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The Text of the Will of the Holy Prophet (S.A.W.)

By: Allamah Sayyid 'Abd al-Husayn Sharaf al-Din al-Musawi
Reference: Al-Muraja'at

1) The texts regarding the will are consecutively reported through the Imams of the purified progeny (as); so, refer to what has been stated in this regard by others as mentioned in Letter No. 20 that quotes the statements of the Messenger of Allah, peace be upon him and his progeny, who took `Ali (as) by the neck and said: "This is my brother and successor; he shall succeed me in faring with you; therefore, listen to him and obey him."
Muhammad ibn Hamid al­Razi quotes Salamah al­Abrash, Ibn Ishaq, Abu Rabi`ah al­Ayadi, Ibn Buraydah, ending with the latter's father Buraydah citing the Messenger of Allah, peace be upon him and his progeny, saying: "For every Prophet there is a successor and an heir; my successor and heir is `Ali ibn Abu Talib."[1] In his Kabir, and through isnad to Salman al-Farisi, al­Tabrani quotes the latter citing the Messenger of Allah, peace be upon him and his progeny, saying: "My successor, my confidant, the best man I leave behind me to fulfill my promise and implement my religion, is `Ali ibn Abu Talib (as)."[2] This is a clear text proving that he is the successor, and an obvious testimony that he is the best of people after the Prophet (pbuh). It contains an obligatory instruction that he should succeed him, and that people should obey him, as is clear to the wise.
Abu Na`im al­Hafiz, in his Hilyat al­Awliya',[3] quotes Anas saying that the Messenger of Allah, peace be upon him and his progeny, said to him: "O Anas! The first to enter this door is the Imam of the pious, the leader of Muslims, the chief of religion, the seal of successors of prophets, and the leader of the most pious among renown men." Anas says that `Ali came in, and the Messenger of Allah, peace be upon him and his progeny, stood up with excitement, hugged `Ali and said to him: "You will discharge my responsibility, convey my instructions, and explain all that in which they will dispute after me."
Al­Tabrani, in his Al­Kabir, quotes Abu Ayyub al­Ansari citing the Messenger of Allah, peace be upon him and his progeny, saying that the Prophet (pbuh) addressed Fatima once thus: "O Fatima! Have you not come to know that Allah, the Dear One, cast a look at the inhabitants of the earth and chose your father from among them and sent him as His Messenger, then He cast a second look and selected your husband and inspired me to marry him to you and appoint him as my successor?"[4]
Notice how Allah selected `Ali (as) from among all other inhabitants of the earth, immediately after selecting from among them the Seal of His Prophets (pbuh), and see how the selection of the successor is conducted in the same sequence to the selection of the Prophet. Also see how Allah inspired His Prophet to solemnize his marriage and appoint him as his successor. See if successors of prophets were any other than the latter's own wasis. Is it fitting to push aside [when it comes to selecting a caliph] one who is the best among Allah's servants, the wasi of the master of His Prophets, and prefer someone else over him? Is it fitting if someone else, other than he, should rule the Muslims and make him simply one of his own commoners and subjects? Is it possible, by virtue of reason, that one elected by people should be obeyed by that who was selected by Allah, just as He selected His Prophet? How is it possible that both Allah Himself and His Messenger choose him while we elect someone else? "No believing man nor woman, after Allah and His Messenger have decreed an edict, should practice free will regarding their affairs; and whoever disobeys Allah and His Messenger surely strays manifestly (33:36)."
Narratives abound that state that as soon as those who were hypocritical, envious, and interest­seeking came to know that the Messenger of Allah, peace be upon him and his progeny, was going to marry his daughter Fatima al­Zahra', mistress of the women of paradise and equal only to Mary (as), to `Ali, they envied `Ali and were extremely concerned, especially after many of them had unsuccessfully sought her hand.[5] They said that that was indicative of `Ali's status; so, nobody had any hope of being his peer, and they even plotted and schemed. They sent their women to the Mistress of the Women of the World trying to turn her against `Ali. Among what they said to her was that `Ali was poor and did not have much of this world's possessions, but she, peace be upon her, was quite aware of their scheming and ill intentions as well as those of their men. In spite of all this, she did not offend them in any way, till the Will of Allah Almighty and Omniscient and of His Messenger was carried out. It was then that she desired to show those women the status enjoyed by the Commander of the Faithful (as) whereby Allah will shame his enemies, and she said: "O Messenger of Allah! Why did you marry me to a poor man who has no money?" He, peace be upon him and his progeny, answered her in the way stated above.
When Allah wishes to publicize
A virtue hidden from the eyes,
He facilitates to it one very well­known
To covet and envy everyone.
Al­Khatib quotes one author whose isnad is unanimously agreed upon, and who is very highly respected, namely Ibn `Abbas, saying: "When the Prophet (pbuh) solemnized the marriage of Fatima and `Ali, Fatima said: `O Messenger of Allah! You have married me to a poor man who does not have anything.' The Prophet (pbuh) said to her: `Are you not pleased that Allah has chosen from among the inhabitants of the earth two men one of whom is your father and the other is your husband?'"[6] Recounting the attributes of `Ali, al­Hakim, on page 129, Vol. 3, of his Al-Mustadrak, quotes Sarij ibn Yunus citing Abu Hafs al­Abar, al­A`mash, Abu Salih, and ending with Abu Hurayrah who quotes Fatima (as) saying: "O Messenger of Allah! Why have you married me to a poor man with no money?" He (pbuh) answered: "O Fatima! Are you not pleased that Allah, the Exalted and Sublime, cast a look at the inhabitants of the earth and chose two men one of whom is your father and the other is your husband?" Ibn `Abbas is also quoted saying that the Messenger of Allah (pbuh) has said the following to Fatima: "Are you not pleased that I have married you to the one who is the foremost among Muslims in accepting Islam and the one endowed with more knowledge? You are the Mistress of the women of my nation, just as Mary was the mistress of the women of her nation; are you not pleased, O Fatima, that Allah cast a look at the people of the earth and chose two men from among them: one of them is your father and the other is your husband?"[7]
The Messenger of Allah (pbuh), whenever the Mistress of the women of the world suffered any hardship, would remind her of Allah's favour and that of His Messenger unto her, since he married her to the best of his nation, thus solacing her and removing from her chest whatever pain time had brought her. Suffices you for a testimonial on this subject what Imam AHmed has stated on page 26, Vol. 5, of his Musnad where he quotes one particular hadith narrated by Ma`qil ibn Yasar in which the Prophet (pbuh) is reported to have visited Fatima (as) when she fell sick and said to her: "How do you feel?" She answered: "By Allah, my grief has intensified, my want has worsened, and my sickness has lasted for too long." He (pbuh) said to her: "Yet are you not satisfied that I have married you to the one who is the foremost among my nation in accepting Islam, the one endowed with more knowledge, and the greatest in clemency?" Narratives relating this issue are numerous, and there is no room to state all of them in this letter, Wassalam.

The Holy Prophet's will regarding Imam Ali (A.S.) cannot be repudiated
The Prophet's will regarding `Ali cannot be repudiated, for there is no doubt that he entrusted him, having bequeathed to him his knowledge and wisdom, as indicated in Letter 66 above, to wash his corpse, enshroud it and bury it,[8] and to pay his dues, fulfill his promise on his behalf, defray his outstanding debts,[9] and explain to people after him whatever matters in which they differed regarding the commandments and injunctions of Allah, the Exalted and the Sublime.[10]
He also entrusted the nation to take `Ali (as) as his (pbuh) successor,[11] brother,[12] the father of his descendants,[13] his vizier,[14] confidant,[15] the executor of his will,[16] his vicegerent,[17] the gateway of his knowledge, according to hadith number 9 cited in Letter 48 above, the gateway of his wisdom, according to hadith number 10 cited in Letter 48, the Gate of Salvation of his nation, according to hadith number 14 cited in Letter 48 above, its security and the ark of its salvation, as testified by the traditions we quoted in Letter 8 above.
Obeying Ali is as important as obeying the Prophet himself: disobedience to him is a sin equal to that of disobeying the Prophet according to hadith number 16 cited in Letter 48 and according to others. Following him is equal to following the Prophet; abandoning him is abandoning the Prophet, according to hadith number 17 cited in Letter 48 above and according to others, that he [Prophet] is on peaceful terms with whoever is peaceful with him, and he is an enemy of whoever bears animosity towards him,[18] the friend of whoever befriends him and the enemy of whoever antagonizes him;[19] whoever loves him is loved by Allah and His Messenger, and whoever hates him does in turn hate Allah and His Messenger, according to ahadith 19, 20 and 21 cited in Letter 48 above and according to others.
Whoever befriends him befriends them both, and whoever antagonizes him in fact antagonizes them both, according to hadith 23 cited in the same Letter; whoever harms him harms them too;[20] whoever denounces him does in fact denounce both Allah and His Messenger (pbuh), according to hadith 18 cited in Letter 48 above, and according to others. He is the Imam of the righteous and the annihilator of the debauchees; whoever supports is in fact divinely supported, and whoever betrays him is betrayed by the Almighty, according to the first hadith cited in the same Letter and according to others; he is the master of Muslims and the Imam of the righteous, the leader of the pious among the most renown men, according to ahadith 2, 3, 4, and 5 in Letter 48; he is the banner of guidance, the Imam of Allah's servants, the lighthouse of whoever obeys Allah's commandments, the Word which Allah has enjoined upon the pious, according to hadith 6 in the same Letter and according to others; he is the supreme Siddiq, the nation's Faruq, and the believers' chief, according to hadith 7 in the same Letter and according to others.
His status is like that of the Great Furqan (Qur'an) and the Wise Remembrance.[21] He is to the Prophet in the same position which Aaron held in comparison to Moses, as clarified in Letters No. 26, 28, 30, 32, and 34, and to the Prophet's status with his Lord, according to hadith 13 of Letter 48, and according to others, and like the position of the Prophet's head to his body, according to the hadith quoted in Letter 50 and to others, to which we refer you, suggesting that you may observe our comment. He is like unto his own self according to the verse of Mubahala and to the hadith quoted by Ibn `Awf which is reproduced in Letter 50. Allah the Exalted and the Sublime cast a look at the inhabitants of the earth and chose him from among them as is clear from the traditions which we have quoted in our Letter 68. Suffices you his covenant on the standing day at `Arafat during the Farewell Pilgrimage, and that nobody discharges the Prophet's responsibility other than the Prophet himself or `Ali,[22] up to the end of so many such attributes which nobody else can claim other than a wasi, and those who enjoy a special status with the Prophet; so, how can any wise person deny the Prophet's will, or overlook it, other than an interest­seeker? What is a will other than entrusting a person with some such matters?
2) As regarding the followers of the four sects, whoever denies it from among them does so thinking that accepting it will jeopardize the legitimacy of the caliphate of the three Imams.
3) We cannot accept their argument just because it is based upon what al­Bukhari and others have said. They quote Talhah ibn Masrif saying: "I asked `Abdullah ibn Abu `Awfah: `Did the Prophet leave any will at all?' He answered: `No.' I asked: `How did he enjoin people to write their wills while he himself did not do so?' He answered: `His will is the Book of Allah.'" This hadith is not confirmed through our sources; it is but a fabrication necessitated by certain politicians. Regardless of that, the sahihs of the purified progeny are mutawatir regarding the issue of the will; so, let all texts which disagree with them be discarded.
4) Yet the issue of the will does not even require any argument due to the dictates of reason and common sense.
If something elongates, it stands by itself - in form and hue;
For surely the sun dissipates all that seems to be untrue.
As regarding al­Bukhari's narrative from Ibn Abu `Awfah who claims that the Prophet, peace be upon him and his progeny, has left the Book of Allah as his will, it is a statement the tail of which is cut off, for he, peace be upon him and his progeny, had recommended to his nation to uphold both Weighty Things spontaneously, warning it of the danger of straying if it did not do so, informing it that they both would never part from each other till they reached him at the Pool. Our sahihs in this regard are consecutively reported from the sources of the purified progeny; so, you may refer to other sahihs as quoted in our Letters No. 8 and 54, Wassalam.
Reference:
[1] Al-Thahbi has quoted this hadith while discussing the biography of Sharik in his book Mizan al-I`tidal, falsifying it and alleging that Sharik could not have tolerated narrating such a hadith. He said: "Muhammd ibn Hamid al-Razi is not trustworthy." Our answer to his allegation is that Imam Ahmed ibn Hanbal, Imam Abul Qasim al-Baghwi, Imam Ibn Jarir al-Tabari, the Imam of critics and verifiers Ibn Ma`in, and others of their caliber, have all trusted Muhammad ibn Hamid and narrated his hadith, for he is their mentor. A reliable authority such as al-Thahbi admits the same in his biography of Muhammd ibn Hamid in his Al-Mizan. The man cannot be charged with Rafidism or Shi`ism, but the critic is a predecessor of al-Thahbi; so, there is no reason for initiating such an accusation regarding this hadith.
[2] This hadith verbatim is numbered 2570 at the end of page 155, Vol. 6, of Kanz al-`Ummal, and the author quotes it again in his Muntakhab al-Kanz; so, refer to Al-Muntakhab, footnote on page 32, Vol. 5, of Ahmed's Musnad.
[3] It exists on page 450, Vol. 2, of Sharh Nahjul Balaghah, and we have quoted it in Letter No. 48.
[4] This hadith, verbatim, as well as its source are also in hadith number 2541 on page 143, Vol. 6, of Kanz al-`Ummal, and it is quoted in Muntakhab al-Kanz as well; so, refer to the latter and read the footnote on page 31, Vol. 5, of Ahmed's Musnad.
[5] Ibn Abu Hatim has quoted Anas saying: "Abu Bakr and `Umer sought Fatima's hand from the Prophet, but he remained silent and did not tell them anything; so, they went to `Ali to inform him." It is also transmitted from Ibn Abu Hatim by many reliable authorities such as Ibn Hajar at the beginning of Chapter 11 of his Al-Sawa`iq al-Muhriqa. Many other authorities have quoted something similar to it from Ahmed through isnad to Anas. Abu Dawud al-Sajistani, as stated by Ibn Hajar in Chapter 11 of his Al-Sawa`iq al-Muhriqa, while discussing the twelfth verse, says that Abu Bakr sought Fatima's hand, and the Prophet (pbuh) turned him down; then `Umer did the same, and he turned away from him, too; so, they both informed `Ali of it. `Ali himself is quoted saying: "Abu Bakr and `Umer sought Fatima's hand from the Messenger of Allah, but he (pbuh) rejected them. `Umer then said: `You, `Ali, are worthy of her.'" This hadith is quoted by Ibn Jarir. Al-Dulabi has quoted it, admitting its authenticity while discussing the Prophet's purified progeny, and it is hadith number 6007 on page 392, Vol. 6, of Kanz al-`Ummal.
[6] This hadith, verbatim, with reference to its narrator, is hadith number 5992 on page 391, Vol. 6, of Kanz al-`Ummal, where the author admits the reliability of its narrator.
[7] This hadith, verbatim, with reference to its narrator, is hadith number 2543 on page 153, Vol. 6, of Kanz al-`Ummal, where the author quotes it from Ibn `Abbas and Abu Hurayrah. Al-Tabrani, in his Al-Muttafaq, has transmitted it from al-Khatib who quotes Ibn `Abbas; so, refer to Al-Muntakhab and read the first line of footnote on page 39, Vol. 5, of Ahmed's Musnad.
[8] On page 66, Part Two, Vol. 2, of his Tabaqat, Ibn Sa`d quotes `Ali saying: "The Prophet (pbuh) had instructed that nobody other than myself should give him the ceremonial bath [for the dead]." Both Abul Shaykh and Ibn al-Najjar, as stated on page 54, Vol. 4, of Kanz al-`Ummal, quote `Ali (as) saying: "The Messenger of Allah (pbuh) had instructed me saying: `When I die, bathe me and use seven water skins." Ibn Sa`d, while discussing giving the Prophet (pbuh) his last ceremonial bath, on page 63, Part Two, Vol. 2, of his Tabaqat, quotes `Abdul-Wahid ibn Abu `Awanah saying that when the Messenger of Allah (pbuh) fell sick prior to his demise, he said: "O `Ali! You should bathe me when I die." `Ali said: "I conducted the ceremonial bath for him, and each part of his body was very responsive to my touch." Both al-Hakim, on page 59, Vol. 3, of his Al-Mustadrak, and al-Thahbi in his Talkhis, quote `Ali saying: "I gave the Messenger of Allah his bath, and I waited to see how death would affect his body, but I sensed no change: his body smelt in death as fragrantly as it did when he was still alive." This hadith is quoted by Sa`id ibn Mansur in his books of traditions, by al-Marwazi in his Jana'iz, by Abu Dawud in his Marasil, by Ibn Mani`, Ibn Abu Shaybah in his books on traditions, and it is hadith number 1094, page 54, Vol. 4, of Kanz al-`Ummal. Al-Bayhaqi, in his books of traditions, quotes `Abdullah ibn al-Harith saying: "`Ali gave the Prophet (pbuh) the ceremonial bath while the Prophet's corpse was wrapped in a shirt," and it is hadith number 1104, page 55, Vol. 4, of Kanz al-`Ummal, and Ibn `Abbas is quoted saying: "`Ali has four chracteristics nobody else has had: he is the first to pray in the company of the Messenger of Allah; he accompanied him in all his campaigns; he remained with him when others ran away for their own lives, and he is the one who administered the ceremonial bath to him and placed him in his grave." This is quoted by Ibn `Abd al-Birr is his biography of `Ali in the Isti`ab, and by al-Hakim on page 111, Vol. 3, of Al-Mustadrak. He also quotes Abu Sa`id al-Khudri saying that the Messenger of Allah, peace be upon him and his progeny, has said to `Ali: "O `Ali! You are the one who should bathe me, cancel my debts, and entomb me in my grave." This is quoted by al-Daylami, too, and it is hadith number 2583, page 155, Vol. 4, of Kanz al-`Ummal. `Umer is quoted saying that the Messenger of Allah (pbuh) said to `Ali (as) once: "You are to bathe me and bury me," according to the hadith on page 393, Vol. 6, of Kanz al-`Ummal. In the footnote to page 45, Vol. 5, of Ahmed's Musnad, `Ali is quoted saying: "I have heard the Messenger of Allah (pbuh) saying: `I have been granted five of my own wishes regarding `Ali the like of which no other Prophet before me had been granted regarding anyone. The first is that he is the one who would cancel my debt and bury my body...," up to the end of the hadith quoted at the beginning of page 403, Vol. 6, of Kanz al-`Ummal. And when he was placed on the bed and people desired to perform the ritual burial prayer rites, `Ali said: "Nobody should be the Imam in leading such prayer, for the Messenger of Allah is your Imam alive and dead." People used to enter in groups and stand in prayers in a row without an Imam. They would make the takbir as `Ali stood near the corpse of the Messenger of Allah (pbuh) saying: "Peace be unto you, O Messenger, and Allah's Mercy and Blessings; we bear witness, O Mighty Lord, that he has conveyed what You have revealed unto him, provided advice to his nation, and struggled in the way of Allah till He, the Exalted, the omni-Scient, elevated His faith, and his mission was accomplished. O Lord! Include us among those who follow what You have revealed to him, make us strong in our conviction, and rejoin our souls in his company," and people would respond with "Amin, Amin." This continued till all men, then women, then children, said their prayers. This hadith verbatim is quoted by Ibn Sa`d in his discussion of how the Prophet was given his ceremonial burial bath in his own Tabaqat. The first who entered to pay respects were the descendants of Hashim, then the Immigrants (Muhajirun), then the Supporters (Ansar), then other people. The first men who performed the ritual funeral prayers on his departed soul were `Ali and al-`Abbas who stood beside each other and made five takbirs.
[9] Narratives in this regard are consecutively reported from the purified progeny (as). Suffices you what is quoted in Al-Kabir by al-Tabrani from Ibn `Umer, and by Abu Ya`li in his Musnad from `Ali (as). The first quotes one particular hadith in which the Messenger of Allah (pbuh) says: "O `Ali! You are my brother and vizier, and you shall pay my dues on my behalf, fulfill my commitment, and set my conscience to ease." You can find this hadith on page 155, Vol. 6, of Kanz al-`Ummal narrated by Ibn `Umer. On page 404, Vol. 6, of the same reference, `Ali (as) is quoted stating likewise. Many have quoted al-Buwaisiri saying that the narrators of this hadith are all trustworthy. Ibn Mardawayh and al-Daylami, as stated on page 155, Vol. 6, of Kanz al-`Ummal, quote Salman al-Farisi saying that the Messenger of Allah (pbuh) has said: "`Ali ibn Abu Talib fulfills my commitments on my own behalf, and he cancels my debt." Al-Bazzaz, as stated on page 153, Vol. 6, of Kanz al-`Ummal, indicates the same. It is also quoted by Imam Ahmed ibn Hanbal on page 164, Vol. 4, of his Musnad from Habashi ibn Janadah who says: "I have heard the Messenger of Allah (pbuh) saying: `Nobody pays my dues except I or `Ali.'" Ibn Mardawayh, as stated on page 401, Vol. 6, of Kanz al-`Ummal, quotes `Ali (as) saying that when the verse "And warn thy near in kin" was revealed, the Messenger of Allah (pbuh) said: "`Ali pays my debt, and fulfills my promise on my own behalf." Sa`d says that on the Juhfa day, the Messenger of Allah (pbuh), having taken `Ali by the hand, and delivered a sermon, praised and glorified Allah then said: "O people! I am your wali." They said: "You have spoken the truth, O Messenger of Allah." Then he raised `Ali's hand and said: "This is the one chosen to be my wali; he shall pay my debt on my behalf." Qatdah is quoted saying, "`Ali has carried out after the prophet (pbuh) a few errands (on behalf of the Prophet) one of which is said to have been the payment of [debts totalling] five hundred thousand dirhams." `Abdul-Razzaq was asked: "Did the Prophet (pbuh) leave a will in this regard?" He answered: "Yes; I do not doubt at all that the Prophet (pbuh) has, indeed, left a will to `Ali; otherwise, nobody would have let him pay the Prophet's debt all by himself." This hadith is quoted by the author of Kanz al-`Ummal on page 60, Vol. 4, who numbers it 1170.
[10] Authentic texts have unanimously stated that he (pbuh) has entrusted `Ali (as) to clarify to his nation whatever ambiguous matters in which they disputed after him. Suffices you for proofs ahadith number 11 and 12 quoted in Letter No. 48, in addition to others which we have already quoted, as well as others which we have not quoted due to their being too well-known.
[11] This is explained in Letters 36, 40, 54, and 56 above.
[12] The brotherhood between the Prophet and the wasi is mutawatir, and suffices you for proof for its authenticity what we have quoted in Letters No. 32 and 34.
[13] His being the father of his descendants is understood. He (pbuh) has said to `Ali (as): "You are my brother, and the father of my descendants; you shall fight for my Sunnah." This hadith is quoted by Abu Ya`li in his Musnad, as stated on page 404, Vol. 6, of Kanz al-`Ummal, and its narrators are all trustworthy as admitted by al-Busairi. It is also quoted in Ahmed's Manaqib, as stated at the conclusion of Section Two, Part 9, page 74, of Ibn Hajar's Al-Sawa`iq al-Muhriqa. He (pbuh) has also said: "Allah has placed the progeny of every prophet in his own loin, and He has placed mine in `Ali's loins." This hadith is quoted by al-Tabrani in his Al-Kabir as narrated by Jabir, and by al-Khatib in his Tarikh from Ibn `Abbas. It is hadith number 2510, page 152, Vol. 6, of Kanz al-`Ummal. And he (pbuh) has said: "All descendants of women belong to the latter's men except Fatima's, for I am their wali and father." This is quoted by al-Tabrani from al-Zahra' (as) and is included among the ahadith quoted by Ibn Hajar in Section 2, Part 11, of his Al-Sawa`iq al-Muhriqa, page 112. It is also quoted by al-Tabrani from Ibn `Umer as referred to on the same page. Al-Hakim quotes something like it on page 164, Vol. 3, of his Al-Mustadrak, adding: "The narrators of this hadith are trustworthy, though they [Bukhari and Muslim] did not record it." He (pbuh) has said in one hadith quoted by al-Hakim in his Al-Mustadrak, and al-Thahbi in his Talkhis al-Mustadrak, both admitting its authenticity due to the endorsement of both shaykhs, "As regarding you, O `Ali, you, indeed, are my brother and the father of my descendants; you are of me and for me," up to the end of the list of such authentic texts.
[14] Refer to the texts regarding `Ali's government such as his (pbuh) statement: "You to me are in the same status like that of Aaron to Moses," as we explained in Letter No. 26, and in others. And also his saying (pbuh) in the hadith of warning his household, "Who, then, among you would support me in my mission?" `Ali answered: "I, O Messenger of Allah, would like to be your supporter in this matter," as quoted in our Letter No. 20. May Allah reward Imam Abu-Sayri for his poetic masterpiece in which he says:
And the vizier of his cousin in endeavours sublime,
And by their own households are viziers prime;
Uncovering the lid did not his conviction increase,
Like the sun, nothing can cause his rays to decrease.
[15] The nation's consensus has decreed that there is one verse in the Book of Allah implemented by nobody other than `Ali till the Day of Judgment. It is the verse of elevation [najwa] in Surat al-Mujadila. This is agreed upon by both his supporters and opponents who quote in this regard many texts held to be authentic according to both shaykhs, known by the pious among the nation as well as the libertine. Suffices you what is quoted by al-Hakim on page 482, Vol. 2, of his Al-Mustadrak, and by al-Thahbi in his Talkhis al-Mustadrak. Refer also to the exegesis of this verse as recorded by books of exegesis authored by al-Tha`labi, al-Tabari, al-Sayyuti, al-Zamakhshari, al-Razi, and others. In the forthcoming Letter No. 74, you will come to know of two ahadith narrated by Umm Salamah and `Abdullah ibn `Umer regarding the confidential dialogue between the Prophet (pbuh) and `Ali (as) immediately prior to the Prophet's demise, and you will be acquainted with their confidential discussion on the day of Ta'if, and the statement of the Messenger of Allah (pbuh) then: "It is not I who has confided in him; it is Allah Who has done so," and also to their confidential talks during `Ayesha's time; so, contemplate upon that.
[16] Suffices you for a text proving that he is his wali his statement (pbuh), quoted by Ibn `Abbas and referred to in Letter No. 22: "You are the wali on my behalf in this life and the life hereafter." This hadith stands on firm grounds according to the demands of the religion of Islam; therefore, there is no need to go into details.
[17] Suffices you of the texts of the will what you have heard in Letter No. 68.
[18] This is quoted by Imam Ahmed from Abu Hurayrah's hadith on page 442, Vol. 2, of his Musnad. He says that the Messenger of Allah (pbuh) looked at `Ali, Fatima, al-Hasan, and al-Husayn, peace be upon them, then said: "I declare war on whoever fights you, and peace unto whoever is peaceful towards you." In another authentic hadith, he (pbuh) has also said when he covered them with a blanket, "I declare war on whoever fights them, and peace unto whoever is peaceful towards them." This hadith is transmitted by Ibn Hajar while explaining the first verse which he states to have been revealed in their honour in Section One, Part 11, of his Al-Sawa`iq al-Muhriqa, giving detailed explanation for his (pbuh) statement: "Fighting `Ali is fighting me, too, and making peace with `Ali is making peace with me."
[19] Refer to hadith 20 in Letter No. 48. His consecutive statement: "O Lord! Befriend whoever befriends him, and be the enemy of whoever sets himself as his enemy" should, by the Grace of Allah, suffice. You have heard in Letter No. 36 his (pbuh) statement as quoted by Buraydah: "Whoever hates `Ali hates me, too, and whoever abandons `Ali abandons me, too." Another mutawatir hadith is his (pbuh) statement: "Nobody loves him [`Ali] except a believer, and nobody hates him except a hypocrite." It is by Allah the covenant of the Ummi Prophet (pbuh).
[20] Consider his statement (pbuh), which is quoted by `Umer ibn Shash, "Anyone who hurts `Ali hurts me, too," which is quoted by Ahmed on page 483, Vol. 3, of his Musnad, and by al-Hakim on page 123, Vol. 3, of his Al-Mustadrak, and by al-Thahbi in Talkhis al-Mustadrak where he admits its authenticity. Al-Bukhari has quoted it in his Tarikh, Ibn Sa`d in his Tabaqat, Ibn Abu-Shaybah in his Musnad, and al-Tabrani in his Kabir. It exists on page 400, Vol. 6, of Kanz al-`Ummal.
[21] Consider in this regard what you have heard in Letter No. 8 quoting Sihah al-Thaqalain, for they show the truth to those who have eyes to see, and you have already come to know in Letter No. 50 that "`Ali is with the Qur'an and the Qur'an is with `Ali; they shall never separate from each other."
[22] Reason alone rules it impossible that the Prophet (pbuh) would order something and strongly requires his nation to adhere to it while he himself is in dire need to act upon it. He needed a will in order to appoint his representative, and take into consideration the orphans who most badly need a care-taker. Allah is above neglecting his precious legacy, which includes Allah's legislations and commandments, and Allah is above leaving his orphans and widows, who are residents of the earth far and wide, struggling in the dark, going and coming as they desired, without a qayyim through whom Allah's argument becomes complete against them. Yet even common sense by itself rules that he should have left a will for `Ali (as), since we have found the prophet (pbuh) entrusting him to bathe and embalm his corpse, to clothe and bury it, then to pay his outstanding debts and clear his conscience, and clarify to people what they differ regarding their faith after him... etc., as referred to at the beginning of this Letter.

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