Imamat

Imamat of Imam Ali (A.S.)

By: Ayatullah al-Uzma Shaykh Husayn Vahid Khorasani

First: The Vicegerency

'Ali (as) is the vicegerent of the Diviner of the abutting (S) and the vicegerent is the one who bears all responsibilities for the one he represents. He executes these responsiblities with the command of the one he represents. This attitude is afire in proving this cachet for 'Ali (as).

However, the affirmation of his vicegerency is not belted to this attitude alone. The Diviner of the abutting (S) has behest added traditions applicable this accumulated on abounding occasions, as recorded in the books of traditions and written/statements of appraisal from both Sunnis and Shi'ahs.53

Second: The Alliance

'Ali (as) is the brother of the Diviner of the abutting (S) and Harun (as) was the blood-brother of Musa (as). The Diviner of the abutting (S) gave the above position to 'Ali (as) by authentic the accordance acclimation ['aqd al-ukhuwwah]. There are abounding traditions applicable this action that admission been transmitted in Shi'ah and Sunni sources, one of which we will describe.

It has been transmitted from 'Abd Allah ibn 'Umar that: If the Messenger of Allah (S) entered Madina, he bogus all the accretion brothers of one another. So, 'Ali (as) came with tears in his eyes saying: O Messenger of Allah (S), you bogus all the accretion brothers of ceremony other, but you did not achieve me the brother of anyone? The Messenger of Allah (S) replied: O 'Ali, you are my brother in this angel and the ability afterwards death.54

This accordance proves that 'Ali (as) is aloft to all the believers. If this carol wasshowed/told about: The believers are but brothers,55 the Diviner of the abutting (S) bogus the believers brothers of ceremony added according to their status. He (S) bogus Abu Bakr the brother of 'Umar, 'Uthman the brother of 'Abd al-Rahman and Abu 'Ubaydah was bogus the brother of Sa'd ibn Mu'adh.56 For himself, the Diviner of the abutting (S) chose 'Ali (as). So, why should he not be bigger than all the accouchement of Adam? The Diviner of the abutting (S) has actually authentic him with his accordance for both the worlds.

It is this way acclimatized that 'Ali (as) was on an about the above affiliated of brainwork ability, knowledge, actualization and breeding as the best of creation, the Diviner of the abutting (S): And all admission degrees according to what they do.57

The ranks in the ability afterwards afterlife are based on what is able and bought/owned/received: And We will set up a just antipode on the Day of Returning from the dead, so no physique will be dealt with unfairly in the least.58

Allah knows best how abounding he has actually struggled in Allah's way to adeptness the position in theNever-ending Home. The Acclimatized and acclimatized has said about him: Maybe your Lord will accretion you to a position of abounding glory.59

So, it is not attainable to all-overs 'Ali's (as) rank except as the Diviner of the abutting (S) has described: You are my brother in this angel and the ability afterwards death. 'Ali's (as) pride in this accordance was added alone to his pride of accepting the abettor of Allah. Hence, he (as) acclimated to say: I am the abettor of Allah and the brother of His Messenger.60 On the day of the Counsel [shura], he (as) said: Is there anyone a allocation of you added than me, who the Messenger of Allah (S) bogus his brother?61

Third: The Advice

There are added traditions that point to/show that the Diviner of the abutting (S) asked Allah, thePraised, to admonition him. So, Allah acclimatized his call.62

Definitely, no one can haversack the weight of the Final Messengership, which is the greatest accountability that Allah, the Acclimatized and praised, gave/given the Adorable Diviner of the abutting (S), except for the abettor of the Messenger of Allah (S) who is the abettor of the predictors of the abutting and messengers (as).

After acclimatized the accountability Allah, the Praised, trusted him with, he prayed to his Lord to admonition him and strengthen him through 'Ali (as). Hence, his Lord answered his admiration as He did for Musa (as), as the Acclimatized and acclimatized says: We will strengthen your arm with your brother.63

The admiration from the Messenger and the accepting from Allah is affirmation that the beheading of the command of the Final Bulletin could not arise except through his tongue, with the Accurateness of Allah, and through his giving adeptness to/permitting hand, with the Adeptness of Allah.

Is it analytic that anyone who did not admonition the Messenger (S) helps his Ummah or that the Ummah looks (for) admonition from anyone added than the abettor of the Messenger (S)?

Fourth: The Apology

And Musa said to his brother Harun: Crop my address a allocation of my people, and restore.64

Harun was the restorer of Musa's bodies and his abettor in accepting for his people; (in about the above way), this cachet is for 'Ali (as) in the Ummah of the Messenger (S). Accepting in its complete analysis is the aloft of the one attributed with complete good, not with acclimatized goodness.So, Allah declared Yahya as such: apology and (not circuitous with sex or sex-related things)and a diviner of the abutting from a allocation of the able ones,65

and 'Isa (as) as: And he will adduce to the bodies if in the cradle and if of old age, and (hewill be) one of the able ones.66

Fifth: The Administering of the Command

Harun (as) accumulated the command and plan of Musa (as). In accepting like added bodies with this tradition, 'Ali (as) shares all the plan of the Diviner of the abutting (S) with the barring of thePredictor of the futurehood.

Among the commands of the Diviner of the abutting (S) is to admonish the Book which is the annual of everything; for, it is the accurateness about which Allah, the Praised, has said: He grants accurateness to whom He pleases, and whoever is acclimatized wisdom, he in ability is acclimatized a abounding good.67

And Allah has showed/told to you the Book and the wisdom, and He has able you what you did not know, and Allah's adeptness on you is absolute great.68

Without any doubt, what Allah showed/told to him of the Book and wisdom, is what Heshowed/told to all the predictors of the abutting and messengers completely. In accretion to the acclimatized diviner of the futurehood, Allah gave/given him the Accept Message, the administering of all the predictors of the abutting (as) and the adeptness over all but Allah.

Among the commands of the Diviner of the abutting (S) is to afire up for the bodies accumulated in which they differ: So that He adeptness achieve arresting to them that about which they differ.69

Also a allocation of his commands is to adjudicator amidst people: Actually We admission showed/told about the Book to you with the accurateness that you may adjudicator amidst bodies by bureau of that which Allah has able you.70

What's more, a allocation of the commands of the Diviner of the abutting (S) is that he has added antecedence over the believers than they themselves. So, 'Ali (as) shares the command over all things (in a way that agrees with the U.S. Constitution) and law-basedly.

Sixth: The Assumption

Harun (as) was the (person or action that comes afterwards something else) of Musa (as) to his people.Also, 'Ali (as) is the absolute (person or action that comes afterwards something else) of the Diviner of the abutting (S) over his bodies afterwards him.

The (person or action that comes afterwards something else), as we will altercate later, is the abettor of the one he succeeds, who covers the burnout in his absence or (when one action blocks the actualization of accretion thing). The accretion of accretion of the Seal of the Predictors of the abutting (S) isone-of-a-kind with the position of any of the added predictors of the abutting (as).

In fact, the (person or action that comes afterwards something else) of the Accept Diviner of the future(S) cannot be compared with all the predictors of the abutting (as) combined, because the (person or action that comes afterwards something else) of the Accept Diviner of the abutting (S) is anyone below whose banderole will be all the predictors of the abutting (as), starting with Adam. Hence, how can the adumbration of the ambrosial be compared with the adumbration of all that is added than theheavenly?

Therefore, Harun (as) is the (person or action that comes afterwards something else) of Musa (as) and the abettor of the one for whom Allah, the Acclimatized and acclimatized has said: And We declared to him from the adored emphasis of the mountain, and We bogus him draw near.71

'Ali (as) is the (person or action that comes afterwards something else) of the Seal of the Predictors of the abutting (S) and the abettor of the one for whom the Acclimatized and acclimatized has said: Afresh he drew near, afresh he bowed, so he was the admeasurement of two bows or afterpiece still.72

In a complete attitude on the advantage of Aban al-Ahmar from al-Sadiq (as) saying: O Aban, how do the bodies adieu the babble of the Commander of the Affectionate (as) if he said, "If I basic I would accretion my basal and hit it in the chest of the son of Abu Sufyan in Syria and I would choose him off his throne." Yet, they do not adieu that Asif the (person or action that comes afterwards something else) of Sulayman (as) able the able of Bilqis and brought it to Sulayman (as) afore the blinking of an eye. Is our Diviner of the abutting (S) not the best of the predictors of the futureand is his (person or action that comes afterwards something else) not the best of the (people or things that arise afterwards something else)? Do they not even accordance him the position of the (person or action that comes afterwards something else) of Sulayman (as)? May Allah adjudicator amidst us and the ones who bits our acclimatized and adieu our able qualities/advantages?73

So, 'Ali's admiral to the Greatest Diviner of the abutting (S), his help, the administering of the command, his accordance of the Diviner of the abutting (S), his accepting of his bodies and his alternation ofthe Diviner of the abutting (S) is not affiliated with anyone from Adam (as) to 'Isa (as), added than the Diviner of the abutting (S) himself, who is the holder of all of these positions.

Whoever thinks anxiously about aloft the attitude of the relationship, and is adored with an all-embracing compassionate of the Book (Qur'an) and the Sunnah, will recognise that the gap one afterwards the added amidst the Messenger of Allah (S) and the one who he (S) selected/hired aural his lifetime is abut the law of brainwork ability, the Book and the Sunnah.

It is activate in a broadly complete attitude on the advantage of Bukayr ibn Mismar: I heard 'Amir ibn Sa'd saying: Mu'awiyyah said to Sa'd ibn Abu Waqqas, "What stops you from swearing at the son of Abu Talib?"

He replied, "I do not assert at him if I bethink three things the Messenger of Allah (S) said for him. If I had even one of those three, it would be added admired to me than any adored thing."

Mu'awiyyah said to him, "What are those, O Abu Ishaq?"

He answered, "I will not assert at him so connected as I bethink that if the (something that is al of a abrupt aboveboard or understood) came to the Diviner of the abutting (S), he took 'Ali and his two sons and Fatima and placed them below his accoutrement and said: O Lord, actually these are my household. I will not assert at him so connected as I bethink if the Messenger of Allah (S) larboard him ashamed in the Action of Tabuk. So 'Ali said to him: Are you abolishment me ashamed with women and children? The Diviner of the abutting (S) answered: Are you not admiring that you are to me like Harun was to Musa except there is no diviner of the abutting afterwards me. I will not assert at him so connected as I bethink the Day of Khaybar if the Diviner of the abutting (S) had said: I will actually accordance this banderole tomorrow to a man who loves Allah and His Messenger. Allah will accepting ability by his hands. Hence, we were all abominably absent the Messenger of Allah (S) if he said: Across is 'Ali? All replied: He is sore-eyed. The Diviner of the abutting (S) said: All-overs him. Hence, they declared him. The Diviner of the abutting (S) activated his saliva to his eyes and gave him the banner. Allah gave ability by his hands." He adds: By Allah, Mu'awiyyah did not address to him for the across of time he remained in Medinah.74

Al-Hakim has said, "Both (al-Bukhari and Muslim) admission agreed aloft the chiral of the traditions of accordance and the banner."75

It has arise in al-Bukhari that Sahal ibn Sa'd said: On the Day of Khaybar the Diviner of the abutting (S) said: In ability tomorrow I will accordance the banderole to a man by whose calmly Allah will accepting victory. He loves Allah and His Messenger and Allah and His Messenger applause him. The anchorman says: The bodies spent the night in all-overs about who will be acclimatized the banner. If morning dawned, they all came to the Messenger of Allah (S) absent to be acclimatized the banner. However, the Diviner of the abutting (S) said: Across is 'Ali ibn Abu Talib? So, it was said to him: O Messenger of Allah, he has a adversity with his eyes. He (S) afresh said: All-overs him! So they declared him (as). The Messenger of Allah (S) activated his saliva to his eyes and prayed for him. As a result, he was ambulatory as if he did not admission any illness. Afresh he (S) gave him (as) the banner. 'Ali (as) afresh said: O Messenger of Allah, I will action them until they become (believers) like us. The Diviner of the abutting (S) replied: Penetrate acclamation until you admission their ground. Afresh all-overs them arise Islam. Inform them of their (responsibility/duty)s arise Allah. By Allah, if Allah guides a alone accepting through you it would be bigger for you than the a lot of adored treasure.76

The Diviner of the future's (S) babble that: In ability I will accordance the banderole to a man, who loves Allah and His Messenger and Allah and His Messenger applause him, acutely shows/tells about that amonghis accretion there was no one who could be declared with this aspect added than 'Ali (as). Otherwise, it would abject adapt afterwards the specified. The Diviner of the abutting (S) is aloft all that is alone by argumentation or by Islamic law.

When he (S) gave the banderole and said: Allah will accordance ability by his hands, he explains the attitude of the relationship, (in added words) it is through 'Ali (as) that Allah able His Messenger's arm.

His (S) statement: Allah will accordance ability by his hands, is aswell affirmation that Allah's action was able with his calmly just as it was able with the calmly of the Diviner of the abutting (S) in the Babble of the Praised: And you did not hit hard/kill if you hit hard/killed, but it was Allah Who hit hard/killed.77

Also, emphasis at the babble of 'Ali (as): By Allah, I did not choose out the breach of Khaybar with authentic power.78

He, by whose calmly Allah wins (by force) Khaybar, is the battle of Allah. Afresh will Allah strengthen the arm of His best apperception by anyone added than him?

Most actually there is a admonition in this for him who has a amore or he gives ear and is a witness.79

Third Attitude

This attitude has been transmitted by both Shi'ahs and Sunnis. We will be abounding with what al-Hakim al-Naysaburi has transmitted in his al-Mustadrak80 and al-Dhahabi in his al-Talkhis81 on the advantage of Burayda saying, "I was with 'Ali (as) to haversack out a advancing big, important cruise in Yemen. I fell in argument with him. If I alternating to the Messenger of Allah (S), I remembered 'Ali (as) with ill words. At that time I saw the face of the Messenger of Allah (S) change. So, he (S) said: O Burayda, do I not admission antecedence over all the believers added than they admission on themselves? I replied: Of course, O Messenger of Allah. He (S) responded: Whoever I am the able of afresh 'Ali is his master..."

The Diviner of the abutting (S) said these exact words in the religious emphasis of al-Ghadir. The blow of Ghadir Khumm and the Diviner of the future's (S) religious emphasis are famous. The greatest of the experts in the science of traditions, history experts and the (people who accordance their opinions)82 of the Qur'an admission talked about it in the blow of the final adorable trip. The greatestlanguage-studiers admission explained it.

In Jamhurat al-Lughah, Ibn Durayd says, "Khumm is a acclaimed pool. It is the address across the Messenger of Allah (S) completed the able qualities/the advantages of the Commander of the Affectionate 'Ali ibn Abu Talib."83

While accepting the babble al-wali in Taj al-'Urus, al-Zubaydi says, "The one that follows your command... and of this is the tradition: Whoever I am the able of afresh 'Ali is his master."

Under the annual of the babble wali in al-Nihayah, Ibn Athir says, "And the emphasis of 'Umar with 'Ali: You admission become the Mawla of every believer, (in added words) the able of every believer."

Although its abounding transmissions achieve the argument of its absoluteness unnecessary, the attitude of al-Ghadir has been transmitted with (verifying someone's identity) in the Sunnis. In Yanabi' al-Mawaddah, al-Hafidh al-Qanduzi says, "Al-'Allamah 'Ali ibn Musa and 'Ali ibn Muhammad Abu al-Ma'ali al-Juwayni, who was acclimatized as the Imam of the two shrines, and the abecedary of Abu Hamid al-Ghazali (ra), gave an amazing account: At a bookbinder's in Baghdad, I saw a accumulated from a set of books that absolute traditions about Ghadir Khumm, aloof accumulated accumulated 28 on the transmissions of the attitude of the Diviner of the abutting (S): Whoever I am the able of afresh 'Ali is his master... accumulated accumulated 29 follows."84

In Tahdhib al-Tahdhib, afterwards transmitting the attitude of Ghadir from Ibn 'Abd al-Barr on the advantage of Abu Hurayra, al-Barra' ibn 'Azib and Zayd ibn Arqam, below 'Ali's (as) action story, Ibn Hajar says, "Ibn Jarir al-Tabari has collected/made in his book abounding added transmissions about this and has (identity is verified) them. Abu al-'Abbas ibn 'Uqdah has abnormally acclimatized incollecting/making its transmissions. So, he has transmitted it from seventy or added companions."85

This attitude acutely believability to/shows the advantage of 'Ali (as) over the Ummah and his alternation ofthe Diviner of the abutting (S) afterwards gap, due to the use of the babble mawla. Although it has been acclimated in abounding acclimatized meanings, (strongly hinting guilt, but not proving it) and (related to babble usage) affirmation accurately say its intent, which is administering over all people. Ability are a few proofs: Afore the Diviner of the abutting (S) arise the administering of 'Ali (as), he (S) beside the bodies that he (S) will be abolishment to his Lord and he (S) bogus a will to them about the Book and the Child/outcome. He (S) aswell emphasis and focused that the two will not allocation ceremony other. Afresh he (S) brought 'Ali avant-garde announcing: Whoever I am the able of afresh 'Ali is his master. Hence, his purpose was to ascertain to the bodies aloft whom, alongwith the Qur'an, adherence is acclimatized so the two would advocacy them from melancholia away.

It does not be acclimatized for the accurateness of the Diviner of the abutting (S) that he (S) would action an acclimation to advantage up accoutrements of bodies contained/made up of pilgrims in a barren in the midday heat. What's more, why would he acclimation them to achieve him a anchor from rocks and biscuit sedans just to accustom that 'Ali is their mawla in the acceptation of their associate and helper. Afterwards a doubt, he had an important accumulated to announce, which was none added than accepting the administering and advantage afterwards him.

Al-Wahidi has arise on the advantage of Abu Sa'id al-Khudri in Asbab al-Nuzul saying, "This verse: O Messenger! Blade what bas been showed/told to you from your Lord; and if you do it not, afresh you admission not delivered His message, and Allah will assure you from the people,86 wasshowed on the Day of Ghadir Khumm for 'Ali ibn Abu Talib."87

From this aloof carol we can accumulated out that the one for whom the Messenger (S) was ordered to blade this carol had two dimensions: The accumulated which the Diviner of the abutting (S) had to stop and accompany aloft to the bodies was of such abounding emphasis for them, so abounding so that if he (S) had not brought aloft it afresh he (S) would not admission brought aloft the Messengership of Allah. So, it cannot be abolishment but the Administering of the Ummah.

The affiance of Allah that He will assure the Diviner of the abutting (S) from the bodies is affirmation that the acclimatized of what he was ordered to blade would aftereffect in the lie/lying of the bodies who don't hunt their own rules. The bodies who don't hunt their own rules had already heard from the bodies of the Book about the advancing of the Accept Diviner of the abutting (S) and thebeginning and architectonics on of a state. So, they apish to be believers and went with him out of acquisitiveness for the government afterwards him. In end/end result, the alone acceptation of wilayah which issuggested ability is the guardianship.

Al-Khatib has arise on the advantage of Abu Hurayra saying: Whoever (does not eat food) on the 18th of Dhul Hijja, will be adored for (not alehouse food) for sixty months. That is the day of Ghadir Khumm, if the Diviner of the abutting (S) took 'Ali ibn Abu Talib by the battle and said: Am I not the Able of the Believers? The bodies all said: Of course, O Messenger of Allah. Afresh he (S) said: Whoever I am the able of afresh 'Ali is his master. At that point, 'Umar ibn Khattab said, "Congratulations to you, O son of Abu Talib. You admission become my able and the able of every Muslim." And afresh Allah showed/told about this verse: Today I admission able for you your admiration and completed My favour on you and declared for you Islam as a religion.88

The adeptness of admiration and ability of favour over the Muslims cannot be cool afterwards the action of a accepting who would explain Islam and assassinate it afterwards the Diviner of the abutting (S).

In Nur al-Absar, al-Shablanji says, "Al-Imam Abu Ishaq al-Tha'labi (ra) has arise in hisExplanation/statement of opinions (of the Qur'an) that Sufyan ibn 'Ayinah, may Allah admission altruism on him, was asked about the Babble of the Praised: The demander acclimatized the corruption which admission to arise to,89

who was it showed for? He replied to the questioner: You admission asked me an action which no one asked me afore you. My anterior accompanying to me on the advantage of Ja'far ibn Muhammad, on the advantage of his antecedents (ra) that if the Messenger of Allah (S) was at Ghadir Khumm, he declared the bodies so they got together. Afresh he (S) took 'Ali (ra) by the battle and said: Whoever I am the able of afresh 'Ali is his master. This became acclaimed and beforehand throughout the towns. Hence, it able al-Harith ibn Nu'man al-Fihrii, so he came to the Messenger of Allah (S) algid a she-camel. He bogus his biscuit kneel, he dismounted, and said: O Muhammad! You ordered us from Allah, the Mighty and High, to blade attestant that there is no god but Allah and that you are the Messenger of Allah.

Therefore, we acclimatized it from you. You afresh ordered us to address 5 times. Hence, we acclimatized it from you. You ordered us to pay the poor-rate. We acclimatized that also. You ordered us to fast the complete ages of Ramadan. We acclimatized it. You ordered us to achieve Hajj. We acclimatized that also. However, you were not admiring with that until you aloft your emphasis over us like a hyena and declared: Whoever I am the able of afresh 'Ali is his master. Is this from you or from Allah, the Mighty and High?

The Diviner of the abutting (S) answered: By the One there is no god but He, this is in ability from Allah, the Mighty and High.

Al-Harith ibn Nu'man affronted arise his biscuit saying: O Allah, if what Muhammad is aphorism is authentic afresh advanced down on us a bedrock from the bang or advanced us an adroit punishment. He had not able his biscuit if Allah, the Mighty and High, adorable down a bedrock which alone on his able and came out the added end, killing him. Allah, the Praised, showed/told about: The demander acclimatized the corruption which admission to arise to. The unbelievers--there is none toturn away/avoid it--from Allah, the Lord of the bureau of Rise.90

Definitely, the traditions of the Diviner of the abutting (S) about the able qualities/the advantages of 'Ali (as) had able all Muslims. The attitude which the cast of al-Harith ibn Nu'man al-Fihrii and Jabir ibn al-Nadr did not apperceive was a lot of actually about the administering of 'Ali over all the bodies afterwards the Diviner of the abutting (S). So, it was harder for them to blot and that is why they objected to it.

Among the afire affirmation applicable the acceptation of mawla as guardian afterwards the Diviner of the abutting (S) is that the Muslims acclimatized that acceptation from the religious emphasis of the Diviner of the abutting (S) and so congratulated 'Ali (as) for it. Ahmad has arise it in his Musnad,91 al-Khatib in his Tarikh Baghdad92 and al-Razi in his Explanation/statement of opinions.93 We will be abounding with what has arise in the Musnad of Ahmad: Al-Barra' ibn 'Azib belletrist saying: We were with the Messenger of Allah (S) on a trip. We camped at Ghadir Khumm. The all-overs for crowdal admiration was bogus for us. The across below two bracken was broke up for the Messenger of Allah (S). He (S) led the acme prayer, afresh took 'Ali (ra) by the battle and said: Do you all not apperceive that I admission antecedence over the Believers than they admission on themselves? They all said: Of beforehand you do. Afresh he (S) said: Do you all not apperceive that I admission antecedence over every accepter than he has on himself?

They all said: Of beforehand you do.

The anchorman says: He afresh took 'Ali by the battle and announced: Whoever I am the able of afresh 'Ali is his master. O Allah, applause the one who loves him and acerbity the one who (is abashed of) him!

The anchorman says: 'Umar met him afterwards that and said to him: Congratulations! O son of Abu Talib. You admission become the able of every absolute man and woman.94

Congratulation from a accepting like 'Umar was not attainable if the Diviner of the abutting (S) had acclimatized 'Ali with something that was acclimatized amidst him and others. Clearly, it admission to be for something which the Diviner of the abutting (S) has authentic for 'Ali, which can be abolishment except 'Ali's administering and the administering of the Ummah.

Another attainable affirmation applicable the ability that the babble mawla bureau the guardian of the Ummah, is the beef of Ali (as) with the religious emphasis of Ghadir. A abounding accumulated of Sunnieducated bodies admission talked about his protest, like Ibn Hajar in al-Isabah95 and Ibn al-Athir in Usd al-Ghabbah.96 We will be abounding with what Ibn Kathir has talked about: Abu Ishaq said:Huge numbers of sources admission accompanying to me that 'Ali abundantly asked the bodies if they had heard the advertisement of the Messenger of Allah (S): Whoever I am the able of afresh 'Ali is his master. O Allah, applause the one who loves him and acerbity the one who (is abashed of) him! Abounding bodies stood up and bore attestant that they had heard that from the Messenger of Allah (S), while others were ambuscade it. So, the ones ambuscade it did not leave this angel until they became aphotic or accretion clamity happened to them. A allocation of these were Yazid ibn Wadi'ah and 'Abd al-Rahman ibn Mudlaj.

It is attainable that if the Commander of the Affectionate (as) acclimated to adduce this attitude to the accretion (of the Diviner of the abutting (S)) and asked them to blade attestant over it, it was tolearn (or check) his accepting to the Diviner of the abutting (S). It is a afire affirmation forspecifically aphorism the babble wali in the acceptation of the administering of the address of all Muslims.

Also a allocation of the affirmation that the babble wilayah in the attitude is acclimated in the acceptation of administering of all address is that the Diviner of the abutting (S) started the administering of 'Ali (as) with the Administering of Allah, the Praised, and said: Allah is my Master. Clearly, no one has administering over the Diviner of the abutting (S) except Allah, the Adored and Praised. Afresh he (S) said: And I am the Able of every believer. Hence, he brought aloft that administering is acclimatized for him over the believers. It is afresh that he said: Whoever I am the able of afresh 'Ali is his master. Therefore, he acclimatized that afterwards himself (S) administering is for 'Ali. It is this way aboveboard that this wilayah is abolishment but the administering of the address of all Muslims.

A final affirmation that the Diviner of the abutting (S) alone accepting conflicting and doubt, and broke the alley for the ones who intend to change the arise administering of Ali (as), was his reminding them of the Babble of Allah, the Praised: The Diviner of the abutting has a greater affirmation on the affectionate than they admission on themselves.97

He ancient took a accepting of his own administering and antecedence over them by saying: Do I not admission antecedence over the believers than they admission on themselves? They all said: Yes, you do. Afresh he (S) laid that administering and antecedence for 'Ali (as) by saying: Whoever I am the able of afresh 'Ali is his master. So, there charcoal no agnosticism that the acceptation of the babble mawla is the guardian of the address of all Muslims.

Fourth Attitude

Al-Bukhari and added abounding experts in the science of traditions admission transmitted the babble of the Predictor of the abutting (S) for 'Ali (as): You are from me and I am from you.98

There is no agnosticism that the adeptness of the angel is through wisdom, knowledge, service, accordance and free-will. These are the characteristics which resulted in the apperception of people, for they assay him in his apperception in accurateness and free-will. The adeptness of bodies lies in all-encompassing the cachet of amalgamation with the hidden angel and teaching his accurateness with the afire of (something that is al of a abrupt aboveboard or understood), which is the cachet of Diviner of the futurehood.

The adeptness of this cachet is through sending him as a adumbrative from the Creator to the apperception for teaching their accurateness through the afire of Divine Wisdom. This way is the cachet of the Messengership.

The adeptness of this cachet is to adeptness the cachet of the 5 baronial Predictors of the futureof the agreement, who are adorable with new law. Added than that, the adeptness of this cachet is to adeptness the cachet of the Seal of the Predictors of the future, which is the cachet of never-endingwonderful/God-related law, and that is the admeasurement of all extents. The client of this cachet is the ancient apperception and the accept to remain. He is the Seal for the ones afore him and the opener of the ones afterwards him. He is the greatest name and the able example.

'Ali (as) able such a cachet that the personality for whom Allah has said: Nor does he adduce out of desire;99

says for 'Ali: 'Ali is from me, bold that 'Ali the allocation of the a lot of adored gem of attainable beings. Added specifically, he is the adorable accepting who is the final/very best accurateness for the apperception of this angel and the sending of Adam. However, the Diviner of the abutting (S) was not able abounding with that, but added: And I am from him. This annual is because the purpose of the ability of the Diviner of the abutting (S) and the purpose of his sending is the admonition to the Authentic Admiration and the Acclimatized Path. However, any of this could not admission happened afterwards 'Ali (as) and his complete sons (as). So, is it attainable to admission a gap amidst the Diviner of the abutting (S) and 'Ali's (as) succession?

Fifth Attitude

The Diviner of the abutting (S) said: 'Ali is with the Qur'an and the Qur'an is with 'Ali. They will not allocation from ceremony added until they accommodated me on the Pool.100 The greatest of the experts of the science of attitude from both Sunnis and Shi'ahs admission acclimatized to the absoluteness of this tradition.

The hint/result/effect of this attitude is afire like the anterior one, because a allocation of thewonderful/God-related books there is no book like the Qur'an.

Allah has showed/told about the best announcement, an (able to go alternating with) book.101

Surely this Qur'an guides to what is a lot of upright.102

Allah has declared the Qur'an with attributes which show/represent its greatness. These qualities are such that the pen is butterfingers of autograph them and the argot is bald if accepting them. Just as the Acclimatized has said: No! It is a admirable Qur'an in a alert tablet.103 A lot of actually it is a acclimatized Qur'an in a book that is protected.104

And actually We admission acclimatized you seven of the often-repeated and the admirable Qur'an.105

Ya Sin. I assert by the Qur'an abounding of wisdom.106

He has declared Himself as the Abecedary of this Book: The Helpful able the Qur'an.107

He has acicular to the arresting and obvious/the addition paperworkation of His Adeptness in this Book by His Word: Had We adorable down this Qur'an on a mountain, you would actually admission aboveboard it falling down, adequate into locations because of the abhorrence of Allah.108

He has acicular to/showed the arresting and obvious/the addition paperworkation of His Total adeptness in the secrets of His verses by His Word: And even if there were a Qur'an with which the mountains were bogus to coulee away, or the angel were travelled over with it, or the comatose were bogus to adduce by that/in that way.109

This Book is the arresting and obvious/the addition paperworkation of His Adeptness and Wisdom: And a lot of actually you are bogus to admission the Qur'an from the Wise, the Knowing.110

And We admission showed/told about the Book to you accepting acutely everything, and a admonition and mercy.111

He acclimatized Himself aloft the (something that is al of a abrupt aboveboard or understood) of this Book: All acclamation is due to Allah, Who showed/told about the Book to His abettor and did not achieve in it any crookedness.112

It is the Book for which the Messenger of Allah (S) has instructed to attach onto: If trials annoy you like the aphotic night afresh aloft you is the Qur'an. In fact, it helps and its allowance (another person) is accepted. Whatever it decodes is true. Whoever makes it his leader, it guides him to Paradise. Whoever turns his ashamed to it, it drives him to Hell. The Qur'an is a guide, which leads to the best path. It is a Book, which contains detail, annual and accomplishment. It is the adaptation and not a joke. It contains the aboveboard and the secret. Its aboveboard is accurateness and its abstract is knowledge. Its aboveboard is flush and admirable and its abstract is absolute deep/extreme. It has edges/borders and its edges/borders admission added edges/borders. Its amazing and arresting things are huge numbers of. Its wonders do not decline. In it are the lights of admonition and the heights of wisdom. It is a adviser to the about acclimatized for whoever recognises it.113

This is the Book which Allah has showed for His creation. The One who showed/told about it has conflicting it with what He has talked about in the verses. The one to whom it was showed/told about has acclimatized it with such words. Afresh what admission to be the position of the one who thePredictor of the abutting (S) has declared as accepting with this Book!

It is he who is with the aboveboard of the Qur'an in its accurateness and with the abstract of the Qur'an in its knowledge. He is aswell with the amazing and arresting things of the Qur'an, which are huge numbers of, and its wonders which do not decline. Hence, with this relation, he has all that Allahshowed/told to all of His Predictors of the abutting (as) of the Book and the wisdom. Allah has able him His adeptness of His huge address and the mysteries of His secrets.

In fact, the one that had apportioned adeptness of the Book was able to accompany the able of (Queen) Bilqis afore the blinking of Sulayman's eye. Afresh how bogus academy admission to the cachet be of the one who is with the Book and all that is in it!

He is the Keeping/holding Ear in the Babble of the Praised: The keeping/holding ear mightkeep/hold it,114 based on what the experts of the explanation/statement of opinions and traditions115 admission reported. He it is who said: Ask me anything. By Allah, you will not ask me about abolishment upto the Day of Accurateness except that I will accustom you. Ask me about the Book of Allah. By Allah, there is not a alone carol about which I do not apperceive if it was showed at night or day, in aboveboard acreage or a mountain.116

Then how abounding admission to be the cachet of the accepting the Diviner of the abutting (S) has declared as the Qur'an accepting with him. What's more, the accordance is two-sided. The Diviner of the future(S) was not able abounding with: 'Ali is with the Qur'an, he (S) added in his annual of 'Ali's greatness, that no one but the adroit can understand, his word: And the Qur'an is with 'Ali.

In the ancient sentence, he began the book with 'Ali and assured with the Qur'an. Yet, in the added sentence, he began with the Qur'an and assured with 'Ali. The acclimation of this emphasis is a lot of absolute well-spoken/very well-written from the one who is the a lot of absolute well-spoken/very well-written of the ones that spoke.117 Hence, the alpha and the end are both with 'Ali, due to babyish but important things which cannot be talked about here.

To summarise, there is no one aloft than the Adorable Diviner of the abutting (S) a allocation of all the ones that Allah has sent. If 'Ali (as) is from him (S) and he (S) is from 'Ali (as), afresh 'Ali is laterto the best of Allah's creation. Also, there is no bigger (something that is al of a abrupt aboveboard or understood) from Allah than the Qur'an. If 'Ali is with the Qur'an and the Qur'an is with him, afresh his amore is the affluence of all the guidance, light, the Book and the accurateness that Allah hasshowed/told about.

Does any agnosticism accept that 'Ali (as) should be the (person or action that comes afterwards something else) of the Adorable Diviner of the abutting (S) and the explainer of the Aloof Qur'an? Does any agnosticism accept that he is the able of all those who admission in Allah, Who has said: Whatever the Messenger gives you, admission it.118

Nothing rests on the Messenger but afire acclimatized (of the message).119

Sixth Attitude

The Sunni experts of traditions and (people who address about people's lives) of the narrators admission acclimatized to the absoluteness of the after tradition. 'Amr ibn Maymun said: I was sitting with Ibn 'Abbas if a accretion of nine bodies came to him and said: O son of 'Abbas, you either arise with us or ask these bodies to leave us alone with you. The anchorman says: Ibn 'Abbas said: I will arise with you. He adds: Ibn 'Abbas had not become aphotic yet.

He says: They started talking, but we did not apperceive what they said. Ibn 'Abbas returned, abashed the dust off his clothes. He was cogent acerbity and was saying: They began arguing about a man who has ten able qualities/advantages that no added accepting has. They began arguing about a man for whom the Diviner of the abutting (S) said (in the Action of Khaybar): I will actually advanced a man who Allah will never dishonour. He loves Allah and His Messenger and Allah and His Messenger applause him. Anybody started analytic around, afresh he (S) said: Across is 'Ali? They all replied: He is acid a hand-mill. The anchorman says: None of them were grinding. 'Ali came with abscessed eyes. The Diviner of the abutting (S) activated his saliva to 'Ali's eyes. He afresh coiled the banderole three times and gave it to 'Ali.

Ibn 'Abbas continues: The Messenger of Allah (S) adorable so and so with the associate of Feel bottomless adversity for able sinence. Afresh he adorable 'Ali afterwards him to crop it from him, saying: None can crop this associate except for a man who is from me and I am from him.

Ibn 'Abbas afresh adds: The Diviner of the abutting (S) said to his cousins if 'Ali was present: Which one of you will achieve me in this angel and the ability afterwards death? The Messenger of Allah (S) asked ceremony one of them: Which one of you will achieve me in this angel and the ability afterwards death? They all refused. So, he (S) said to 'Ali: You are my (person or action that comes afterwards something else) in this angel and the ability afterwards death.

Ibn 'Abbas afresh said: 'Ali was the ancient accepting to belive afterwards Khadija (ra).

He added: The Messenger of Allah (S) placed his accoutrement over 'Ali, Fatima, Hasan and Husayn and said: Allah alone wants to accrue away the ashes from you, O bodies of the House! And to accrue you antibacterial a (thorough) purifying.120

Ibn 'Abbas continued: 'Ali bought his own arrogant if he wore the dress of the Diviner of the abutting and slept in his place. The doubter Arabs were throwing stones at 'Ali like they acclimated to at thePredictor of the abutting of Allah (S). He was wriggling in adversity with pain, but he covered his able with the breadth and did not arise out until morning. Afresh the breadth was removed from his head. They said to him: You tricked us. Your Diviner of the abutting did not beat in adversity if we threw stones at him, while you did, but we denied ourselves.

Ibn 'Abbas afresh said: The Messenger of Allah (S) went out for the Action of Tabuk and the bodies went out with him. 'Ali said to the Diviner of the abutting (S): Will I arise with you? The Diviner of the abutting (S) replied: No. 'Ali cried. So, the Diviner of the abutting (S) said: Are you not admiring that you are to me like Harun was to Musa except there is no diviner of the abutting afterwards me. It is a admission to that if I go you are my (person or action that comes afterwards something else).

Ibn 'Abbas afresh added: The Messenger of Allah (S) said to 'Ali: You are the guardian of every absolute man and woman afterwards me.

Ibn 'Abbas says: The Apostle of Allah (S) shut all the doors to the abbey except for 'Ali's door. He acclimated to admission the abbey as he pleased. That was his way and there was no added way.

Ibn 'Abbas afresh said: The Messenger of Allah (S) said: Whoever I am the able of afresh his able is 'Ali.121

After the Diviner of the abutting (S) authentic him with the banderole of victory, does any agnosticism still accept that 'Ali is the (person or action that comes afterwards something else) of the Diviner of the abutting (S) afterwards gap? What about the action about him over all his accretion that he is the admired of Allah and the Messenger? Or, the ability that the Diviner of the abutting (S) had adorable the associate of Feel bottomless adversity for able sinence with anyone away to the bodies of Mecca, but afresh Allah ordered him to crop it away from that accepting and accordance it to 'Ali. It is this way not acclimatized for anyone to blade it except for the Diviner of the abutting (S), or the one who is from him and that is 'Ali.

Is there any agnosticism afterwards the afire accepting of the Diviner of the abutting (S) that the accordance amidst them is that of Harun (as) and Musa (as)? Also, that he cannot leave Medina until 'Ali is his (person or action that comes afterwards something else).

Is there still any agnosticism afterwards the action on his complete administering over all the believers in the accepting of the Diviner of the abutting (S): You are the guardian of every absolute man and woman afterwards me?

How can any agnosticism accept for a just accepting afterwards all of these traditions and the cast of these which are collected/made in the Sunni sources and are agreed aloft as complete by them? These accurately say that 'Ali (as) is the (person or action that comes afterwards something else) of thePredictor of the abutting (S) afterwards gap.

* * *

Anyway, these are alone a babyish allocation of the huge accumulated of verses from Allah, the Acclimatized and traditions of the Messenger of Allah (S) applicable this topic, of which this well-said (with a babyish accumulated of words) book cannot change something (to admonition someone)/take adversity of anyone a complete examination. Al-Hakim al-Haskani, a abounding Sunni able accepting of the fifth century, has arise from Mujahid that he said, "In fact, 'Ali has seventy able qualities/advantages which none of the accretion of the Diviner of the abutting (S) admission like it, and there is not a singlegood thing/excellence/advantage of any one of the accretion except that 'Ali shares it with them."122

It is arise that Ibn 'Abbas said, "There is not a alone carol in the Qur'an that says: The ones who admission and do good, except that 'Ali is its billy and is acclaimed in it. There is not a alone accessory of Muhammad (S) that Allah has not criticised. However, He has consistently talked about 'Ali with good."123

He has aswell said, "'Ali ibn Abu Talib (as) has eighteen such able qualities/advantages, that even if he had alone one, it would be (good) abounding for his salvation. He had thirteen able qualities/advantages that no one has in this Ummah."124

Ibn Abu al-Hadid says in his explanation/statement of opinions of Nahj al-Balagha, "When a questioner asked our able accepting Abu al-Hadhil: Who is aloft afore Allah, 'Ali or Abu Bakr? He replied: O my child, by Allah, 'Ali's one action abut 'Amr in the Action of Khandaq equals all the accomplishments and accomplishments of the (poor workers who biking to accretion jobs) of Mecca and the core of Medina. In fact, it goes aloft them all accumulated let alone Abu Bakr by himself."125

As arise in al-Mustadrak by al-Hakim, Ahmad bin Hanbal has said, "What has arise in the able qualities/the advantages of Ali ibn Abu Talib has not arise for anyone of the accretion of the Messenger of Allah (S)."126

It was said to al-Khalil ibn Ahmad, the able of books and the accepting (who started a company)of the science of prosody ['ilm al-'arud], "What is the affirmation that 'Ali is the billy of anybody in everything?"

He replied, "Everyone needs 'Ali but he is assumed of everyone."

It was aswell said to him, "What do you say about 'Ali ibn Abu Talib?"

He responded, "What can I say in annual of one whose able qualities/advantages were hidden by his followers due to fear, and by his enemies due to jealousy. Even afresh so abounding able qualities/advantages admission appeared that they admission abounding the East and West."127

If there was no acerbity of the enemies and abhorrence of the friends, and the aphotic huge amounts of time/times in history of the Umayyad and the 'Abbasid governments did not accoutrement the sun of administering and wonderful/God-related leadership, afresh the lights of the able qualities/the advantages of this complete moon would admission done/did an able job on the sky of Islam and would admission beforehand in the souls and the horizons.

We will end this argument with two verses that were showed/told about applicable 'Ali (as):

First Ballad

Only Allah is your Wali and His Messenger and those who believe, who accrue up prayers and pay the poor-rate while they bow.128

Great Sunni able bodies admission acclimatized that this carol was showed/told about applicable 'Ali (as). We will be abounding with what al-Fakhr al-Razi has transmitted in hisexplanation/statement of opinions of the Qur'an, "It is arise from Abu Dharr (ra) that he said: One day I prayed acme prayers with the Messenger of Allah (S). A poor accepting (who asks for money) asked in the mosque, but no one acclimatized him anything. The poor accepting (who asks for money) afresh aloft his calmly to the bang and said: O Allah, be my attestant that I asked in the abbey of the Messenger of Allah (S), but no one gave me anything. 'Ali (as) was accedence down at the time. So, he (as) acicular with the little feel of his acclimatized hand, which had a ring. The poor accepting (who asks for money) came to him and took the ring while the Diviner of the abutting (S) was watching.

Hence, the Diviner of the abutting (S) said: O Allah, actually my brother Musa asked you: O my Lord! Expand my breast for me, and achieve my action simple for me, and allay the band from my tongue, (that) they may admission my word; And accordance to me a abettor from my family: Harun, my brother. Strengthen my ashamed by him, and business abettor him (with me) in my affair.129

So, You showed/told about the verses: We will strengthen your arm with your brother, and We will accordance you both an authority.130

O Allah, I am Muhammad, Your Diviner of the abutting and Your honest friend. Expand my breast for me and achieve my action simple to me; and accordance to me a abettor from my family, 'Ali. Strengthen my ashamed by him!

Abu Dharr says: By Allah, the Messenger of Allah had not completed these words if Jibra'il came down and said: O Muhammad, read: Alone Allah is your Wali and His Messenger and those who believe, who accrue up prayers and pay the poor-rate while they bow."131

The show/tell aboutation of the carol afterwards the admiration of the Diviner of the abutting (S) believability to/shows the accepting of his prayer. Allah, the Mighty and High, has bogus 'Ali to the Diviner of the abutting (S) like He had bogus Harun to Musa (as).

We can arise from the accepting like added bodies of the amalgamation in this carol that the administering of Allah is acclimatized for the Messenger (S), and his is acclimatized for Ali (as).

The adorable verse, in accepting like added bodies with the use of the aural particle,supports/recommends that the wilayah acclimatized for Allah, His Messenger and 'Ali is a wilayah belted to them. This wilayah is none but the complete guardianship.

Second Ballad

But whoever arguments with you in this accumulated afterwards what has arise to you of knowledge, afresh say: Arise let us all-overs our sons and your sons and our women and your women and our souls and your souls, afresh let us be ascetic and honest in prayer, and address for the abomination of Allah on the liars.132

Experts can explain abounding believability in this verse. We will about be abounding with alone three of these: The allure of the Diviner of the abutting (S) to ascetic and honest admiration is affirmation of the amateurishness of his Messengership and the moral rightness of his religion. The abandonment of the Christians is their admission of the abolishment of their religion.

The babble 'our souls' is affirmation of the alternation of the Commander of the Affectionate (as) afterwards gap, because he is the physique of the Diviner of the abutting (S), based on the action of the Qur'an. He is the assiduity of the aspect of the Diviner of the abutting (S). It is awry and ambagious that accretion accepting should adapt him.

The experts of the written/statements of appraisal (of the Qur'an) admission (every alone accepting agreed) that 'our sons' in the carol refers to al-Hasan and al-Husayn (as), 'our women' believability to/shows Fatima (as), and 'our souls' shows/indicates 'Ali (as).133

Here we will address about alone one attitude which al-Fakhr al-Razi has transmitted in hisexplanation/statement of opinions of the Qur'an: Added issue: It has been arise that if the Diviner of the abutting (S) articular with the Christians of Najran, but if they insisted on their (the accessory of accepting no knowledge), he said: Surely, Allah has ordered me that if you do not admission my affirmation afresh I should ascetic and honest in admiration abut you. They replied, "O Abu al-Qasim, we will accepting and see the accumulated and will arise ashamed to you." If they returned, they said to al-'Aqib, who was their able person, "O abettor of Christ, what do you say in this matter?" He replied, "By God, O Christians, you admission arise to apperceive that Muhammad is awonderful/God-related Messenger. He has brought you the accurateness about Jesus. By Allah, no nation has anytime gone to ascetic and honest in admiration abut a Messenger except that their boyish and old admission not lived afterwards that. If you do it afresh God will abate you all. However, if you stop it and appetite to accept on your own religion, afresh leave it and accepting to your towns."

The Messenger of Allah (S) came out acid a atramentous coat. He was captivation Al-Husayn (as) in his accoutrements and was captivation Al-Hasan (as) by the hand. Fatima (as) was walking ashamed him and 'Ali (as) was walking ashamed her. The Diviner of the abutting (S) was saying: If I address afresh say amen.

The baronial abbey official of Najran said, "O accretion of Christians, I am in ability seeing faces that if they asked God to move a affluence from its address afresh God would do it. So, do notserious and honest in admiration or you will be destroyed and not a alone Christian will accept on the aboveboard of the Angel till the Day of Judgment."

They all said, "O Abu al-Qasim, we admission all absitively that we will not ascetic and honest in admiration with you and that we will admit/recognize/respond to your religion."

The Diviner of the abutting (S) responded: If you bits to ascetic and honest in admiration afresh become Muslims. All will admission all that the Muslims admission and all that is banned on the Muslims will be banned aloft you. They all refused. So, he (S) said: I set a apology for you to fight. They said, "We do not admission the courage to action the Arabs. However, we will achieve a acclimation with you that you will not action us and that you will not bits us our religion..."

So, the Diviner of the abutting (S) bogus accordance with them and said: I assert by the one is whose battle is my life, in ability ruin was absolute abutting to the bodies of Najran. Had they accursed us, they would admission affronted into monkeys and pigs. This basin would admission affronted into bonfire for them. Allah would abate Najran and its residents, even the birds aloft them in the trees. All Christians would admission died aural a year.

It is arise that if the Diviner of the abutting (S) came out acid a atramentous coat, afresh Al-Hasan (ra) came and he placed him in the coat. Afresh came Al-Husayn (ra) and he placed him in it. Afresh Fatima (ra) came and afresh 'Ali (ra). Afresh he (S) said: Allah alone wants to accrue away the ashes from you, O bodies of the House! And to accrue you antibacterial a (thorough) purifying.134

Be acquainted (of something dangerous) that this attitude is (every alone accepting agrees) acclimatized asreal a allocation of the experts of explanation/statement of opinions and the traditions.135

Since we cannot actually explain this aloof carol and apology tradition, we will explain a few points:

First

Surely the Diviner of the abutting (S) accumulated 'Ali, Fatima, Al-Hasan and Al-Husayn, and covered them with the accoutrement afresh apprehend the verse: Allah alone wants to accrue away the ashes from you, O bodies of the House! And to accrue you antibacterial a (thorough) purifying, to prove that the admiration which will abate the laws of nature, roam its causes and will be acclimatized instantly by the purpose of Allah, the Praised. It admission to dispatch to the Creator of the Universe from a physique authentic of all kinds of filths. To Him do dispatch the able words;136 this ablution is acclimatized for these 5 personalities (as) with the Captivated of Allah, the Praised.

Second

Certainly, Allah, Celebrity be to Him, has bogus the admiration of the Diviner of the abutting (S) an complete could could cause for acceptance. However, in this instance, in accepting like added bodies with Allah's command, it is accumulated with the four added bodies present at the event. The codicillary book in the emphasis of the Diviner of the abutting (S): If I address afresh say amen, hints theneed amidst the condition, which is his prayer, and the final commodity in a codicillary sentence, which is their amen.

Allah, the Acclimatized and acclimatized and Praised, bogus the abbey of these four allocation of the action of accepting to achieve the cachet of 'Ali, Fatima, Al-Hasan and Al-Husayn (as) aboveboard for the people. Also, to achieve it acclimatized that their prayers are consistently answered by Allah and that they admission a famous/respected position afore Allah. Prayers are acclimatized for them and the needs of the bodies are not alone if they are through them, a annual alone for these 5 on the aboveboard of the Earth.

Third

The claiming of the ascetic and honest in admiration of the Diviner of the abutting (S) with the Christians [mubahalah] would admission resulted in their cursing. The calm and assured accepting of such a abounding admiration would admission afflicted the bodies into animals and the angel into fire, and Najran and its affiliation would admission been alone from the aboveboard of the Earth.

This is not attainable except with the captivated which is afresh affiliated with the command that isin ability His command, if He intends anything, is alone to say to it: Be, so it is.137

This is the cachet of a complete beastly being, whose action and acerbity is the arresting and obvious/the addition paperworkation of the action and acerbity of Allah. This is the cachet of the Seal of the Predictors of the abutting (S) and his (person or action that comes afterwards something else)(as).

The alone woman who shares this cachet is the greatest authentic developed Fatima al-Zahra' (as), bold that the spirit of the acclimatized administering and the acclimatized leadership, which is the absoluteperfection, is acclimatized in her. May the blessings of Allah be aloft her, her father, her bedmate and her children!

Our annual is supported/recommended by the attitude that both Sunnis and Shi'ahs admission transmitted, and admission acclimatized to its realness, that the Messenger of Allah (S) said: Fatima is a allocation of me, whoever angers her has angered me.138

Intelligently and clearly speaking, the Qur'an and the Sunnah all point to/show that the acerbity of the Diviner of the abutting (S) is the acerbity of Allah, the Praised. However, the Sunni able bodies admission transmitted that the Diviner of the abutting (S) has added said: Surely, Allah is angered by your acerbity and admiring with your pleasure.139

If Allah is admiring with someone's action and angered by her acerbity backward of any anchor and condition, afresh his action and acerbity admission to be aloft applesauce and desire. Hence, it is the greatest affiliated of perfection.

Notes:

53. Al-Tafsir al-Kabir: vol. 12, pp 26 below the annual of the verse: 5:55; Al-Tabaqat al-Kubra: vol. 3, pp 23; Tarikh Madinah Damishq: vol. 42, pp 52 & 57; Yanabi' al-Mawaddah: vol. 1, pp 258, & vol. 2, pp 153 & 288; Tafsir Furat al-Kufi: pp 95, 248, 250 & 255; and added Sunni and Shi'ah sources, which admission been talked about earlier.

54. Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 14; Sunan al-Tirmidhi: vol. 5, pp 300, hadith no. 3804; Usd al-Ghabbah: vol. 4, pp 29; Al-Bidayah wa-al-Nihayah: vol. 7, pp 371; Majma' al-Zawa'id: vol. 9, pp 112; Fath al-Bari: vol. 7, pp 211; Tuhfat al-Ahwadhi: vol. 10, pp 152; Tarikh Baghdad: vol. 12, pp 263; Nazm Durar al-Simtayn: pp 94 & pp 95; Kanz al-'Ummal: vol. 13, pp 140; Tarikh Madinah Damishq: vol. 42, pp 18, 53 & 61; Ansab al-Ashraf: pp 145; Yanabi' al-Mawaddah: vol. 2, pp 392; and added Sunni sources.

Manaqib Al Abu Talib: vol. 2, pp 185; About the above as this is in Al-Khisal: pp 429, ch. 10, hadith no. 6, Manaqib Prince/governor al-Muminin (A): vol. 1, pp 306, 319, 325, 343 & 357; Sharh al-Akhbar: vol. 2, pp 178, 477 & 539; Al-'Umdah: pp 167 & 172; and added Shi'ah sources.

55. Adorable Qur'an, 49: 10.

56. Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 14 & 303; Al-Durr al-Manthur: vol. 3, pp 205; and added Sunni sources.

Al-Amali by Al-Tusi: pp 587; Manaqib Al Abu Talib: vol. 2, pp 185; Al-'Umdah: pp 166; and added Shi'ah sources.

57. Adorable Qur'an, 6: 132.

58. Adorable Qur'an, 21: 47.

59. Adorable Qur'an, 17: 79.

60. Sunan Ibn Majah: vol. 1, pp 44; Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 112; Dhakha'ir al-'Uqba: pp 60; Musannaf Ibn Abu Shaybah: vol. 7, pp 497 & 498; Al-Ahad wa-al-Mathani: vol. 1, pp 148; Kitab al-Sunnah: pp 584; Al-Sunan al-Kubra by Al-Nisa'i: vol. 5, pp 107 & 126; Khasa'isPrince/governor al-Mu'minin (A): pp 87; Musnad Abu Hanifah: pp 211; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 2, pp 287, vol. 13, pp 200 & 228; Nazm Durar al-Simtayn: pp 95...; Kanz al-'Ummal: vol. 11, pp 608, vol. 13, pp 122 & 129; Al-Tabaqat al-Kubra: vol. 2, pp 23; Tarikh Madinat Damishq: vol. 42, pp 59, 60 & 61; Mizan al-I'tidal: vol. 1, pp 432; Tahdhib al-Tahdhib: vol. 7, pp 296; Tarikh al-Tabari: vol. 2, pp 56; Al-Bidayat wa-al-Nihayah: vol. 3, pp 36 & vol. 7, pp 371; Yanabi' al-Mawaddah: vol. 1, pp 193; and added Sunni sources.

'Uyun Akhbar al-Rida (A): vol. 2, pp 63, ch. 31, hadith no. 262; Manaqib Prince/governor al-Mu'minin (A): vol. 1, pp 305...; Al-Mustarshid: pp 263 &... 378; Sharh al-Akhbar: vol. 1, pp 192; Al-Amali by al-Mufid: pp 6; Al-Amali by Al-Tusi: pp 626 & 726; Majma' al-Bayan: vol. 5, pp 113; A'lam al-Wara: vol. 1, pp 298; Kashf al-Ghummah: vol. 1, pp 89 & vol. 1, pp 412; Al-'Umdah: pp 64 & 220; Al-Khisal: pp 402; and added Shi'ah sources.

61. Lisan al-Mizan: vol. 2, pp 157; Tarikh Madinah Damishq: vol. 42, pp 52; Kanz al-'Ummal: vol. 5, pp 725; and added Sunni sources.

Al-Mustarshid: pp 332; Al-Amali by Al-Tusi: pp 333; Al-Ihtijaj by Al-Tabarsi: vol. 1, pp 197; and added Shi'ah sources.

62. Al-Durr al-Manthur below the annual of this verse: vol. 4, pp 295; Al-Tafsir al-Kabir: vol. 12, pp 26: below the verse: 5:55; Shawahid al-Tanzil: vol. 1, pp 230, 480 & 482; Al-Mi'yar wa-al-Muwazanah: pp 71 & 322; Nazm Durar al-Simtayn: pp 87; Yanabi' al-Mawaddah: vol. 1, pp 258 & vol. 2, pp 153; and added Sunni sources.

Manaqib Prince/governor al-Mu'minin (A): vol. 1, pp 384; Tafsir Furat al-Kufi: pp 95, 248, 255 & 256; Sharh al-Akhbar: vol. 1, pp 192; Kanz al-Fawa'id: pp 136; Majma' al-Bayan: vol. 3, pp 361; and added Shi'ah sources.

63. Adorable Qur'an, 28: 35.

64. Adorable Qur'an, 7: 142.

65. Adorable Qur'an, 3: 39.

66. Adorable Qur'an, 3: 46.

67. Adorable Qur'an, 2: 269.

68. Adorable Qur'an, 4: 113.

69. Adorable Qur'an, 16: 39.

70. Adorable Qur'an, 4: 105.

71. Adorable Qur'an, 19: 52.

72. Adorable Qur'an, 53: 8-9.

73. Al-Ikhtisas: pp 212.

74. Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 108; aswell Al-Talkhis; Sahih Muslim: vol. 7, pp 120; Sunan al-Tirmidhi: vol. 5, pp 301; Khasa'is Prince/governor al-Mu'minin (A): pp 87; and added sources.

75. Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 109.

76. Sahih al-Bukhari: vol. 5, pp 76; Nayl al-Awtar: vol. 8, pp 55 & 59; Fada'il al-Sahabah: pp 16; Musnad Ahmad bin Hanbal: vol. 1, pp 99 & 185, & vol. 4, pp 52 & vol. 5, pp 333; Sahih Muslim: vol. 5, pp 195 & vol. 7, pp 120 & 122; Sunan Ibn Majah: vol. 1, pp 45; Sunan al-Tirmidhi: vol. 5, pp 302; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 6, pp 362 & vol. 9, pp 107 & pp 131; Majma' al-Zawa'id: vol. 6, pp 150, vol. 9, pp 123 &...; Musannaf Ibn Abu Shaybah: vol. 8, pp 520 & 522; Musnad Sa'd ibn Abu Waqqas: pp 51; Bughyat al-Bahith: pp 218; Kitab al-Sunnah: pp 594 &...; Al-Sunan al-Kubra: vol. 5, pp 46, 108,... & 145; Khasa'is Prince/governor al-Muminin (A): pp 49 &... & 82 &116; Musnad Abu Ya'la: vol. 1, pp 291 & vol. 13, pp 522 & 531; Sahih Ibn Habban: vol. 15, pp 377 & 382; Al-Mu'jam al-Awsat: vol. 6, pp 59; Al- Mu'jam al-Kabir: vol. 6, pp 152, 167, 187 & 198, & vol. 7, pp 13, 17, 31, 35, 36, 77 & vol. 18, pp 237 & 238; Musnad al-Shamiyin: vol. 3, pp 348; Dala'il al-Nubuwwah: vol. 3, pp 1092, ch. 78, hadith no. 178; Al-Fa'iq fi Gharib al-Hadith: vol. 1, pp 383; Al-Isti'ab: vol. 3, pp 1099; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 11, pp 234 & vol. 13, pp 186; Nazm Durar al-Simtayn: pp 98 & 107; Kanz al-'Ummal: vol. 10, pp 467 & 468, vol. 13, pp 121, 123 & 163; Al-Tabaqat al-Kubra: vol. 2, pp 111; Al-Tarikh al-Kabir: vol. 2, pp 115; Al-Thiqat by Ibn Habban: vol. 2, pp 12 & 267; Sharh al-Sunnah by Al-Baghawi: vol. 14, pp 111; Tarikh Baghdad: vol. 8, pp 5; Tarikh Madinah Damishq: vol. 13, pp 288, vol. 41, pp 219, vol. 42, pp 16, 81... & 432; Usd al-Ghabbah: vol. 4, pp 26 & 28; Tarikh Baghdad: vol. 2, pp 78; Al-Bidayah wa-al-Nihayah: vol. 4, pp 211 &..., vol. 7, pp 251, 372 &...; Al-Sirat al-Nabawiyyah: vol. 3, pp 797; Subul al-Huda wa-al-Rashad: vol. 2, pp 32, vol. 5, pp 124 & vol. 10, pp 62; Yanabi' al-Mawaddah: vol. 1, pp 161 & vol. 2, pp 120, 231 & 390; and added abounding added Sunni sources.

Rasa'il al-Murtada: vol. 4, pp 104; Al-Da'awat: pp 63; Zubdat al-Bayan: pp 11; Kashf al-Ghita': vol. 1, pp 11; Al-Kafi: vol. 8, pp 351; 'Ilal al-Shara'i': vol. 1, pp 162, ch. 132, hadith no. 1; Al-Khisal: pp 211, 311 & 555; Al-Amali by Saduq: pp 604, ch. 77, hadith no. 10; Rawdat al-Wa'izin: pp 127; Manaqib Prince/governor al-Mu'minin (A): vol. 1, pp 345 & 537, vol. 2, pp 89, 496 & ...; Al-Mustarshid: pp 299, 300, 341 &..., 491 & 590; Sharh al-Akhbar: vol. 1, pp 302, vol. 2, pp 178, 192, 195 & 209; Al-Ifsah: pp 34, 68, 86, 157 & 197; Al-Nukat al-I'tiqadiyyah: pp 42; Al-Irshad: vol. 1, pp 64; Al-Ikhtisas: pp 150; Al-Amali by Al-Mufid: pp 56; Al-Amali by Al-Tusi: pp 171, 307, 380, 546 & 599; Al-Ihtijaj: vol. 1, pp 406, vol. 2, pp 64; Al-Khara'ij wa-al-Jara'ih: vol. 1, pp 159; Al-'Umdah: pp 97, 131, 139,... 188, 189 & 219; Al-Fada'il: pp 152; Al-Tibyan: vol. 3, pp 555 & vol. 9, pp 329; Majma' al-Bayan: vol. 3, pp 358 & vol. 9, pp 201; and added abounding added Shi'ah sources.

77. Adorable Qur'an, 8: 17.

78. Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 5, pp 7 & vol. 20, pp 316; and added Sunni sources.

Al-Khara'ij wa-al-Jara'ih: vol. 2, pp 542; Al-Amali by Al-Saduq: pp 604; Rawdat al-Wa'izin: pp 127; Manaqib Prince/governor al-Mu'minin (A): vol. 2, pp 239; and added Shi'ah sources.

79. Adorable Qur'an, 50: 37.

80. Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 110; Manaqib Prince/governor al-Mu'minin (A): vol. 2, pp 425; Kashf al-Ghummah fi Ma'rifat al-A'immah: vol. 1, pp 292; and added sources.

81. Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 109.

82. Fada'il al-Sahabah: pp 14; Musnad Ahmad bin Hanbal: vol. 1, pp 84, 118, 119, 152 & 331, & vol. 4, pp 281, 368, 370 & 372, vol. 5, pp 347, 366, 370 & 419; Sunan Ibn Majah: vol. 1, pp 45; Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 116; aswell in Al-Talkhis: pp 134, 371 & 533; Majma' al-Zawa'id: vol. 7, pp 17, vol. 9, pp 103 &..., 120, 164; Fath al-Bari: vol. 7, pp 61; Al- Musannaf by 'Abd al-Razzaq: vol. 11, pp 225; Al-Mi'yar wa-al-Mawazanah: pp 72, 210 &..., 322; Musannaf Ibn Abu Shaybah: vol. 7, pp 495...; Al-Ahad wa-al-Mathani: vol. 4, pp 325; Kitab al-Sunnah: pp 552, 590 & ...; Al-Sunan al-Kubra by Al-Nisa'i: vol. 5, pp 45, 108, 130 &...; Khasa'is Prince/governor al-Muminin (A): pp 50,64, 94 &...; Musnad Abu Ya'la: vol. 1, pp 429 & vol. 11, pp 307; Sahih Ibn Habban: vol. 15, pp 376; Al-Mu'jam al-Saghir: vol. 1, pp 65 & 71; Al-Mu'jam al-Awsat: vol. 1, pp 112 & vol. 2, pp 24, 275, 324 & 369, vol. 6 pp 218, vol. 7, pp 70 & vol. 8, pp 213; Al- Mu'jam al-Kabir: vol. 3, pp 179 & 180 & vol. 4, pp 17 & 173 &... vol. 5, pp 166, 170, 171..., 194, 203, 204 & 212, vol. 12, pp 78, vol. 19, pp 291; Musnad al-Shamiyin: vol. 3, pp 223; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 3, pp 208 & vol. 4, pp 74, vol. 6, pp 168, vol. 8, pp 21...; Nazm Durar al-Simtayn: pp 93, 109, 112; Mawarid al-aº'am'an: pp 543; Al-Jami' al-Saghir: vol. 2, pp 643; Kanz al-'Ummal: vol. 1, pp 187... & vol. 5, pp 290, vol. 11, pp 332, 603, 608,... & vol. 13, pp 105, 131 &...; Shawahid al-Tanzil: vol. 1, pp 200, 251, 352, 381, 391 &...; Tafsir Ibn Kathir: vol. 2, pp 15; Al-Durr al-Manthur: vol. 2, pp 259 & 293, vol. 5, pp 182; Tarikh Baghdad: vol. 7, pp 389, vol. 8, pp 284, vol. 12, pp 340, vol. 14, pp 239; Usd al-Ghabbah: vol. 1, pp 367, 369, vol. 2, pp 233, vol. 3, pp 92, 274, 307, 321, vol. 4, pp 28, vol. 5, pp 6, 205, 208, 276 & 283; Tarikh Baghdad: vol. 3, pp 10; and added abounding added Sunni sources.

Al-Hidayah by Shaykh al-Saduq: pp 149 & 150; Rasa'il al-Murtada: vol. 3, pp 130; Al-Iqtisad by Al-Tusi: pp 216; Al-Rasa'il al-'Ashar by Al-Tusi: pp 133; Al-Kafi: vol. 1, pp 287, 294, vol. 4, pp 567, vol. 8, pp 27; Da'a'im al-Islam: vol. 1, pp 16 & 19; Man la Yahduruhu al-Faqih: vol. 1, pp 148, hadith no. 686, vol. 2, pp 335, hadith no. 1558; 'Ilal al-Shara'i': vol. 1, pp 143; 'Uyun Akhbar al-Rida (A): vol. 1, pp 52, 64 & 164, vol. 2, pp 58; Al-Khisal: pp 66, 211, 219, 311, 479, 496 & 578; Al-Amali by Saduq: pp 49, 149, 184, 185, 186, 428 & 670; Kamal al-Din wa Tamam al-Ni'mat: pp 276 & 337; Al-Tawhid: pp 212; Ma'ani al-Akhbar: pp 65, 66 & 67; Al-Majazat al-Nabawiyya by Sharif al-Radi: pp 217; Khasa'is al-A'immah: pp 42; Tahdhib al-Ahkam: vol. 3, pp 263; Rawdat al-Wa'izin: pp 94, 103 & 350; Al-Iydah: pp 99 & 536; Manaqib Prince/governor al-Mu'minin (A): vol. 1, pp 118, 137, 171, 362, vol. 2, pp 365, and added sources; Al-Mustarshid: pp 468,... 620 & 632; Dala'il al-Imamat: pp 18; Sharh al-Akhbar: vol. 1, pp 99, 288, 240 &..., vol. 2, pp 250 & 260, vol. 3, pp 469 & 485, and added sources of this book; Kitab al-Ghaybah: pp 68; Al-Irshad: vol. 1, pp 176 & 351; Al-Ikhtisas: pp 79; Al-Amali by Al-Mufid: pp 58 & 223; Kanz al-Fawai'd: pp 225 &...; Al-Amali by Al-Tusi: pp 9, 227, 247, 254, 255, 272, 332, 333, ...343 and added sources; Al-Ihtijaj: vol. 1, pp 75, 96, 155; Al-Khara'ij wa-al-Jara'ih: vol. 1, pp 207; Al-'Umdah: pp 85, 92, 271 and added sources; Tafsir al-'Ayyashi: vol. 1, pp 4, 250, 281, 327, 329, 332,... vol. 2, pp 98, 100, 307 & 320; Tafsir al-Qummi: vol. 1, pp 174 & 301, vol. 2, pp 201; Tafsir Furat al-Kufi: pp 56, 110, 124, 130, 345, 451, 490, 495, 503, 516 & 574...; Majma' al-Bayan: vol. 3, pp 274, 382, 383, vol. 8, pp 125, vol. 10, pp 59 & 119; and added abounding added Shi'ah sources.

83. Jamhurat al-Lughah: vol. 1, pp 108.

84. Yanabi' al-Mawaddah: vol. 1, pp 113.

85. Tahdhib al-Tahdhib: vol. 7, pp 297.

86. Adorable Qur'an, 5: 67.

87. Asbab al-Nuzul: pp 135; Shawahid al-Tanzil: vol. 1, pp 246, 249, 254, 255, 257 & 402, & vol. 2, pp 391 & 451; Al-Durr al-Manthur: vol. 2, pp 298; Fath al-Qadir: vol. 2, pp 60; Al-Mi'yar wa-al-Muwazanah: pp 214; Tarikh Madinat Damishq: vol. 42, pp 237; Yanabi' al-Mawaddah: vol. 1, pp 359, vol. 2, pp 248 & 285, vol. 3, pp 279; some sources admission been talked about on page 131.

Da'a'im al-Islam: vol. 1, pp 15; Rasa'il al-Murtada: vol. 3, pp 20, vol. 4, pp 130; Al-Kafi: vol. 1, pp 289 & 290; Al-Amali by al-Saduq: pp 435, ch. 56, hadith no. 10 & pp 584; Kashf al-Ghita': vol. 1, pp 10; Al-Tawhid: pp 254 & 256; Rawdat al-Wa'izin: pp 90, & 92; Manaqib Prince/governor al-Mu'minin (A): vol. 1, pp 140 & 171, vol. 2, pp 380 & 382; Al-Mustarshid: pp 465, 470 & 606; Sharh al-Akhbar: vol. 1, pp 104, vol. 2, pp 276 & 374; Al-Irshad: vol. 1, pp 175; Al-Ihtijaj: vol. 1, pp 70; Manaqib Al Abu Talib (A): vol. 3, pp 21 & 23; Al-'Umdah: pp 99; Al-Tara'if: pp 121, 149 & 152; Tafsir Abu Hamzah al-Thumali: pp 160; Tafsir al-'Ayyashi: vol. 1, pp 328, 331,... vol. 2, pp 97; Tafsir al-Qummi: vol. 1, pp 171 & 174, vol. 2, pp 201; Tafsir Furat al-Kufi: pp 124, 129 &...; A'lam al-Wara: vol. 1, pp 261; and added Shi'ah sources.

88. Adorable Qur'an, 5: 3.

Tarikh Baghdad: vol. 8, pp 284; Shawahid al-Tanzil: vol. 1, pp 200 & ..., & vol. 2, pp 391; Tarikh Madinat Damishq: vol. 42, pp 233 & 234; Al-Bidayat wa-al-Nihayah: vol. 7, pp 386; Al-Mi'yar wa-al-Muwazanah: pp 212; Yanabi' al-Mawaddah: vol. 2, pp 249; and added Sunni sources.

Al-'Umdah: pp 106, 170 & 244; Al-Tara'if: pp 147; Rasa'il al-Murtada: vol. 4, pp 131; Al-Iqtisad: pp 220; Al-Amali by al-Saduq: pp 50, ch. 1, hadith no. 2; Rawdat al-Wa'izin: pp 350; Tafsir Furat al-Kufi: pp 516; Khasa'is al-Wahi al-Mubin: pp 97; and added Shi'ah sources.

89. Adorable Qur'an, 70: 1.

90. Nur al-Absar: pp 87; Nazm Durar al-Simtayn: pp 93; Al-Jami' li-Ahkam al-Holy Qur'an, vol. 18, pp 279; Yanabi' al-Mawaddah: vol. 2, pp 370; Shawahid al-Tanzil: vol. 2, pp 381 &...; and added Sunni sources.

Sharh al-Akhbar: vol. 1, pp 230; Manaqib Al Abu Talib (A): vol. 3, pp 40; Tafsir Furat al-Kufi: pp 505; Al-Tara'if: pp 152; and added Shi'ah sources.

91. Musnad Ahmad ibn Hanbal: vol. 4, pp 281.

92. Tarikh Baghdad: vol. 8, pp 284.

93. Al-Tafsir al-Kabir: vol. 12, pp 49: explanation/statement of opinions of the verse: 5: 67; and added Sunni sources.

94. Manaqib Prince/governor al-Mu'minin (A): vol. 1, pp 443, vol. 2, pp 441; Al-Mustarshid: pp 472; Manaqib Al Abu Talib (A): vol. 3, pp 45; Al-Tara'if: pp 150; Ikhtiyar Ma'rifat al-Rijal: vol. 1, pp 87; and added Shi'ah sources.

Nazm Durar al-Simtayn: pp 109; Dhakha'ir al-'Uqba: pp 67; Tarikh Madinat Damishq: vol. 42, pp 220 &...; Al-Bidayat wa-al-Nihayah: vol. 7, pp 386; Yanabi' al-Mawaddah: vol. 1, pp 98 & 101, vol. 2, pp 158 & 285; and added Sunni sources.

95. Al-Isabah: vol. 4, pp 300; ch. 1, 'Abd al-Rahman ibn Mudlaj, vol. 4, pp 276, vol. 7, pp 136.

96. Usd al-Ghabbah: vol. 3, pp 321; aswell ascribe to: Musnad Ahmad bin Hanbal: vol. 1, pp 119; Majma' al-Zawa'id: vol. 9, pp 105 & 107; Al-Sunan al-Kubra by Al-Nisa'i: vol. 5, pp 131 &...; Musnad Abu Ya'la: vol. 1, pp 428; Al-Bidayat wa-al-Nihayah: vol. 5, pp 229; Al-Sirat al-Nabawiyyah by Ibn Kathir: vol. 4, pp 418; Khasa'is Prince/governor al-Mu'minin (A): pp 96, 100, &... 132; Al-Mu'jam al-Awsat: vol. 7, pp 70; Al-Mu'jam al-Kabir: vol. 5, pp 171; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 19, pp 217; Tarikh Madinat Damishq: vol. 42, pp 205; and added Sunni sources.

Manaqib Prince/governor al-Mu'minin (A): vol. 2, pp 372; Sharh al-Akhbar: vol. 1, pp 100; Al-Amali by Al-Tusi: pp 255, 272, 334 &...; Al-'Umdah: pp 93; Al-Tara'if: pp 151; and added Shi'ah sources.

97. Adorable Qur'an, 33: 6.

98. Sahih al-Bukhari: vol. 3, pp 168, Kitab al-Sulh... vol. 4, pp 207, ch. Manaqib 'Ali ibn Abu Talib, vol. 5, pp 85, ch. 'Umrah al-Qada; Musnad Ahmad bin Hanbal: vol. 1, pp 98 & 115, & vol. 5, pp 204; Sahih Ibn Habban: vol. 11, pp 229 & 230; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 8, pp 5; Majma' al-Zawa'id: vol. 9, pp 275; Al-Musannaf by 'Abd al-Razzaq: vol. 11, pp 227; Musannaf Ibn Abu Shaybah: vol. 7, pp 499; Al-Sunan al-Kubra by al-Nisa'i: vol. 5, pp 127, 148, 168 & 169; Khasa'is Prince/governor al-Muminin (A): pp 88, 89, 122 & 151; Kanz al-'Ummal: vol. 5, pp 579, vol. 11, pp 599, 639 & 755, vol. 13, pp 255; Ma'ani al-Holy Qur'an, vol. 5, pp 40; Shawahid al-Tanzil: vol. 2, pp 143; Al-Jami' li-Ahkam al-Holy Qur'an, vol. 13, pp 60, vol. 15, pp 215; Tafsir Ibn Kathir: vol. 3, pp 475, vol. 4, pp 218; Tarikh Baghdad: vol. 4, pp 364; Tarikh Madinah Damishq: vol. 19, pp 362, vol. 42, pp 53, 63 & 179; Tahdhib al-Kamal: vol. 5, pp 54; Al-Bidayah wa-al-Nihayah: vol. 4, pp 267; and abounding added Sunni sources.

Manaqib Prince/governor al-Mu'minin (A): pp 473; Manaqib Al Abu Talib (A): vol. 1, pp 396; Al-Khisal: pp 496, 573 & 652; 'Uyun Akhbar al-Rida (A): vol. 2, pp 58, ch. 31, hadith no. 224; Al-Amali by Saduq: pp 66, ch. 4, hadith no. 8, pp 156, ch. 21, hadith no. 2, and added sources of this book; Kamal al-Din wa Tamam al-Ni'mat: pp 241; Kifayat al-Athar: pp 158; Rawdat al-Wa'izin: pp 112 & 296; Al-Mustarshid: pp 621, 634 &...; Sharh al-Akhbar: vol. 1, pp 93, vol. 2, pp 250; Al-Irshad: vol. 1, pp 46; Al-Amali by Al-Mufid: pp 213; Al-Amali by Al-Tusi: pp 50, 134, 200, 271, 335, 351 & 486; Al-'Umdah: pp 146 & 201; and added Shi'ah sources.

99. Adorable Qur'an, 53: 3.

100. Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 124; aswell in Al-Talkhis; Al-Mu'jam al-Saghir: vol. 1, pp 255; Al-Mu'jam al-Awsat: vol. 5, pp 135; Al-Jami' al-Saghir: vol. 2, pp 177; Kanz al-'Ummal: vol. 11, pp 603; Fayd al-Qadir: vol. 4, pp 470; Subul al-Huda wa-al-Rashad: vol. 11, pp 297; Yanabi' al-Mawaddah: vol. 1, pp 124 & 269; and added Sunni sources.

Al-Ihtijaj: vol. 1, pp 214 & 225; Al-Tara'if: pp 103; Al-Arba'un Hadith: pp 73; Kashf al-Ghummah: vol. 1, pp 148; Al-Amali by Al-Tusi: pp 460, ch. 16, hadith no. 34, pp 479 & 506; and added Shi'ah sources.

101. Adorable Qur'an, 39: 23.

102. Adorable Qur'an, 17: 9.

103. Adorable Qur'an, 85: 21-22.

104. Adorable Qur'an, 56: 77-78.

105. Adorable Qur'an, 15: 87.

106. Adorable Qur'an, 36: 1-2.

107. Adorable Qur'an, 55: 1-2.

108. Adorable Qur'an, 59: 21.

109. Adorable Qur'an, 13: 31.

110. Adorable Qur'an, 27: 6.

111. Adorable Qur'an, 17: 89.

112. Adorable Qur'an, 18: 1.

113. Al-Kafi: vol. 2, pp 599.

114. Adorable Qur'an, 69: 12.

115. Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 7, pp 220; Nazm Durar al-Simtayn: pp 92; Kanz al-'Ummal: vol. 13, pp 135 & 177; Jami' al-Bayan: vol. 29, pp 69; Asbab al-Nuzul: pp 294; Shawahid al-Tanzil: vol. 2, pp 361, 362 &...; Al-Jami' li-Ahkam al-Holy Qur'an, vol. 18, pp 264; Tafsir Ibn Kathir: vol. 4, pp 441; Al-Durr al-Manthur: vol. 6, pp 260; Tarikh Madinah Damishq: vol. 38, pp 349, vol. 41, pp 455, vol. 42, pp 361; and added Sunni sources.

Basa'ir al-Darajat: pp 537, allocation 10, ch. 17, hadith 48; Al-Kafi: vol. 1, pp 423; 'Uyun Akhbar al-Rida (A): vol. 2, pp 62, ch. 31, hadith 256; Rawdat al-Wa'izin: pp 105; Manaqib Prince/governor al-Mu'minin (A): vol. 1, pp 142, &...; Dala'il al-Imamat: pp 235; Tafsir al-'Ayyashi: vol. 1, pp 14; Tafsir Furat al-Kufi: pp 499; Al-Tibyan: vol. 10, pp 98; Majma' al-Bayan: vol. 10, pp 107; and added Shi'ah sources.

116. Fath al-Bari: vol. 8, pp 459; Kanz al-'Ummal: vol. 2, pp 565; with small/short abnormality in Shawahid al-Tanzil: vol. 1, pp 42; Tafsir al-Tha'alibi: vol. 1, pp 52; Al-Jami' li-Ahkam al-Holy Qur'an, vol. 1, pp 35; Al-Jarh wa-al-Ta'dil: vol. 6, pp 192; Tahdhib al-Kamal: vol. 20, pp 487; Tahdhib al-Tahdhib: vol. 7, pp 297; Ansab al-Ashraf: pp 99; Yanabi' al-Mawaddah: vol. 2, pp 173 & 408; Dhakha'ir al-'Uqba: pp 83; Tafsir al-Qur'an by 'Abd al-Razzaq: vol. 3, pp 241; Al-Tabaqat al-Kubra: vol. 2, pp 338; Tarikh Madinah Damishq: vol. 42, pp 398; and added Sunni sources.

Manaqib Al Abu Talib: vol. 1, pp 46; Wusul al-Akhyar ila Usul al-Akhbar: pp 4; Al-Manaqib: pp 94; Kashf al-Ghummah: vol. 1, pp 117; Sa'd al-Su'ud: pp 284; Tafsir al-'Ayyashi: vol. 2, pp 283; and added Shi'ah sources.

117. Bihar al-Anwar: vol. 2, pp 163.

118. Adorable Qur'an, 59: 7.

119. Adorable Qur'an, 24: 54.

120. Adorable Qur'an, 33: 33.

121. Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 132; Musnad Ahmad: vol. 1, pp 330; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 5, pp 112; Al-Mu'jam al-Kabir: vol. 12, pp 77; Khasa'is Prince/governor al-Muminin (A): pp 62; Khasa'is al-Wahi al-Mubin: pp 117; Tarikh Madinah Damishq: vol. 42, pp 98; Yanabi' al-Mawaddah: vol. 1, pp 110; Dhakha'ir al-'Uqba: pp 87; Majma' al-Zawa'id: vol. 9, pp 119; Kitab al-Sunnah: pp 589; Al-Sunan al-Kubra by Al-Nisa'i: vol. 5, pp 113; Al-Bidayah wa-al-Nihayah: vol. 7, pp 374; and added Sunni sources.

Tafsir Furat al-Kufi: pp 341; Sharh al-Akhbar: vol. 2, pp 299; Al-'Umdah: pp 85 & 238; Kashf al-Ghummah: vol. 1, pp 80; Al-Manaqib: 125; Kashf al-Yaqin: pp 26; and added Shi'ah sources.

122. Shawahid al-Tanzil: vol. 1, pp 24; Al-Khisal: vol. 2, 572, ch. 70.

123. Shawahid al-Tanzil: vol. 1, pp 30 and about the above delivery on pp 67; Yanabi' al-Mawaddah: vol. 2, pp 177. This is aswell talked about in Shi'ah sources: Kashf al-Ghummah: vol. 1, pp 317; Tafsir al-'Ayyashi: vol. 2, pp 352; Tafsir Furat al-Kufi: pp 49...

124. Shawahid al-Tanzil: vol. 1, pp 22; Al-Mu'jam al-Awsat: vol. 3, pp 374. About the above istalked about in Shi'ah sources: Manaqib Al Abu Talib: vol. 2, pp 3; Al-Khisal: vol. 2, 509; and others.

125. Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 19, pp 60.

126. Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 107; Shawahid al-Tanzil: vol. 1, pp 26 & 27; Tarikh Madinah Damishq: vol. 42, pp 418; Nazm Durar al-Simtayn: pp 80; Tahdhib al-Tahdhib: vol. 7, pp 297; Yanabi' al-Mawaddah: vol. 1, pp 9, vol. 2, pp 370 & 385; and added Sunni sources.

Al-Tara'if: pp 136; Al-Manaqib: pp 11 & 34; Al-'Umdah: pp 121; Kashf al-Ghummah: vol. 1, pp 167; and added Shi'ah sources.

127. Tanqih al-Maqal: vol. 1, pp 402.

128. Adorable Qur'an, 5: 55.

129. Adorable Qur'an, 20: 25.

130. Adorable Qur'an, 28: 35.

131. Al-Tafsir al-Kabir: vol. 12, pp 26; Jami' al-Bayan (Tafsir al-Tabari): vol. 6, pp 389; Ahkam al-Holy Qur'an, vol. 2, pp 557; Al-Jami' li-Ahkam al-Holy Qur'an, vol. 6, pp 222; Al-Durr al-Manthur: vol. 2, pp 293 & 294; Al-Mi'yar wa-al-Mawazanah: pp 228; Al-Mu'jam al-Awsat: vol. 6, pp 218; Ma'rifat 'Ulum al-Hadith: pp 102; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 13, pp 276; Nazm Durar al-Simtayn: pp 86; Tarikh Madinah Damishq: vol. 42, pp 357; Yanabi' al-Mawaddah: vol. 1, pp 343 & 346, vol. 2, pp 192; Shawahid al-Tanzil: vol. 1, pp 209, 212,...; Asbab al-Nuzul: pp 133; Majma' al-Zawa'id: vol. 7, pp 17; Tafsir Abu al-Sa'ud: vol. 3, pp 52; Tafsir al-Nasafi: vol. 1, pp 405; and added Sunni sources.

Al-Kafi: vol. 1, pp 289 & 427; Al-Khisal: 580; Al-Amali by Saduq: pp 186, ch. 26, hadith no. 4; Kamal al-Din wa Tamam al-Ni'mat: pp 276 & 337; Rawdat al-Wa'izin: pp 92 & 102; ManaqibPrince/governor al-Mu'minin (A): vol. 1, pp 151, 171 & 189; Dala'il al-Imamah: pp 19 & 54; Sharh al-Akhbar: vol. 2, pp 193 & 346; Al-Irshad: vol. 1, pp 7; Kanz al-Fawa'id: pp 154,...; Al-Amali by Al-Tusi: pp 549; Al-Ihtijaj: vol. 1, pp 73, vol. 2, pp 252; Al-'Umdah: pp 119 &...; Tafsir al-'Ayyashi: vol. 1, pp 327; Tafsir Furat al-Kufi: pp 124, ...; Al-Tibyan: vol. 3, pp 558; Majma' al-Bayan: vol. 3, pp 361; and abounding added Shi'ah sources.

132. Adorable Qur'an, 3: 61.

133. Tafsir Furat al-Kufi: pp 85; Al-Tibyan: vol. 2, pp 484; Majma' al-Bayan: vol. 2, pp 309; Haqa'iq al-Ta'wil: pp 112; 'Uyun Akhbar al-Rida (A): vol. 1, pp 85, ch. 7, hadith no. 9 & vol. 1, pp 231, ch. 23, hadith no. 1; Al-Khisal by al-Saduq: pp 576, ch. 70, hadith no. 1; Al-Amali by al-Saduq: pp 618, ch. 79, hadith no. 1; Tuhaf al-'Uqul: pp 429; Rawdat al-Wa'izin: pp 164; Sharh al-Akhbar: vol. 2, pp 340 & vol. 3, pp 94; Al-Fusul al-Mukhtara: pp 38; Tafsil Prince/governor al-Mu'minin (A): pp 21; ; Al-Irshad: vol. 1, pp 167; Al-Amali by Al-Tusi: pp 271, ch. 10, hadith no. 45, pp 307 & pp 334, ch. 12, hadith no. 10, pp 564, ch. 21, hadith no. 1; Al-Ihtijaj: vol. 1, pp 162, vol. 2, pp 165; Da'a'im al-Islam: vol. 1, pp 18; Masar al-Shi'ah: pp 41; Kanz al-Fawai'd: pp 167; Al-'Umdah: pp 132, 188, &...; Manaqib Prince/governor al-Mu'minin (A): vol. 2, pp 502; Al-Manaqib: pp 108; Kashf al-Ghummah: vol. 1, pp 308; Kashf al-Yaqin: pp 282; and abounding added Shi'ah sources.

Jami' al-Bayan (Tafsir al-Tabari): vol. 3, pp 408; Al-Jami' li-Ahkam al-Holy Qur'an, vol. 4, pp 104; Tafsir al-Baghawi: vol. 3, pp 361; Tafsir Ruh al-Ma'ani: vol. 3, pp 188; Tafsir Abu al-Sa'ud: vol. 2, pp 46; Tafsir al-Nasafi: vol. 1, pp 224; Al-Durr al-Manthur: vol. 2, pp 39; Tuhfat al-Ahwadhi: vol. 8, pp 278; Ma'rifat 'Ulum al-Hadith: pp 49; Nazm Durar al-Simtayn: pp 108; Fath al-Bari: vol. 7, pp 60; Shawahid al-Tanzil: vol. 1, pp 156...; Siyar A'lam al-Nubala': vol. 3, pp 286; Zad al-Masir: vol. 1, pp 339; Tarikh al-Ya'qubi: vol. 2, pp 82; Al-Bidayah wa-al-Nihayah: vol. 5, pp 65, vol. 7, pp 376; Al-Sirat al-Nabawiyyah by Ibn Kathir: vol. 4, pp 103; Yanabi' al-Mawaddah: vol. 1, pp 43, 136 & pp 165, vol. 2, pp 446, vol. 3, 368; Ahkam al-Holy Qur'an, vol. 2, pp 18; Asbab Nuzul al-Ayat: pp 67; Musnad Ahmad bin Hanbal: vol. 1, pp 185; Sahih Muslim: vol. 7, pp 121; Sunan al-Tirmidhi: vol. 4, pp 293 & vol. 5, pp 302; Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 150; Al-Sunan al-Kubra by Bayhaqi: vol. 7, pp 63; Musnad Sa'd ibn Abu Waqqas: pp 51; Usd al-Ghabbah: vol. 4, pp 26; Tarikh Madinah Damishq: vol. 42, pp 16 & 112; Al-Isabah: vol. 4, pp 468; and added abounding added Sunni sources.

134. Adorable Qur'an, 33: 33.

135. Al-Tafsir al-Kabir: vol. 8, pp 85.

136. Adorable Qur'an, 35: 10.

137. Adorable Qur'an, 36: 82.

138. Sahih al-Bukhari: Kitab al-Sulh, vol. 4, pp 210, ch. Manaqib Qarabat Rasul Allah (S), pp 219, vol. 6, pp 158; Fada'il al-Sahabah by al-Nisa'i: pp 78; Musnad Ahmad bin Hanbal: vol. 4, pp 5, & 328; Sahih Muslim: vol. 7, pp 141; Sunan Ibn Majah: vol. 1, pp 644; Sunan Abu Dawud: vol. 1, pp 460; Sunan al-Tirmidhi: vol. 5, pp 359 & 360; Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 159; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 7, pp 307, vol. 10, pp 201; Musannaf Ibn Abu Shaybah: vol. 7, pp 526; Al-Ahad wa-al-Mathani: vol. 5, pp 361 & 362; Al-Sunan al-Kubra by Al-Nisa'i: vol. 5, pp 97 & 148; Khasa'is Prince/governor al-Muminin (A): pp 120, &...; Sahih Ibn Habban: vol. 15, pp 406; Al-Mu'jam al-Kabir: vol. 22, pp 404 & 405; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 16, pp 273 & 289; Nazm Durar al-Simtayn: pp 176; Al-Jami' al-Saghir: vol. 2, pp 208; Kanz al-'Ummal: vol. 12, pp 107 &...; Tafsir Ibn Kathir: vol. 3, pp 267; Tafsir al-Tha'alabi: vol. 5, pp 315; Tarikh Madinah Damishq: vol. 3, pp 155, & vol. 58, pp 159; Tahdhib al-Kamal: vol. 22, pp 599, & vol. 35, pp 250; Tadhkirat al-Huffaz: vol. 2, pp 735; Siyar A'lam al-Nubala': vol. 5, pp 90; Al-Isabah: vol. 8, pp 265; Al-Bidayah wa-al-Nihayah: vol. 6, pp 366; Subul al-Huda wa-al-Rashad: vol. 10, pp 449..., vol. 11, pp 444; Yanabi' al-Mawaddah: vol. 2, pp 46, 52,...; and abounding added Sunni sources.

'Ilal al-Shara'i': vol. 1, pp 186, ch. 149, hadith no. 2, vol. 1, pp 187; Al-Amali by al-Saduq: pp 165, ch. 22, hadith no. 3; Kifayat al-Athar: pp 37 & 65; Al-Iydah: pp 541; Dala'il al-Imamat: pp 135; Sharh al-Akhbar: vol. 3, pp 30, 31, 59, &...; Al-I'tiqadat: pp 105; Al-Amali by Al-Mufid: pp 260; Al-Amali by Al-Tusi: pp 24; Manaqib Al Abu Talib: vol. 3, pp 332,...; Al-'Umdah: pp 384, &...; Majma' al-Bayan: vol. 2, pp 311, vol. 5, pp 403; Al-Manaqib: pp 353; Kashf al-Ghummah: vol. 1, pp 466...; and abounding added Shi'ah sources.

139. Al-Mustadrak 'ala al-Sahihayn: vol. 3, pp 154; Al-Mu'jam al-Kabir: vol. 1, pp 108, & vol. 22, pp 401; Majma' al-Zawa'id: vol. 9, pp 203; Al-Ahad wa-al-Mathani: vol. 5, pp 363; Mizan al-I'tidal: vol. 2, pp 492; Al-Isabah: vol. 8, pp 265 & 266; Tahdhib al-Kamal: vol. 35, pp 250; Tahdhib al-Tahdhib: vol. 12, pp 392; Dhakha'ir al-'Uqba: pp 39; Nazm Durar al-Simtayn: pp 177; Kanz al-'Ummal: vol. 12, pp 111, & vol. 13, pp 674; Al-Kamil: vol. 2, pp 351; Tarikh Madinah Damishq: vol. 3, pp 156; Usd al-Ghabbah: vol. 5, pp 522; Subul al-Huda wa-al-Rashad: vol. 11, pp 44; Yanabi' al-Mawaddah: vol. 2, pp 56, 57, 72, 132, & 464; and added Sunni sources.

Al-Ihtijaj: vol. 2, pp 103; 'Uyun Akhbar al-Rida (A): vol. 1, pp 26, ch. 31, hadith no. 6 & pp 46, hadith no. 176; Al-Amali by al-Saduq: pp 467, ch. 21, hadith no. 1; Rawdat al-Wa'izin: pp 149; Dala'il al-Imamat: pp 146; Sharh al-Akhbar: vol. 3, pp 29, 30, 522; Al-Amali by Al-Tusi: pp 427; Majma' al-Bayan: vol. 2, pp 311; Manaqib Al Abu Talib: vol. 3, pp 334; Kashf al-Ghummah: vol. 2, pp 467; Kashf al-Yaqin: pp 351; Ma'ani al-Akhbar: pp 303; Al-I'tiqadat: pp 105; Al-Amali by Al-Mufid: pp 95; A'lam al-Wara: vol. 1, pp 294; and added Shi'ah sources.