ALI'S CREATION FROM LIGHT AND HIS ASSOCIATION WITH THE HOLY PROPHET

From the point of view of light, Amiru'l-Mu'minin occupied the foremost place, as many of your illustrious ulema point out. Imam Ahmad Bin Hanbal in his Musnad, Mir Seyyed Ali Hamdani Faqih Shafi'i in his Mawaddatu'l-Qurba; Ibn Maghazili Shafi'i in his Manaqib and Muhammad Bin Talha Shafi'i in Matalibu's-Su'ul Fi Manaqib-e-alu'r-Rasul narrate from the Holy Prophet that he said, "I and Ali Bin Abi Talib both were a single light in the presence of Allah 14,000 years before the creation of Adam. When Allah created Adam, he deposited that light in Adam's loins. We remained together as one light until we separated in Abu'l-Muttalib's loins. Then I was endowed with Prophethood and Ali with the caliphate."

Mir Seyyed Ali Hamdani Faqih Shafi'i in his Mawaddatu'l-Qurba, Mawadda VII, mentions this point. "Ali and the Holy Prophet are from one Light. Ali was endowed with such qualities as were not given to any one else in all the world."

Among hadith which have been recorded in this Mawadda, there is a report from the third Caliph, Uthman Bin Affan, who said that the Holy Prophet said, "I and Ali were created from one light 4,000 years before the creation of Adam. When Allah created Adam, He deposited that light into Adam's loins. We remained as one light until we were separated in Abdu'l-Muttalib's loins. Then I was endowed with prophethood and Ali with vicegerency."

In another hadith he writes that the Holy Prophet, addressing Ali, said: "So prophethood and messengership came to me. Vicegerency and the Imamate came to you, Ali."

The same hadith has been narrated by Ibn Abi'l-Hadid Mu'tazali in his Sharh-e-Nahju'l-Balagha, vol. II, p.450 (printed in Egypt) from the author of Kitab-e-Firdaus. Also Sheikh Sulayman Balkhi in his Yanabiu'l-Mawadda, part I, reports from Jam'u'l-Fawa'id, Manaqib of Ibn Maghazili Shafi'i, Firdaus of Dailami, Fara'idu's-Simtain of Hamwaini and Manaqib of Khawarizmi, with slight difference in wording but not in purport, that the Holy Prophet Muhammad and Ali were created from light thousands of years before the creation of the universe and that both of them were one light until they were separated from each other in the loins of Abdu'l-Muttalib. One part was placed in the loins of Abdullah and through it was born the Holy Prophet. The other part was placed in the loins of Abu Talib and through it was born Ali. Muhammad was selected for prophethood and Ali for vicegerency, as was disclosed by the Holy Prophet himself.

Abu'l-Mu'ayyid Mu'affaq Bin Ahmad Khawarizmi and many others have reported from reliable sources that the Holy Prophet said: "I and Ali were born of one light. We remained together until we reached the loins of Abu Talib where we were separated from each other."

ALI'S PHYSICAL ANCESTRY

So far as Ali's physical creation was concerned, he was evidently of the most exalted rank from both his maternal and paternal side. All of his forefathers back to Adam himself were worshipers of Allah. This light never settled in an impure loins or womb. None of the other companions can make such a claim. The lineage of Ali is as follows:

(1) Ali Bin (2) Abu Talib Bin (3) Abdu'l-Muttalib (4) Hashim (5) Abd-e-Manaf (6) Qusai (7) Kilab (8) Murra (9) Ka'b (10) Luwai (11) Ghalib (12) Fehr (13) Malik (14) Nazr (15) Kinana (16) Khazima (17) Madreka (18) Ilyas (19) Muzar (20) Nizar (21) Ma'd (22) Adnan (23) Awwad (24) Al-Yasa' (25) Al-Hamis (26) Bunt (27) Sulayman (28) Haml (29) Qidar (30) Isma'il (31) Ibrahim Khalil-Ullah (32) Ta'rikh (33) Tahur (34) Sharu (35) Abraghu (36) Taligh (37) Abir (38) Shale' (39) Arfakhad (40) Sam (41) Noah (42) Lumuk (43) Mutu Shalkh (44) Akhnukh (45) Yarad (46) Mahla'il (47) Qinan (48) Anush (49) Seth (50) Adam Abu'l-Bashir.

Except for the Holy Prophet, no one else had such a brilliant ancestry.

AZAR WAS ABRAHAM'S FATHER

Sheikh: You have said that all the ancestors of Ali were monotheists. I think you are mistaken. Some of his ancestors were idol worshipers. For instance Abraham Khalilullah's father, Azar, worshipped idols. The Holy Qur'an clearly says "And when Abraham said to his father, Azar: 'Do you take idols for gods? Surely I see you and your people in manifest error.'"

Well-Wisher: You repeat what your elders have said although you know that the scholars of genealogy unanimously agree that Abraham's father was Tarukh, and not Azar.

Sheikh: But this is ijtihad (reasoning based on your own judgement) in face of divine ordinance. You are putting forward the views of the scholars of genealogy in opposition to the Holy Qur'an, which clearly says that Abraham's father was Azar, who was an idol worshiper.

Well-Wisher: I never argue in opposition to divine law. My aim is to know the real interpretation of the Qur'an. In order to accomplish this, I seek guidance from those who are equal to the Holy Qur'an as sources of guidance, the Ahle Bait of the Holy Prophet. The word in the holy verse has been used in the general sense because in the general sense even the uncle and the mother's husband are also called "father."

There are two views about Azar. One is that he was Abraham's uncle and the second is that in addition to being his uncle, after the death of Abraham's father, Tarukh, he married Abraham's mother. Hence Abraham used to address him as his father, since he was his uncle as well as his mother's husband.

Sheikh: We cannot ignore the explicit meaning of the Holy Qur'an, unless we find its other meaning in the Qur'an itself, clearly indicating that uncle or mother's husband are also called 'father'. If you fail to produce such evidence (and certainly you will fail), your argument will be unacceptable.

Well-Wisher: There are instances in the Holy Qur'an where words have been used in their general sense. For example, verse 133 of chapter II, Baqara (The Cow) of the Holy Qur'an supports my point. It records the questions and answers of the Prophet Jacob with his sons at the time of his death. It says: " When he said to his sons: What will you serve after me? They said: we will serve your God and the God of your fathers, Abraham and Isma'il and Isaac, the one God only, and to Him do we submit." (2:133)

In this verse the proof of my claim is the word Isma'il. According to the Holy Qur'an, Jacob's father was Isaac and Isma'il was his uncle, but, according to the general practice, he used to call him his father. Since the sons of Jacob also according to the general practice, called their uncle their father, they used the same word in reply to his father. God reported their question and answer as it was. Similarly, Abraham also used to call his uncle and his mother's husband, 'father', although, according to strong evidence of historical and genealogical accounts, it is an acknowledged fact that Abraham's father was not Azar, but Tarukh.

FATHERS AND MOTHERS OF THE HOLY PROPHET WERE NOT POLYTHEISTS BUT THEY WERE ALL BELIEVERS

The second proof of the fact that the Holy Prophet's ancestors were not polytheists and infidels is verse 219 of Chapter 26 of Shu'ara (The Poets) which says, "And your turning over and over among those who prostrate themselves to Allah." (26:219)

Concerning the meaning of this holy verse Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, vol. II, and many others of your ulema have narrated from Ibn Abbas, who said, "Allah transferred particles of the being of the Holy Prophet from Adam's loins to successive prophets, one after the other, all of whom were monotheists, until He made him appear from his father's loins through nika (lawful wedlock) and not unlawfully."

There is also a well known hadith which all of your ulema have narrated. Even Imam Tha'labi, who is called the Imam of traditionists, writes in his commentary and Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, vol. II, narrates from Ibn Abbas, that the Holy Prophet said: "Allah sent me to the earth in the loins of Adam and transferred me to the loins of Abraham. He continued transferring me from the distinguished and exalted loins to pure wombs until He created me from my father and mother, who never met unlawfully."

In another hadith he is reported to have said, "Allah never mixed in me any base element of ignorance."

In the same chapter Sulayman Balkhi reports from Ibkaru'l-Afkar of Sheikh Salahu'd-din Bin Zainu'd-din Bin Ahmad known as Ibnu's-Sala Halbi and from Sharh-e-Kibrit-e-Ahmar of Sheikh Abdu'l-Qadir narrating from Ala'u'd-Dowlat Semnani, a detailed hadith from Jabir Ibn Abdullah that the Holy Prophet was asked about what Allah created first. He answered the question in detail, which I cannot relate at this time. Towards the end of the hadith the Holy Prophet said: "Similarly, Allah continued transferring my light from pure side to pure side, until He deposited me in my father, Abdullah Bin Abdu'l-Muttalib. From there He brought me to the womb of my mother, Amina. Then He caused me to appear in this world and conferred upon me the title of Sayidu'l-Mursalin (the chief of the Messengers) and Khatamu'n-Nabiyyin (the Seal of the Prophets)."

The Holy Prophet's statement that he continued to be transferred from pure one to pure one proves that none of his forefathers was an infidel. According to the Holy Qur'an, which says: "Verily, the polytheists are polluted ones," (9:28) every infidel and polytheist is polluted. He said that he was transferred from pure wombs to pure wombs. Since idol worshipers are not pure, it follows that none of his forefathers was an idol worshiper.

In the same chapter of Yanabiu'l-Mawadda a hadith from Ibn Abbas is reported via Kabir that the Holy Prophet said: "I was not born through the unlawful wedlock of the days of ignorance. I was born through the Islamic ways of Nika."

Have you not read sermon 105 of Nahju'l-Balagha?. The Commander of the Faithful says about the forefathers of the Holy Prophet: "Allah provided for them (i.e., the Prophets) the best place (the loins of their forefathers) and gave them the best placements (the holy wombs of their mothers). He transferred them from distinguished and respectable loins to pure wombs. When the father of any of them passed away, his son succeeded him with the religion of Allah, until Allah Almighty made Muhammad His Prophet and Messenger. So He made the source of the Holy Prophet's creation the most exalted one. The Holy Prophet's lineage included His Prophets who were of high rank."

In short, the ancestors of the Holy Prophet, back to the Prophet Adam, were all believers and monotheists. It is quite obvious that the people of the Ahle Bait (the Progeny) of the Holy Prophet knew more about the status of their forefathers than others knew.

ALI'S FOREFATHERS WERE EQUALLY FREE FROM POLYTHEISM

When it is proved that the ancestors of the Holy Prophet were believers and monotheists, it naturally follows that Ali's ancestors were also worshipers of Allah. I have already proved through your own books that Muhammad and Ali were from one light and always remained together in pure loins and wombs until they were separated from each other in the loins of Abdu'l-Muttalib. Every sensible man would admit that such a distinguished personality was the rightful claimant to the caliphate.

MISUNDERSTANDING ABOUT ABU TALIB'S FAITH CLARIFIED

Sheikh: I accept the fact that Tarukh was Abraham's father, and you have proved the purity of the Holy Prophet's ancestors. But it is not possible to find such evidence in the case of Ali. Even if we admit that all of his ancestors down to Abdu'l-Muttalib were monotheists, his father, Abu Talib, certainly left this world an infidel.

Well-Wisher: I admit that there are differing opinions among the community concerning Abu Talib's faith. But we should say, "O Allah! curse the first tyrant who showed injustice to Muhammad and curse his descendants. Allah's curse be on him who fabricated hadith with the result that the Nasibis and Kharijis began to claim that Abu Talib left this world an unbeliever.

The Shia ulema in general and all the members of the entire family of the Holy Prophet believe in the faith of Abu Talib. Also, many of your scholars and fair minded ulema, like Ibn Abi'l-Hadid, Jalalu'd-din Suyuti, Abu'l-Qasim Balkhi, Abu Ja'far Askafi, their teachers from the Mu'tazali sect, and Mir Seyyed Ali Hamadani Faqih Shafi'i - all agree that Abu Talib was a Muslim.

SHIA CONSENSUS REGARDING BELIEF OF ABU TALIB

The Shia believe that Abu Talib, from the very beginning, believed in the Holy Prophet. The Shia, following the holy Ahle Bait, acknowledge with one accord "Abu Talib never worshipped an idol; he was one of the successors of Abraham." The same view has also been expressed in the authentic books of your own ulema. For instance, Ibn Athir says in his Jam'u'l-usul: "According to the holy Ahle Bait among all the uncles of the Holy Prophet, only Hamza, Abbas, and Abu Talib accepted Islam.

The common agreement of the holy Ahle Bait regarding a point must be considered decisive. The Hadith-e-Thaqalain and other hadith which I have referred to on previous nights clearly prove that the Holy Prophet made clear statements regarding his family's infallibility. They were the parallels of the Holy Qur'an and one of the Thaqalain (two weighty things) which the Prophet left as sources of infallible guidance for his people. It is necessary for all Muslims to adhere to them so that they may not be led astray.

Second, according to the saying "The people of the house know better about family matters," this exalted family knew more about the belief of their forefathers than Mughira Bin Sha'ba, the Bani Umayya, the Kharijis and Nasibis, or other uninformed people.

It is really surprising that your ulema do not accept statements of the Ahle Bait of the Holy Prophet, including the chief of the pious, the Commander of the Faithful, to whose veracity and truthfulness Allah and the Holy Prophet testified. All say that Abu Talib died a believer. You do not believe that, but you accept the word of the confirmed liar and sinner, Mughira, some Amawis, Kharijis, and Nasibis.

Ibn Abi'l-Hadid Mu'tazali, who is one of your accredited ulema, says in his Shahr-e-Nahju'l-Balagha, vol. III, p.310: "There is a difference of opinion concerning the Islam of Abu Talib. The Imamiyya sect and most of the Zaidiyyas say that he left this world a Muslim. Apart from the entire Shia ulema, some of our own chief ulema, like Abu'l-Qasim Balkhi and Abu Ja'far Askafi hold the view that Abu Talib embraced Islam, but he did not reveal his belief so that he might give full support to the Holy Prophet and, because of his (Abu Talib's) influence, the opponents might not block the Holy Prophet's way."

MISUNDERSTANDING ABOUT CONCOCTED HADITH OF ZUHZAH CLARIFIED

Sheikh: Apparently you are not familiar with the "Hadith of Zuhzah" which says: "Abu Talib is in the fire of Hell."

Well-Wisher: This is a fabricated hadith invented during the period of Mu'awiya Bin Abu Sufyan by some of the enemies of the Holy Prophet. Later the Bani Umayya and their followers continued their efforts to fabricate hadith against Ali Bin Abi Talib and circulated them among the people. They did not allow Abu Talib's belief to become well known like that of Hamza and Abbas. The forger of Hadith Zuhza was one Mughira, who was a sinner and an enemy of the Commander of the Faithful.

Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol. III, pp 159-163; Mas'udi in Muruju'z-Dhahab and other ulema write that Mughira committed fornication in Basra. When his witnesses were produced before Caliph Umar, three of them testified against him, but the fourth was tutored to say such things as made his evidence unacceptable. Accordingly, the three other witnesses had to suffer the prescribed penalty, and Mughira was acquitted.

The author of this hadith, however, was a fornicator and drunkard upon whom the penalty prescribed by religion was about to be inflicted. He invented hadith because of his opposition to the Commander of the Faithful and to flatter Mu'awiya. Mu'awiya and his followers and other Umayyads strengthened this spurious hadith and began testifying that "Abu Talib is in the fire of Hell."

Moreover, those connected with the narration of this hadith like Abdu'l-Malik Bin Umar, Abdu'l-Aziz Rawandi and Sufyan Thawri, are weak and unacceptable reporters. This fact has been verified by your own eminent commentator and scholar, Zahi, who has expressed this view in his Mizanu'l-I'tidal, vol. II. So how can one rely on a hadith like this, which has been narrated by such notorious liars and weak reporters?