HOLY IMAMS WERE TRUE CALIPHS AND HAD THE KNOWLEDGE OF UNSEEN

Second, you say that if Ali possessed knowledge of the unseen, the other caliphs should have possessed it as well. We agree with you. We also say that the caliphs of the Prophet should possess knowledge of both apparent and unseen things. In fact the caliphs' capacities and characteristics should resemble exactly those of the Holy Prophet in all matters, except the role of prophethood itself, and messengership, as well as the special conditions of prophethood, which include the capacity to receive direct revelation (wali). Of course, you call those people caliphs of the Holy Prophet who were merely appointed as such by a few men, though the Holy Prophet had cursed them, e.g., Mu'awiya.

But we say that the caliphs and successors of the Holy Prophet are those who had been ordained as caliphs by the Holy Prophet himself, just as past prophets had ordained their own successors. So the caliphs and successors ordained by the Holy Prophet by the command of Allah perfectly represented his qualities, and for that reason they possessed knowledge of the unseen. Those true caliphs were twelve persons whose names are recorded in your own hadith. They are the family of the Holy Prophet and include Ali and his eleven descendants. And the fact that the other people were not ordained caliphs is indicated by your own statement, which is confirmed by your great ulema, that they frequently expressed their ignorance of even ordinary things, not to mention knowledge of the unseen.

GATE OF KNOWLEDGE

Third, you ask what hadith proves that Amiru'l-Mu'minin, Ali possessed knowledge of the unseen. In fact, there are many hadith which support this fact. One is called the "Hadith of Medina." It is nearly consecutively narrated by both the sects (Shias and Sunnis) that the Holy Prophet said on many occasions concerning Ali that he was the "Gate of his knowledge." These were his words: "I am the city of knowledge and Ali is its gate. So whoever wishes to seek knowledge must come to the gate."

Sheikh: This hadith is not authentic according to our ulema. Even if there is such a hadith, it must be a lone report one of the weak hadith.

Well-Wisher: It is a pity that you call this strong hadith a solitary report, or one of the weak hadith. Your prominent ulema have confirmed it. You should consult Jam'u'l-Jawami'y by Suyuti; Tahdhibu'l-Ansar by Muhammad Bin Jarir Tabari; Tadhkiratu'l-Abrar by Seyyed Muhammad Bukhari; Mustadrak by Hakim Nishapuri; Naqdu's-Sahili by Firuzabadi; Kanzu'l-'Ummal by Ali Muttaqi Hindi, Kifayatu't-Talib by Ganji Shafi'i; and Tadhkiratu'l-Muzu'a by Jamalu'd-din Hindi. They write:

"If somebody rejects this hadith, he is certainly mistaken." Also in Rauzatu'l-Nadiya by Amir Muhammad Yamani, Bahru'l-Asanid by Hafiz Abu Muhammad Samarqandi, and Matalibu's-Su'ul by Muhammad Bin Talha Shafi'i, they have generally confirmed the veracity of this hadith.

This hadith has been narrated in different ways and from various sources. Most of the companions and followers have narrated it, including Ali, Abu Muhammad Hasan Bin Ali, the eldest grandson of the Prophet, Abdullah Ibn Abbas, Jabir Ibn Abdullah Ansari, Abdullah Ibn Mas'ud, Hudhaifa Bin al-Yaman, Abdullah Ibn Umar, Anas Bin Malik, and Amr Bin As.

Among the tabi'in (second generation after the Companions) the following have reported this hadith: Imam Zainu'l-Abidin, Imam Muhammad Baqir, Asbagh Bin Nabuta, Jarir Azzabi, Harith Bin Abdullah Hamdani Kufi, Sa'd Bin Ta'rifu'l-Hanzali Kufi, Sa'id Bin Jabir Asadi Kufi, Salma Bin Kuhail Hazarmi Kufi, Sulayman Bin Mihran A'mash Kufi, Asim Bin Hamza Saluli Kufi, Abdullah Bin Uthman Bin Khisam al-Qari al-Makki, Abdu'r-Rahman Bin Uthman, Abdullah Bin Asila al-Muradi, Abu Abdullah Sanabahi, and Mujahid Bin Jabir Abu'l Hajjaj al-Makhzumi al-Makki.

Besides the Shia ulema, who unanimously uphold this hadith, many of your own eminent traditionists and historians have reported it. I have seen about 200 references from your ulema who have reported this holy hadith. I will point out some of those illustrious ulema and their books:

SUNNI ULEMA WHO HAVE NARRATED THE HADITH OF "CITY OF KNOWLEDGE"

(1) Third-century commentator and historian Muhammad Bin Jarir Tabari (d. 310 A.H.): Tahdhibu'l-Athar.

(2) Hakim Nishapuri (d. 405 A.H.): Mustadrak, v. III, pp. 126,128,226.

(3) Abu 'Isa Muhammad Bin Tirmidhi (d. 289 A.H.): Sahih

(4) Jalalu'd-din Suyuti (d. 911 A.H.): Jam'u'l-Jawami'y and Jam'u's-Saghir, v. I, p. 374.

(5) Abu'l-Qasim Sulayman Bin Ahmad Tabrani (d. 491 A.H.): Kabir and Ausat.

(6) Hafiz Abu Muhammad Hasan Samarqandi (d. 491 A.H.): Bahru'l-Asanid.

(7) Hafiz Abu Nu'aim Ahmad Bin Abdullah Ispahani (d.410 A.H.): Ma'rifatu'l-Sahaba.

(8) Hafiz Abu Amr Yusuf Bin Abdullah Bin Abdu'l-Bar Qartabi (d. 463 A.H.): Isti'ab, v. II, p. 461.

(9) Abu'l-Hasan Faqih Shafi'i Ali Bin Muhammad Bin Tayyib al-Jalabi Ibn Maghazili (d. 483 A.H.): Manaqib.

(10) Abu Shuja' Shirwaih Hamadani Dailami (d. 509 A.H.): Firdausu'l-Akhbar.

(11) Abu'l-Mu'ayyid Khatib Khawarizmi (d. 568 A.H.): Manaqib, p.49 and Maqtalu'l-Husain, v. I, p.43.

(12) Abu'l-Qasim Bin Asakir Ali Bin Hasan Damishqi (d. 572 A.H.): Ta'rikh-e-Kabir.

(13) Abu'l-Hujjaj Yusuf Bin Muhammad Andalusi (d.605 A.H.): Alif-Bas, v. I, p. 222.

(14) Abu'l-Hasan Ali Bin Muhammad Bin Athir Jazari (d. 630 A.H.): Asadu'l-Ghaiba, v. IV, p.22.

(15) Muhibu'd-din Ahmad Bin Abdullah Tabari Shafi'i (d. 694 A.H.): Riyazu'l-Nuzra, v. I, p.129 and hakha'iru'l-Uquba, p.77.

(16) Shamsu'D-Din Muhammad Bin Ahmad Dhahabi Shafi'i (died 748 A.H.): Tadhkiratu'l-Huffaz, vol. IV, p.28.

(17) Badru'd-Din Muhammad Zarkashi Misri (died 749 A.H.): Faizu'l-Qadir, vol. III, p.47.

(18) Hafiz Ali Bin Abi Bakr Haithami (died 807 A.H.): Majma'u'z-Zawa'id, Vol. IX, p.114.

(19) Kamalu'd-Din Muhammad Bin Musa Damiri (died 808 A.H.): Hayatu'l-Haiwan, vol. I, p.55.

(20) Shamsu'd-Din Muhammad Bin Muhammad Jazari (died 833 A.H.): Asnu'l-Matalib, p.14.

(21) Shahabu'd-Din Bin Hajar Ahmad Bin Ali Asqalani (died 852 A.H.): Tahdhibu'l-Tahdhib, vol.vii, p.337.

(22) Badru'd-Din Mahmud Bin Ahmad Aini Hanafi (died 855 A.H.): Umdatu'l-Qari, vol vii, p.631.

(23) Ali Bin Hisamu'd-Din Muttaqi Hindi (died 975 A.H.): Kanzu'l-Ummal, vol. vi, p.156.

(24) Abu'r-Ra'uf Al-Munawi Shafi'i (died 1031 A.H.): Faizu'l-Qadir, Sharh-e-Jami'u'l-Saghir, vol. iv, p.46.

(25) Hafiz Ali Bin Ahmad Azizi Shafi'i (died 1070): Siraju'l-Munir Jam'u's-Saghir, vol. III, p.63.

(26) Muhammad Bin Yusuf Shami (died 942 A.H.): Subulu'l-Huda wa'l-Rishad fi Asma'i Khairu'l-Ibad.

(27) Muhammad Bin Yaqub Firuzabadi (died 817 A.H.): Naqdu's-Sahih.

(28) Imam Ahmad Bin Hanbal (died 241 A.H.): Mujaladab-e-Munaqab, Musnad.

(29) Abu Salim Muhammad Bin Talha Shafi'i (died 652 A.H.): Matalibu-s-Su'ul, p.22.

(30) Sheikhu'l-Islam Ibrahim Bin Muhammad Hamwaini (died 722 A.H.): Fara'idu's-Simtain.

(31) Shahabu'd-Din Dowlat Abadi (died 849 A.H.): Hidayatu's-Su'ada.

(32) Allama Samhudi Seyyed Nuru'd-Din Shafi'i (died 911 A.H.): Jawahiru'l-Iqdain.

(33) Qazi Fazl Bin Ruzbahan Shirazi: Ibta'lu'l-Batil.

(34) Nuru'd-Din Bin Sabbagh Maliki (died 855 A.H.): Fusulu'l-Muhimma, p.18.

(35) Shahabu'd-Din Bin Hajar Makki (a bitter enemy and fanatic, died 974 A.H.): Sawa'iq-e-Muhriqa.

(36) Jamalu'd-Din Ata'ullah Muhadith-e-Shirazi (died 1000 A.H.): Arba'in.

(37) Ali Qari Harawi (died 1014 A.H.): Mirqat Sharh-e-Mishkat.

(38) Muhammad Bin Ali as-Subban (died 1205 A.H.): Is'afu'l-Raghibin, p.156.

(39) Qazi Muhammad Bin Sukani (died 1250 A.H>): Fawa'idu'l-Majmu'a fi'l-AHadithi'l-Muzu'a.

(40) Shahabu'd-din Seyyed Mahmud Alusi Baghdadi (died 1270 A.H.): Tafsir-e-Ruhu'l-Ma'ani.

(41) Imam Al-Ghazali: 'Ihya'u'l-Ulum.

(42) Mir Seyyed Ali Hamadani Faqih-e-Shafi'i: Mawaddatu'l-Qurba.

(43) Abu Muhammad Ahmad Bin Muhammad Asimi: Zainu'l-Fata (Commentary on Sura 'Hal Ata').

(44) Shamsu'd-Din Muhammad Bin abdu'r-Rahman Sakhawi (died 902 A.H.): Maqasidu'l-Hasana.

(45) Sulayman Balkhi Hanafi (died 1293 A.H.): Yanabiu'l-Mawadda, Ch. xiv.

(46) Yusuf Sibt Ibn Jauzi: Tadhkirat-e-Khawasu'l-Umma.

(47) Sadru'd-Din Seyyed Husain Fuzi Harawi: Nuzahatu'l-Arwah.

(48) Kamalu'd-Din Husain Meibudi: Sharh-e-Diwan.

(49) Haiz Abu Bakr Ahmad Bin Ali Khatib Baghdadi (died 463 A.H.): Ta'rikh, vol. II, p.377, vol. iv, p. 348, and vol. vii, p.173.

(50) Muhammad Bin Yusuf Ganji Shafi'i (died 658 A.H.): Kifayatu't-Talib, end of ch. 58. After quoting three authentic hadith from the Holy Prophet, he says: "In short, the highly learned Companions, the next generation after them, and the progeny of the Prophet have all acknowledged the virtues, vast knowledge, and judgment of Ali. To be sure, Abu Bakr, Umar, and Uthman and other learned Companions used to consult with him regarding matters of religion and followed his advice in administrative affairs. They admitted that he was unexcelled in knowledge and wisdom. And this hadith does not over estimate him since his rank before Allah, the Holy Prophet, and the believers is much higher than that., Imam Ahmad Bin Muhammad Bin Al-Siddiqi Maghribi in confirmation of this holy hadith has written a book, Fathu'l-Mulku'l-Ali bi Sihat-e-Hadith-e-Bab-e-Madinatu'l-Ilm, (printed by the Ilamiyyah Press, Egypt, 1354 A.H.). If you are not satisfied even now, I can give you more references.

TO NARRATE ALI'S MERITS IS WORSHIP

Seyyed Adi'l -Akhtar: (A scholar, literary man, and leader of the Sunnis) I have often seen in hadith that the Holy Prophet has said that to relate Ali's virtues is worship. The great scholar, Mir Seyyed Ali Hamadani Shafi'i, writes in his Mawaddatu'l-Qurba that the Holy Prophet said that the angels look with special attention upon the gathering in which the virtues and merits of Ali are narrated. They invoke Allah's blessings for those people. Moreover, to narrate the Holy Prophet's hadith is in itself worship. So I request that you relate more detailed hadith so that this gathering may be the center of more perfect worship.

HADITH "I AM THE HOUSE OF WISDOM"

Well-Wisher: There is a hadith which has probably been consecutively narrated. The traditionists of both sects have narrated it. Among your ulema who have reported it are Imam Ahmad Bin Hanbal (Manaqib, Musnad, Hakim (Mustadrak, Mulla Ali Muttaqi (Kanzu'l-Ummal, part VI, p.401, Hafiz Abu Nu'aim Isfahani (Hilyatu'l-Auliya, v. I, p.64, Muhammad Bin Sabban Misri (Is'afu'r-Raghibin, Ibn Maghazili Faqih Shafi'i (Manaqib), Jalalu'd-Din Suyuti (Jam'u-s-Saghir, Jam'u'l-Jawami'y and La'aliu'l-Masnu'a, Abu 'Isa Tirmidhi (Sahih, v. II, p.214, Muhammad Bin Talha Shafi'i (Matalibu's-Su'ul, Sheikh Sulayman Balkhi Hanafi (Yanabiu'l-Mawadda), Muhammad Bin Yusuf Ganji Shafi'i (Kifayatu't-Talib, Sibt Ibn Jauzi (Tadhkirat-e-Khawasu'l-Umma), Ibn Hajar Makki (Sawa'iq Muhriqa, ch.9, Fasl 2, p.75, Muhibu'd-Din Tabari (Riyazu'n-Nuzra), Sheikhu'l-Islam Hamwaini (Fara'idu's-Simtain), Ibn Sabbagh Maliki (Fusulu'l-Muhimma), Ibn Abi'l-Hadid Mu'tazali (Sharh-e-Nahju'l-Balagha), and a host of others. They confirm the authenticity of this hadith and have quoted the Holy Prophet as saying: "I am the house of wisdom and Ali is its gate; so if somebody is desirous of gaining knowledge, he should come to the gate."

Muhammad Bin Yusuf Ganji Shafi'i has devoted Chapter 21 to this hadith. After giving its sources and references, he gives his own comment on it. He says this hadith is highly exalted. That is, Allah Almighty, Who is the source of wisdom and knowledge of all things, and Who taught the enjoining of good and the prevention of evil acts to the Holy Prophet, who also bestowed these gifts upon Ali. Hence, the Holy Prophet said: "Ali is the door of my wisdom. That is, if you wish to benefit by my wisdom, you should turn to Ali, so that realities may be revealed to you."

Ibn Maghazili Shafi'i in Manaqib, Ibn Asakir in his Ta'rikh (writing from his own Sheikhs), Khatib Khawarizmi in his Manaqib, Sheikhu'l-Islam Hamwaini in Fara'id, Dailami in Firdaus, Muhammad Yusuf Ganji Shafi'i in Kifayatu't-Talib, ch.58, Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, ch.XIV, and others of your prominent ulema have reported from Ibn Abbas and Jabir Ibn Abdullah Ansari that the Holy Prophet, holding Ali by the hand, said: "This is Ali - the master and chief of the virtuous and the slayer of the unbelievers. He who helps him is the supported one, and he who deserts him shall himself be deserted." Then the Holy Prophet raising his voice, said: "I am the city of knowledge, and Ali is its gate. So if somebody wishes to obtain knowledge, he should come to the gate."

Also, Shafi'i reports that the Holy Prophet said: "I am the city of knowledge, and Ali is its gate. Nobody enters the house except through the gate."

The author of Manaqib-e-Fakhira reports from Ibn Abbas that the Holy Prophet said: I am the city of knowledge, and Ali is its gate. So he who wants to gain knowledge of religion should come to the gate." Then he said: "I am the city of knowledge and you, Ali, are its gate. He lies who thinks that he can reach me through other means than through you."

Ibn 'Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, Abu Ishaq Ibrahim Bin Sa'da'd-din Muhammad Hamwaini in Fara'idu's-Simtain from Ibn Abbas, the great Khatib Khawarizmi in Manaqib from Amr Bin As, Imamu'l-Haram Ahmad Bin Abdullah Shafi'i in Dhakha'iru'l-Uquba, Imam Ahmad Bin Hanbal in Musnad, Mir Seyyed Ali Hamdani in Mawaddatu'l-Qurba, and even the great fanatic, Ibn Hajar in Sawa'iq-e-Muhriqa, ch. IX, Fasl 11, p.75, Hadith 9 from Bazaz out of the forty hadith that he has recorded concerning the merits of Ali, Tabrani in his Ausat from Jabir Ibn Abdullah Ansari, Ibn Adi from Abdullah Ibn Umar Hakim and Tirmidhi from Ali have reported that the Holy Prophet of Allah said: "I am the city of knowledge, and Ali is its gate. So anyone who seeks knowledge should come through the gate."

Then they say about the same hadith: The ignorant people have hesitated to accept this hadith and some of them have said that this is a forged hadith. But when Hakim (the author of Mustadrak), whose statement you regard as authoritative, heard these things he said: "Verily, this is a true hadith."

ELUCIDATION OF THE HADITH OF "GATE OF KNOWLEDGE"

The author of Abaqatu'l-Anwar, Allama Seyyed Hamid Husain Dihlawi Sahib, has compiled two volumes showing the sources and veracity of this hadith. Each of these volumes is as large as any volume of the Sahih of Bukhari.

I do not recall how many sources he has cited from eminent Sunni ulema to prove that the narrators of this hadith form an unbroken sequence of transmission, but this much I remember: When I was reading it, I prayed for that distinguished man, who was so erudite and who had taken so much care in compiling the book. The book proves that Ali had a unique position among the companions of the Holy Prophet.

Now for Allah's sake, be fair. Was it proper to close the door of knowledge which the Holy Prophet had opened for the community? Were the people justified in opening the door to a man of their own choice, who had no relations with Ali's level of knowledge?

Sheikh: We have sufficiently discussed the fact that this hadith is generally accepted by our ulema. No doubt, some of the reporters have said that it is a weak, lone hadith, while others have pronounced it to have been consecutively narrated. But what has this to do with the "knowledge of the unseen" which Ali is supposed to have possessed?

ALI HAD KNOWLEDGE OF THE UNSEEN

Well-Wisher: Haven't you admitted earlier that the last of the prophets was the best man of all created beings? And doesn't the Qur'an say that Allah reveals his secrets to none "Save to that one of the Prophets whom He chooses?" Allah removed the veil from him, and bestowed upon him the knowledge of the unseen. So, apart from other kinds of knowledge he possessed, he possessed knowledge of the unseen.

When the Holy Prophet said, "I am the city of knowledge and Ali is its gate", all of the knowledge of the city could be obtained through the "gate of knowledge." Such knowledge included the knowledge of the unseen.

ALI KNEW OUTER AND CONCEALED MEANINGS OF THE HOLY QUR'AN

Among others, Hafiz Abu Nu'aim Ispahani in Hilyatu'l-Auliya, v. I, p.65, Muhammad Bin Yusuf Ganji Shafi'i in Kifayatu't-Talib, ch.74, and Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda,ch 14, p.74, from Faslu'l-Khitab quote Abdullah Ibn Mas'ud, the writer of Wahi as saying: "Verily, the Qur'an was revealed on seven letters, each letter of which has an apparent and a hidden meaning. Verily, Ali understands both the apparent and the hidden meaning of the Qur'an."

HOLY PROPHET OPENED 1,000 CHAPTERS OF KNOWLEDGE IN ALI'S HEART

Your great ulema have acknowledged in their authentic books that Ali possessed knowledge of the unseen. After the Holy Prophet he was murtaza (the chosen one) among the whole Community.

Abu Hamid Ghazali, in his Bayan-e-Ilmu'l-Ladunni, has reported Ali as saying: "The Holy Prophet put his tongue in my mouth. From the saliva of the Holy Prophet, 1,000 chapters of knowledge were revealed to me, and from each chapter another 1,000 chapters were revealed to me."

Your illustrious leader, Sulayman Balkhi Hanafi, in his Yanabiu'l-Mawadda, ch.XIV, p.77 reports from Asbagh Ibn Nabuta, who quoted Amiru'l-Mu'minin as saying: "Verily, the Holy Prophet taught me 1,000 chapters of knowledge, each chapter of which opened another 1,000 chapters, making one million. Thus I know what has already happened and what is to happen up to the Day of Judgement."

In the same chapter he reports from Ibn Maghazili on the latter's own authority from Abu's-Sabba, who reported from Ibn Abbas, who quoted the Holy Prophet as saying: "On the night of the mi'raj (ascension), when I was in the presence of Allah, He talked with me in confidence. Whatever I learned, I taught to Ali. He is the gate of my knowledge."

The great writer, Mu'affaq Bin Ahmad Khawarizmi, narrated the same from the Holy Prophet in this way: "Gabriel brought me a carpet from Paradise. I sat on it until I was brought near my Lord. Then He talked with me and told me secret things. Whatever I learned was communicated by me to Ali. He is the gate of my knowledge." Then the Holy Prophet called Ali and said, "Ali! To be in accord with you is to be in accord with me; to oppose you is to oppose me. You are the knowledge that links me and my Community."

Hafiz Abu Nu'aim Ispahani in Hilyatu'l-Auliya, Mulla Ali Muttaqi in Kanzu'l-Ummal, v.VI, p.392, and Abu Ya'la report from Ibn Lahi'a, who reported from Hayy Bin Abd Maghafiri, who reported from Abdu'r-Rahman, who reported from Abdullah Bin Umar, who reported that the Holy Prophet while on his deathbed said: "Bring my brother to me."

When Abu Bakr came to him, the Holy Prophet turned his face from him. Again he said, "Bring my brother to me." Then Uthman came, and the Holy Prophet turned his face from him also. Some others report that after Abu Bakr, Umar came and then Uthman.

After that, however, Ali was called in. The Holy Prophet covered him with his blanket and rested his head upon him.

When Ali came out, people asked him: "Ali! What did the Holy Prophet tell you?"

The Imam said, "The holy prophet has taught me 1,000 chapters of knowledge and each of those chapters consists of 1,000 chapters."

Hafiz Abu Nu'aim Ahmad Bin Abdullah Ispahani (d.430 A.H.) in his Hilyatu'l-Auliya, v. I, p.65, writing about Ali's merits, Muhammad Jazari in Asnu'l-Matalib, p.14, and Muhammad Bin Yusuf Ganji Shafi'i in Kifayatu't-Talib, ch. 48, have reported with reliable sources from Ahmad Bin Imran Bin Salma Bin Abdullah that he said: "We were in the company of the Holy Prophet when he asked about Ali Bin Abi Talib. The Holy Prophet said: "Wisdom was divided into ten parts, of which nine were given to Ali and one was given to all of humanity."

Also Mu'affaq Bin Ahmad Khawarizmi in Manaqib, Mullah Ali Muttaqi in Kanzu'l-Ummal, v. VI, pp. 156 and 401 from many prominent scholars, Ibn Maghazili Faqih Shafi'i in Faza'il and Sulayman Balkhi in Yanabiu'l-Mawadda with the same authorities from the writer of Wahi, Abdullah Bin Mas'ud, Muhammad Bin Talha Shafi'i in Matalibu's-Su'ul, p. 14, and many others report from Hulays Bin 'alqama that when the Prophet was asked about Ali he said: "Wisdom has been divided into ten parts, of which nine were given to Ali, and all of humanity received one part. Of that one part Ali's share was also the greatest."

Also in Yanabiu'l-Mawadda, ch.14, it is reported from Sharh-e-Risala Fathu'l-Mubin of Abu Abdullah Muhammad Bin Ali al-Hakim Tirmidhi that Abdullah Bin Abbas related the following hadith: "Knowledge has ten parts. Nine parts are exclusively for Ali, and the remaining tenth part is for all of mankind. Of that one part, too, Ali was granted the greatest share.

Also Muttaqi Hindi in Kanzu'l-Ummal, v.VI, p.153, Khatib Khawarizmi in Manaqib, p. 49 and Maqtalu'l-Husain, v. I, p.43, Dailami in Firdausu'l-Akhbar, and Sulayman Balkhi in Yanabiu'l-Mawadda, ch. III, report the Holy Prophet as saying: "After me among my whole Community the most learned and the wisest person is Ali Bin Abi Talib."

ENTRUSTING THE PROPHET'S KNOWLEDGE TO ALI

We do not say that Ali Bin Abi Talib and his eleven descendants, the Imams, received knowledge directly from Allah through wahi (revelation) as the Holy Prophet did. But we do believe that the last of the Prophets of Allah was the center of Allah's blessing. Whatever benefit is granted to creation comes from Allah Almighty through the Holy Prophet.

So all knowledge, including the important events of past and future ages, was made known to them during the life of the Holy Prophet. Some knowledge was entrusted to them by the Holy Prophet when he was about to leave this world.

Your own ulema have cited a hadith from Ummu'l-Mu'minin A'yesha regarding this point. At the end of it she said: "The Holy Prophet called Ali and embraced him and covered his head with a mantle. I put my head forward and tried hard to listen to them, but I could not understand anything. When Ali raised his head, his forehead was covered with perspiration. The people said to him, 'Ali! what did the Holy Prophet tell you during this long time?'

Then Ali said: 'Verily, the Holy Prophet taught me 1,000 chapters of knowledge, each of which opened 1,000 other chapters.'"

During the early days of his Prophethood (as I have mentioned during previous nights), the Holy Prophet gave a feast to forty of his near relatives at the house of Abu Talib. After he announced his prophethood, Ali was the first to proclaim his belief. The Holy Prophet held him in his arms and put his saliva into his mouth. Ali later said of this event, "Immediately after this, fountains of water sprang up in my chest." Your own eminent ulema have reported that while delivering a sermon, the Imam pointed to the same meaning. He said, "Ask me about what you do not understand before I die. My chest is the repository of unlimited knowledge."

Then pointing to his stomach he said, "This is the storehouse of knowledge; this is the saliva of the Holy Prophet; this is what the Holy Prophet has fed me like grain."

Throughout his adult life the Holy Prophet imparted knowledge and blessings to Ali in different ways. Whatever knowledge Allah granted the Prophet, the Prophet placed in Ali's chest.

JAFR-E-JAMI'A AND ITS NATURE

One of the sources of the divine blessings which Ali received from the Holy Prophet came through the Jafr-e-Jami'a, a book which contained secrets of the universe. Your own distinguished ulema acknowledge that this book and special knowledge are among the blessings peculiar to Ali and the Holy Imams.

Hujjatu'l-Islam Abu Hamid Ghazali writes that "there is a book from the lord and chief of the pious, Ali Bin Abi Talib. Its name is Jafr-e-Jam'u'd-Dunya wa'l-Akhira. It contains all the sciences, realities, obscurities, matters of the unseen, the essence of things and their effects, the essence of names and letters, which no one knows except Ali and his eleven descendants. The fact is that they have inherited this from their fathers."

Similarly, Sulayman Balkhi in his Yanabiu'l-Mawadda, p.403, gives a detailed commentary about it from Muhammad Bin Talha Shafi'i's Durru'l-Munazzam. He says that Jafr-e-Jami'a, contains keys to knowledge, is comprised of 1,700 pages, and exclusively belongs to Imam Ali Bin Abi Talib.

Also it is reported in Ta'rikh-e-Nigaristan from Sharh-e-Mawaqif that Jafr and Jami'a are two books which exclusively belong to Ali. They tell, through the knowledge of letters, all the events until the end of the world. His descendants, too, prophesy on the basis of those books.

Nawab: Kindly give us more information about the Book of Jafr.

Well-Wisher: In the tenth year of the Hijra, when the Holy Prophet returned from his last Hajj, Gabriel came to him and informed him of his death. Then the Holy Prophet raised his hands and said, "O, Lord! You have promised me and you never go back on your word."

The reply from Allah came: "Take Ali with you and, sitting in the Uhud mountains with your back to the Qibla, call to the wild animals. They will respond to your call. Among them will be a red goat, with large horns. Order Ali to slaughter it and to remove its hide and turn it inside out. It will be found to be tanned. Then Gabriel will come with pen and ink, which will be different from the ink of the world. Tell Ali to write what Gabriel dictates. That writing and the hide will remain exactly in the same condition and will never decay. It will always remain safe. Whenever it will be opened, it will be found fresh.

The Holy Prophet went to the Uhud hills and complied with the divine instructions. Gabriel came and placed the pen and ink before the Holy Prophet, who ordered Ali to prepare himself to write.

Gabriel narrated all important world affairs to the Holy Prophet and he instructed Ali to record them on the hide. He wrote even on the skin of the hands and feet.

He wrote down everything that had happened or was to happen up to the Day of Judgement. He wrote down the names of his unborn children and their descendants and the names of their friends and enemies. He also recorded whatever was to happen to each one of them until the Day of Judgement. Then the Prophet gave that book and the knowledge of Jafr to Ali and made it part of the legacy of the Imamate. Each of the Imams in turn handed it down to his successor.

This is the same book about which Abu Hamid Ghazali says: "Jafr-e-Jami'a is a book which belongs exclusively to Ali and his eleven descendants. It contains everything."

Nawab: How is it possible that all the affairs of the world are to be recorded on the hide of a goat?

Well-Wisher: First, the hadith suggests that it was not an ordinary goat. It was a huge goat which had been created for this purpose.

Second, what was written was not the writing in common books. It was written in secret letters and signs.

I have already told you that the author of Ta'rikh-e-Nigaristan has reported from Sharh-e-Mawaqif that Jafr and Jami'a contains alphabetical letters through which information is revealed.

Then the Holy Prophet of Allah handed over the key of this secret to Ali who, by order of the Holy Prophet, handed it down to his successors, the Holy Imams.

Only he who possesses that key can read the secrets from that book. Otherwise, one is unable to know anything of the unseen. Suppose a king gives a secret code to his minister, or administrators, whom he sends to the provinces. If the key to understanding the code remain with the king or the ministers, then nobody could make out what that writing meant. In the same way, no one except Ali and his eleven descendants could understand the book Jafr-e-Jami'a.

One day Amiru'l Mu'minin gave that book to his son Muhammad Hanifiyya in the presence of all his other sons, but he could not understand anything in it although he was a highly learned and intelligent man.

Most of the orders that the infallible Imams gave, or the information that they disclosed, were from this same book. These holy men understood the secrets of all things and could tell what sufferings were to befall them, their descendants and their Shia, from the same book. This fact has been recorded in detail in books of hadith.

IMAM REZA PROPHESIED HIS DEATH

The details of the covenant between Caliph Mamun ar-Rashid Abbasi and Imam Reza are recorded in Sharh-e-Mawaqif. After correspondence for six months with and intimidation by Mamun, Imam Reza was forced to accept being heir of the Caliph. A covenant was written and Mamun signed it, stipulating that, after Mamun's death, the caliphate would be transferred to Imam Reza.

When the document was put before Imam Reza he wrote the following remark about it: " I, Ali Bin Musa Bin Ja'far, do hereby declare that the servant of the believers (Mamun ar-Rashid), (May he stand firm to Truth and may Allah guide him to the Right Path), has recognized our right, which others did not do; so he joined those relations which had been detached; he provided peace and satisfaction to those persons who had been stricken with terror, rather, he reanimated them when they had almost been reduced to destruction; he made them prosperous and contented when they were leading miserable lives, so that he might achieve Allah's Blessings and verily Allah will soon give him a good recompense to those, who offer thanks to Him and He does not nullify the reward of the upright. Verily, he has made me his heir and has entrusted me with a great emirate provided that I live after him."

At the end of it, the Holy Imam wrote: "But Jafr wa Jami'a says otherwise, (that is, I shall not survive him) and I myself do not know how you and I will be treated. It is only Allah, who commands, whose command is quite true, and Who is the best judge."

Sa'd Bin Mas'ud Bin Umar Taftazani in his book Sharh-e-Maqasidu't-Talibin fi-ilm-e-Usulu'd-din, referring to the Holy Imam's handwritten words "Jafr wa Jami'a" in the covenant, comments in detail that the Imams meant that according to Jafr and Jami'a, Mamun would not keep his promise and the world saw what happened. That dearly beloved descendant of the Holy Prophet was martyred through poisoning. Thus, the truth and veracity of the Holy Imam's knowledge was proved, and it was known to every one that this exalted family was aware of all known and unknown things.