[1] By Dar Ahl al-Bayt, Matabi` al-Dajawi, Abidin.

[2] Al-Tashayyu zahirah tabi'iyyah fi itar al-da'wah al-islamiyyah

[3] Bahth hawl al-walayah.

[4] See Dr. Kamil Mustafa al-Shaybi, al-Silah bayna al-tasawwuf wal-tashajyu; I:11-14, where he presents the views of many ancient and contemporary investigators into the origin and evolution of Shi'ism. He also states that some of them differentiate between political and spiritual (i.e. doctrinal) Shi`ism. See Dr. Mustafa al-Shak`ah, Islam bila madhahib, p. 153; and Dr. Diya' al-Din al-Rayyis, al-Nazariyyat al-siyasiyyah al­ islamiyyah, p. 69.

[5] See Dr. Mahmud Jabir `Abd al-`Al, Harakat al-Shi`ah al-mutatarrafin ma atharuhum fi al-hayat al-ijtimiyyah, p. 19. This claim is ascribed to some Muslim historians. However, al-`Al points out that this was rejected by Bernard Lewis, the well-known Orientalist. Wellhausen and Friedlander, two of the biggest scholars in the field, are quoted as saying, "Ibn Saba' was fabricated by those who came later in time." Dr. Taha Husayn, in his al-Fitnah al-kubra, II:327, says: "The Shiites' opponents exaggerated the issue of Ibn Saba' in order to defame Ali and his followers." He added that `We find no mention of Ibn Saba' in any of the important sources ...He is not mentioned in Baladhuris Ansab al-ashraf, but is in Tabari's Tarikh, as reported by Sayf b. `Umar al-Tamimi About this Sayf, though, Ibn Hayyan said that "He related forgeries and was said to fabricate hadiths himself." Al-Hakim stated that he was accused of heresy, and that his hadiths were omitted. See Ibn Hajar, Tadhhib al-tadhbib IV:260. Concerning the legend of `Abd Allah b. Saba, see `Allamah Murtadha al­`Askari's book, `Abd Allah b. Saba'.

[6] See al-Shaybi al-Silah bayna al-tasawwuf wal-tashayyu; Dr. `Abd Allah Fayyad, Ta'rikh al-Imamiyyah wa aslafihim min al-Shi'ah; Dr. Mustafa al-Shakah, Islam bila madhahib, p. 152ff; Dr. Diya' al-Din al-Rayyis, al Nazarijyat al-siyasiyyah al-islamiyyah, p. 72ff.

[7] Indeed, it is consistent neither with ordinary logic nor with the logic of the Holy Qur'an. In numerous places, the Qur'an mostly, if not always, censures the majority, and praises the few in as many places. For instance, God says: "And yet most are not wont to be thankful..." (Qur'an 27:73 "al-Naml"). God also says: "... but a few of my servants are grateful" (34:13 "al-Saba"); "...and many people are sinful" (5:52 "al ­Maidah")...Those are they who are brought near in the Gardens of Delight, a party from those of old and a few from those who have come later" (56:11-4 "al-waqiah"). This is one aspect. The other is that the Holy Qur'an informs us in many places that those who adhere to Truth and to God's Messengers, and are directed by Divine teachings, are always fewer in comparison to those who headstrongly resist the truth. God says: "Most of them dislike the truth..." (23:70 "al-Mu'minun"); "Yet no faith will the greater part of mankind have, however ardently thou dost desire it" (12:103 "Yusuf"). In every case, there is allusion to the invalidity of relying on the standards of the majority in order to evaluate the correctness of a trend or an opinion. See Muhammad Fuad `Abd al-Baqi, al-Mujam al-mufahris li-alfaz al-Qur'an, p. 597ff.

[8] It appears that the Imam is proffering this by way of humbleness and tolerance; otherwise there are prophetic hadiths which utter the word "Shi'ism" in connection with `Ali. It is said in Ibn Manzur's Mukhtasar Tar'ikh Ibn Asaki'r (XVII:384) that `Ali uttered: "The Prophet told me [May God bless him and his Household [you and your followers [shiatuka] are in the Garden of Paradise." But there is another account by Jabir (XVIII:14). Cf. Ibn al-Athir, al-Nihayah IV:106 ("Madat qamh"): "You and your followers [shiatuka] will be pleased and pleasing..." - addressed to `Ali.

[9] These two terms, "Call" and "Mission" of Islam, are used interchangeably in this translation - Translator.

[10] The Qur'an affirms that "He is the one who sends down to His servants the clear signs, that He may bring ye out of the veils of darkness and unto the Light" (57:9 "al­Had").

[11] This was done at the formal address of the Farewell Pilgrimage, where he declared: "I am about to be summoned forth, and am about to reply." And in another account: "It is as if I am being summoned forth and am answering. Verily, I leave thee two weighty things..." (Sahih Muslim, IV4:1874). `Abd Allah b. Mas`ud, is reported as saying, `We were with the Prophet [May God Bless him and his household] one night, when he sighed. So, I asked him, `What ails you, O Messenger of God?' He said: `My death has been announced to me"' (Mukhtasar Ta'r'ikh Ibn Asakir XVIII:32).

[12] That is, if we suppose the Prophet to have been so keen to have his blessed calling go the full length set for it - as indeed it was his nature to be - and to have striven to take it to the rest of the world, it could only be that he took it upon himself to reckon the future.

[13] That is, of a successor - Translator.

[14] The titles given to the three discussions in both the first and the second chapters were construed from Imam Sadr's own statements, but are not part of the original text.

[15] It is well recognized that a head of state's empty seat engendered countless perils and dangers, particularly in the absence of clearly stipulated constitutional provisions for quickly filling the vacancy. See Dr. al-Rayyis, al Nazarijyat al-siyasiyyah al-islamiyyah, p. 134.

[16] See al-Shahrastani, al-Milal wal-nihal I:15, where he states: `Umar b. al-Khattab: 'Whosever says that Muhammad has died I shall slay with this mine own sword. He has ascended to Heaven."' Cf. Muhammad b. Jarir al-Tabari, Ta'rikh al-Tabari II:233: "He said that Muhammad indeed did not die and that he would go over to the one spread rumour of his death and cut off his hands and smite him at the neck..."

[17] On this state of affairs, there is no lack of evidence. For example, al-Bukhari, Muslim and al-Tirmidhi (in Kitab al-tafsir) recount, on the authority of Jabir b.`Abdullah: "We were on an expedition, when a Muhajir struck someone from the Ansar. The Ansari called out, `O Ansar [help me]!' while the Muhajirun called out, `O Muhajirin [help me]!' The Prophet heard all this and said `What pagan cry is this?' Ibn Sallul was also heard saying. `They have done it. By God if we return to Medina the stronger will drive out the weaker"' (al-Shaykh al-Nasif, al Tajj -al jami li1-usul 1V:263).

[18] During the Prophet's lifetime, the "Hypocrites" as a group sought to play a menacing role through plots against Islam, the Messenger of God himself and the Muslims. See the previous note, for instance, for the statement by Ibn Sallul, who headed the "Hypocrites." They happened to stir up all manner of falsehoods and to disseminate disruptive rumours, as in the Battles of Uhud and Ahzab. Consequently, God revealed the "Surah of the Hypocrites" in the Qur'an, in which He exposed this malicious group, informing His Messenger of their designs and whatever they sought to hide. See, for example, al-Fakhr al-Razi's Tafsi'r First ed.VIII:157 (Cairo: al­ Khayriyyah,1308 AH); al-Zamakhshari al-Kahshaf IV:811

[19] In relation to those who embraced Islam after Mecca was gained over, a large number would be expected to commit religious apostasy. Jabir b. `Abd Allah al-Ansari relates: "I heard the Messenger of God say: `People have entered in throngs and they shall leave in throngs..."' Note also that the movement of apostasy occurred after the passing away of the Prophet, despite his many warnings about such a, prospect (al ­Kashshaf IV:811; Ta'rikh al-Tabari II:245). See the famous hadith of the Basin, where the Prophet says: "I will be there at the Basin before you. And men known to me shall come forth, to whom I shall be denied access. I call out to them, "My Companions!" They will answer, `Little do you know what they have concocted after you!' I reply, "Away with all those who changed after me!" (Sahih al-Bukhari) VIII:86 ("Kitab al­ fitan").

[20] Ibid.

[21] Regarding the story of Abu Bakr's appointment of `Umar b. al-Khattab as his successor, there are the following words uttered by Abu Bakr: "If you have accepted my command while I live, it would be unbecoming that you should differ after me..." (Mukhtasar Ta'rikh Ibn Asakir XVIII:308-09); Ta'rikh al-Tabari II:245, 280.

[22] Ta'rikh al-Tabari II:580 - Imam. Ibn Manzur, Mukhtasar Tarikh Ibn Asakir XVIII:312.

[23] Tarikh al-Tabari II:581 - Imam

[24] Tarikh al-Tabari, ed Muhammad Abu al-Fadl Ibrahim II:205; ibid, II:581.

[25] Ibn Abi al-Hadid, Sharh Nahj al-balaghah, ed. Abu al-Fadl Ibrahirn II:42 - Imam. Tarikh al-Tabari II:353. Abu Bakr said: "Would that I had not accepted it..."

[26] `Umar wished the deliberations would have ended and a Caliph selected before his wounding, so that he might die a tranquil death knowing that Islam would progress after him..." (Dr. Muhammad Husayn Haykal, al-Faruq `Umar II:313-314).

[27] The Prophet Muhammad, during his blessed calling, earnestly desired for the unity of the Ummah and the progress of Islam, no doubtless more intensely than any of his Companions. For God has declared: "...a beloved friend taking to heart that ye should suffer adversity, ardently concerned for you, and to the, faithful most kind, compassionate" (Qur'aan, 9:128 "al-Tawbah"). What is important is that his concern for the Ummah, his teaching of the Companions the necessary avoidance of discord, and his practical experience in this hardly need proof, especially as the Qur'an is replete with tens of ayat calling for the repudiation of all dissension, its causes and motives. How can one then imagine that this compassionate Prophet could have passed over the chief cause of strife (namely, the question of leadership) without setting up what is likely to obstruct and to bar its baleful effects; the more so that this same perception impelled the first and second Caliphs themselves to appoint successors, as is clear. Cf. Tarikh al-Tabari II:580.

[28] Ibid.

[29] Ibn al-Athir, Ta'rikh al-Kamil II:318 - Imam. See also Ibn Sad, al-Tabaqat al ­kubra II:249.

[30] Literally, a "shoulder blade," on which important documents used to be written. It must be recalled that this was the period just before the Muslims had introduced a new paper substance as a mass commodity, for the first time in history - Translator.

[31] Sahih al-Bukhari I:37; Kitab al-`ilm 8:161; Kitab al-i'tisam. See also Sahih Muslim V:76 (Ch. "al-Wasiyyah") (Cairo: Matba`at Muhammad 'Ali Sabih); Musnad al-Imam Ahmad I:355; cf Ibn Sa'd, al-Tabaqat al-kubra II:242-44 - Imam.

[32] Every Muslim believes in the preeminence of the Messenger's personality as a leader, let alone as a Prophet-Messenger, which discounts unconditionally the presupposition stated above. Indeed, the Muslim usually holds such a presupposition to be illegitimate with respect to the Prophet for at least two reasons. One, it would be contrary to the Prophet's familiar life-conduct unanimously acknowledged by the entire community. His noble life abounds with goodly works and continuous struggle for change, construction and salvation of the Ummah. Second, the presupposition runs contrary both to those hadiths which have numerous, uninterrupted lines of transmission and to what he taught the Ummah with respect to diligence - indeed, to the point of declaring: "Whosever wakes without a care for the affairs of the Muslims is not one of them" (Usul al-kafi II:131). His disinterest in the fate of the Call and of the Ummah would have actually make him derelict in his obligations and trustworthiness.

[33] Dr. `Abd al-`Aziz al-Duri, al Nuzum al-islamiyyah (Baghdad: Matba'at Najib, 1950), p. 7; Dr. Subhi al-Salih, al Nuzum al-islamiyyah (Dar al--`Ilm lil-Malayin,1965), p. 50.

[34] In his book al-Nazariyyat al-siyasiyyah al-islamiyyah, Dr. Dia' al-Din al-Rayyis has acknowledged that the Caliphate in that form upon which rests the consultative order has no basis in the hadiths. Rather, it was based on a consensus among the Prophet's Companions, or Sahabah, on the grounds that it was predominant (p. 106, in a note in response to Arnold). This becomes clearer upon his response to and debate with Dr. 'Ali `Abd al-Razzaq, in al-Islam wa usul al-hukm, as the latter denies the existence of any contemporaneous legal text which could have benefited the system of politics and government. However, Dr. al-Rayyis answers by arguing on the basis of the actual practice of the Righteous Caliphs (al-khulafa al-rashidin). Their deeds are of decisive legal value in Islam (p. 148-45). See the reliable and exhaustive discussion on the text that is alleged to deal with "consultation" in `Allamah al-Sayyid Kazim al-Ha'iri, Asas al-hukumah al-islamiyyah (Beirut: Matba`at al-Nil, 1399 AH), p. 81 ff.

[35] That is, leadership of the Imam.

[36] Imam 'Ali disavowed the idea of consultation and the recourse to it by those who attended the Conference of Saqifah, where Abu Bakr had used the pretext of his closeness to the Prophet. See the "Shaqshaqiyyah Address" and, in particular, `Ali words, "What a consultation!..." (Nahj al-Balaghah. Sharh al-Imam Muhammad Abduh I:30, 34).

[37] Note the discussions and arguments that took place on the Day of Saqiqah, as there was no mention, either explicit or implicit, of "consultation." What did arise was quite different, including the thesis of "One Amir from us, one from you." Abu Bakr, and after him `Umar b. al-Khattab, rejected this idea, which the latter hastened to lay to rest by taking Abu Bakr's hand and saying: "Open thy hand that I may swear thee in..." For texts relating to the Saqfah, see Tarikh al-Tabari (Dar al-Turath) II:234ff, esp. p. 203; also Ibn Abi al-Hadid, Sharh al-Nahj, ed. Abu al-Fadl Ibrahim VI:6-9.

[38] Ibn Manzur, Mukhtasar Tarikh Damashq XV III:310; Tarikh al-Tabari' II:352.

[39] Ta'rirkh al-Yaqubi II:126 (Tab'at al-Najaf al-Haydariyyah) -Imam. Cf. Mukhtasar Tarikh Ibn `Asakir XVIII:310; Tarikh al-Tabari, First Edition IV:52 (al-Husayniyyah al-Misriyyah).

[40] In Mukhtasar Tarikh Ibn Asakir XVIII:312, Qays b. Ab1 Hazim is recorded as saying: "Umar left us, document in hand and accompanied by Shadid, his protege, saying. "O People, hearken to the words of the Successor of God's Messenger, I wish for you `Umar, so accept his oath." In another version: "Hearken and obey what is contained in this paper."

[41] Umar said to Suhayb: "Lead the prayers for three days. Then admit Ali, `Uthman, al-Zubayr, Sa`d, `Abd al-Rahman b. `Awf and Talhah, if he comes forward. Have `Abd Allah b. `Umar attend, even though the matter concerns him little. And observe them: if five of them are in unison over one man and a sixth declines, extirpate the latter or strike off his head with your sword., If only four agree on someone from their midst and two decline, then strike both their heads; if three accept one man and three another, then let `Abd Allah b. `Umar adjudicate in favour of one side, from which he is to select one man. Should they disagree with `Abd Allah b. `Umar's judgment, take then `Abd al-Rahman b. `Awf's side and slay the rest if they are loathe to accept what people have agreed on..." Cf Tarikh al-Tabari II:581; Ibn Athir, al-Kamil fi al-ta'rikh III:67 (Tabat Dar Sadir). This text has no commentary.

[42] Tabaqat b. Sa`d III:343 (Beirut: Tab°at Dar Sadir) - Imam. Cf. Tarikh alTabari II:580 (Dar al-`Ilmiyyah). The report here differs from Ibn Sa`d's.

[43] Ta'rikh al-Tabari Third Edition II:354 (Beirut: Tab`at Dar al-Kutub al-`Ilmiyyah, 1408 AH) - Imam.

[44] Ibid II:242.

[45] Ibid. II:235

[46] 'Ibid II:242. Imam 'Ali responded by arguing something similar to the following, found in Mukhtasar Ta'rikh Ibn Sad XVIII 38-9.

If the pursuit of Islam and faith alone could qualify a human being for the Caliphate, besides a necessary propinquity with the Prophet, or that he is friend and kin, then `Ali has gone the farthest in the worship of God and faith in the Prophet's Message. Indeed, his worship of God was not preceded by idolatry - he has never prostrated himself before idols - unlike all the others. As for his proximity to the Messenger, he was his closest kin. Strictly speaking, he was his heir [wali], brother and vicar - the only person to lead in his stead. (Cf. Musnad al-Imam Ahmad IV:281)

According to this reasoning, he is the most rightful person to succeed, no other.

[47] Tarikh al-Tabari II:241 ff, for events in 11 AH.

[48] Ibid II:243; Ibn Abi al-Hadid, Sharh Nahj al-Balaghah VI:6-9 - Imam.

[49] Ta'rikh al-Tabari II:354.

[50] This is because, going by the present hypothesis, if attention had been drawn to such a system, as would invariably be required, then we would have come across a specific concept in texts pertaining to this generation, or some specific application. However, nothing of the sort has been detected, as the Imam Baqir al-Sadr rightly pointed out.

[51] Because instruction normally occurs in his noble biography and blessed tradition, but bearing on issues of a lesser nature and importance than this question; it takes place in myriad contexts or situations.

[52] The abiding truth is that all details pertaining to the idea of consultation have vanished even at a level which might have defined its most basic features as a system of rule, as it has not been related that any of the contenders, whether at the conference of Saqifah or afterwards, had come forward with or clung to a single text in any degree. For the Saqifah texts, see Ta'rikh al-Tabari II:234ff.

[53] That a system of governance in the Arabian Peninsula did not exist, before the advent of prophethood and the founding of the Islamic State at Medina, is something that historians accept, on the one hand, in view of the undoubted absence of a genuine state; and, on the other, to the Arabs' diffidence to tribal customs and traditions. Cf. Dr. Salih Ahmad al Ali, Muhadarat fi ta'rikh al-Arab, Second Edition (Baghdad); Dr.`Abd al-Latif al-Taybawi; Muhadarat fi-ta'rikh al-Arab al-Islam I:121 (Beirut: Dar al Andalus, 1963); Dr. Jawad `Ali; Ta'rikh al-`Arab qabl al-Islam. Al Qism al siyasi (Tab`at Dar al-Majma` al Ilmi al-`Iraqi); Dr. Hasan Ibrahim Hasan, Ta'rikh al-Islam al-siyasi, p. 51.

[54] This is in respect of the need for sufficient clarification to help settle the issue of leadership, now left vacant; thus averting the dreaded dangers that accompany the absence of precise standards in this connection.

[55] That is, as is the case with every legal responsibility, for this will be elaborated on. This was exactly what the Prophet was wont to hold regarding all legal responsibilities. God says: "We brought down a remembrance that ye may clarify to the people what has come down to them" (Qur'an 16:44 "al-Nahl") If it were legally-sanctioned rule, a duty that had to to be performed by those qualified, it would have required clarification.

[56] That is, as came to pass in the attempt to expunge the principle of walayah (or "guardianship") in `Ali's case. Despite this, the relevant texts have not all disappeared Many texts have come down through recurrent and uninterrupted transmission. Cf. Ibn Manzur, Mukhtasar Ta'rikh Ibn Asakir, XVII:356ff, XVIII:1-50. If there were any texts or statements on consultation as a system, they have passed into oblivion.

[57] See the appended study. Cf. Ibn Manzur, Mukhtasar Ta'rikh Ibn Asakir XVII:354, XVIII:I-50; Abu Na'im, Hilyat al-awliya' I:66; Ibn Sa'd, al-Tabaqat al-kubra II:338; al-Qanduzi, Yanabi al-mawaddah I:62ff; al-Nassa'i, al-Sunan al-kubra and al Khasais V:128ff.

[58] It is noteworthy that the Muslim writers investigating the question of political order or the Caliphate, who dismiss the whole idea of stipulation and designation (illustrated by hundreds of Prophetic traditions), relying instead on the notion of a consultative system and using the Qur'an among other sources, have not come across any Prophetic texts in support of their claims. As a result, they are compelled to rely on the biographies of the Companions. And yet, they have not been able to give a logical interpretation for the Companions' rather confused and incongruous situation in the midst of which a successor was appointed. Cf Dr. al-Rayyis, al-Nazariyyat al siyasiyah al-islamiyyah; `Abd al-Fattah `Abd al -Maqsud, al-Saqifah mal-khilafah.

[59] Cf. Ibn Manzur, Mukhtasar Ta'rikh Ibn Asakir XVIII:230, on the story concerning al-Sha'bi, who was with Talhah, al-Zubayr, Said and `Abd al-Rahman.

[60] Ta'rikh al-Tabari, First Edition II:92 (Beirut: Dar al-Kutub al--`Ilmiyyah). This relates to the Prophetic hadith at the time when a trench was being dug.

[61] Cf. Sunan Abi Daud, on account of its specialty in hadiths on legal rulings; Imam Malik's al-Muwatta ; with a total of 1570 hadiths, some of which are mursal.

[62] The four volumes of Ibn Hajar's al-Isabah fi tamyiz al-sahabah count up to 12,267. See Dr. Akram Diya' al-`Umar's Buhuth fi ta'rikh al-sunnah al-musharaffah, Third edition (Beirut. Mu'assasat al-Risalah,1975) (the note on p. 71). Cf. Dr. Subhi al-Salih, Ulum al-hadith wa mustalahahu, p. 354. It is related on Abu Zar'ah that the Prophet left behind 114,000 Companions.

[63] Dr. Subhi al-Salih, Nahj al-balaghah, Imam `Alis's Sermon No. 210, p. 327. He said: "Not all of the Messenger's Companions used to question or query him, so much so that they preferred that a Bedouin or a complete stranger to ask and they listen. But none of it would go past me without my asking and retaining..."

[64] Sunan al-Darimi I:50 (Nashr Dar Ihya' al-Sunnah al-Nabawiyyah).

[65] Ibid I:50 - Imam.

[66] Ibid. I:50 - Imam.

[67] Ibid 1:50 - Imam.

[68] Qur'-an 70:27-31, `"Abasa'.

[69] Al-Suyuti, al-Itiqan fi Ulum Qur'an II:4, ed. Abu al-Fadl Ibrahim.

[70] Shafi`ite legal interpretation (ijtihad) dismisses the two theories of "legal or juridical discretion" (istihsan) and "unbounded interests" (al-masalih al-mursalah), as religious law (al-shariah) takes it upon itself to clarify every legal ruling needed by man, whether through explicit text, allusively or legally-sanctioned analogy, This is because legal discretion has no regulative mechanism or scale by which one can weigh the true against the false. It is reported that Shafi'i had said, "To use legal discretion is to legislate." See al-Madkhal al fiqhi al-amm by Dr. Mustafa al-Zarqa I:124-25.

[71] On the question of the writing of the hadiths, their prohibition and subsequent endorsement, what was found and recorded by Dr. Subhi al-Salih, 'Ulum al-hadith wa mustalihihi (Tab'at Dar al-`Ilm lil-Malayin), p. 20ff (in the notes).

[72] Ibid.. See also Sunan al-Darimi I:119 (Ch. "Who ought to disregard the written hadihs?" ["man lam yara kitabat al-hadith"]).

[73] Ibn Sa'd, al-Tabaqat al-kubra III:287 (Tab`at Dar Bayrut,1405 AH).

[74] The first official collection of traditions was written by Muhammad b. Muslim b. Shahab al-Zuhri (dd.124 Al-1), as ordered by `Umar b. `Abd al--`Aziz. He is said to have affirmed: "This knowledge has never been put into a collection before." Cf. Dr. Subhi al-Salih, Ulum al-hadith wa mustalihatuhu, p. 46.

[75] Usul al-Kafi I:241-42 (Ch. "Dhikr al-sahifah wal jafr wal jami`ah") (Tehran: Nashr Dar al-Kutub al-Islamiyyah, 1388 AH).

[76] As in Hadith al-thaqlayn ("Two Weights': "Verily, I have left among you that by which, if you adhere to it, you shall never go astray after I am gone...," whose reliability has been indicated above; see, for example, Sahih Muslim IV:1874; cf. Muhammad Taqi al-Hakim, al- Usul al-Ammah, his study on the Sunnah.

[77] In n. 17 above, we alluded to issues concerning the confused matter of consultation, differences over its proper criteria and features from one Caliph to the other. Cf. `Abd al-Fattah Abd al-Maqsud, al-Saqifah wal-khilafah, p. 264.

[78] Cf Shaykh al-Mufid, al-Irshad, p. 22; al-Qanduzi, Yanabi al-mawaddah I:62. See also this book's appendix, "The Intellectual and Moral Upbringing of lmam `Ali..."

[79] Ibn al-`Arabi, Ahkam al-Qur'an IV:1778 ("al-Hashr"); cf, al-Baladhuri, Futuh al buldan, p. 268.

[80] On the prophecy of their conquest, see Tarik al-Tabari II:92 (Beirut: Dar al Kutub al ilmiyyah).

[81] `Umdat al-qari; Sharh Sahih al-Bukhari VIII:137, Ch. "Takbir `ala al janazah" (Beirut: Dar Ihya' al-Turath) - Imam.

[82] Dr. Mustafah `Abd al-Razzaq, Tamhid li-Ta'rikh al falsafah, p. 272.

[83] The Imam splendidly draws attention to the precise criteria for the task of teaching and its final product. These criteria and observations are relevant to any effort at intellectual or moral training - and, likewise, to the effort to give a substantial appraisal of a similar case.

[84] On what made Arabian and Hijazi society what it is before Islam, see Dr. Jawad `Ali, Tarikh al-`arab qabl Islam (Sections on "religion" and "society'.)

[85] Indeed, the variety of responsibilities and their natures, the challenges encountered by the Prophet as leader were so serious that the he could not find sufficient time to complete his education and instruction of wide sectors of the Islamic community. Cf. Muhammad Baqir al-Hakim, Ulum al-Qur'an, pp. 96-100.

[86] In its wider sense, the expression "People of the Book" refers to Jews, Christians and Muslims, but often refers to the former two when interreligious relations are the subject - Translator.

[87] In reference to legends about people or events of the Israelite period -Translator.

[88] Cf. Muhammad Husayn al-Dhahabi, al-Isra'ilayat fi tafsir wal-hadith (Damascus: Dar al-Iman, 1985).

[89] Cf "Surat al-Munafiqun" of the Quran. One might note here the actions and movements of the Jews, the roles they played in Islamic history; cf. Muhammad Jawad Mughniyyah, al-Isra'iliyyat fi al-Qur'an (Beirut).

[90] That is, the following chapter entitled "The Third Path."

[91] Al-Zamakhshari, Tafsir al-Kashshaf IV: 810 ("Tafsir Surat al-Nasr").

[92] As God says in the Quran: "Alms are for the poor and the humble, those who administer it and for those whose hearts have been reconciled, for those in bondage, in debt and in the way of God; and for the wayfarer: Thus is it ordained by God..." (Quran 9:60 "Surat al-Tawbah")

[93] They appear to be numerous so as to constitute a burden upon the State's financial reserves, whose concellation the second Caliph had defended on the argument that Islam had become mighty and powerful.

[94] This is readily available in most interpretations of Surat al-Munafiqin.

[95] As the Prophet said, "God hath commanded me to love four [persons], telling me of His Love of them: `Ali, Abu Dharr, al-Miqdad and Salman" (Sunan Ibn Majjah, I:66). Cf. al-Tajj al jai lil-usul III:405.

[96] Among circles of theorists and thinkers, a common statement is that theory is enriched through application. That is why the Imam points out that Islam is not of this sort.

[97] Cf "Nothing have we ommitted from the Book..." (Qur'an 6:38 "Surat al An'am"...and we sent down to thee the Book explaining all things..." (Qur'an 16:89 "Surat al Nahl") ...so take what the Messenger assigns to you, and deny yourselves..." (Quran 59:7 "Sural al-Hashr")

[98] See our study appended at the end of this book.

[99] We have not sent thee but [as a Messenger] to all men..." (Quran 34:28, "Surat Saba") We have not sent thee but as Mercy for all..." (Qur'an 21:107, "Surat al­ Anbiya")

[100] The Prophet Muhammad wanted to spare his Ummah the bitterness and pains that go with trial and error, along with the suffering and calamity this may bring upon it He said: "Come! Let me write you a letter that you may never go astray after I am gone..." Yet the greatest loss - as expressed by Ibn 'Abbas - was that the Messenger was prevented from doing so. See the story in Sahih al-Bukhari VIII:161 (Ch. "al I'tisam").

[101] Note the cases of defection and apostasy after the Prophet had died, all the plain inconsistencies and departures from Islam's clarities and morality committed even by some high-ranking military chiefs - as in the case of Khalid b. al-Walid who, in the story of Malik b. Nuwayrah, was accused by the second Caliph `Umar of "killing a Muslim [i.e. Malik b. Nuwayrah] and then coveting his wife." Cf. Tarikh al-Tabari II:280 (Beirut: Dar al-Turath), the edited printing.

[102] That was the logic of previous missions, as in Da'ud's (David's) succession by Sulayman (Solomon); similar Musas (Moses succession by Harun (Aaron): "He said, Be heir of my people and be just..." Finally, this is necessitated by the logic of things and that of the final Religious Law (al-Shariah). Cf Appendix.

[103] He means to allude to those who embraced Islam at the time of the taking of Mecca. Among "those whose hearts were brought together" was Abu Sufyan and Mu awiyah, Tarikh al-Tabari II:175.

[104] Cf. Ibn Khaldun, al-Muqaddamah (Tab`at Dar al Jil), p. 227 ("The Transformation of the Caliphate into a Monarchy" Ibn Athir III:199 (Tab`at al­ Halabli) relates that `Abd al-Rahman b. Abi Bakr interrupted Marwan, as the latter was giving sermon from the minbar of Medina, in order to defend Mu`awiyah's point of view, shouting at him, "By God! you lie as much as Mu'awiyah. Neither of you intends anything good for the Ummah. You want to make it Heraclean; whenever an Heraclius dies another rises in his place." Cf. al-Suyuti, Tarikh al-khulafa p. 203.

[105] Ibn Athir III:487 relates that Hasan al-Basri, one of the most prominent of those who succeeded the Companions, had stated, "Murawiyah has four traits; if he had but one trait, it would be violation. His leaping upon this Ummah sword in hand to seize power, without any deliberation, while there were Companions of virtue; bequeathing the throne to his drunkard son Yazid; making his claims on Ziyad; killing Hajar b. `Adi and his confidants. Woe upon him for Hajar! Woe upon him for Hajar and his confidants!..."

[106] Cf. al-Tajj al jami lil usul V:310; for further details, see Sayyid Qutb's al-Adalah al-ijtimaiyyah fi al-Islam, p. 231 ff

[107] See what al-Suyuti relates in his Tarikh, p. 209ff, regarding "What abominable transgressions were perpetrated by Yazid against the Prophet's grandson, Husayn; the confinement of the rest of the family; the assault on Mecca, seizure of Medina, killing of its inhabitants and outrages against loved ones!"

[108] He means Abu Sufyan's statement to `Uthman upon acceding to power. Cf. al ­Suyuti, Tarikh al-khulafa; p. 209; al-Maqrizi, al-Naza` wal-takhasum bayna Bani Hashim wa Bani Umayyah, ed. Dr. Mu'nis, p. 56.

[109] No doubt, after excluding the two previous suppositions, only this one remains logically acceptable.

[110] See our explanation in the Appendix about this selection and the whole (intellectual, practical and moral) enterprise of apostolic training.

[111] Because, as the texts make explicit, the training of the Caliph who happens to lead would be complete and the person actually designated.

[112] Cf the texts copied in our Appendix concerning our Sunni brethren.

[113] See Imam `Ali's address known as "al-Qas'iah," as mentioned in the Appendix. Cf. Nahj al-balaghah pp. 300-01, edited by Dr. Subhi a1-Salih.

[114] It is held that Imam `All had said, "Whenever I questioned him - that is, the Prophet - he would oblige. But when I remained silent, he anticipated me..." (al ­Nassa'i, al-Sunan al-kubra V:142; al-Sawa`iq al-muharraqah), p. 127.

[115] Al-Hakim al-Nisaburi, al-Mustadrak ala al-sahihayn, III:136, hadith No. 4633 (Beirut: Dar al-Kutub al Ilmiyyah).

[116] Abi Na`im, Hilyat al-awliya' I:68 (Beirut: Dar al-Kitab al-`Arabi, 1407 AH).

[117] Al-Sunan al-kubra, "al-Khasais" V:140, bath No. I/8499.

[118] Ibid. V:141. [119] Ibid. V:142.

[120] Al-Mustadrak III:135, hadith No. 4630, ed. Mustafa `Abd al-Qadir `Ata' (Beirut: Dar al-Kutub al-`Ilmiyyah, 1411 AH).

[121] Al-Nasaa'i, al-Sunan al-kubra V:154, Ch. 54. Cf the story in Mukhtasar Ta'rikh Ibn 'Asakir XVIII:21.

[122] Nahj al-balaghah, ed. Dr. Subhi al-Salih, Sermon No. 192.

[123] See Appendix; cf. al-Suyuti, Tarikh al-khulafa ; pp. 180-82. As `Umar b. al­Khattab said, "God forbid that there be as problem and no Abu al-Hasan to solve it." Ibn Hajar, al-Sawaiq al-muhriqah, p. 127.

[124] Hadith al-Dar upon the revelation of these words of the Qur'an: "Warn thy closest kinsfolk" (Qur'an 26:214, "Surat al-'Ushara"). Cf. Tafsir a1-Kabir III:371 (Beirut: Dar al-Ma'rifah).

[125] Hadith al-thaqlayn is provided by the compilers of sihah, sunan and masanid. Cf. Sahih Muslim IV: 1873; Sahih al-Tirmidhi V:596, edited by Kamal al-Hut (Dar al-Fikr).

[126] Hadith al-Manzilah: "You have the position with respect to me that Harun had with Musa..." (Sahih al-Bukhari V:81, Ch. 39).

[127] For hadith al-Ghadir see Sunan Ibn Majjah, Introduction, Ch. 11 143; Musnad al ­Imam Ahmad IV:281 (Beirut: Dar Sadir).

[128] For elaboration on this theme, see the Appendix.

[129] For the second Caliph's words to the consultative members, see Mukhtasar Ta'rikh Ibn Asakir XVIII:35.

[130] This is the tendency of the school of those who uphold the rights of the Prophetic Household and of Shi ism.

[131] This is the tendency of the remaining, Sunni schools. For details see al-'Allamah al-Sayyid Murtada al-`Askari, Ma`allim al-madrasatayn; cf. Dr. Muhammad Salam Madkur, Manahij al-ijtihad (Kuwait: Matba`at jami`ah).

[132] Sahih al-Bukhari VIII:161 ("Kitab al-i`tisam") Note the situations where their devotional acts do not accord with the text. For example, upon failing to send Usamah's detachment and their objection to it; or the time when a letter was intended to be written, as the Prophet was uttering, "Come! Let me write you a letter that you may never go astray after I am gone..." Observe also the situation surrounding the Hudaybiyyah Treaty. See the books in history and hadiths referred to so far. For a more detailed discussion, see al-Sayyid al-`Allamah `Abd al-Husayn Sharaf al-Din, al ­Muraja'at, edited and annotated by Husayn al-Radi and introduced by Dr. Hamid al ­Hafni and Shaykh Muhammad Fikri Abu al-Nasr (Mu'assasat Dar al-Kitab al-Islami)

[133] Cf. Ibn Hashim, al-Sirah al-nabawiyyah, Second Part, ed. Mustafa al-Saqqa et al. (Beirut: Dar al-Kunuz al-Adabiyyah), pp. 316-17. See also Tarikh al-Tabari II:122.

[134] See al-Qawshaji, Sharh al-tajrid, towards the end of the discussion on the "imamah," where he contends that "Me tasks of those in charge were devoted to spreading the Call of Islam, and triumph over East and West. But triumphing over kingdoms cannot be done without motivating the soldiery to endure peril on the way, that they might drink deep of the struggle for Islam, until they believe that theirs is that best of deeds they shall look to on the Day of Judgment. The omission of this part of the adhan [i.e. "hayya`ala khayr al-`amal], in their view, had to do with giving priority to the benefit of those tasks over and above devotion in the manner foreseen by the Holiest Law. The second Caliph thus declared from his minbar that `Three things existed at the time of the Prophet which I interdicted, forbade and punished: temporary marriage [mutat al-nisa], marriage during the pilgrimage [mutat al-hajj] and `Come to the best of deeds!'."

[135] See al-Tajj al-jami lil-usul fi ahadith al-Rasul by Shaykh Mansur 'Ali Nasif (a noted `alim from al-Azhar University) II:124, "Kit-al hajj" on Abi jamrah al-Dab`i, who said: "I entered a temporary marriage but was forbidden by some people. And so I asked Ibn `Abbas, who sanctioned it. I went to the Ka`bah to sleep, whereupon a protagonist came to me. He said, `May the minor pilgrimage [`umrah] be accepted and the greater one [hajj] valid' [Abu Jamrah al-Dab'!] went on: So I went to Ibn `Abbas to inform him about what I had dreamed. `God is Great! God is Great! ' he said, `It is the practice of Abu al-Qasim's [i.e. the Prophet]."' It is equally narrated by Muslim and Bukhari. It is said of `Umran b. Husayn that he stated, "A verse [ayah] on the temporary marriage was sent down in God's Book, and so we acted upon it with His Messenger. The Qur'an did not prohibit it, and the [Messenger] did not forbid it to the day he died. Likewise with the two Shaykhs: Shaykh Nasif says on the margins that "The mutah was interdicted by `Umar, `Uthman and Mu`awiyah."

[136] For more details, see al Allamah `Abd al-Husayn Sharaf al-Din, al-Nass wal i­jtihad, pp. 169, 243.

[137] Cf Sahih al-Bukhari ("Kirab al-ilm") I:37 (Beirut: Dar al-Fikr,1981); cf. also Ibn Sa`d, al-Tabaqat al- al-kubra II:242.

[138] Cf. Ibn Sa'd, al-Tabaqat al-kubra II:248; see also Ibn Athir, al-Kamil fi al-ta'rikh II:318-19.

[139] Tabarsi, al-Ihtijaj I:75 (Beirut: Nashr Mu assasah al-A`lami, 1983) - Imam. Cf. Tarikh al-Yaqub'i II:103.

[140] Cf Imam Sayyid Muhammad Baqir al-Sadr, al-Ma'alim al jadidah lil-usul, p. 23ff. It contains ample details concerning the evolution of the master concept of independent legal judgment. The latter had been avoided because it used to mean: "Mat principle of jurisprudence which takes individual reasoning as one of the sources for arriving at judgments. But there was a concerted drive against this jurisprudential principle at the phase when traditions were being collected in the time of the Imams and those who transmitted their deeds (to posterity)..." The kind of independent legal judgment enunciated by many Sunni schools of jurisprudence (like that of Abu Hanifah) regarded as one of the jurist's proofs and sources for inferences where there is not plenty of textual support, stands rejected. As Tusi said: "Neither the syllogism nor independent legal judgment for me is a proof. In fact, they are not to be used in legal matters." Nevertheless, as the concept of independent legal judgment developed and came to consist in the inference of a juridical decision (al-hukm) from the text - that is, synonymously with the inferential operation - it was accepted and put to use. For the divisions, types and scope of independent legal judgment, see `Allamah Muhammad Taqi al-Haki's al-Usul al-`ammah lil-fiqh al-muqaran, p. 56ff

[141] Muhammad Taqi al-Hakim, al-Usul al-`ammah lil-fiqh al-muqaran, p. 563.

[142] Cf. al-Ma'alim al jadidah lil-usul, p. 40. .

[143] Please refer to what we have tried to establish in the Appendix concerning this question: that is, the scope of Imam `Ali's power; his comprehension of God's Book; his grasp of the "particular" and the "general" (of its various applications); of the abrogating and abrogated verses, its provisions and laws, the text's explicit and implicit senses. See, for example, Suyuti's al-Ittiqan IV:234.

[144] Al-Hakim al-Nisaburi, al-Mustadrak `ala al-Sah'ih III:119, where the author says, "It was corrected according to conditions set by al-Shaykhayn [i.e. al-Bukhari and Muslim] and presented by al-Muslim accordingly (cf. IV:1874. See Sahih al-Tirmidhi's I:130 ; al-Nassa'i, al-Sunan al-kubra V:622; Imam Ahmad b. Hanbal's Musnad IV:217, III:14-7 - Imam. See also Sunan al-Darimi II:432 (Ch. "Fazia'il al Qur'an"? (Dar Ihya al-Sunnah al-Nabawiyyah).

[145] On the margins, Imam Baqir al-Sadr points out the following:

Hadith al-Ghadir is widely reported in books on traditions by both Shiites and Sunnis. The experts reckon the number of Companions who reported this hadith to be over a hundred. Those belonging to the following generation [al-tabi'in] who relate it number over eighty; those in the second century Hijri who committed the Qur'an and the traditions to memory nearly sixty individuals.

Cf al-`Allamah al-Amini, Kitab al-Ghadir. In this book, the `Allamah al-Amini offers a number of hadiths reported by Zayd b. Arqam in their different version. It appears that Imam al-Sadr collected these accounts in exactly the same form. (Cf. "al-Ghadir" I:31-6; also, in the Appendix, see how the hadith in question was presented, including in Sunan Ibn Majah I:11 (of the Introduction)). See Musnad Imam Ahmad b. Hanbal IV:281, 368 (Dar Sadir).

[146] The famous hadith al-thaqlayn, about which we have already given explanation.

[147] Cf Tarikh al-Tabari, "Nusus al-Saqifah" II:234.

[148] Ibid; see the description of `Umar's investiture.

[149] See the description of the six consultative members involved in `Uthman's investiture, see Ta'rikh al-Tabari II:580. Cf Imam Ali's "Shaqshaqiyyah Address," Sermon No. 3, Nahj al-balaghah, edited by Dr. Subhi al-Salih, p. 48. Also, Ibn Abi al­ Hadid's commentary on it I:151 ff (ed. Abu al-Fadl Ibrahim; and `Abd al-Fattah `Abd al-Maqsud), al-Saqifah wal khilafah, p. 264.

[150] Al-tulaqa is a term used to describe those who embraced Islam only at the moment when Mecca was gained over, including Abu Sufyan and his son Muawiyah (Tarikh al-Tabari II:161), this with the knowledge that they were both among those referred to as "al-muallafat qullubuhum" (cf. Tarikh al-Tabari II:175).

[151] Their need for Imam `Ali's authority, according to many textual sources showing their open admission to this effect (cf. Suyuti's Tarikh al-khulafa, p. 171); whereas Imam 'Ali never had to seek the authority of any one of them in matters of law or its provisions.

[152] Al-Tabaqat al-kubra II:339.

[153] Imam Baqir al-Sadr's appraisal of the first generation of Companions reveals the extent of objectivity maintained in his treatment of both the Muslims' history and the role of those who began teaming around Islam. Secondly, substituting the Companions for the Household was hardly accepted by many prominent Companions, such as Salman, `Ammar, Abu Dharr, al-Miqdad and others - they all remained loyal to the Household. Thirdly, although the ways of the Companions or their utterances prevailed, there was not complete acceptance that their views were defensible. It suffices to say that the way of the two Elders (i.e. Caliphs) was proposed to Imam `Ali the day of consultation, but was not accepted. See the knowledgeable and quite satisfactory discussion in al-`Allamah Muhammad Taqi al-Hakim, al-Usul al-`ammah lil ­fiqh al-muqaran, pp. 133-42.

[154] Note the accusation by `Umar b. Khattab, the second Caliph, against Khalid b. al-Walid of having killed a Muslim and then turned on his wife (Ta'rikh al-Tabar'i II:274 [Beirut: Dar al-Kutub al-`Ilmiyyah).

[155] Cf Dr. Muhammad Salaam Madkur, Manahij al-ijtihad concerning the emergence of theological (kalamiyyah) and legal (fiqhiyyah) factions and schools in Islam, along with the disputes that erupted among them. See also Shahrastani, al-Milal wal-nihal I:15ff.

[156] See Dr. Shaybi, al-Silah bayna al-tasawwuf wal-tashayyu I:12; Dr. `Abd al-`Aziz al­ Duri, Muqaddamah fi tar'ikh al-Islam, p. 72.

[157] Cf. Ta'rikh al-Tabari II:696ff See also the description of the situation in Imam `Ali's Address, where he states, "Nothing was more delightful to me than people swarming around me, as hyenas do, from every side ...and gathered round like a resting herd of sheep (Nahj al-balaghah, ed. Dr. Subhi al-Salih, p. 48 ("al-Shaqshaqivyah")

[158]See what Tabarsi relates in his al-Ihtijaj I:75.

[159] Cf. Usul al-Kafi II:190 (Ch. "Fi qillat `adad al-mu'minin") (Tehran: al-Matba`ah al­ Islaamiyyah, 1388 AH).

[160] Consider what Umayyid policy visited upon the Ummah in pastimes, buffoonery, wine drinking, and brutality and repression against all opponents. On this question, see al-Mas`udi, Muruj al-dhahab III:214ff; Ibn `Abd Rabbuh, al-Aqd al farid V:200-02; Abu al-Faraj al-Asfahani, al-Aghani First Edition 7:6ff (Beirut: Dar al-Fikr, 1407 AH). Concerning the Umayyids' frivolous use of wealth, see Sayyid Qutb, al-Adalah al­ ijtima'iyah fi al-Islam.

[161] A1-Hurr al- Amili, Wasa'il al-Shiah, Fifth Edition, ed. `Abd al-Karim al-Shirazi XII:39 (Tehran: al-Maktabah al-Islamiyah 1401 - Imam. See the edited version, Mu'assasah Al al-Bayt (Qum) XV:54 ("Kitab al jihad")

[162] Cf Ibn Idris, al-Sara'ir III:569 (Qum: Mu'assasah al-Nashr al-Islami), for `Abd Allah al-Sayyari's narration of words by someone from the Companions.

[163] Ibn Hashim, al-Sirah al-nabawiyyah, ed. Mustaa al-Saqqa et al I:246.

[164] Nahj al-balaghah, ed. Dr. Subhi al-Salih, Sermon No. 192, pp. 300-01.

[165] Manaqib Amir al-Mu'min'in II:540, Hadith No. 1045, narrated by Abu Said; cf. al-Sa'id cf. al-Sahili, al-Rawd al-ani III:16, n. 1: "The first person to perform the prayer ritual was `Ali." He also stated that the same was said by Salman, Khabbab, Jabir, Abu Sa'id. This is repeated in Tabarani's work.

[166] Al-Nassa'i, al-Sunan al-kubra, "al-Khasa'is" V:141, Hadith No. 8502.

[167] Ibn Hisham, Sirah II:95 (Cairo: Matba`ah al-Hijazi, 1937).

[168] Ibid.

[169] Al-Tafsir al-kabir, Third Edition V:204 (Tehran: Dar Nashr al-Kutub al­`Ilmiyyah).

[170] Sahih al-Tirmidhi, ed. Kamat al-Hut V:596 (Matba`at Dar al-Fikr).

[171] Ta'rikh al-Tabari II:182-83. Cf. Ibn Kathir, al-Bidayah wal-nihayah VII:240ff.

[172] Al-Shaykh al-Nasif, al-Tajj al jami lil-usul II:332. It was related by al-Bukhari, Muslim and al-Tirmidhi.

[173] Sahih Muskm IV: 1873.

[174] Sahih al-Tirmidhi V:596.

[175] Ibn Kathir, al-Bidayah wal-nihayah VII:357.

[176] Al-Shaykh Mansur `Ali Nasif, al-Tajj al jami lil usul ahadith al-rasul III:334, Third Bamuq edition (Istanbul: Dar Ihya'' al-Kutub al-`Arabiyyah, 1961).

[177] al-Tajj al jami VII:351.

[178] al-Tajj al jami III:336.

[179] al-Tajj al jami, pp. 351-52.

[180] Ghayat al-ma'mul, Sharh al jami lil usul, III:336, n. 6, where it is said, "And with this: `Ali was best loved by God."

[181] Cf Ibn Manzur, MukhtasarTa'rikh Ibn Asakir XVII:356ff and XVIII up to p. 51.

[182] Al-Shaykh al-Mufid, al-Irshad, p. 22, as narrated by `Abd Allhh b. Mas'ud.

[183] al-Tajj al jami lil usul VIII:335; al-Suyuti, Tar'ikh al-khulafa ; p. 170; Ibn Hajar, al­ Sawaiq al-muhriqah, pp. 126-27.

[184] Al-Suyuti, al-Ittiqan IV:234.

[185] Nahj al balaghah, ed. Dr. Subhi al-Salih, Sermon No. 210, p. 325. See also al­Majlisi, Bihar al-anwar 92:99 (Tehran).

[186] al-Ittiqan IV:233; cf. Tabaqat Ibn Sad II:338; Ibn Hajar, al-Sawa'iq al'-muhriqah, p. 127.

[187] Ta'rikh al-khulafa p.166.

[188] Recorded in Suyuti's al-Ittiqan IV:233.

[189] Al-Qanduzi, Yanail al-mawaddah I:68-9.

[190] Hilyat al-awliya I:68, Fifth Edition (Beirut: Dar al-Kutub al Arabiyyah).

[191] Ibn Kathir, at-Bidayah wal-nihayah VII:359; cf, al-Suyuti, Tarikh al-Khulafa p. 171

[192] Ibid VII:373; Ibn Hajar, al-Sawa`iq al-muhriqah, p. 127.

[193] Ibn Sa`d, al-Tabaqat al-kubra III:339, Second Edition (Beirut: Dar al-Kutub al­`Ilmiyyah, 1408 AH). 

[194] Tar'ikh al-khulafa, p. 171; al-Sawaiq al-muhriqah by Ibn Hajar, p. 127.

[195] Ibid.

[196] Cf. Ibn Na`im al-Isbahani, Ma nazala min al Qur'an fi Ali, compiled by Shaykh al-Mahmudi, p. 130ff.

[197] al-Haskani, Shawahid al-tanzil I:360-61, First Edition.

[198] al-Tajj al jami lil-usul IV:181. Also related by al-Bukhari and Muslim in Kitab-al ­tafsir.

[199] Ibn Na'im, Ma nazala min al Qur'an fi Ali, ed. Mahmudi, p. 172.

[200] Abu Na'im, Ma nazala min al Qur'an fi Ali, p. 104. Cf the notes where he relates accounts which have different chains of transmission. See also Ibn Hajar, al-Sawaiq al-muhriqah, p. 152.

[201] Cf. Tafsir al-kashshaf III:559.

[202] Hadith al-Manzilah, already cited above. Cf. al-Tajj al jami lil-usul III:332 (recounted also by al-Bukhari, Muslim and al-Tirmidhi).

[203] Cf. Abu Hurayrah's account, where `Umar says, "I have never desired to command as I did that day, I leapt toward it" (al-Tajj al jami lil-usul III:331; recounted by al-Bukhari and Muslim).

[204] Sahih Muslim, IV: 1873.

[205] Sahih al-Tirmidhi V:596. Cf. Ibn Hajar, al-Sawa'iq al-muhriqah, p. 143; cf. the account al-Tajj al jami lil-usul III:333.

[206] al-Tajj al jami lil-usul IV:207. Two narrators, al-Tirmidhi and Muslim, relate that `Umar b. Umm Salamah, the Prophet's stepson, had said,

When the verse on "purificatio" (tathir) was revealed in the house of Umm Salamah the Prophet called on Fatimah, Hasan, Husayn and `Ali He then draped them in a shroud, saying: "Lord these are the members of my household. So remove all sully and wholly purify them." Umm. Salamah asked, "Am I not among them, O Prophet, He answered, "Do not change your place, as you are fortunate."

[207] Ibn al-Mufaddal al-Raghib al-Isfahani, al-Dhariah ila makarim al-Shariah, First Edition, edited and annotated by Taha `Abd al-Ra'uf Sad (Cairo: Maktabat al­ Kulliyyah al-Azhariyyah, 1393 Al-1), p. 29. For the meaning of al-`ismah ("impeccancy'"), see Muhammad Taqi al-Hakim, al-sul al-`Aammah lil-fiqh al-muqarin, p. 174.

[208] Nasif, al-Tajj al jami lil-usul, III:334; see also al-Suyuti's Tarikh al-khulafa ; p. 169.

[209] Sahih al-Tirmidhi V:594.

[210] Al-Kashshaf I:649, where al-Zamakhshari says in a note on the history of the hadith, "It was recounted by Ibn Abi Hatim through Salamah b. Kahil, who said, `He gave me his ring in alms while bent over [in prayer], and it was revealed"' - i.e. the Qur'anic verse; similarly related by Ibn Mardawayh, through Sufyan al-Thawri through Ibn Sunan, through al-Dahhak, through Ibn 'Abbas. Cf. also Asbab al-nuzul, p. 134, where al-Wahidi says it was revealed about `Ali

[211] Sahih al-Tirmidhi, Ch. "Fada'il al-Imam Ali'; cf. al-Tajj al jami lil-usul III:335.

[212] Ibid.

[213] The ninth surat, otherwise called Surat al-Tawbah.

[214] Musnad al-Imam Ahmad b. Hanbal I:3 (Dar nadir); Tafsir al-Kashshaf al-Zamakhshari II:243; also the account given in Sahih al-Tirmidhi V:594.

[215] Al-Kashshaf

[216] Al-Wahidi stated that the verse came down at Ghadir Khum (Asbab al nuzul, p. 135).

[217] Sahih Muslim IV:1874.

[218] al-Tajj al jami lil-usul, III:333. This is reported by Zay d b. Arqam about the Prophet, and is also found in Sahih al-Tirmidhi (V:591).

[219] Musnad al-Imam Ahmad b. Hanbal, IV:271, 368 (Dar Sadir). Cf, Tafsir Ibn Kathir I:22; "Introduction," Sunan Ibn Majah I, Ch. 11. See also the full and satisfactory investigations in Asanid al-Hadith al-Ghadir by al-Allamah al-Amini; and also Ibn Kathirs al-Bidayah wa al-nihayah VII:360-61, where it is reported through several lines of transmission.

[220] al-Tajj al jami lil-usul III:337. It is separated reported here: "May God have mercy on `Ali. Wherever he roams let Truth roam with him..."

[221] On the report concerning the revelation of the Verse of Ghadir and the fact that it was on 18 Dhu al-Hujjah, see al-Suyuti, al-Ittiqan I:75. Cf. also al-Wahidi, Asbab al ­nuzul, p. 135.

[222] Mananaqib Amir al-muminin I:119, by al-Hafiz Muhammad b. Salman al-Kufi al­Qadi (one of the eminent figures of the third century), edited by al-Shaykh al ­Mahmudi. Majma` ihya' al-thaqafah al-istamiyyah (Qum, 1412 A H).

[223] Musnad al-Imam Ahmad b. Hanbal IV:281. When `Ali called for witnesses from the crowd, thirty persons attested that they heard this utterance from the Prophet. Ibn Kathir, al-Bidayah wa al-nihayah VII:360.

[224] Cf. Sahih al-Tirmidhi, p. V:597. See also Ibn Kathir, al-Bidayah wa al-nihayah VII:369; al-Tajj al jami lil-usul , III:336.

[225] Musnad al-Imam Ahmad IV:369; cf. Ta'rikh Ibn Kathir VII:355.

[226] Ta'rikh al-Tabari II:25, 65-6 (Beirut: al-Maktabah al-`ilmiyyah).

[227] Sa`d's account as given by al-Bukhari and Muslim - see ns. [54] and [55].

[228] Al-Suyuti, Ta'rikh al-khulafa; p. 171.

[229] Ibn Hajar, al-Sawaiq al muhriqah, p. 123. See also al-Suyuti, Ta'rikh al-khulafa; p. 173.

[230] Al-Qanduzi al-Balkhi al-Hanafi, Yanabi al-mawaddah, First Edition II:58 (Beirut: Manshurat al-A`lami). Cf. Ibn Hajar, al-Sawaiq al-muhriqah, p. 127.

[231] That the Qur'an is the first and fundamental source for religious law is a matter of consensus for the Islamic community. See `Allamah Muhammad Taqi al-Hakim, al- Usul al-ammah lil fiqh al-muqaran, p. 101.

[232] Al-Zamakhshari, al-Kashshaf I:525.

[233] The term taghut applies to any person in charge who strays, and everything worshipped besides God. It is also applied to the unbeliever, Satan and idols (al­ Tariihi, Majma` al-Bahra yn I:276).

[234] See how "Surrat al-bara'ah' was delivered, in Musnad al-Imam Ahmad b. Hanbal I:3 (Dar Sadir). Also, the text of the hadith in Ibn Hajar's al-Sawa`iq al-muhriqah, p. 122.

[235] See the text in Sermon No. 18, Nahj al-Balaghah, ed. Dr. Subhi al-Salih, p. 60-1. Cf. as Sawa`iq al-muhriqah, p. 152, where the words of Imam Zayn al `Abidin are recorded in a supplication:

To whom shall those who succeed this Ummah turn, once this community's beacons have been extinguished. The Ummah draws closer to disunion and mutual disagpreement. But God says: "Be not like those who became disunited and who disagreed after there came to them the proofs." And so, only those are to be relied on to convey the proof and to expound the judgment who are the children of the Imams of True Guidance - candlelights in the gloom whom God offered as proof to His servants. God does not vainly leave His creation without a proof. Do you know or have ever found them to be anything but the branches of the Blessed Tree, the special elect from whom God has removed all defilement and truly purified. He has absolved them of evil and set forth their love for the Book...

[236] See p. 113 Appendix (print).

[237] Abu Naim, Manazala min al Quran fi Ali, ed. al-Mahmudi, p. 266. The editor mentions the chains of authorities in the notes. Cf. al-Suyuti, al-Dar al-manthur VI:260 (Manshurat al-Mar`ashi).

[238] Nahj al-balaghah, Sermon No. 158, p. 223.

[239] This question is raised in al-Murajaat between `Allamah Sharaf al-Din and Shaykh Salim al-Bashri (of Azhar Mosque).

[240] Cf. Ibn Sa`d, al-Tabaqat al-kubra II:242-44 (Beirut: Tab`at Beirut lil-Tiba`ah, 1985).

[241] Translator's emphasis.

[242] Sahih al-Bukhari I:37 (q.v. "Kitab al ilm," Ch. "Kitab al al-ilm'; Cf. "Kitab al-I'tisam" lithographed copy of printing by Dir al-`Amirah, Istanbul; Beirut. Dar al-Fikr).

[243] Ibn Abi al-Hadid, Sharh Nahj al-balaghah III:97 (Cairo: Dar al-Kutub al­`Arabiyyah al-Kubra).

[244] Ta'rikh al-Tabari II:577 (Beirut: Dar al-Kutub al-`Ilmiyyah).

[245] Ibn Athir, al-Nahayah fi gharib al-hadith wal-athar; ed. al-Tanahi V:246 (q.v "Hajar")

[246] Ibn al-Athir, al-Kamil fi tarikh II:218 (Dar Sadir).

[247] Al-Tabaqat al-kubra II:248-50.

[248] `Allamah `Abd Sharaf al-Din, al-Muraja`at, p. 472.