil(wepray)isderivedaswellasinvokingforthecurseuponliarsasinthephrase

“ThenwewillprayhumblyforthecurseofAllahuponthosewholie”.

Eachofthesethingshasitsparticularobjectiveconcept.Also,thelatteri.e.“invokingforthecurseofAllahuponthosewholie”iscombinedwiththepreviouspart,i.e“prayinghumbly”byusing“then”.

ThismeansthatprayinghumblybytheProphetandhisfamilyrepresentsthecauseandinvokingforthecurseofAllahastheeffect.God’sexposingdisbelieverstodreadtormentduetothehumblyprayingoftheProphetandhisfamily,mayGodblessthem,lendsthemaveryhighstatus.

Onemaysaythattheletter“ف”meaning“then”intheQur’anicverse,ه“ فنجعل لعنت ال thenwewillprayandinvokeforthecurseofAllahuponthosewholie”inthisparticularcaseinterpretsthesentenceratherthanindicatessequence,asintheQur’anicverse45ofchapter11,

AndNuhcriedouttohisLordandsaid:MyLord!Surelymysonisofmyfamily”(11:45)

Wheretheword“ف–then”isintendedtoexplainthepreviouspart(i.e.explain

whyNuhcalledhisLord).Theanswertohisclaimisasfollows:

a)Theletter“اف–then”indicatestwothings:orderingandgroupingwhichmakethesecondpartdependentonthefirstpart.WecanthuscometotheconclusionthattheQur’anicverseofmubahalahunderlinestheelevatedrankoftheProphet’sHouseholdforitshowsthattheiribtihal(prayinghumbly)isasimportantasthatoftheProphet’sandallthisleadstoexposingtoGod’sdreadtormentthosewholie.

b)Inthestatement:“thenweprayforthecurseofAllahuponthosewholie”,theroleofthosewhoprayis(merely)torequestfromGodnottoputcursesupontheliars.Thus,invokingforthecurseisascribedtotheProphetaswellashisHousehold,mayGodsblessthemall,andinvokingforthecurseisoneoftheeffectsoftheiribtihalasisindicatedbytheword“اف”.

ThisfactseemstohavebeengraspedbytheChristiansofNajrantoo.Al–Fakhral–RazimentionsinhisCommentary:“Havingseentheirangelicfaces,theBishopofNajranwassoimpressedthathesaid,OChristians!Ibeholdfaces(ofpeople)who,iftheyaskGodtoeraseamountainHewilleraseit.Therefore,donotdisputewiththem,lestyoushouldperishandthennoChristianwillexistonearthuntiltheDayofJudgment”.5

AdeliberationonthisQur’anicversewillrevealthefollowing:

1.TheholyProphet(saws)hadthemembersofhisfamilyattendtheveryimportantibtihal(contestofprayer)sothathisandtheirfamilyinvocationforthecursewouldbeeffective.

2.ThefaithandconfidenceoftheProphetandhisfamilyinhismessageandinvitationhavebecomeveryevident.

3.EveryonehasrealizedthemostelevatedpositionofthemembersoftheProphet’sfamilyandoftheirnearnesstoGod.

WewillseenowwhotheProphetmeantby“oursons”,“ourwomen”and“oursouls”andwhomhetookalongformubahalah.

Three:WhomDidtheProphetBringalongtoMubahalah?

TheShi’itesandSunnisunanimouslyholdthatinordertoparticipateinmubahalah(thecontestofprayertoGod),theProphet(saws)tooknoonewithhimotherthan‘Ali,Fatimah,al–Hasanandal–Husain,MayGod’sblessingbeonthem.Here,thefollowingpointsareworthconsidering:

a.TherearetraditionsthatconfirmthepresenceofthemembersoftheProphet’sfamilyinthecontest.b.Theauthenticityofthesetraditions.c.ThehadithsrecordedinsomeSunnibooksoftraditionsandareworthnoticing.

Traditions(Hadiths)ontheParticipationoftheMembersoftheProphet’sFamilyinMubahalah

1)HadithsinSunniResources

SincethepresentdiscussionisdirectedmainlytotheSunnis,thetraditionsthatfollowaretakenmostlyfromtheirhadithsources:

TheFirstTradition

MuslimhasreportedinhisSahih6,TirmidhiinhisSunan7andAhmadinhisMusnad8:

“QotaibahibnSa’idandMohammadibn‘Abbadhavenarratedfrom‘Amiribn

Sa’dibnAbiWaqqas,ontheauthorityofhisfather(Sa’dibnAbiWaqqas)thatthelattersaid:Mu’awiyyahaskedSa’d,“Whydon’tyoucurseAbuTurab(hemeantAliibnAbiTalib,peacebeuponhim)?”

Saa’danswered:“IrememberthreeoutstandingmeritsthattheProphet(saws)attributedtoAli(as).SoIwillnevercursehim.IfIhadonlyoneofthesemerits,itwouldbemorevaluabletomethanmyredhaircamels.

a)OnedaytheProphet(saws)wantedtosetoutforamilitaryexpedition,andhaveAli,peaceonhim,stayinMedina,soAlisaid,“OMessengerofGod!Doyouleavemetotakecareofthewomenandchildren?”TheMessengerofGodreplied,“AreyounotcontenttobetomewhatAaronwastoMoses,exceptthattherewillbenoprophetafterme?”

b)DuringthebattleofKhaybar,IheardtheProphet(saws)say,“IwillgivethebannertosomeonewholovesGodandHisApostle,andwhomGodandHisApostlelove”.Sa’dadded,“Wewerethencravingforthat.ThentheProphetofGodsaid,“CallAlitocome”.

Whenhecame,theProphetletsomeofhissalivagointoAli’seyes(tocurehimofeye–ache),submittedthestandardtohim,andthenGodgrantedvictorytoMuslimsathishands”.

c)“WhentheQur’anicverse

‘Thensay,‘Come,wewillcalloursonsandyoursons…”

wasrevealed,theProphet(saws)askedAliandFatimah,al–Hasanandal–Husain(p.b.u.th.),tocomeandsaid,“OGod,theseareAhli(myfamily).

Whatcanbeinferredfromtheaforementionedtradition?

1.ThelastwordsoftheProphet:“OGod,thesearemyfamily”confirmtheideathat“oursons”,“ourwomen”and“oursouls”intheQur’anicverserefertotheProphet’sfamily.

2.Eachofthesewords:“sons”,“women”and“souls”isinthepluralfrom,asaresulttheProphethadtoinvitemubahalahallthesonsandwomenofhisfamilyandthosewhoarelikehimself,whereasheinvitedonly“HasanandalHusain”

forhis“sons”,“Fatimah”forhis“women”and“Ali,peacebeonhim”forhis“souls”

AneventsignifyingthatitisonlythesepeoplewhomtheProphetmeantbyAhli(myfamily),andsohiswivesarenotincluded.

3.Thewords“Ahl”and“Ahlal–Bayt”technicallymeanonlythefivepeopleknownas“Ashabal–Kisa”,asisclearlydemonstratedbyalargenumberoftheProphet’straditionsrelatingtotheverseofTatheerandproclaimedinotheroccasions.

TheSecondTradition

Inhisal–Tafseeral–Kabeer,aQur’ancommentary,whenFakhral–Razicomestotheverseofmubahalahhestates:

“IthasbeenrecountedthataftertheProphet(saws)hadpresentedtoNajranChristiansproofs(concerninghisdivinemission)andtheypersistedontheirignorance,hesaidtothem,“God,theAlmighty,hasinformedmetohavemubahalah(acontestofprayer)withyouifyoudonotaccepttheproofs”.

“OAbual–Qasim,wewillreturn(toourtribe)toconsider(whatyousay)andcometoyoulater”theysaid.

Havinggonebacktotheirtribe,theyaskedal–aqib,whowastheiradvisor,calledAbdal–Masih,togivethemhisopinionontheissue.Hesaid,“OChristians!YouknowMohammad,andyouknowthatheisaprophetsentbyAllah,andhehassaidthetruthasregardsyourprophet,JesusChrist.

ByGod!Nopeoplehaveeverhadacontestofprayerwithaprophetunlesstheiryoungeronesandolderoneswereannihilated.IfyouhavecontestofprayertoGod,youwillalldie.Ifyouaredeterminedtoabidebyyourreligion,leavehimandgobacktoyourland”.

WhentheProphet(saws)cameout(ofMedina),hecarriedal–Husain(as)inhislapandheldal–Hasan(as)bythehand,whileFatimah,God’sblessingonher,

wasfollowinghim,andAli,peacebeonhimcamenext.TheProphet(saws)said,“WhenIpraytoGod,say:‘Amen!’“

ThebishopofNajransaid,“OChristians!Ibeholdfaces(ofpeople)who,iftheyaskGodtoeraseamountain,Hewilleraseit.Therefore,donotdisputewiththemlestyoushouldperishandthennoChristianwillexistonearthuntiltheDayofJudgment.

ThebishopofNajransaid,“OAbual–Qasim,wehavedecidednottohaveacontestofprayerwithyouandweacknowledgeyouasaprophet”.TheProphet(saws)said,“Ifyourefusetohaveacontestofprayers,youcanprofessIslamandshareMuslims’faith”but,theyrefused.He(saws)said,“Then,therewillbewarbetweenus”.

Theysaid,“WearetooweaktofighttheArabs.Wearereadytocompromisewithyou(thatyou)willnotmakeusbreakawaywithourreligionandinreturn,wewillannuallygiveyoutwo–thousanddirhamworthofsilkclothesinthemonthofSafarandone–thousandworthoftheminthemonthofRajabinadditiontothirtyprotectivebreastplates”.

So,theProphet(saws)acceptedtheirproposalandsaid“BytheOneinwhosehandmylifeisimpendingdestructionwasawaitingthepeopleofNajran.Ifmubahalahhadbeenheld,theywouldhavetransformedintomonkeysandpigs,thevalleyinwhichtheyarewouldhavebeenburnt,andalltheChristianswouldhavediedbeforetheyearendsandnobirdwouldhaveremainedonthetrees”.

IthasbeenreportedthatwhentheProphet(saws)leftMedinahehadablackcloakon(kisa).Whenal–Hasanarrived,theProphet(saws)lethimgoinsideit.Thencameal–Husain(as),andhe(theProphet)alsolethimgoinsideit.

ThencameAli(as)andFatimah(sa)andjoinedthemrespectively.So,theProphetrecited,

“Allahonlydesirestokeepawayuncleannessfromyou,OpeopleoftheHouse,andpurifyyoua(thorough)purifying”.(33:33)

“ThistraditionhasbeenconfirmedasauthenticandcorrectbytraditionistsandauthoritiesonQur’ancommentary”.9

WhatcanbeinferredfromtheaforementionedTradition?

1.ThetraditiondescribesthewaytheProphet’sfamily,Godblessthemall,weremovingalongforthecontestofprayerasfollows:Carryingal–Husain(as),whowasstillachild,theProphetledtheprocessionholdingthehandofal–Hasan(as),whowasnotmucholderthanal–Husain(as).

ThencameFatimah(sa),hisdeardaughter,followedbyAli(as),God’sblessingonthem.Thisstrikingarray,quiteinlinewiththeverseofmubahalah,hasthefollowingaspects:

a)Thesequencetheyfollowedmatchesthatwhichismentionedintheverseofmubahalah–thatis,“ourson”,“ourwomen”and“oursouls”,respectively.

b)ThewaytheProphet(saws)carriedhisyoungestson,al–HusainibnAli(as)tohisbosom,andheldthehandofhisotheryoungson,al–HusainibnAli(as)isaprecisedefinitionof“oursons”intheverse.

c)HavinginbetweenFatimah(sa),peacebeuponher,theonlypersoninthegrouptowhich“ourwomen”refersgivesherprotectionandveil,whichcanbeagoodexplanationof“ourwomen”intheverse.

2.TheProphet(saws)toldthemembersofhisfamilytosay:“Amen!”afterheprayedtoGod;theveryideawhichisreferredtointheaboveverseas:“thenwewillprayhumblyforthecurseofGoduponthosewholie”.

Inordertoactualizetheibtihalandmakethedivinepunishmentbefallthosewholie,thecontestwasnottobeperformedonlybytheProphet(saws)butbytheProphetaswellasthosewhoweretold,i.e.tosay:“Amen!”

3.TheChristians’acknowledgmentofthehighpositionofthemembersoftheProphet’sfamilywhentheysawthemandfinallytheirdecisionnottohavemubahalah(contestofprayertoGod)withtheProphetandthosewhoaccompaniedhim.

TheThirdTradition

Anothertraditionconfirmingthat“ourson”,“ourwomen”and“oursouls”refertonooneotherthanAli,Fatimahal–Hasanandal–Husain,iscalled یوم الشوری

مناشدة .MonashadatYawmal–Shura.TheCommanderoftheFaithful,Ali,peacebeonhim,mentionshismeritsbeforethemembersoftheconsultativeassembly,namelyUthmanibnAffan,Abdal–Rahmanibn‘Awf,Talha,Zubayr,andSa’diibnAbiWaqass.

ThisassemblyfinallyelectedUthmantocaliphate.InthismeetingwheneverAli,peacebeonhim,mentionedoneofhismeritsthemembersoftheassemblyconfessedandsworethatthemeritsareexclusivelyascribedtohim.Thetraditionisasfollows:

“AsimibnZamrahhasrelatedfromHubayrah,ontheauthorityofAmribnWathala,thathesaid,‘Onthedaywhentheconsultativeassemblywasheld,Ali,peacebeonhim,addressingUthman,Abdal–Rahmanibn‘Awf,al–Zubayr,TalhaandSa’ad,said,“IwilladvancetothemveryconvincingargumentswhichnoonefromQuraysh,theArab,orthenon–Arabcanrefute.

IadjureyoubyGod,theOne–tosayifthereisanyonefromamongyouwhohadprofessedtheUnityofGodbeforeIdid”.

“ByGod,thereisnoone”.Theysaid.

‘IadjureyoubyGodtotellmeifthereisanyone–otherthanme–whomtheProphethasmadehisbrotherwhenhemademetohimwhatAaronwastoMoses,exceptthatIamnotaprophet?”

“Thereisnoone”.Theysaid.

“IadjureyoubyGodtotellmeifthereisanyoneotherthanmewhohasbeenpurified,whentheProphet,Godblesshimandhisfamily,orderedthatthedoorsofallhousesbeclosedexceptthedoorofmyhouseinadditiontomyconstantpresencebesidehiminhishouseandinthemosqueandwhenhisuncle(Abbas)stoodupandsaid‘OProphetofGod!YouclosedthedoorsofallourhousesbutleftAli’sdooropen’,andtheProphet(saws)answered,‘ItisGodwhoorderedthedoorofhishousebeleftopenandthedoorsofyourhousesbeclosed”.

TheyconfirmedAli’swords.

“IadjureyoubyGodtotellmeifthereisanyoneotherthanmewhoismostlovedbyGodandHismessenger,afactwhichwasstatedbytheProphetonthedayofKhaybarwhenhe,Godblesshimandhisfamily,submittedthebannertomeandsaid,

“IwillgivethebannertoonewholovesGodandHisapostleandislovedbyGodandhisapostle’andwhenhe(saws)wantedtoeatthebirdandcalleduponGodtobringtohimthepersonmostlovedbyGodtoeatwithhimandIarrived”.

Theysaid,“ByGod,thereisnoone”.

“IadjureyoubyGodtotellmeifthereisanyone–otherthanme–whohelpedthepoorwhileprayinginhiswhisperedprayeruntilGodabrogatedthisinjunction?”

Theysaid“ByGodthereisnone”.

“IadjureyoubyGodtotellmeifthereisanyone–otherthanme–whokilledtheunbelieversofQurayshandArabforthesakeofGodandHisMessenger?”

“ByGod,thereisone”.

“IadjureyoubyGodtotellme,ifthereisanyoneamongyouforwhomtheProphet(saws)prayedtoincreasehisknowledgeandtobehishearingear,ashedidforme?”“ByGodthereisnoone”.Theysaid.

“IadjureyoubyGodtotellmeifthereisanyoneamongyouwhoisclosertotheProphetinkinshipthanIam,orwhomtheProphetcalled“mysoul”,orwhosesonstheProphetcalled“mysons?”Theysaid“ByGod,there’snoone”.

Aswesee,theabovenarrationestablishestheideathattheProphet(saws)hadtakenalongonlyAli,Fatimah,al–Hasanandal–Husain(as)fortheprayerofcontestasGodhadorderedhimto.

TheAuthenticityoftheTraditions

ThestatednarrationstakenfromSunnisourcesproveourviewpoint.Regardingtheauthenticityofthesenarrations,whichstatethatthepeoplewhoparticipated

inmubahalah(contestofprayer)besidetheProphetwereexclusivelythefivepuremembersfromthehouseoftheProphet,(Ali,Fatimah,al–Hasan,andal–Husain(p.b.u.th.)),

WequoteHakimNayshaburi’swordsonpagefiftyofhisMa’rifatUloomal–Hadith.10HefirstmentionsibnAbbas’sreportontherevelationoftheverseofmubahalah,indicatingthat“oursoul”referstoAli(as),“ourwomen”toFatimah,and“oursons”toal–Hasan(as)andal–Husain(as).

Then,hestatesthatthenarrationsthathavebeenrelatedfromibnAbbasandothersinthisconcernareauthenticatedandthattheProphetpointedtohisHouseholdandsaid,“Theseareoursons,oursoulsandourwomen”.

Itwouldbeimpossibleforustocite,inthisshortbook,alltherelevantnarrationsreportedfromtheProphet’scompanionssuchasJabiribnAbdillah,ibnAbbasandtheCommanderoftheFaithful.Therefore,wehavelistedinthefootnotethesourcesinwhichsuchnarrationsareincluded11.

2)TheTraditionsofImamiyyahShi’ites

ThereisalargenumberofShi’itereportsonthisevent.Wewillmentiononlyafewofthem.

TheFirstTradition

Imamal–Sadiq,(as)isquotedtohavesaid,when“NajranChristianscametovisittheProphet,theirarrivalcoincidedwiththetimeofprayer.Theychimedtheirbellsandperformedtheirritualprayersintheirownway.SothecompanionsoftheProphetsaid,‘Look,MessengerofAllah!Can’tyouseewhattheyaredoinghere,inyourmosque”.Hereplied,‘Letthemdowhattheylike’.

Whentheyfinishedtheirprayers,theChristianscametotheProphet(Ssaws)andasked‘Whatdoyouinviteusfor?’Hesaid,‘ForworshippingGod,theOne,and

professingthatIamAllah’sMessengerandJesusisaservantofGodandHiscreature,whoeats,drinksand(satisfieshisneeds)’

Theyinquired,‘IfheisaservantofGod,whoishisfather,then?’TheProphetsaws)wasinspiredtoaskthemaboutAdam,andsay‘Wasn’tAdamaservantofGod,createdbyHimandateanddrank,andgotmarried,too?

Theysaid,‘Yes’.Then,thefollowingversewasrevealed:

“SurelythelikenessofIsaiswithAllahasthelikenessofAdam;Hecreatedhimfromdust,thensaidtohim,Be,andhewas”.(3:59)

“Butwhoeverdisputeswithyouinthismatterafterwhathascometoyouofknowledge,thensay:Comeletuscalloursonsandyoursonsandourwomenandyourwomenandoursoulsandyoursouls…”(3:61)

So,theProphet(saws)invitedthemformubahalah(acontestofprayer).IfwhatIsayisright,chastisementwillbefallyou;ifwhatIsayisfalse,itwillcatchme.’

‘Whatafairjudgment!”Theysaid,andatimewasappointedforthecontestofprayer.Whentheyreturnedhometheirchiefssaidtothem,“IfMohammad(saws)comeswithhispeople,weknewthatheisnotaprophetandwewillhavemubahalah(contestofprayer)withhim,butifhecomeswiththemembersofhisfamilywewon’t”.

ThefollowingmorningtheycameandsawthattheProphet(saws)wasaccompaniedbytheCommanderoftheFaithful,Fatimah,al–Hasanandal–Husain(as).

‘Whoarethey?’theyasked.

Theanswerwas‘TheyareAliibnAbiTalib,theProphet’scousin,inheritorandson–in–lawFatimah(sa)hisdaughter;andthetwochildrenareal–Hasanandal–Husain(as).’

TheChristiansdecidednottohavemubahalah(contestofprayer),andsaidtotheProphet,‘Wewillagreetodothatwhichwillpleaseyou.Excuseusfromhavingthecontestofprayer.’

TheProphetagreedonacompromiseagreement,anditwasdecidedthattheChristianspayjiziyyeh.12

TheSecondTradition

Inhisal–Burhan,Sayyidal–BahraniwhorelatesfromibnBabawayfromImamal–Rida,peacebeonhim,statesthatinhistalkwithMa’munandsomelearnedmenaboutthedifferencebetweentheProphet’sHousehold(itrah)andthecommunity(ummah)andthesuperiorityof(itrah)overummahImamal–Ridapointstothefactthatconcerningthoseenjoyingthedivinepurity,GodsaysintheQur’anicverse:

‘Thensay,‘Come,wewillcalloursonsandyoursonsandourwomenandyourwomenandoursoulsandyoursouls…”

ThescholarswhowerepresentsaidthattheveryProphet(saws)ismeantby‘oursouls’.Imamal–Rida(as)saidtothem,“Youaremistaken.ByoursoulsAliibnAbiTalib(as)ismeantbecausetheProphet(saws)oncesaid,‘IfthepeopleofWali’tribedonotabandonwhattheyaredoing,Iwilldispatchsomeonesimilartome,ka–nafsi.By“oursons”al–Hasanandal–Husainismeant,andby“ourwomen”Fatimahismeant.‘Ali’sbeingsimilartotheProphetissuperioritywhichnoonecanhave,ameritwhichnoonecanattain,andanhonourwhichnoonecanacquire.13

TheThirdTradition

ItisreportedthatHarunal–RasheedsaidtoImamMusaibnJa’far(as),“YouconsideryourselftobetheProphet’soffspring,whereasone’sprogenyshoulddescendfromhisson.YoudescendfromtheProphet’sdaughter”.

ImamdidnotwanttoreplybutHaruninsistedthatImampresentaproofandsaidtohim,‘Youhavetopresentyourproof.YouclaimtobeImamAli’s(as)

progenyandyouarefullyversedintheQur’anandthereisnotasingleletterintheQur’anicverseswhichyoudonotknow.YouhaveheardGod’swords:

“WehavenotneglectedanythingintheBook…”(6:38)

Andyouclaimyouarenotinneedoftheulama’sverdictandtheanalogytheyfollow.’

InanswertoHarun,ImamrecitedthefollowingQur’anicverse:

“andofhisdescendants,DawoodandSulaimanandAyubandYusufandHaroon;andthuswerewardthosewhodogood(toothers)…andZakariyaandYahyaandIsaandIlyas…”.(6:84-85)

ImamthenaskedHarun,‘WhowasJesus’sfather?’Harunanswered,‘Jesushadnofather.’Imamsaid,‘GodhaslinkedhimtotheProphetsthroughMary.HehaslikewiselinkedustotheProphet(saws)throughourmother,Fatimah(sa),peacebeonher.’

Presentinganotherevidence,Imamrecitedtheverseofmubahalahverseandsaid,‘NoonehaseverclaimedthattheProphet(saws)hasadmittedanyoneotherthanAli(as),Fatimah(sa),Al–Hasan(as)andAl–Husain(as)intohiscloakonthedayofmubahalah(prayerofcontest).Therefore,“oursons”,intheversereferstoal–Hasanandal–Husain(p.b.u.th.),“ourwomen”referstoFatimah,peacebeonher,and“oursouls”referstoAli(as).14

TheFourthTradition

Inhisal–Ikhtisas,SheikhMufeed,relatesfromImamMusaibnJaffar(as)thathesaid,“Thecommunity,asawhole,unanimouslyholdthatonthedaytheProphet(saws.)InvitedNajranChristianstothecontestofprayer,noonewassittingunderthekissaotherthantheProphet,Ali(as),Fatimah(sa),Al–Hasan(as)andAl–Husain(as).

Therefore,inthewordsofGod,theAlmighty,“Thencome,wewillcallour

sonsandyoursons,ourwomenandyourwomen,andoursoulsandyoursouls”,“oursons”refertoal–Hasanandal–Husain,“ourwomen”toFatimah,and“oursouls”toAliibnAbiTalib,God’speaceandblessingonthemall.15

CommentsonSheikhMohammadAbdahandRasheedal–Rida’sRemarks

Theauthorofal–Minarcommentaryfirstsays:“IthasbeenreportedthattheProphet(saws.)

SingledoutAli(as),Fatimah(sa),andtheirtwochildren,mayGod’speaceandblessingbeonthem,toaccompanyhimtothesceneoftheprayerofcontestandsaid,“WhenIpray,say:Amen!”Then,theauthorbrieflyquotesMuslimandTirmidhiandadds:

“(Our)masterandimam(SheikhMohammadAbdah)says,“ThenarrationsunanimouslymaintainthattheProphet(saws)singledoutAli(as),Fatimah(sa)andtheirchildrentoparticipateintheprayerofcontestandthatintheQur’anicverse,thewords“ourwomen”,referstoFatima,and“oursouls”toAli(as)

ButthesenarrationsoriginallycomefromShi’itesources.(Theyhaveforgedthesehadiths)andtheirobjectiveisquiteknown.Theydotheirbest,topropagatesuchaccounts,astylewhichisinvogueamongmostSunnis,too.

Thosewhohadforgedsuchtraditionswerenotabletoproperlyassociatetheversewiththattowhichitrefers,becausenoArabicdialectusestheword“ourwomen”tomeanone’sdaughter,especiallywhenonehaswives.Their(interpretation)isnotconsistentwiththestandardArabicandtotake“oursouls”tomeanAliisquiteimpossible”.16

HowstrangeitisofMohammadAbdahsupposedlyagreatreformerandawellversedman!Ontheonehandheadmitsthatthereisalargenumberofreportsandaconsensusofopiniononthesoundnessofthenarrations,andontheother,heholdsthattheyhavebeenfabricated.HowcanaMuslim,nottosayagreatscholar,sosimplyrejectthetruthwhichisfirmlyrootedinthePropheticpractice?

IfthenarrationsinSahihsandMasanid,includingMuslim’sSahih,which

SunnisconsidertobeoneofthetwomostperfectbooksaftertheQur’an,aresubjecttocriticism,thentowhatsourcecanonereferinordertoacceptorrejectanissuerelatedtoIslamicschoolsofthought?

Whichnarrationcanbetakenasvalidiftheyrejectthehadithwhichtheythemselvesconsidermutawatir?Shouldoneacceptorrejectnarrationsaccordingtocertainrulesoraccordingtoone’sdesire?Won’tsuchobservationsdisparagetheProphetictraditions?

AbdahhasnotponderedoverthemeaningoftheQur’anicverseandso,hetakesitforgrantedthat“ourwomen”referstoFatimah,God’speaceandblessingbeonher,whereasithasbeenusedinitsliteralmeaningandnooneoftheProphet’swives,nineatthattime,hadrequirementsforsuchahighrank.

Theonlywoman,whohadthismeritandwasconsideredamonghisAhlal–Bayt,wasFatimah(sa),God’speaceandblessingbeonher,whowaswiththeProphetduringtheprayerofcontest.

AFakedNarrationRejectedbytheSunnis

Theabovementionednarrationsmakeclearthatnooneotherthanthefivepurepersonspeopleofkisaweretakenalongtotheprayerofcontest.Thus,thenarrationwhichsomebookshavequotedfromibnAsakerreportingthattheProphet(saws)tookwithhimAbuBakrandhischildren,Umarandhischildren,

Uthmanandhischildren,andAli(as)andhischildren,isbynomeansvalid,forthefollowingreasons:

a)InhisRoohal–Ma’ani,17al–Alusisays,“Thishadithcontradictsthenarrationofmostscholars;therefore,itshouldbediscarded”.

b)Inthechainoftransmissionofthe(above)tradition,somenarratorsaccusedoflyinghavebeenrecognized.Forexample,Sa’idibn‘Anbasaal–Razi,whomal–Dhahabihasmentioned,inhisMizanal–I’tidal.18HesaidthatYahyaibnMo’insays,“Sa’idisabigliar”.

AlsoAbuHatamsays,“Hedoesnottellthetruth”.AnothernarratorinthechainoftransmissionwhoisaccusedoflyingisHaythamibn‘Udaywhomal–

DhahabihasmentionedinhisSiyarA’lamal–Nobala,19andsaid,“IbnMo’inandibnDawoodsay,‘Heisabigliar“andal–Nisa’iandotherssaythathistraditionshehasnarratedshouldbediscarded.”

Regrettably,thecontentsoftheabovementionedfabricatedhadith,areascribedtoImamAl–Sadiq(as)andImamAl–Baqir(as).

Four:Ali,peacebeonhim,istheProphet’ssoul

Inthepreviousdiscussions,itwasmadeclearthatthephrase“oursouls”cannotbetakentomeantheProphet(saws)himselfandsincethenarrationsalreadycitedconfirmthatthosewhowerepresentduringthecontestofprayerswereAli(as),Fatimah(sa),Al–Hasan(as)andAl–Husain(as),God’sblessingonthemall,itfollowsthatthephrase“oursoul”appliestonooneotherthanAli(as),andthisisoneofhisoutstandingmerits,orperhapsoneofthemostremarkablevirtues.

IntheseQur’anicwords,Ali(as)isreferredtoastheProphet’ssoul.Becauseanindividualhasonlyonesoul,andbecauseitwillbemeaninglesstosaythatAli(as)isreallytheProphet’ssoul,itisapparentthattheword‘soul’isnotusedinitsliteralmeaning,ratheritindicateshissimilarity(totheProphet).

Sincethissimilaritybetweenthemisabsolute,itfollowsthatAli(as)enjoyseachandeveryattributeofperfectionanddignitythattheProphet(saws)has,exceptthatwhichlogichasexcluded,andthatisbeingaprophet.ConsequentlyheenjoysalltheperfectionsandparticularitieswhichtheProphethas,suchasleadershipoverthepeopleandsuperiorityoverallhumanbeingsincludingthepastprophets.

Giventhis,theQur’anicverseprovidesanevidencefortheimamateofAli(as),hissuperiorityoverthecommunityaftertheProphet(saws)andhisoutstandingprecedenceoverotherProphets.

Fakhral–Razi’sCommentsontheVerseofMubahalah

Inhisal–Tafseeral–Kabir,Fakhral–Razisays:

“TherelivedinRayateacherwhofollowedTwelverShi’ism.20hemaintainedthatAlihadpriorityoverallprophetsexceptMohammad(saws).Thismanusedtosay,‘AnindicationofAli’ssuperiorityoveralltheearlierprophetsistheverseofmubahalahwhereinGod,theMostHigh,says,“andoursoulsandyoursouls”.

This,“Oursouls”,doesnotmeantheProphet(saws)himselfbecauseonecannotcallone’sself.Therefore,itimpliessomeoneelse,namelyAliibnAbiTalib(as),peacebeonhim,anideaonwhichthereisaconsensusofopinion.

TheQur’anicverse,therefore,meansthatAliistheProphet’s“soul”,Godblessthemboth.SinceitisimpossibleforAli(as)tobeactuallytheProphet,thephrasenaturallymeansthissoulissimilartothatsoul,whichentailsthatbothhavethesamecharacteristicsexceptfortwothingsprophethood,(nubuwwat)andAli’ssuperiorityovertheProphet,becauseallagreethatAli(as)isnotaprophet,norishesuperiortotheProphet(saws).

He(Hamsial–Razi)adds,‘Thisargumentisconfirmedbyahadithacceptedbybothsupportersandopponents.InthishadiththeProphetstates,”IfonedesirestoseeAdam(as)inhisknowledge,Noah(as)inhispiety,Ibrahim(as)inhisfriendship(withGod),MosesinhisaweofGod,Jesus(as)inhisdevotiontoGod,onecanlookatAli,God’speaceandblessingbeonhim’.Fakhral–Razicontinues:

“OtherlearnedShi’itescholarscitethestatedQur’anicverseasaprooftosupporttheideathatAli,peacebeonhim,issuperiortoanyoneoftheCompanionsbecausewhentheQur’anicverseconsidersAli’ssoulsimilartothatoftheProphet’s(saws)exceptforwhatisexcludedbyreason,andsincetheProphet’ssoulissuperiortoanyoneofthecompanions’,thenAli’ssoul.issuperiortoanyoneoftheCompanions”.

Fakhral–Razi,however,raisesanobjectiontooneofthesentencesinthisargument.Thiswillbediscussedandansweredinthefinalpartofthequestionsabouttheverse.

TheNarrationsthatConsiderAli(as)astheProphet’sSoul

ThenarrationsthatconsiderAli(as)astheProphet’ssoulcanbegroupedunderthreeheadings:

NarrationsabouttheVerseofMubahalah

Someofthesenarrationsdealwiththepresenceofthefivepureones,thepeopleofKisa,intheprayerofcontest,aswehavealreadystated.Belowarebriefsentencesaboutthissubject:

1.HavingquotedtheQur’anicverse(ofMubahalah),ibnAbbassays,“andAliistheProphet’ssoul”,asconfirmedbytheverseofmubahalah.21

2.AfterquotingJabiribnAbdullahal–Ansari’swordsconcerningtheProphet’sfamily,(Ahlal–Bayt)(p.b.u.th.),Sh’abisays,by“oursons”al–Hasanandal–Husain,aremeantby“ourwomen”Fatimahandby“oursouls”AliibnAbiTalib”.22

3.HavingmentionedtheauthenticityofthereportsrelatedfromibnAbbasandotherCompanionsaboutthefactthattheProphet(saws)hadbroughtwithhimAli,Fatimahandal–Hasanandal–Husaintothecontestofprayer,HakimNayshaburiestablishestheauthenticityofthereportswhichholdthat“ourson”referstoal–Hasanandal–Husain,“ourwomen”toFatimahand“oursouls”toAliibnAbiTalib.23

4.AccordingtothenarrationwhereinAli,peacebeonhim,hasthemembersoftheconsultativeassemblyswear,hesays,“IadjureyoubyGodtotellmewhetherthereisanyonefromamongyouwhoisclosertotheProphetinkinshipthanIam,orwhomtheProphetcalled“mysoul”,andwhosesonstheProphetcalled“mysons?”Theysaid“Thereisn’t”.24

NarrationsConcerningBaniWali’ahClan

ThesenarrationshavebeenquotedfromanumberofCompanionssuchasAbuDhar,JabiribnAbdullahandAbdullahibnHantabAccordingtothesenarrations,theProphet(saws)has,asstatedbyAbiDhar,said“The(peopleof)BaniWali’ah(tribe)havetosubmitor,Iwillsendtothemsomeonewhois

similartometoexecutemyorders,killthosewhofight,andcapturetheiroffspring”.25

AbuDharadds,“Umar,whowasstandingbehindme,asked,“WhomdoestheProphetmean?”

Isaid,“Neitheryounoryourfriend(AbuBakr)”.

Heasked,“Whoisthatperson,then?”

Isaid,“Heistheonewhoismendinghisshoesnow”.

Hesaid,“Itiswhoismendinghisshoes”.

NarrationsabouttheBelovedoftheProphet(saws)

SomenarrationsreportthattheProphet(saws)wasaskedaboutthebestormostbelovedpersonbyhim.AftertheProphet(saws)answeredhewasaskedaboutAli’spopularityandprecedenceoverothers.So,theProphet(saws)turnedtohiscompanionsandsaid“Thismanisaskingmeaboutmysoul”indicatingtoAli(as)whoistheProphet’ssoul.26

SomeothernarrationsreportthatonceHazratFatimah,God’sblessingbeonher,askedtheProphet(saws)tomakeamentionaboutAli(as).TheProphetsaid,“Aliismysoul.Canapersonspeakabouthisownsoul?27

ThesehadithshavebeenreportedontheauthorityofanumberofCompanionssuchasAmrAas,A’isheh,andAmribnShoayb’sgrandfather.

Fromthesenarrations,whicharegreatinnumberandvariedinthemanneroftransmissionwerealizethatAli(as)isthesouloftheProphet(saws)andtheQur’anicverseemphasizesonthesimilaritybetweenthem,exceptforwhatisdefinitelyandlogicallyexcluded,e.g.ProphetHood.

Accordingly,alltheothermeritsandcharacteristicswhichtheProphetenjoys,suchashissuperiorityoverthecommunityandoverthewholecreationandhisleadershipoverthewholeIslamiccommunity,areincludedinthissimilarity.

Five:QuestionsandAnswersabouttheVerse

A)Commentsonal–Alusi’sView

Al–Alusi,whohasinterpretedthisverseinhisRoohal–Ma’ani28states“NobelievercandoubtthefactthatthisverseindicatestheoutstandingmeritsofProphet’sfamily,AhlulBayt,Godblessthemall,andwhoevertriestoignorethefactthattheyenjoysuchmerits,willbebearinganimosity,anactwhichrendersone’sfaithfutile”.

B)StatingtheShi’ites’Argument

Al–AlusithenmentionstheShi’ites’argumentbasedonthestatedverseconcerningAli’simmediatesuccessiontotheProphet,Godblessthemboth.

Then,al–AlusicitesthenarrationwhichstatesthatthenobleProphetaccompaniedAli(as),Fatimah(sa),Al–Hasan(as)andAl–Husain(as),Godblessthemall,aftertheverseofmubahalahhadbeenrevealed.Hesays,“Thus,ourson”referstoal–Hasanandal–Husain(p.b.u.th.)ourwomentoFatimah,God’sblessingbeonher,andoursonstoAli,peacebeonhim.

WhenAli(as)isreferredtoastheProphet’ssoul,notinitsliteralmeaning,(becauseAli,peacebeonhim,cannotinrealitybetheProphet’ssoul),itfollowsthathisbeingtheProphet’ssoulsuggestsnothingbutAli’ssimilitudetotheProphet.

Also,becausetheProphet(saws)hasfullauthorityandpriorityoverothersinmanagingtheaffairsoftheMuslims,theonewhoissimilartohimmusthavesuchauthorityandprecedence.Therefore,theQur’anicverseisanevidenceforAli’sexcellenceandguardianshipoverthewholecommunity”.

Al–AlusiAnswerstheShi’ites

InhisattempttocommentontheShi’ites’view,al–Alusiobserves:

“Wedonotaccepttheideathat“oursouls”referstoAli(as),because“oursoul”referstotheProphethimself(saws)andAli(as)isincludedinthephrase“our

sons”becauseusuallyone’sson-in-lawiscalledone’sson”.

Thenal–AlusiquotesSheikhTabarsi,therenownedShi’itescholarassaying“oursouls”cannotbetakentomeantheProphethimselfbecauseonecannotinviteoneself(toameeting).Tabarsisaysthatsuchaclaimisakindof“hallucination”!

Respondingtoal–Alusi’sClaim

Al-AlusifirstadmitsthattheQur’anicversereferstotheoutstandingmeritsoftheProphet’sHousehold(itrah)andconsidersdenyingthisfactakindofanimosity.Now,hehimselftriestodenythehonourableHouseholdtheirexcellence,thusrejectingallthenarrationshandeddownwhichconfirmthisview,aviewthatibnTaymiyyahdidnotadopt,i.e.denyingthat“oursouls”isascribedtoAli(as).

Althoughattheoutsetofthediscussion,wementionedsomethingabouttheQur’anicphrase“oursouls”andmadeclearthatitdoesnotrefertotheProphet,wewouldliketoshowthatal–Alusi’sclaim–taking“oursouls”tomeantheProphetandAli(as)tobereferredtointhephrase“oursons”–isnotcorrectforitisinappropriateandcounterssoundarguments.

Itisnotcorrectbecausethewordinvitationisusedinitsliteralmeaningandal-Alusi’scitingsuchphraseas دعته نفسه andconcludingthatthesetwowordsarecommonlyusedintheirliteralmeanings.

AndsotheQur’anicphrase“oursouls”referstotheProphet,showshisoverlookingthefactthatisthephrase دعته نفسه theverb دعته isusedfigurativelyandrequiresacontextualclueto(tospellitout),WhereasthereisnosuchaclueintheQur’anicverse. دعته نفسه means“urgingoneself,ormakingupone’smind”,itdoesnotmean“calling”orinvitingoneself”.

Supposingthatthephrase“oursons”includesTheCommanderoftheFaithful,theProphet’sson–in–law(as)requiresafigurativeuseoftheword.Therefore,thephrase“oursons”theversecannotmeananyoneotherthanal–Hasanandal–Husain(p.b.u.th.),and“oursouls”isapplicabletoAli(as).

Onemayask:“Howcomethattheclause ندع ,wecall–hasaliteralmeaning,andthephrase“oursons”hasafigurativesenseandisapplicabletoAli(as)?Why

don’tyoutakethephrase“oursouls”tohavealiteralmeaningandsaythatitreferstotheveryperson?Andwhydon’tyoutake“ ندع ”tomean,“makepresent”?Theanswerwillbe:

Iftheclause–wewillcall–hasaliteralmeaning,therewillexistonlyoneallusionandthatis,ascribing“oursouls”toAliibnAbiTalib(as).Butifweassumethattheclause“wecall”isalsousedfiguratively,anotherfigurativeexamplewillbeneeded,andthatis,referringtoAli(as),theProphet’sson–in–law,as“oursons”whereasthereisnoclueaboutsuchfigurativeexample.

Thecontextualcluetousing“oursouls”whichreferstoAli(as)isthecontradictionbetween“wecall”and“oursouls”thatislogicallyandcustomarilyimpossible.

Al–Alusi’sclaimcounterssoundargumentsbecausemostauthenticatedtraditionssaythatthephrase“oursouls”referstoAli(as).Thesenarrationsopposeal–Alusi’swords.29

Al–Alusi’sSecondAnswertotheShi’ites’Argument

Al–Alusi’ssecondanswertotheShi’iteargumentisasfollows:EvenifweassumethattheQur’anicexpression“oursouls”impliesAli(as),itcannotbeaprooffortheideaofhisbeingtheimmediatesuccessortotheProphet(saws).Theexpression“oursouls”isusedtomeanthatAliistheProphet’scloserelativeandshareshisfaith,perhapsbecauseAli(as)isProphet’s(saws)relative,i.e.hisson–in–lawandtheyareunitedinreligion.

Besides,ifitistakentomeanthatheisequaltotheProphet,aretheyequalinallaspectsoronlyinsome?Iftheywereequalinallaspects,itwouldinevitablyimplythatAli(as)sharesthe(officesof)prophethood,Terminationofprophethood,andbeingraised(asaprophet)tomankind.Suchequalityisunanimouslyrejected.However,ifitistakentomeanequalityinsomeaspects,itcannotbeaprooffortheShi’ites’claimofAli’ssuperiorityandsuccessiontotheProphet(saws)”.

Refutingal–Alusi’sClaim

1.Toaddressacloserelativeoronewhoisrelatedwithanotherinreligionas“mysoul”brings(thatone)noprivilege,whereashadithssaythatithasbrought

Ali,peacebeonhim,anoutstandingmerit.Aswealreadymentioned,Sa’dibnAbiWaqqasisreportedtohaverejectedMu’awiyyah’ssuggestiontocurseAli,peacebeonhim,andpointedtoAli’svirtuesasareasonforhisrejection.

2.Oftheword“soul”istorefertothepersonofthesamereligionortoacloserelative,whichisafigurativeusage,itneedsacontextualclue;suchacluedoesnotexistintheQur’anicverse.

3.Whenitisnotpossibletousetheword“soul”initsrealsense,itwillmeansomeoneotherthantheProphet(saws),anabsolutesimilarityandequalityincludingallaspectsexcept(therankof)prophethood.

4.Thus,therewillbenoplaceforthedoubtal–Alusihascast.Theanswertothequestion:“Doesitmeanequalityinallaspectsoronlyinsome?”is:“Equality”isabsolute,includingallaspectsexceptforwhatisdefinitelyexcludedbyreason-prophethood.ThustheProphet’ssuperiorityandguardianship(ofthecommunity),likehisotherperfectqualifications,areamongtheaspectswhichthesuccessormustenjoy.

Al–Alusi’sThirdClaim

Al-Alusisays:“IftheversesignifiedAli’srighttosucceedtheProphet,heshouldhavebeen(made)ImamduringthelifetimeoftheProphet,andthisisunanimouslyrejected”.

Concerningtheideathatthiscaliphateislimitedtoascertaintime,theansweris:

a)ThereisnoevidenceforthelimitationofImamatetoacertaintime.

b)TheSunnisthemselvesassertthatAli(ash.)wasImamatacertainperiod,thatis,duringhiscaliphate.

Respondingtoal–Alusi’saforementionedClaim

NumeroustraditionsprovethatAli(as)wasappointedastheProphet’ssuccessorduringthelatter’slifetime.TheclearestevidencewhichsupportsthisviewisthenarrationofManzilah,i.e.whenAli(as)wasmadetotheProphetasHaroonwastoMosesduringthelatter’slifetime.

ItisstatedintheholyQur’anthatProphetMosessaidtohisbrother,Haroon,“Takemyplaceamongmypeople”30.IfHaroonhadnotdeputizedProphetMoses,theQur’anwouldnothaveusedthewords:“takemyplaceamongmypeople”.AsconfirmedbythisQur’anicverse,whenevertheProphet(saws)wasabsent,Ali(as)tookhisplaceaswasthecaseduringTabukwar.InthecommentaryonthenarrationofManzilahthispointhasbeendiscussed.31

a)TherankassigningAli(as)intheverseofMubahalahastheProphet’ssoulisabsolute.However,ifthereisaconsensusofopinionthatAli(as)hadnotbeenthesuccessoroftheProphet(saws)thisconsensusofopinionwouldhaverestrictedtheabsolutenessduringtheProphet’slifetime.Therefore,thisabsolutenessremainedinforceaftertheProphet’sdemise.

Thus,allal–Alusi’scriticalremarksarebaseless.ThereisnocontroversyaboutthefactthattheverseindicatesAli’sImamateandcaliphate.

AWordwithFakhral–Razi

HavingquotedMahmoodibnHasanal–Hamsi’sargumentonthesuperiorityofAli(as)overtheProphetsoftheearliertimes,Fakhral–Raziobserves

a)Thereisunanimousagreementthataprophetissuperiortoanonprophet.

b)ThereisalsounanimousagreementthatAli,peacebeonhim,wasnotaprophet.Therefore,thestatedQur’anicversedoesnotproveAli’ssuperiorityoverotherprophets.

RespondingtoFakhral–Razi

First:Tosaythatthereisunanimousagreementthat“aprophetissuperiortonon–prophets”cannotbegeneralizedtoprovethatanyprophetissuperiortoanyindividualofthepeopleincludingthosewhoarenotfromhisowncommunity.Itiscertain,however,thataprophetissuperiortohisownpeople.

Tosaythat“Menaresuperiortowomen”meansthatamalepersonissuperiortoafemaleone;itdoesnotdenotethatanymanissuperiortoanywoman.Thatis,itisnotaproblemtosaythatamongthewomentherearesomewhoaresuperiortomen.

Second:Thatthereisageneralagreementonthispointisnotcertain;theShi’itescholarshavealwaysopposedthisideaandtheybelievethattheirinfallibleImamsare,accordingtoconclusiveevidence,superiortothepastprophets.InanswertotheShi’ites’argumentthat“theword‘soul’intheQur’anicversemeans“similarityandequalityinattributes”,AbuHayysanal–Andalusihasquotedal–Razi32,inhisAl–Bahral–Muheet,33andsaid:

“Itisnotnecessaryinusingthe(word)“soul”totakeittomean“similarity”inallattributestheologianssay.Becauseitissomethingwhichtheythemselveshavemadeup.InArabictheword“soul”maybeusedtorefertocertainattributestoo,asintheexample“ هذا من انفسنا ”meaning“thispersonisfromourtribe”.

Answer

“Similarity”inallorinsomeattributesisneitheraphilologicaldiscussionnoratheologicalone;ithastodowiththefundamentalsofIslamicjurisprudence.Whenitisnotpossibletousetheword“soul”initsliteralmeaning,itshouldbetakentoexpressafigurativeidea,andtheclosestmeaningtotheliteralonemustbesought.

Theclosestfigurativemeaningof“soul”thathasliteralmeaningis“beingsimilar”.Thissimilarityisabsolute,withnoconditions,meaningthatAli(as)isequaltotheprophetinallattributesexceptforprophethoodwhichforexternalreasonsisnotincludedinthis“similarity”.

Allotherattributes,includingAli’ssuperiorityoverotherprophets,mayGod’speaceandblessingbeonthem,andhisabsoluteauthorityovertheIslamiccommunityareincludedinthissimilarity.

AWordwithibnTaymiyyah

DiscussingtheargumentAllamahHellihadpresentedconcerningtheImamateofAli,peacebeonhim,basedontheverseofmubahalah,ibnTaymiyyahsays:

“ThetraditionthattheProphet(saws)hadtakenAli(as),Fatimah(sa),Al–Hasan(as)andAl–Husain(as)withhimforthecontestofprayerissound.34Butthis

doesnotindicateAli’sImamateandsuperiority.ItwoulddosoiftheversehadanevidenceforAli’sequalitytotheProphet(saws)buttheversedoesnot,andnooneranksequaltotheProphet,neitherAli(as),peacebeonhim,noranyoneelse”.

InArabic,theword“oursouls”doesnotnecessarilymeanequality,35butmerelymeanscongruityandsimilarity;similarityinsuchaspectslikefaithorreligionwilldo;itwouldevenbebetterifcommonlineageisaddedtoit”.

“Thephrase“oursouls”intheverse“oursoulsandyoursouls”,therefore,pointstomenwhoarenearertooneanotherinreligionandancestrythantoanyotherone.ThatiswhytheProphettookwithhimfromamongthesonsAlHasan(as)andAl–Husain(as),fromamongthewomenFatimah(sa),andfromamongthemenAli(as)andthesepeoplewereclosertotheProphetthananyotherpeople”.

“Besides,thecontestofprayertoGodisheldwiththeclosekinsmen(takingpart),notwiththosewhohavedistantfamilyrelations,howeverdeartoGodthelattermaybe”.

ConcerningAbbas,theProphet’suncle,whowasaliveandcloserinfamilylinethanAli,peacebeonhim,ibnTaymiyyahsays:

“AlthoughAbbaswasalive,hewasnotoneofthefirstpeoplewhoembracedIslam.NonewasclosertotheProphet(saws)thanAli(as).ThusthereasonthatAliwaschosentotakepartinthecontestofprayerwasbecausetherewasnooneamongtheProphet’srelativestotakehisplace.This,however,bynomeansprovesthatAliwasequaltotheProphet”.

RefutingibnTaymiyyah’sClaim

1.IbnTaymiyyahwouldberightifhemeantthatnoonecanequaltheProphet(saws)ineverythingincludingprophethood.ButforthedefinitereasonspreviouslystatedthatMohammad(saws)istheSealoftheProphets,this“equality”islimited(tocertainattributes).Thus,totheexclusionofthat,itisabsolute.

IbnTaymiyyah’sotherargumenttoprovethatthephrase“oursouls”,doesnotdenote“equality”isnotcorrecteither,eventhoughhehascitedQur’anicverses

containing“ انفسهم ”or“م انفس ”toprovehisclam,becausethesewordsdoimply“equality”intheverseshewascited.

Forexample,whenthelexicalitem“ انفس ”meaning“souls”in

م﴾ وال تلمزوا انفس ﴿

“Anddonotfindfaultwithyourownpeople”(49:11)

Isusedtorefertoothersitdoesnotmeanthattheyarereallysimilartotheveryperson.Itdenotesthatthereisacertainkindofequalityandsimilarityamongthemitisclearthatinsuchusageseachofthoseaddressedisamemberofthegrouphavethesamebeliefortheyareofthesameclan;(otherwisetheywouldnothavebeenaddressedinthisway)

Thus,intheaboveverses,thereis(theideaof)similarity,butthereisacontextualcluewhichsuggeststhatthisequalityisinacertainthing.Itispossiblethatwherethereisnocontextualclue,theideaofabsoluteequalityexceptforwhatreasonexcludeswillexist.

2.ToibnTaymiyyahfamilyrelationisacontributoryparameterinthisrespect,butthisisnotcorrectfortworeasons:

a)Itisincompatiblewiththephrase“ourwomenandyourwomen”(intheQur’anicverse),becausetheideaof“ourwomen”hasnothingtodowithbloodrelationship.Ofcourse,itisnotcontradictorytosaythatFatimahZahra,God’sblessingbeonher,isthedaughteroftheProphet(saws)andhisdaughter.

Theversehasnotreferredtoheras“انتانبmeansourdaughters”thatindicatestheblood–relationship,butas“ourwomen”andshewaswiththegroup(totakepartinthecontestofprayer)becausesheisfromamongthewomenofthefamily.Besides,therewasnowomanwhowasasmeritoriousasshetoattendthecontestofprayerstoGod.

b)If“blood–relationship”wasthecriterion,thenAbbas,theProphet’suncle,wasclosertotheProphet(saws)buthewasnotinvitedtotakepartinmubahalah.“BeingclosetotheProphet(saws)”means“beingspirituallyclose

to”him.IbnTaymiyyahfeltthathehadtoadmittothisfactwhenhesaid,“Ali(as),peacebeonhim,wasoneofthefirstpeoplewhoembraced(Islam),andthereforeheisclosertotheProphetthantheothers”.

ThegroupwhoattendedthecontestofprayerwereespeciallyrelatedtotheProphet(saws)asconfirmedbyhadiths,theyarereferredtoastheProphet’sAhlal–Bayt,andeachofthemisgivenanothertitle:somearereferredtoas:“oursons”,othersas“ourwomen”andothersas“oursouls”.

Itisthusclearthatthephrase“oursouls”indicatessomethingotherthan“blood–relation”andtheequality,similarityandhomogeneitybetweenAli(as)andtheProphet(saws)areabsolute,inallattributes,particularities,ranksandpositions,exceptforthatwhichisexcludedbyreason.

InourdiscussingoftheaimoftheHouseholdoftheProphet’sattendingthecontestofprayertoGod,itwasmadeclearthattheirroleinmubahalahisequalinforcetothatoftheProphet,producingthesameeffects,whichlendsthebelovedfamily,theAhlal–BaytoftheProphet,Godblessthemallaloftystation.

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