‫‪1‬‬

‫الق ائم‬
‫عج‬
AL-QAIM:

GLOSSARY
By Mufadhal

‫ِح‬ ‫ال‬ ‫ِه‬

‫َّر ْيِم‬ ‫ِن‬ ‫ِبْس ِم الل َّر ْح ٰم‬
‫ال‬
Part 1 of Al-Qaim's series.

DOCTRINE OF MAHDISM 4
Belief in Imam Mahdi 16
Deduction of Creed 18
Denial of Dajjal and Imam Mahdi is Kufr 27

NECESSITY FOR ALLAH'S PROOF ON EARTH 31

The Abdaals 42
Hadith Authenticity of Abdaals 48
Ahlulbayt are a Source of Refuge for Ummah 56
Hujjah (Proof's) Of Allah and Their Qualities 76
Objections 132

www.revisitingthesalaf.com
 AL-MAHDI (AJF) -
THE RIGHTLY GUIDED
KHALIFATULLAH, IMAM AND
PROMISED DELIVERER

The Holy Prophet Muhammad (saw) prophesied about

several events which will occur just before the advent
of the Day of Judgment. Among these, the Prophet
(saw) foretold the advent of one of his descendants,
who will be called 'Imam Al-Mahdi' (rightly-guided
one), who will appear when the believers are severely
oppressed. He will fight the oppressors, calm the trials
and tribulations, unite the Muslims under his
leadership, lead a prayer in Damascus at which
Prophet Isa (a.s) will be present and rule the world
with equity and justice.

Throughout the history of Islam, a few individuals laid

claim to be the Mahdi (ajf) which became a stepping
stone to the development of heretic sects which broke
away from the fold of Islam.

This article contains many details about the life and

advent of the Mahdi (ajf), and all these facts are
derived from various sayings on this topic.
 THE DOCTRINE OF
MAHDISM:
The Sunnah (the actions, sayings and confirmations of
Prophet Muhammad (saw) is the second pillar of
Islamic legislation and must be in complete agreement
with the first source (i.e. the Holy Quran) and not
against it. The Sunnah applies to a prophetic way
which includes references to the Prophet's (saw)
sayings, actions, approvals, physical features and
character traits etc.

His actions pertain to anything he did, as authentically

reported by the Companions or his holy progeny. The
Holy Quran and the Sunnah complement each other;
Without the Sunnah, Islam is incomplete, likewise
without the Holy Quran, Islam is incomplete.

In fact, the Sunnah is so important that without it one

cannot fully understand the Holy Quran and Islam, or
be able to apply it to ones life. Both of these sources
guide us to the right path.

The Holy Quran is the word of Allah (swt), whereas

the Sunnah is its practical interpretation. It is the
Sunnah which gives the details and necessary
explanations of Quranic injunctions. For instance,
 ‫َو َأ ِقيُم وْا الَّص لوَة َو آُتوْا الَّز َك وَة‬
‫الَّر اِكِع ي‬ ‫َو اْر َك ُع وْا‬
‫َن‬ ‫َع‬ ‫َم‬
"…Establish the prayer…”

Holy Quran {2:43}

We know that the Holy Quran does not specify how

the prayer must be performed and so even after
knowing the details, it may not be possible to follow
the divine injunctions contained in the Holy Quran
alone.

Abu Bakr Al-Ajuri:

The decision about all the religious duties that

Allah (swt) ordered in His Book can not be
known without the Sunnah of the Messenger of
Allah (saw). This is the opinion of the scholars of
Muslims, and anyone who says something
contrary to this, then it throws those individuals
out of the fold of Islam and they become
apostate.

Source: Kitab Al-Shari'ah. Vol. 1, Pg. # 412.

End of Scans
 Abd Al-Aziz ibn Baz:

It is known by all scholars that the Sunnah is the

second tenant among Islam's basis, and its
importance in Islam is prime after the Book of
Allah (swt), and it is the pillar relied upon after
the Book of Allah (swt) with the consent of all
scholars. And it is an independent standing
argument over the Ummah [the nation of
Muslims], and the one who renounces it or
denies it or claimed that it is acceptable to
object against it and stick solely to the Holy
Quran alone then he is astray and commits
bigger infidelity. They are renounced from Islam
by this speech and by such a statement and
belief, he/she will be accusing Allah (swt) and His
Messenger (saw) of lying and denying what Allah
(swt) and His Messenger (saw) have
recommended. And by abandoning a great
source of knowledge that Allah (swt) has
recommended to refer to and count on it and
follow it.

And he/she would be denying the consent of the

scholars over it and renouncing to it i.e. the Sunnah,
and abandoning it shows that the reference to
debates and disagreements about issues should be
referred to Allah (swt) and His Messenger (saw),
scholars have said; 'The meaning of referring to Allah
(swt) is referring to the Book of Allah (swt), and the
meaning of referring to the Messenger (saw) is
referring to the Messenger (saw) during his life and
to his Sunnah after his demise peace and prayers of
Allah (swt) be upon him'. Therefore his Sunnah is
independent and it is a followed base [for Islam and
Islamic rules].
And He (swt) said at the end of Surah Al-Nur [verse
63]; 'So let those who dissent from the Prophet's
order beware that a fitnah (stir) may strike them or a
painful punishment.' Therefore, the one who denies
this is like the one who denies the Book of Allah
(swt), and the one who says that he follows the Book
of Allah (swt) without the Sunnah then he is lying
and committing a mistake and disbelieving,
because the Quran ordered to follow the Messenger
(saw), therefore the one who did not follow 'him' did
not follow the Book of Allah (swt) and did not
believe in the Book of Allah (swt) and did not apply
the rules of the Book of Allah (swt) since the Book of
Allah (swt) ordered to obey the Messenger (saw) and
follow his orders and warned from disobeying him
peace and prayers of Allah (swt) be upon him. And
the human being cannot be following the Holy
Quran without following the Sunnah therefore it
was a must that his Sunnah clarifies the Book of
Allah (swt) and explains the Book of Allah (swt) and
pointing out what can be hidden in the Book of
Allah (swt) and his Sunnah came with some
regulations that the Book of Allah (swt) did not
come with, It came with independent regulations
that Allah (swt) the non-reachable and the Almighty
legislated without being mentioned in the Book of
Allah (swt) the most High who has no similar.

Source: Majmoo Fatawa wa Maqalat

Mutanawwi'ah. Vol. 9, Pg. # 176, 179, 181 & 184.
End of Scans
 Al-Albani:

There are many important issues in these texts of

verses and narrations that can be summarized as
follows;

1 - There is no difference between the judgement

of Allah (swt) and the judgement of His
Messenger (saw), and the believer does not have
the opportunity to disobey either one of them,
and disobedience to the Messenger (saw) is
similar to the disobedience of Allah (swt), the
most High and is clearly astray.

11 - It is among the traits of hypocrites who show

Islam and hide disbelief, that if they were called to
refer to the Messenger (saw) and his Sunnah when
they have disagreement, they would not answer this
call and they even repel to it.

12 - Unlike the disbelievers, when the believers are

called to refer to the Messenger peace and prayers
of Allah (swt) be upon him then they would rush to
answer this call as if they are saying "We heard the
call and we obeyed" and by this they will be
successful and they will gain the heavens of
paradise.

17 - The Holy Quran does not dispense us from

using the Sunnah, and it is similar to it in terms
of the obligation to obey and follow it. And the
one who claims only Quran causing Sunnah to
be dispensable, is opposite to the Messenger
peace and prayers be upon 'him' and not
obedient to 'him' and he is converse to the
previous verses.
18 - Anything that the Messenger (saw) prohibits is
similar to what Allah (swt) has prohibited, and it is
the same for everything that the Messenger (saw)
came with, and it is not found in the Quran then it is
as if it came in the Quran because of 'his' saying; "I
have been given the Quran and its similar with it."

19 - The immaculacy from deviation and astray is

by holding to both the book and the Sunnah and
it is a persistent legislation till the day of
Judgment, and it is not permissible to separate
between the Book of Allah (swt) and the Sunnah
of His Prophet (saw).

Dear brothers, these previous texts from the Book

and the Sunnah have clearly stated the strict
obligation to firmly follow the Sunnah in all what
the Prophet (saw) came with, and that the one who
does not accept to refer to it in judgment and abide
by it is not a believer, I also want to point out that
with its generalisation it marks two other important
issues in addition to what we have stated;

Source: Al-Hadithu Hujjatun Bi-Nafsihi Fi'l-

Ahkami Wa Al-Aqa'id. Pg. # 31 & 33 - 35.
End of Scans
 Ibn Hazim:

If anyone said, 'We do not accept but what we

do not find in the Holy Quran then he would be a
disbeliever with the consent of all the nation
[Ummah], and it would have been sufficient for
him to make one Rak'ah (bowing) between the
decline of the Sun and the real darkness of the
night and another one at the dawn because this
is the least that can be considered as a prayer,
and there is no maximum for that, and the killer
of such a person is a disbeliever and polytheist and
his blood and money have no respect, and those
who went for this opinion and the extremists among
Rafidha [Shi'a] whom the Nation consented about
their disbelief and by Allah (swt) the most High we
ask Guidance.

Source: Ahkam Fi Usool Al-Ahkam. Pg. # 80.

End of Scans
 Al-Dhahabi:

One of the Marasil of ibn Abi Mulaika is that Abu

Bakr gathered people after the death of the
Prophet (saw) and said: "You narrated narrations
from the Prophet (saw) that create separations
among people and people after you will face
more problems and separations so do not
narrate from the Prophet (saw) a thing, and if
someone asks tell them: 'Between us and you is
Allah's (swt)Book.' What you find in it to be
permissible, you should regard it as permissible and
what you find in it to be disallowed, you should
regard it to be disallowed."

Al-Dhahabi: This Mursal shows what Abu Bakr

meant was to stabilise and validate the narrations,
not to close the door of narrating Hadith. Don't you
see when he did not know the judgement about
the grandmother and he could not find it in the
Holy Quran, he asked about it from the Sunnah
i.e. Prophetic Hadith. When trustworthy people
informed him, he was not satisfied until he
asked another trustworthy person about it and
he did not say that, 'The Book of Allah (swt) is
enough' like the Khawarij used to say.

Source: Tadhkirat Ul-Huffaz. Vol. 1, # 2 - 3.

End of Scans
 BELIEF IN IMAM AL-
MAHDI (AJF):
A strange polemic has evolved in our debates within
the sects of Islam whereby we the followers of the
Ahlulbayt (a.s), are asked to prove the concept of the
Imamah (Divine Leadership) from the Holy Quran. The
reason this is so vacuous is because our opponents
already have a mandatory edict to believe in the
'Mahdi' from their own Sunnah. Demanding we verify
something they already have to testify to is interesting
in how bizarre of a demand it is. Or perhaps once
again, our opponents require us to educate them on
what their own Sunnah and classical titans have
codified on this subject.

Ibn Hajar:

Al-Aburi says: The narrations are Mutawatir

about Al-Mahdi (atfj) and they have been
reported sufficiently through numerous
narrators from the Mustafa (saw) and that he will
be from his (saw) Household (a.s) and that he will
rule for seven years and that he will fill the Earth
with justice and that Isa (a.s) will appear and
assist him in fighting against Dajjal and that he
(atfj) will lead this Ummah in prayers and Isa (a.s)
will pray behind him throughout his reign and
leadership.

Source: Tahdheeb Al-Tahdheeb. Vol. 9, Pg. # 144.

End of Scans
DEDUCTION OF CREED:
Sheikh Al-Fawzan:

Creed means the doctrine that an individual

believes in and abides by. Thus, if one's doctrine
is consistent with the Creed set and approved by
Allah (swt) Who revealed it via His Messengers
and the Divine Messages, then it is an authentic
sound doctrine that helps one to attain both
salvation from Allah's (swt) chastisement and
happiness in this life and in the Hereafter. By
contrast, if one's doctrine is inconsistent with the
Creed approved and revealed by Allah (swt) through
His Messengers and the Divine Messages, one will be
doomed to chastisement and misery both in this life
and the Hereafter.

Source: Guide To Sound Creed. A Book on

Muslim Creed and Faith. Pg. # 5.

End of Scans
Upon reading further in to the book, we find that
indeed the belief of Imam Mahdi (ajf) coincides with
the Creed of the Muslims:

The prominent scholar, As-Safhini has said,

"Reports traced back to the Prophet (saw) and
the Companions are numerous, all affirm the
emergence of Al-Mahdi (ajf)."

Shaykh ul-Islam ibn Taymiyyah has said.

"Prophetic hadeeths which prove the
emergence of Al-Mahdi (ajf) are all authentically
related by Abi Dawood At-Tirmidhi, Ahmad and
others":

The name of Al-Mahdi is Muhammad ibn Abdullah

(ajf). He is one of the descendants of Al-Hassan ibn
Ali ibn Abi Talib (may Allah (swt) be pleased with
them). He will emerge at the end of this life when
the earth is dominated by oppression and injustice.
Upon his emergence, justice and equity will prevail.

The prominent scholar, As-Safhini, has said: "Views

are in disagreement about the emergence of Al-
Mahdi (ajf) to the extent that some people maintain
that Jesus (a.s) is the Expected Al-Mahdi (ajf). The
proper view upon which the people of truth agree is
that the emergence of Al-Mahdi (ajf) is different
from the return of Jesus (a.s). The former will emerge
before the latter. Reports substantiating this view
are so numerous that Al-Mahdi's (ajf) emergence
may be regarded as undoubtedly established. It
is recognized by the scholars of the Sunnah and
is certainly included among their established
convictions."
The first group renounces the emergence of Al-
Mahdi (ajf). They are some of the modern writers
who lack expertise, deeply rooted knowledge of
religious texts and transmitted reports of
prominent Muslim scholars. They only rely on
their rational deductions and ideas.

Source: Guide To Sound Creed, A Book on

Muslim Creed and Faith. Pg. # 236 - 237.

End of Scans
 Abdul Mohsin ibn Hamad:

Sheikh ibn Baz commented on this saying; "We

thank our lecturer, the virtuous teacher Al-Sheikh
Abdul-Moshin ibn Hamad Al-Abad for this valuable
expanded lecture that he mastered and made
benefit and fulfilled the needed subject about
the Awaited Mahdi (ajf), the Mahdi of right, and
there is nothing to add to what he recited that
he exposed and took care [of the info sources]
and mentioned the narrations and the sayings of
the folk of knowledge about this topic, and He
was accorded pertinence and guided to the right
and may Allah (swt) reward him the good rewards
for his lecture and may Allah (swt) reward him for
his efforts the good rewards and [may Allah (swt)]
multiply his recompense and help him to complete
and fulfill his message about this topic, and we will -
if Allah (swt) wills - publish it once he is done with it
for its big benefit and the heavy need for it and the
conclusion that I make about this valuable lecture is
to say; the right and pertinence are what his
excellence exposed in this lecture, the same as what
the folk of knowledge exposed, that the issue of Al-
Mahdi (ajf) is known and narrations about it are
extensive, recurrent and mutually consolidated
[assisted].

Source: Qutb Wa Rasa'il. Vol. 4, Pg. # 270.

End of Scans
 Abd Al-Alim Al-Bustawi:

And it has always been the standard that the Islamic

nation would hasten to acknowledge all things that
are authentically transmitted from the Prophet
(saw) and to believe in it, and to believe in it's
obligation. And the same has been the case with
what is related to the leadership of the Mahdi
(ajf).

Source: Al-Mahdi Al-Muntadhar. Pg. # 29.

End of Scans
 Muhammad Abu Zuhra:

Some Sunnis - People of Ahl ul Sunnah - have

spoken about the appearance of the Mahdi (ajf)
at the end of the time, and some of them
believed in this belief and they have proved it
from some books of doctrines, also it is
mentioned in some of the Sunni books, like
Sunan Abi Dawood, Al-Tirmidhi, An-Nasa'i and
Ibn Majah, but there's no mentioning of the Mahdi
(ajf) in the two Saheeh books (Bukhari and Muslim).

Source: Imam Al-Sadiq (a.s), his life and age, his

opinions and Fiqh. Pg. # 238 - 239.

End of Scans
 Hamoud bin Abdallah Al-Tuwayjiri:

Al-Sifareeni said in his book 'Lawa'ih ul-Anwar Al-

Baheeya': "The amount of narrations about the
appearance of the Mahdi (ajf) are plenty, until it
reached the limit of Al-Tawatur Al-Ma'nawi. And
that spread widely among the scholars of the
Sunnah until it became part of their creed." He
also said: "And many narrations have been
narrated from some companions and tabi'een,
which in total is enough to make it an absolute
fact. So the belief in the appearance of the
Mahdi (ajf) is obligatory, just like it has been
determined by the scholars of knowledge, and
has been inscribed in the creed of the Ahl ul
Sunnah Wa Al-Jama'ah."

Source: It'haf ul-Jama'ah. Vol. 2, Pg. # 22.

End of Scans
 Al-Albani:

And the conclusion of our speech; the doctrine

of the appearance of Al-Mahdi (ajf) is a certain
and frequent (mutawatir) doctrine from to the
Prophet (saw). We must have faith in it since it is
an issue of the UNSEEN (non tangible), and to
have faith in it is one of the characteristics of Al-
Muttaqin [those who abstain from all kinds of sins
and evil deeds out of fear of Allah (swt)] as He, the
most High, said; (Alif.Lam.Mim). This is the Scripture
whereof there is no doubt, a guidance unto those
who ward off (evil),Who believe in the Unseen...)[2:1].
And denying this fact can not come but from an
ignorant or a wrangler. I ask Allah (swt) to take
our souls back with our belief in it and all what
was identified right in the Book and Sunnah [the
religious heritage of the Prophet (saw)].

Source: Mawsoo'at Al-Allamat Al-Albani. Vol. 6,

Pg. # 278.

End of Scans
 DENIAL OF DAJJAL AND
IMAM AL-MAHDI (AJF) IS
DISBELIEF:
Al-Suyuti:

Jabir ibn Abdullah narrates that the Messenger of

Allah (saw) said: "Whoever denies (the coming of)
Dajjal, has surely committed disbelief, and
whoever denies (the coming of) Mahdi (ajf) (also)
committed disbelief.

Source: Al-Hawi lil-Fatwa. Vol. 2, Pg. # 83.

End of Scans
 Al-Albani:

The Holy Prophet (saw) stated: "Whoever denies

the appearance of the Mahdi (ajf) has
disbelieved in what has been revealed on
Muhammad (saw). And whoever denies the
descent of Isa (a.s), the son of Maryam (a.s), has
disbelieved. And whoever denies the appearance of
the Dajjal, has disbelieved. And whoever does not
believe in destiny, both it's goodness and evil, has
disbelieved. Because Jibra'eel (a.s) has told me that
Allah (swt) says: 'Whoever does not believe in
destiny, both it's goodness and evil, shall have to
take another Lord than Me.'"

Al-Albani: "The narration is false but know that it is

obligatory to believe in all what has been
mentioned in this narration; the appearance of
the Mahdi (ajf), the descent of Isa (a.s), and in
destiny, both it's goodness and evil. It's obligatory to
believe in all of that, because of it's evidence in the
Holy Quran and the Sunnah. However, there is no
report that you will be a disbeliever if you deny
such."

Source: Silsilat ul-Ahadith Al-Da'eefa. Vol. 3, Pg. #

201 - 202, H. # 1082.
End of Scans
 Al-Albani:

Those who deny the appearance of the Al-Mahdi

(ajf) are just like the ones who deny the descent
of Isa (a.s) in the end of the time, which has been
narrated authentically in the authentic
narrations, because some Dajjals have claimed it,
like Mirza Ghulam Ahmed Al-Qadiani, and some
have plainly denied it, like Ash-Shabag Shaltout, and
I can assure that everyone who denies the
appearance of the Al-Mahdi (ajf) denies the
descent of Isa (a.s), and of some them it appears
on their lapsus linguae, even if it's not clear. For me,
all of those who deny the appearance of the
Mahdi (ajf) are like a man who denies the divinity
of God just because some Pharaohs have claimed it
for themselves! (so is there anyone that will
remember).

Source: Al-Silsila Al-Saheeha Al-Hadith. Vol. 4,

Pg. # 43.

End of Scans

End of Part 1
 NECESSITY FOR
ALLAH'S PROOF ON
EARTH:
The opponents of the followers of the Ahlulbayt (a.s)
protest that the Shi'a consider the Imam necessary in
order to present and explain the injunctions and
importance of religion and to guide the people, thus
occultation of the Imam (a.s) is the negation of this
very purpose, for an Imam in occultation who cannot
be reached by mankind cannot be in any way
beneficial or effective.

It must be said that such people have not really

understood the meaning of the Imam. The role of the
Imam is not only the explanation of the religious
sciences and external guidance of the people. But the
Imam also bears the function of "Walayah" and the
internal guidance of the human.

The divinely appointed Imam directs mankind's

spiritual life and orients the inner aspect of human
action toward Allah (swt). His physical presence or
absence has no effect in this matter. The Imam is the
representative and viceregent of Allah (swt) on earth.

He is the connection between the heavens and the

earth, and is appointed by Allah (swt) as the
intermediate for the rest of the creatures. His
existence is always necessary even if the time has not
yet arrived for his outward appearance and the
universal
 reconstruction that he is to bring about, for if it were
not for his (a.s) existence, this earth would have most
certainly perished.

The Holy Quran testifies that Allah (swt) has assigned

some Imams with authority to guide mankind:

‫َو َج َع ْل َناُه ْم َأ ِئَّم ًة َيْه ُد وَن ِبَأ ْم ِر َنا َو َأ ْو َح ْيَنآ ِإ َلْيِه ْم ِف ْع َل‬
‫اْلَخ ِت َو ِإ َق اَم الَّص لوة َو ِإ يَتآ الَّز َك ـوِة َو اَك ُنوْا َلَنا َع ـِبِد ي‬
‫َن‬ ‫َء‬ ‫ْيَر‬
"And We assigned them Imams who guide
by our authority and We have inspired in
them the doing of good deeds."

Holy Quran {21:73}

‫َو َج َع ْل َناُه ْم َأ ِئَّم ًة َيْه ُد وَن ِبَأ ْم ِر َنا َو َأ ْو َح ْيَنا ِإ َلْيِه ْم ِف ْع َل‬
‫اْلَخ اِت‬
‫ْيَر‬
"And We appointed from among them
some Imams who guide by our authority
since they were patient and believed
firmly in Our Signs."

Holy Qur'aan {32:24}

 The above verses of the Holy Quran prove beyond
doubt that a divinely appointed Imam has authority
and guides.

‫ِه‬ ‫ِّم‬ ‫ِه‬ ‫ي‬ ‫ِذ‬

‫َو َيُق وُل اَّل َن ُر ْو ن َع ْي َي ن َّر َم نَت‬
‫َأ‬ ‫آ‬ ‫َّن‬ ‫ِإ‬ ‫ِّب‬ ‫ٌة‬ ‫آ‬ ‫َل‬ ‫ِزَل‬ ‫ُأ‬ ‫ال‬ ‫َل‬ ‫ْا‬‫و‬ ‫َف‬ ‫َك‬
‫ِذ َو ِلِّلُك َق ْو ٍم َه اٍد‬
‫ُم ن ٌر‬
"(O' Muhammad!) You are but a Warner,
and for every community there exists a
Guide."

Holy Quran {13:7}

‫ِإ َّنآ َأ ْر َس ْل َنـَك ِباْلَح ِّق َبِش يرًا َو َنِذ يرًا َو ِإ ن ِّم ُأ َّم ٍة ِإ َّال‬
‫ْن‬
‫َخ َال ِفي ا َنِذ ي‬
‫ٌر‬ ‫َه‬
Verily, We have sent you with the
truth, a bearer of glad tidings and a
warner. And there never was a nation
but a warner had passed among them.

Holy Quran {35:24}

We must ask ourselves who this guide/warner is at
present. The above verses prove the necessity of a
guide/warner at all times, since Allah (swt) states that
there is no nation or community left without either of
them. Taking this in to consideration, it would be
ludicrous to doubt that Imam Al-Mahdi (ajf) is alive. In
fact, this exact belief is held by our opponents, but
unfortunately their own sources are only barely
checked which they so proudly claim to adhere to, and
yet in their pursuit of anti-Shi'a propaganda, have
made the common so-called Sunnis forget about their
own beliefs.

Ibn Hajar:

Abul Hasan Al-Khasa'i Al-Abudi says in the book

Manaqib Al-Shafi'i: "The narrations are
Mutawaatir that Al-Mahdi (ajf) will be from this
Ummah and that Isa (a.s) will pray behind him."

(Ibn Hajar continues): And in the prayer of Isa (a.s)

behind a man of this Ummah, even if it is in the
end of times and close to the Day of Judgment,
there is an evidence for the correct of notions
that the Earth will never be empty of Allah's
(swt) Proofs. And Allah (swt) knows best.

Source: Fath Ul-Bari Fi Sharh Saheeh Al-Bukhari.

Vol. 8, Pg. # 92 - 93.
End of Scans
 Al-Aynee:

Al-Bukhari: Narrated to us ibn Bukayr from Al-Layth

from Yunus from ibn Shihab from Nafi, the servant
Abu Qutada Al-Ansari that Abu Huraira said: Allah's
Messenger (saw) said, "How will you be when the
son of Mary (i.e. Jesus) descends amongst you and
your Imam is from among you?"

And in the prayer of Isa (a.s) behind a man of this

Ummah, even if it is in the End of Times and close to
the Day of Judgment, there is an evidence for the
correct of notions that the Earth will never be
empty of Allah's (swt) Proofs. And Allah (swt)
knows best.

Source: Umdatul Qari Sharh Saheeh Al-Bukhari.

Vol. 16, Pg . # 55/57, H. # 3449/106.

End of Scans
 Ibn Taymiyyah:

Except that this Religion is protected, as Allah

Almighty says: "Surely We have revealed the
Reminder and We will most surely be its guardian.
Holy Quran {15:9}"

And there will never cease to be a group from

his Ummah manifest upon the truth and the
things that harmed other religions will
absolutely not harm it, like the distortion of its
books and the alteration of its rulings, and that all
because of the teachings of His Proofs who guide
people to Allah's (swt) teachings, those who
resurrect the dead with the Book of Allah (swt) and
make blind people to see with its light, because the
Earth will never be empty of Proofs who guide to
Allah (swt), so that His proofs and signs are not
void.

Source: Majmu Al-Fatawa. Vol. 25, Pg. # 130 - 131.

End of Scans
 Ibn Qayyim:

Chapter: The obligation of imitators to

follow their Imams and the
impermissibility of following others:

The followers of Mujtahid's have deemed Allah (swt),

both from the aspect of power and religious aspect,
that He has openly decreed false, opposing what He
said to His Messenger, (saw) because they have
concluded that the Earth is empty of any Proof to
guide to the verdicts of Allah (swt). They have said:
"There has not remained on Earth any scholar since
early centuries."

One group say: "It is not allowed for anyone to

choose any scholar to follow after Abi Hanifa, Abi
Yusuf, Zufar ibn Huzayl, Muhammad ibn Al-Hassan
and Al-Hassan ibn Ziyad Al-Lulu'ee." this is the
opinion of a large number of Hanafiyya. Bakr ibn Al-
Alaa Al-Qushayri Al-Maliki says: "It is not allowed for
anyone to choose a scholar to follow after the year
two hundred A.H."

Another group say: "It is not allowed for anyone to

choose to follow anyone other than Al-Awza'ee,
Sufyan Al-Thawri, Waki' ibn Al-Jarrah, Abdullah ibn
Al-Mubarak." Another group say: "It is not allowed for
anyone to choose to follow anyone after Al-Shafi'i."
And his followers have differed about whose opinion
of those who narrate from him should be accepted.
Such a person will have the authority to issue Fatwa
and verdict (based on the teachings of Al-Shafi'i)
and also those who are not like that. They have
divided them in three categories: One group are
those who have the authority like ibn Suraij, Al-
Qaffaal, Abi Hamed Al-Isfarahini, another group who
have a contingent authority not a full authority, and
another group who neither have a full authority nor
a contingent authority like Abi Hamid Al-Ghazali
and others.

They have also differed about when the door of

Ijtihaad is closed, their statements are too many in
that regard that Allah (swt) has put no truth in them.
According to them, the Earth is empty of a proof
who guides to Allah's (swt) decrees, and there is no
one on it who talks with knowledge and it is not
allowed for anyone to look in the Book of Allah (swt)
and Sunnah of His Messenger (saw) to extract
rulings from them, and it is not allowed to verdict
and issue Fatwa based upon them without checking
with the verdicts of his imitators and followers. If it
was in accordance with their opinion, the verdict
and Fatwa is acceptable, otherwise it is rejected.

These opinions, as you can see, are full of corruption,

falsehood and contradiction, and these are speaking
from Allah (swt) without knowledge. They reject His
proofs and piety in His Book and Sunnah of His
Messenger (saw) and extracting rules from them
and teaching it. However Allah (swt) will not allow
but that His light should be perfected and the
statement of His Messenger (saw) should be
confirmed that; "The Earth will not be empty of
Allah's (swt) Proofs."

And there will never cease to be a group from

his Ummah manifest upon the absolute truth
which was sent with him. And that there will
never cease to be a group at the beginning of
every century who rebuilds his religion for this
Ummah. It is enough to prove the falsehood of
these opinions to say to their owners: "If it was not
allowed for anyone to choose any other than those
whom you mentioned, then how did you come
upon following them and not others? And how did
you forbid for a man to choose what his Ijtihaad says
which is in accordance with the Book of Allah (swt)
and the Sunnah of His Messenger (saw)? And you
allowed for yourselves to follow the opinion of those
who you imitate and made it obligatory for the
Ummah to imitate them and forbid to imitate
others?"

Source: I'laam Al-Muwaqi'een. Vol. 4, Pg. # 31 - 33.

End of Scans
 Ibn Salah:

Verily, the Earth will not be empty of a Proof who

establishes the teachings until the end of times.

Source: Fatawi Wa Masa'il ibn Al-Salah. Pg. # 6.

End of Scans
 THE 'ABDAALS':

Ibn Taymiyyah:

"However, since the Prophet (saw) has predicted

that the Ummah will divide into seventy three
groups; all of who will be in the fire except one
group which is the Jama'ah; (The Jama'ah is) as
described in another hadeeth: "They remain on the
like of that which I am on and my Companions," it
becomes (known that) the true adherents of Islam in
its pristine purity are the Ahl ul Sunnah Wa Al-
Jama'ah. Amongst them are the truthful saints, the
martyrs and the righteous ones. Also found
amongst them are those men who are signs of
guidance and hallmarks of illumination, of
recorded integrity and virtues were mentioned.
The Abdaals are amongst them. Also the Imams
who (the general) Muslim populace are in full
accord concerning their guidance of religion are
to be found among them. These are the
Victorious Group about whom the Prophet (saw)
said: "A group within my Community manifestly
continues to be in the truth. Neither those who
oppose them nor those who abandon them can
do them harm, from now on until the Day of
Resurrection…"

Source: Al-Aqeedah Al-Waasitiyyah. Pg. # 134 -

135.
End of Scans
 Al-Ghazali:

Chapter Signs Of Abdaal (Ascetic):

The Prophet (saw) said: "Those who keep patience in

hunger, thirst and calamities for long will stay on the
Resurrection Day near Almighty God. They are God-
fearing honest men without shoes. They care not be
recognised on sight. If they remain absent, they are
not searched. The undeveloped paces know them
and the angels of heaven keep them encircled.

They are the best of the people in the earth and

best in divine service. The people spread out their
soft beds, but they use their heads and knees as
beds. The people destroy the character and conduct
of the Prophet (saw) but they preserve them. The
world in which they roam weeps for them if they
are lost. If none of them lives in a country, God is
displeased with it.

They are not greedy for the world just as a dog is

greedy over a corpse. They live by eating leaves
and vegetables, put on tom rags and are
disheveled in hairs and laden with dust. The
people think that they are diseased, but in fact
they are not so. Some think that they have lost
intellect, but it is not so. Their attention is
towards the actions of God who removed the
attachment of the world from them. They
wander among the worldly men as men without
interest, but there is endless honour for them in
the next world.

O Osamah! When you see them anywhere, know

that for the inhabitants of the place, they are
safeguards and God will not punish the people
among whom they live. The world is happy for
them and the Almighty is pleased with them.
Take them as brethren for yourselves, perchance you
may get salvation on that account. If you can die
when your belly remains hungry and your spleen
thirsty, it will be better because you will have an
honourable place on that account and the angels
will be happy at the advent of your soul. God also
will shower His blessings on you."

Source: Ihya' Ulum Al-Din. Pg. # 966.

End of Scans
Ali (a.s) said (regarding the Abdaals): "Alas! Here is
abundant knowledge, but I find none to carry it. I
don't find any trusted seeker, but I find such men
who seek the world with the weapon of religion and
attribute to the friends of God the gifts of God and
give prevalence of His proof over His creations, make
subdued the seekers of truth, but on the first
onslaught of opposition doubt arises in their minds
they lose their insight owing to their scepticism and
keep themselves busy in indulgences. They amass
wealth and hoard it. O God, thus will knowledge
perish when its people will die. The world will not
be free of men who will establish religion
secretly and openly in order that the proofs of
God are not obliterated. They will be few in
number but they will be great in honour. They
will be lost openly, but their pictures will reign in
hearts. God will preserve His religion through
them. They will leave the religion for their
successors and will plant it in the hearts of the
young. The real nature of knowledge will be
disclosed with their help. They will get good
news from the life of sure faith. They will make
easy what the rich think difficult and they will
make clear what the heedless think obscure.
They will keep company with the world with
their bodies, but their souls will be kept hanging
in lofty places. They are servants of God among
His people, His trustees and deputies on the
earth. Then he wept and said: How eager I am to
meet them."

Source: Ihya' Ulum Al-Din. Pg. # 86.

End of Scans
HADEETH AUTHENTICITY OF 'ABDAALS':

Muhammad Al-Munawi:

"Al-Abdaal in my Ummah are thirty" i.e. thirty men;

"The Earth is surviving because of them" i.e. is
built; "Because of them they receive rain and are
assisted" i.e. over their enemy, because the
Prophets (a.s) were the pins of the Earth, but
when the Prophethood came to an end, Allah
(swt) replaced (i.e. Abdala) them with these, so
because of them the people of Earth are assisted
and the blessings spread among them, in some
sources it is written that, "The Earth complained to
Allah (swt) that the Prophets (a.s) disappeared and
their mission came to an end, so Allah (swt) said: 'I
will put thirty Truthful Ones over your surface,' so it
revealed." In the narration of Abi Na'eem in Hilya
instead of, "The Earth is surviving because of them,"
it is written, "Because of them, life and death is
given and rain falls and plants grow and
disasters are avoided." He says: It was said to ibn
Mas'oud, the narrator of the report: "How is life
and death given and rain falls because of them?"
He said: "They ask Allah Almighty to increase
their number and He does, they pray against the
tyrants, and the tyrants are destroyed and they
ask Allah (swt) to fall rain and Allah (swt) makes
it happen, they ask Allah (swt) to grow plants
and the Earth grows plants. They pray and Allah
(swt) discharges the disasters."

Al-Hakim Al-Tirmidhi narrates that: "The Earth

complained to its Lord about the cessation of
Prophets (a.s), so Allah (swt) Almighty said: 'I will
put over your surface forty truthful ones.
Whenever one of them dies, another will replace
him.' That is why they are called Abdaal of Allah
(swt), because they are the pins of the Earth and
the Earth survives and the rain falls because of
them." The author says: Its chain is Saheeh
(Authentic).

Source: Fayd Al-Qadir Sharh Al-Jami Al-Saghir.

Vol. 3, Pg. # 168.

End of Scans
The Author (i.e. Al-Suyuti) has said that: "The report
about Abdaal is Saheeh (Authentic). If you want,
I can even say that it is Mutawaatir (frequent)."
Then he talks long about it and then says: "This
has gone beyond Tawatur Al-Ma'nawi, so that it
makes the existence of Abdaal necessarily
certain." ...

His Sheikh ibn Hajar says in his Fatawi: Abdaals are

mentioned in many hadeeth, some are authentic
whereas others are weak. Qutb is also mentioned in
some Hadith...

These narrations even if it is supposed that all its

chains are weak, but it cannot be denied, that a
weak narration can be strengthened through the
excess of its chains, and through a great of number
of the authors who have mentioned it in their books,
except for someone who is ignorant about the
science of Hadith or someone stubborn and fanatic.

Source: Fayd Al-Qadir Sharh Al-Jami Al-Saghir.

Vol. 3, Pg. # 170.
End of Scans
 Al-Suyuti:

The hadeeth of Abdaals is authentic, leave alone

being lesser than that. If you desire, you can
even say it is Mutawaatir. I have dedicated an
entire treatise to this topic in which I covered
the various chains of narrators pertaining to this
subject. The summary is that it is narrated by:

1) Ibn Umar as narrated by ibn Asakir via two chains.

2) Ali (a.s) as narrated by Ahmad, At Tabrani, Al-

Hakim etc. with over ten channels; some of which
are (in conformity) with the conditions of Saheeh
(Al-Bukhari).

3) Anas narrated through six chains, amongst them

is the chain mentioned in Al-Mu'jam Al-Awsat of At-
Tabrani which Allamah Al-Haythami has graded as
'good' in Majma' Al-Zawa'id.

4) Ubaadah bin as Samit as narrated by Imam

Ahmad with an authentic chain.

5) Ibn Abbaas. Imam Ahmad mentioned it in Az-

Zuhd with an authentic chain.

6) Ibn Umar which is narrated through three

different chains in Al Mu'jam Al-Kabir, Karamat Al-
Awliya (mircales of the saints) of Khallal and Abu
Nu'aym.)

7) Ibn Mas'ood. This is narrated through two chains;

(one in) Al-Mu'jam Al0Kabir and (the other) is in Al-
Hulya.

8) Auf bin Malik which is narrated in At-Tabrani with

a good chain.
9) Muadh bin Jabal. Imam Daylami narrated his
report.

10) Abu Sa'eed Al-Khudri. Imam Bayhaqi narrated

his report in 'As Shu'ab.'

11) Abu Hurayrah. It is narrated through a different

chain from what ibn Al-Jawzi narrated. (This chain)
is transmitted by Al-Khalaal in 'Karamat Al-Awliya
(miracles of the saints).'

12) Umm Salamah. The chain has been transmitted

by Ahmad, Abu Dawood, Al-Hakim, Al Bayhaqi and
others.

From the Mursal, (there are narrations from the

following Tabi'ee).

1) Hassan which is narrated by ibn Abi ad dunya in

his 'Sakha' and Al-Bayhaqi in 'Ash Shu'ab.'

2) Ata. It has been narrated by Abu Dawood in his

'Maraasil.'

3) Bakr bin Hunaish. Ibn Abi ad Dunya narrates it in

his book 'Al-Awliyah.'

4) Shahr bin Hawhab which has been narrated by

ibn Jareer in his Tafseer.

As for the Aathaar, there are narrations recorded

from the following:

1) Hassan Basri

2) Qatadah
3) Khalid bin Madaan

4) Abi az Zaahiriyyah

5) Ibn Shawdhab

6) Ata

There are numerous other traditions transmitted

from many more Tabi'een and scholars who
came after them. There is no doubt that the like
of this has most definitely reached the status of
Tawaatur Ma'anawi. Out of necessity, a person
has to have firm conviction on the existence of
Abdaals.

Source: An Nukat Al-Badi'aat. Pg. # 280 - 282.

End of Scans
THE AHLULBAYT (A.S)
ARE A REFUGE FOR THE
UMMAH:

The Prophet (saw) in numerous hadeeth compares the

Ahlulbayt (a.s) to the stars. Just as stars help and
protect the inhabitants of the earth, so do his progeny.
This evidences the fact that a member of his
household is amongst us and is a source of protection
for us on earth. However, before we go on to read
about this, it is important we look at a similar narration
but contains a variation of wording;
 Muslim ibn Hajjaj:

Chapter: The Presence Of The Prophet

(saw) Is A Source Of Security For His
Companions And The Presence Of His
Companions Is A Source Of Security For
The Ummah

Abu Burda reported on the authority of his father:

We offered the sunset prayer along with Allah's
Apostle (saw). We then said: If we sit (along with
Allah's Messenger (saw)) and observe night prayer
with him it would be very good, so we sat down and
he came to us and said: "You are still sitting here." I
said: "Allah's Messenger (saw), we observed evening
prayer with you, then we said: Let us sit down and
observe night prayer along with you," whereupon he
said: "You have done well or you have done right." He
then lifted his head towards the sky and it often
happened that as he lifted his head towards the sky,
he said: "The stars are a source of security for the
sky, and when the stars disappear there comes
to the sky, i.e. (it meets the same fate) as it has
been promised (it would plunge into darkness).
And I am a source of safety and security to my
Companions and when I would go away there
would fall to the lot (of my Companions) as they
have been promised with, and my Companions
are a source of security for the Ummah, and as
they would go there would fall to the lot of my
Ummah as (its people) have been promised."

Source: Saheeh Muslim. Pg. # 1177, H. # 207.

End of Scans
 ANALYSIS OF THE
ABOVE HADEETH:

This hadeeth has been narrated in two forms:

"My Ahlulbayt (a.s) are the refuge and protection

for my Ummah."
"My Companions are the refuge and protection for
my Ummah."

In terms of the first version, it has been narrated from

five Companions and some scholars have deemed it
to be weak and fabricated. However, other scholars
have attested it and have written commentary in
regards to it, as we shall see later.

Regarding the second version, it has been narrated in

Saheeh Muslim, which is considered to be the second
most authentic hadeeth collection after Saheeh Al-
Bukhari. The hadeeth which mentions the Companions
as being representations of the stars that protect the
Ummah has the two following issues:

The Companions are all dead, so how can they

protect us in this day and age?
The Companions after the death of the Prophet
(saw) fought, insulted and declared Takfir upon
each other. So how is it that they can be the
protectors when they fought amongst themselves
and caused fitnah in the Muslim Ummah?
We can see in this example that the course of time
has revealed treachery and alteration of the narration,
even though they have presented it as being
authentic. Thus, it has proven the version which
states that it is the Prophet's (saw) Ahlulbayt (a.s)
who are the protection to be valid, even though it has
been attacked and weakened.

Furthermore, the Prophet (saw) said: "The stars are

the refuge for the people of heavens." He (saw) did
not say: "The stars are the refuge for the people of the
earth," therefore we should ponder on what that
means. Thanks to the science of today, we know that
the gravitational force of the stars keep everything
around them in track and spinning around thus
protecting them from floating in the empty space and
colliding with other objects. If the star is destroyed,
the planets, their moons and everything around them
would also be destroyed. All of them would no longer
be safe which would lead towards chaos and
destruction in their planetary systems. Likewise, if
Ahlulbayt (a.s) did not exist in every era, the people of
the earth would cease to exist.
 Al-Hakim:

Narrated to us Mukarrim bin Ahmad Al-Qadi, from

Ahmad bin Ali Al-Abar, from Is'haq bin Sa'eed bin
Arkoon Al-Dimashqi, from Khalid bin Da'laj Abu Amr
Al-Sadoosi, - from Qutada - from Atta, from ibn
Abbas, who said: The Messenger of Allah (saw)
said: "The stars help prevent the inhabitants of
the earth from being drowned, and my Ahlulbayt
(a.s) are the protectors of my community against
disputes (in religious matters). Therefore,
whichever groups among the Arabs opposes my
Ahlulbayt (a.s), shall be split up by dissensions
and will become a party of Satan."

Al-Hakim: This Hadith has a Saheeh (Authentic)

chain.

Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 3, Pg.

# 175, H. # 4778.

End of Scans
Explanation Of Umar ibn Mihammad
Al-Mawsili Al-Shafi'i:

The Prophet (saw) said: "The stars are the refuge

for the people of the Heavens and my Ahlulbayt
(a.s) is the refuge for my Ummah. So if the stars
vanish, the people of the heavens will vanish and
if my Ahlulbayt (a.s) vanish, the people of the
Earth vanish."

"Refuge and protection" is the opposite of fear. So

the meaning of, "The stars are the refuge" is that the
heaven will remain as it is, as long as the stars
remain, if they vanish, the heaven with its stars will
vanish and be annihilated. And the prophecy of the
truthful Prophet (saw) necessitates that this would
be of the preliminary steps of the Day of Judgment,
as Allah Almighty has said: "When the heaven
becomes cleft asunder" Holy Quran {82:1} and this is
prophesying both issues together.

His (saw) statement "My Ahlulbayt (a.s) are the

refuge" speaks of the world and its inhabitants
that they will be safe from being totally
annihilated to Hereafter, as long as one of the
Ahlulbayt (a.s) is alive, i.e. one of the Imams who
succeeded him. And that is pointing to Imam Al-
Mahdi (atfj) and to his (saw) descendants who
are mentioned in this narration:

"Even if only one day of this world remains, Allah

(swt) would raise up in it a man who belongs to
my family, who will fill the earth with equity and
justice as it has been filled with oppression and
tyranny."
And in another narration: "...Allah (swt) would
lengthen that day, till He raised up in it a man
from among my descendants whose name is like
my name, he will fill the earth with equity and
justice."

So the world will end with him (ajf), when he

appears and fulfills what has been prophesied
about him and then dies, the world will come to
an end and the next world will start. The
annilihilation of the people of the earth depends
on his annihilation.

Also the progeny of a person are his sons and sons of

his sons and the plural of Zurriyya (i.e. descendant) is
Zarari and Zurriyyaat. Also the children of the female
are one's progeny, so according to this the
descendants of Fatima (s.a) are the descendants of
the Prophet (saw). The evidence for the correctness
of this, that cannot be refuted, is the statement of
Allah Almighty: "And of his (i.e. Ibraheem's)
descendants, are Dawood and Sulaiman" Holy
Quran {6:84} till He says: "And Yahya and Isa" Holy
Quran {6:85}, so Allah (swt) has counted Isa (a.s) as
Ibraheem's (a.s) descendants and he has attributed
Isa (a.s) to him, even though he had no father and
there is no relation between him and Ibraheem (a.s)
except through Maryam (a.s).

Source: Al-Na'eem Al-Muqim. Pg. # 230 - 232.

End of Scans
 Explanation Of Al-Suyuti:

"The stars are the refuge for the people of the

Heavens and my Ahlulbayt (a.s) is the refuge for my
Ummah."

Abi Ya'laa has narrated it from Salama ibn Al-Aku.

(H) [i.e. Hasan] (Reliable).

Al-San'ani:

"The stars are the refuge for the people of the

Heavens, and my Ahlulbayt (a.s) is the refuge for my
Ummah." Because the stars guide us, likewise the
progeny of the Prophet (saw), as long as they are
alive, they are the role-models of the Ummah and
masters, so they are like the stars. The better
explanation is what Al-Samhudi says: "It refers to
the scholars among them, whom we should
follow, as we follow the stars for navigation,
when the sky becomes empty of stars, people
will face what has been promised to them (i.e.
the Day of Judgment) and that is when Al-Mahdi
(ajf) dies, because the coming down of Isa (a.s) to
kill Al-Dajjal is in his time, as the narrations
mention. It is also possible that it refers to his
Ahlulbayt (a.s) in its absolute form and that is
more apparent, because when Allah the Exalted
created the universe because of Mustafa (saw),
He put its survival with the life of the Prophet
(saw) and after him with the lives of his
Ahlulbayt (a.s) (narrated it Abi Ya'laa from
Salama Ibn Al-Aku), the letter (H) that the author
has used refers to it being (Hasan) i.e. reliable."
Source: Al-Tanwir Fi Sharh Jami Al-Saghir. Vol. 10,
Pg. # 523 - 524.

End of Scans
 Explanation Of Al-Manawi:

"The stars are the refuge" in the version of Al-

Tabarani "The star are made refuge for the for
the people of the Heavens" with the meaning of
stability. "And my Ahlulbayt (a.s) is the refuge for
my Ummah." He has compared them with stars
of the sky, because they are the source of
guidance, and they are those which rise and sit
and planets and those which are firm, likewise
taking them as a source of navigation is the
protection from death (i.e. like when you are lost
in a desert for example by losing navigation).

Al-Hakim Al-Tirmidhi says: "His Ahlulbayt (a.s) in

this narration refers to those who succeeded
him and were on his path, and they are the
Siddiqeen (the truthfuls) and Al-Abdaal
(substitutes)." He then says: "A group of people
opined that his Ahlulbayt (a.s) here refers to his
Ahlulbayt (a.s) from his progeny," but this opinion
has no harmony and no accuracy and no relevance,
because his Ahlulbayt (a.s) are Bani Hashim and Al-
Mutalib, but where have these ever been security
and protection for the Ummah, so that if they perish
the world will perish with them? This was possible if
they were the proofs of guidance in every time, and
also to refute those who say that Ahlulbayt (a.s)
refers to his progeny, it should be said that among
his progeny there are those who are inclined
towards corruption and pleasures as other people,
among them there are righteous people and
sinners, so how did they become the reason of
security and protection for the people of earth? If
they say: 'It is due to the reverence of the Messenger
of Allah (saw), because his reverence is huge.' We
say: 'On earth there are things that have higher
reverence than his progeny and that is the Book of
Allah (swt), but it has not been mentioned about it
(that it is the reason of protection).' So reverence is
for the people of righteousness. Al-Ameri Al-
Baghdadi says in Sharh Al-Shahab that: "A group of
people who are overcome by ignorance through
Verses of Quran and Sunnah and narrations
concluded that Ahlulbayt here refers to his
Ahlulbayt (a.s) exclusively and not others, so how are
they the source of protection when in many of them
you find corruption and adundance of the rules of
Islam, if they say: 'The reverence is due to their
relation.' We say: 'Their reverence is good, but the
reverence of the Book of Allah (swt) is greater from
the reverence of his progeny. And the reverence of
Mustafa (saw) is through his being a Prophet and
Messenger, not through his tribe and family. It refers
actually to the righteous people and Abdaal
(substitutes) of the prophets (a.s) (i.e. Abdaal who are
the replacement for the prophets) who have
followed his (saw) path and resurrected his Sunnah.'
And in a narration: "The family of Muhammad (saw)
is everyone who fears Allah (swt)."

Al-Samhudi says: "It refers to the scholars among

them, whom we should follow, as we follow the
stars for navigation, when the sky becomes
empty of stars, people will face what has been
promised to them (i.e. the Day of Judgment) and
that is when Al-Mahdi (ajf) dies, because the
coming down of Isa (a.s) to kill Al-Dajjal is in his
time, as the narrations mention. It is also
possible that it refers to his Ahlulbayt (a.s) in its
absolute form and that is more apparent,
because when Allah the Exalted created the
universe because of Mustafa (saw), He put its
survival with the life of the Prophet (saw) and
after him with the lives of his Ahlulbayt (a.s)
(narrated it Abi Ya'laa from Salama ibn Al-Aku), the
letter (H) that the author has used refers to it being
(Hasan) i.e. reliable."

And narrated from him also Al-Tabarani, Musaddad,

ibn Abi Shaybah through weak chains, however, the
plurality of the chains might elevate it to the degree
of Hasan (Reliable).

Source: Fayd Al-Qadir Sharh Al-Jami Al-Saghir.

Vol. 6, Pg. # 298 - 299.

End of Scans
To interpret the narrations to mean the Caliphs as
Hakim Al-Tirmidhi and others do, does not befit the
concept, because the Companions of the Prophet
(saw) died long ago, yet the earth and the people on it
survived. It is rather disappointing from the scholars
of the so-called 'Ahl ul Sunnah' that they misinterpret
and misrepresent a concept and then go further to
attack and object on it. Here we see that firstly, Hakim
Al-Tirmidhi misrepresents the Ahlulbayt of the Prophet
(saw) by defining them all as 'Bani Hashim' and 'Bani
Muttallib' and then concludes that they cannot be the
refuge and means of protection for the Ummah,
because among them there are sinners and people of
corruption.

But when we refer back to the Prophet (saw), we find

that he has limited his Ahlulbayt (a.s) in his time to
only five people. This is clearly evident when
presented with several events which took place, such
as those who were present under the cloak when the
verse of Purification {33:33} was revealed, the event
of Mubahala, the hadeeth of Thaqalayn in that the
Ahlulbayt (a.s) will never separate from the Holy
Quran till they enter upon the Prophet (saw) in the
lake fount on the Day of Judgment, and the hadeeth
limiting his successors to only twelve, where without
their existence, the existence of Islam and this
Ummah would perish, and many more Ahadeeth. This
also does not contradict the concept of the occulation
of an Imam of the Ahlulbayt (a.s), because if clouds
conceal the sun from being seen, it still is the means
of survival of the earth. Likewise, for a hidden Imam
(ajf), the Ummah is simply deprived from a direct
navigation and guidance through him (ajf), but he still
is the means of the survival of the Ummah.
 Explanation Of Ibn Hajar Al-
Haythami:

‫ِّذ‬ ‫َّل‬‫ل‬‫ا‬ ‫اَك‬ ‫ا‬ ‫ِه‬ ‫ِفي‬ ‫َأ‬ ‫ِّذ‬ ‫ِل‬

‫َو َم ا اَك َن الَّل ُه ُيَع َبُه ْم َو نَت‬
‫ْم َو َم َن ُه ُم َع َبُه ْم‬
‫َو ُه ْم َيْس َتْغ ِف ُر و‬
"It is not for Allah to punish them while
you (Muhammad) are among them. And
Allah would not punish them while they
seek forgiveness"

Holy Quran {8:33}

The Messenger of Allah (saw) referred to the
existence of that in his Ahlulbayt (a.s), and that
they are the amnesty for the inhabitants of the
earth, just like he (saw) is an amnesty for them.
And the narrations about that are plenty. Some of
them will be mentioned. One of them: "The stars are
amnesty for the inhabitants of the heavens, and my
Ahlulbayt (a.s) are amnesty for the inhabitants of the
earth." A group has all narrated this through a weak
chain. And through another weak chain: "My
Ahlulbayt (a.s) are amnesty for the inhabitants of the
earth, and if my Ahlulbayt (a.s) would go away (i.e. all
die), the promised signs (of destruction) will come
upon the inhabitants of the earth." And in another
narration of Ahmad bin Hanbal: "And if the stars go
away (i.e. become non-existent), the inhabitants of
the heavens will be destroyed. And if my Ahlulbayt
(a.s) go away (i.e. all die), the inhabitants of the earth
will be destroyed."
And in a narration that has been authenticated
by Al-Hakim upon the conditions of the two
Sheikhs: "The stars help prevent the inhabitants
of the earth from being drowned, and my
Ahlulbayt (a.s) are the protectors of my
community against disputes (in religious
matters). Therefore, whichever group among the
Arabs that opposes my Ahlulbayt (a.s), shall
become a party of Satan." And the following has
been narrated through many routes that
strengthen each other: "The example of my
Ahlulbayt (a.s) among you, is like the example of
the Arc of Nuh (a.s). Who boarded it, got saved."
And in a narration of Muslim: "And who turned
away from it, got drowned." And in another
narration: "Perished."

And in another narration: "The example of my

Ahlulbayt (a.s) among you is like the door of Hitta of
Bani Isra'eel. Whoever entered it had been forgiven."
And in another narration: "Had been forgiven for his
sins." And some of them said that Ahlulbayt means
those who are the safety of their scholars, because
they are the ones by whom one is guided like the
stars, and the ones that if they were absent, the
people of the earth shall face the promised signs (of
destruction). And that shall occur during the
descent of the Mahdi (ajf). When, like mentioned in
his narrations, Isa (a.s) shall pray behind him and kill
the Dajjal in his time, then after that the signs (of
destruction) will occur. In Muslim it is reported that
the people, after Isa (a.s) has killed the Dajjal, will live
7 quiet years. Thereafter Allah (swt) will send a cold
wind from the area of Syria, so no one who has a
grain of goodness or faith in his heart shall remain
on the face of the earth. And the evil ones shall
remain.

To my opinion, it probably refers to the Ahlulbayt

(a.s), since Allah (swt) created this world for the
sake of the Prophet (saw), and has made its
existence conditional to the existence of his
Ahlulbayt (a.s), for they have certain virtues in
common with the Prophet (saw) as Fakhr Ad-
Deen Al-Razi mentioned, and because the
Messenger of Allah (saw) said on their virtue
that: "O Allah (swt)! They are from me and I am
from them." And they are a part of him as their
mother Fatima (s.a) was a part of him. Thus, they
(Ahlulbayt (a.s)) have his (saw) position in
amnesty for the earth.

Source: Sawa'iq Al-Muhriqa. Pg. # 212 - 213.

End of Scans
In conclusion, we can say with conviction that the
hadeeth actually means Ahulbayt (a.s) in the sense
that the Shi'a define them. Surprisingly, Ibn
Taymiyyah also considers that the entire creation
exists only for the sake of the Prophet (saw).

Ibn Taymiyyah:

Muhammad (saw) is the Chief of the Children of

Adam (a.s), the Best of Creation and the noblest of
them in the sight of Allah (swt). This is why some
have said that "Allah (swt) created the Universe due
to him," or that "Were it not for him, He would have
neither created a Throne, nor a Footstool, nor a
heaven, earth, sun or moon." However, this is not a
hadeeth on the authority of the Prophet (saw),
neither is it sahih nor is it weak and it has not been
narrated by any person of knowledge in hadeeth
either from the Prophet (saw) or Sahaba but it may
be explained from a correct aspect.

Since the best of the righteous of the children of

Adam (a.s) is Muhammad (saw), creating him was a
desirable end of deep-seated purposeful wisdom,
more than for anyone else, and hence the
completion of creation and the fulfillment of
perfection was attained with Muhammad, may
Allah Exalted bless him and grant him peace. The
Chief of the Children of Adam (a.s) is Muhammad,
may Allah Exalted bless him and grant him peace,
Adam (a.s) and his children being under his banner.
He, may Allah Exalted bless him and grant him
peace, said: "Truly, I was written as the Seal of the
Prophets with Allah (swt), when Adam (a.s) was
going to-and-fro in his clay," i.e. that my
Prophethood was decreed and manifested when
Adam (a.s) was created but before the breathing of
the Spirit into him, just as Allah (swt) decrees the
livelihood, lifespan, deeds and misery or happiness
of the slave when He creates the embryo but before
the breathing of the Spirit into it.

Since man is the seal and last of all creation, and its
microcosm, and since the best of man is thus the
best of all creation absolutely, then Muhammad
(saw), being the Pupil of the Eye, the Axis of the
Mill, and the Distributor to the Collective, is as it
were the Ultimate Purpose from amongst all the
purposes of creation. Thus it cannot be denied to
say that "Due to him all of this was created," or
that "Were it not for him, all this would not have
been created," so if statements like this are thus
explained according to what the Book and the
Sunnah indicate, it is acceptable.

Source: Majmu Al-Fatawa. Vol. 11, Pg. # 96 - 98.

End of Scans
 HUJJAH (PROOF'S) OF
ALLAH (SWT) AND THEIR
QUALITIES
One of the most intriguing narrations that describes
the qualities of the Proofs of Allah (swt)and their
existence till the Day of Judgment, is the Will of
Ameer ul-Mo'mineen Ali (a.s) to Kumayl ibn Ziyad
(r.a).

This Will has been narrated through a large number of

narrators from both the Shi'a and Sunni schools. It
has been recorded by many scholars with written
commentaries wherefrom many notions and rules have
been extracted in to books of Usool and Fiqh.

But before we go on to read the narration, we shall

take a look at the main narrator, Kumayl ibn Ziyad Al-
Nakha'i to whom this will is directed towards by Ameer
ul-Mo'mineen (a.s). Kumayl was a famous Tabi'ee who
was a close companion of Ameer ul-Mo'mineen (a.s)
upon whose trustworthiness and piety scholars
collectively agree upon.
 Al-Mizzi:

Kumayl ibn Ziyad ibn Nahyak ibn Al-Haytham ibn

Sa'd ibn Malik ibn Al-Harith ibn Suhbaan ibn Sa'd
ibn Malik ibn Al-Nakha Al-Nakha'i Al-Suhbaani Al-
Kufi, it is also said: Kumayl ibn Abdullah, and Kumayl
ibn Abdul Rahman, and the tribe of Nakha is part of
the tribe of Maz'haj.

He has narrated from Abdullah ibn Mas'oud,

Uthman ibn Affan, Ali ibn Abi Talib (a.s), Umar ibn
Al-Khattab, Abi Mas'oud Al-Ansari and Abi Huraira.

Ibn Sa'ad mentions him among the first generation

of the people of Kufa. He says: He has contributed
in the battle of Siffeen with Ali (a.s) and he was a
noble respected man, and his people used to
obey him. When Al-Hajjaj came to Kufa, he
called him and then he killed him. He was
trustworthy; his narrations are few.

Is'haq ibn Mansoor says: Yahya ibn Ma'een said: He

is trustworthy.

Al-Ijlli says: He is a trustworthy Tabi'ee from the

people of Kufa.

Muhammad ibn Abdullah ibn Ammar says: Kumayl

ibn Ziyad was a Rafidhi, and he is trustworthy,
from the companions of Ali (a.s).

He says in another place: Kumayl ibn Ziyad was of

the heads of Shi'a and he was a trouble of the
troubles.

Ibn Hibban mentions him in his book of Al-Thuqat

(Authenticated Ones).
Abul Hassan Al-Mada'ini says: And the worshippers
among them, i.e. among the people of Kufa, are:
Uwais Al-Qurni, Amr ibn Utba ibn Farqad, Yazeed
ibn Mu'awiyah Al-Nakha'i, Rabi ibn Khuthaym,
Hammam ibn Al-Harith, Mu'dhid Al-Shaybani,
Jundab ibn Abdullah and Kumayl ibn Ziyad Al-
Nakha'i.

Source: Tahdeeb Al-Kamal. Vol. 24, Pg. # 218 -

219, Person # 4996.

End of Scans
 Ibn Hajar:

Kumayl ibn Ziyad ibn Nahik, or ibn Abdullah Al-

Nakha'i, the famous Tabi'ee, he has witnessed the
time of the Prophet (saw).

Ibn Abi Khaythama and Khalifa ibn Khayyaat say: He

died in the year 82 A.H. Ibn Abi Khaythama has
added: He was 70 years old. So he has witnessed 18
years of the life of the Prophet (saw).

He has narrated from Umar, Ali (a.s), Ibn Mas'oud

and others. Narrated from him Abdul Rahman ibn
Abis, Abu Is'haq Al-Sabi'ee, Al-A'mash and others.

Ibn Sa'ad says: He has contributed in the battle of

Siffeen with Ali (a.s) and he was a noble
respected person, his people used to obey him.
He was trustworthy, his narrations are few.

Ibn Ma'een: And a group of scholars have said too

that he is trustworthy. Ibn Ammar: He was one of
the heads of Shi'a.

Ibn Abil Dunya narrated through Al-A'mash who

said: Al-Haytham ibn Al-Aswad entered upon Al-
Hajjaj, so he said: "How is Kumayl ibn Ziyad?" He said:
"He is an old man, sits at his home." He said: "Where
is he?" He replied: "He has become a senile old man."
So he ordered him to be brought to him and said:
"Are you of those who killed Uthman?" He said: "No I
didn't do that! He hit me, so I wanted to do Qisas
(take revenge), but he retaliated, so I forgave him."
He said: "Al-Hajjaj then ordered him to be killed."

Jarir ibn Mughira said: Al-Hajjaj asked for Kumayl ibn

Ziyad, but he escaped from him, so Al-Hajjaj
stopped their share from the treasury. When Kumayl
found out about it, he said: "I am an old man and I
have lived my life, I should not let my people to be
deprived of their share." So he went to Al-Hajjaj,
when Al-Hajjaj saw him, he said: "I liked to have you
arrested." Kumayl said to him: "There has not
remained long from my life, so do whatever you
want to do, because the appointed date is with
Allah (swt), verily Ameer ul-Mo'mineen Ali (a.s)
informed me that you are my killer." Al-Hajjaj said:
"Yes, you were among those who killed Uthman, so
chop his head!"(saying to his men). Then his head
was chopped.

Source: Al-Isaba Fi Tamyiz Al-Sahaba. Vol. 9, Pg.

# 349 - 350, Person # 7535.

End of Scans
As mentioned earlier, the narration has been recorded
in both Shi'a and Sunni sources. Firstly, we shall
Insha'Allah Ta'ala present some Sunni sources and
lastly, some from the Shi'a relating to this particular
narration:

Ibn Abd Rabbih:

Narrated to us Ayyoub ibn Sulayman from Amir ibn

Mu'awiyah from Ahmad ibn Imran Al-Akhnas from
Al-Walid ibn Saleh Al-Hashimi from Abdullah ibn
Abdul Rahman Al-Kufi from Abi Mikhnaf from
Kumayl Al-Nakha'i who said: Once Ali ibn Abi Talib
(a.s) held my hand and took me out of the city to the
desert. When we reached the desert, he heaved a
sigh and said:

"O Kumayl, no doubt these hearts are containers,

and the best of them are those who retain most.
Memorize from me what I say; people are of three
categories: the divine scholar, the students on the
path of salvation, and (the third one) the riffraff of
the society, following every crowing of the crows,
bending as the wind blows; never benefiting from
the light of knowledge, nor finding a refuge with a
strong supporter.

O Kumayl, knowledge is better than wealth; for

knowledge guards you while you have to guard
wealth; and wealth is diminished when spent, while
knowledge grows and increases when you put it to
use. The benefit of wealth fades when the wealth
fades.

O Kumayl, to have liking and affinity for a learned

man is the best way to entrench ones faith in Allah
(swt), it enables one to be obedient to Him during
lifetime, and to be praiseworthy after one has died.
Knowledge is the guardian and wealth is its
imprisoner.

O Kumayl, the hoarders of wealth have died, while

the learned men exist forever; their bodies are
missing, but their teachings and wisdom are
ingrained in the hearts. And then pointing to his
chest said: Here is well-grounded, plentiful
knowledge; I wish it had true recipients and
adherents.

But unfortunately, some unscrupulous men of

understanding have tried to misuse it, using religion
as a weapon to earn the worldly gain, and seeking
undue power by divine authority over Allah's (swt)
creatures, abusing His bounties which He bestowed
upon them. People took them as compliant with
(divine) wisdom. Such people (who they have
adopted as their guides) have no insight into its
ramifications; with the result that with the slightest
confusion, doubt enters their minds. Neither of them
could be the true carrier of knowledge.

And then there are those with insatiable lust, easily

misled by the pleasures of flesh, or enticed by
accumulating wealth, not at all among those who
care for religion. They very much resemble the
grazing cattle. Thus knowledge dies when its
carrier's death. But O Allah (swt)! Yet, the earth is
never devoid of a divine authority, either a
known manifest or a fearful in concealment,
ensuring that His Proofs are not lost. Surely, with
those fewer people of enormous value, Allah (swt)
protects His proofs with them, till they succeed to
transmit it further to their likes, and plant it deep in
their hearts. They are the ones overwhelmed by the
true knowledge of certitude, and have made it easy
for themselves to tread on the path which men in
luxury found difficult. They derive pleasure and
enjoyment from things which repel the ignorant.
Though they live on earth with their bodies, their
souls hang unto the higher plane. O Kumayl, They
are the (true) Caliphs of Allah (swt) on His earth,
the ones who invite (people) to His religion. Alas!
How keen I am to have sight of them! You may
leave if you want.

Source: Al-Iqd Al-Fareed. Vol. 2, Pg. # 81 - 82.

End of Scans
 Al-Ma'aafa ibn Zakariyya Al-Jariri:

Narrated to us Muhammad ibn Ahmad Al-

Muqadami from Abdullah ibn Umar ibn Abdul
Rahman Al-Warraq from ibn A'isha from his father
from his uncle from Kumayl and also from his father
from Ahmad ibn Ubayd from Mada'ini, and the
wordings of the two are different, they both said:
Kumayl ibn Ziyad Al-Nakha'i said:

Once Ali ibn Abi Talib (a.s) held my hand and took
me out of the city to the desert. When we reached
the desert, he heaved a sigh and said:

"O Kumayl, no doubt these hearts are containers,

and the best of them are those who retain most.
Memorize from me what I say; people are of three
categories: the divine scholar, the students on the
path of salvation, and (the third one) the riffraff of
the society, following every crowing of the crows,
bending as the wind blows; never benefiting from
the light of knowledge, nor finding a refuge with a
strong supporter.

O Kumayl, knowledge is better than wealth; for

knowledge guards you while you have to guard
wealth; knowledge grows and increases when you
put it to use, while wealth is diminished when spent.

O Kumayl, to have liking and affinity for the scholar

of religion is the best way to entrench ones faith in
Allah (swt), it enables one to be obedient to Him
during lifetime, and to be praiseworthy after one has
died. The benefit of wealth fades when the wealth
fades, while knowledge is the guardian and wealth
is its imprisoner.

O Kumayl, the hoarders of wealth have died, while

the scholar exist as long as the world exist; their
bodies are missing but their teachings and wisdom
are ingrained in the hearts.
And then pointing to his chest said: Here is well-
grounded, plentiful knowledge; I wish it had true
recipients and adherents.

But unfortunately, some unscrupulous men of

understanding have tried to misuse it, using religion
as a weapon to earn the worldly gain, and seeking
undue power by divine authority over Allah's (swt)
creatures, abusing His bounties which He bestowed
upon them. People took them as compliant with
(divine) wisdom. Such people (who they have
adopted as their guides) have no insight into its
ramifications; with the result that with the slightest
confusion, doubt enters their minds. Neither of them
could be the true carrier of knowledge.

And then there are those with insatiable lust, easily

misled by the pleasures of flesh, or enticed by
accumulating wealth, not at all among those who
care for religion. They very much resemble the
grazing cattle. Thus knowledge dies with its carrier's
death. But O Allah (swt)! Yet, the earth is never
devoid of a divine authority, either a known
manifest or a fearful in concealment, ensuring
that His Proofs are not lost among you. But
where are they? Surely, they are few in number, but
of enormous value. Allah (swt) protects His proofs
with them, till they succeed to transmit it further to
their likes, and plant it deep in their hearts. They are
the ones overwhelmed by the true knowledge of
certitude, and have made it easy for themselves to
tread on the path which men in luxury found
difficult. They derive pleasure and enjoyment from
things which repel the ignorant. Though they live on
earth with their bodies, their souls hang unto the
higher plane.

O Kumayl, They are the (true) Caliphs of Allah

(swt) on His earth, the ones who invite (people)
to His religion. Alas! How keen I am to have sight
of them! May Allah (swt) forgive me and you.

Source: Al-Jalis Al-Saleh Al-Kafi. Vol. 3, Pg. # 331 -

332.

End of Scans
 Al-Suyuti:

From Kumayl who said:

Once Ali ibn Abi Talib (a.s) held my hand and took
me out of the city to the desert. When we reached
the desert, he heaved a sigh and said:

"O Kumayl, no doubt these hearts are containers,

and the best of them are those who retain most.
Memorize from me what I say; people are of three
categories: the divine scholar, the students on the
path of salvation, and (the third one) the riffraff of
the society, following every crowing of the crows,
bending as the wind blows; never benefiting from
the light of knowledge, nor finding a refuge with a
strong supporter.

O Kumayl, knowledge is better than wealth; for

knowledge guards you while you have to guard
wealth; knowledge grows and increases when you
put it to use, while wealth is diminished when spent.

O Kumayl, to have liking and affinity for the scholar

of religion is the best way to entrench ones faith in
Allah (swt), it enables one to be obedient to Him
during lifetime, and to be praiseworthy after one has
died. The benefit of wealth fades when the wealth
fades, while knowledge guards, wealth needs
protection.

O Kumayl, the hoarders of wealth have died, while

the scholar exist as long as the world exist; their
bodies are missing but their teachings and wisdom
are ingrained in the hearts. And then pointing to his
chest said: Here is well-grounded, plentiful
knowledge; I wish it had true recipients and
adherents. But unfortunately, some unscrupulous
of understanding have tried to misuse it, using
religion as a weapon to earn the worldly gain, and
seeking undue power by divine authority over Allah's
(swt) creatures, abusing His bounties which He
bestowed upon them. People took them as
compliant with (divine) wisdom. Such people (who
they have adopted as their guides) have no insight
into its ramifications; with the result that with the
slightest confusion, doubt enters their minds.
Neither of them could be the true carrier of
knowledge.

And then there are those with insatiable lust, easily

misled by the pleasures of flesh, or enticed by
accumulating wealth, not at all among those who
care for religion. They very much resemble the
grazing cattle. Thus knowledge dies with its carrier's
death. But O Allah (swt)! Yet, the earth is never
devoid of a divine authority, either a known
manifest or a fearful in concealment, ensuring
that His Proofs are not lost among you. But
where are they? Surely, they are few in number, but
of enormous value. Allah (swt) protects His proofs
with them, till they succeed to transmit it further to
their likes, and plant it deep in their hearts. They are
the ones overwhelmed by the true knowledge of
certitude, and have made it easy for themselves to
tread on the path which men in luxury found
difficult. They derive pleasure and enjoyment from
things which repel the ignorant. Though they live on
earth with their bodies, their souls hang unto the
higher plane. O Kumayl, They are the (true)
Caliphs of Allah (swt) on His earth, the ones who
invite (people) to His religion. Alas! How keen I
am to have sight of them! May Allah (swt) forgive
me and you.
Al-Suyuti: (It has been narrated by ibn Al-Anbari in
Al-Masahif, Al-Marhabi in Al-Ilm, Nasr in Al-Hujjah,
Hilyatul Awliya, Tarikh ibn Asakir).

Source: Jami' Al-Ahadeeth. Vol. 4, Pg. # 108 - 109.

End of Scans
 Ibn Salama Al-Qadha'ee:

Narrated to me Muhammad ibn Mansoor ibn

Abdullah from Abi Abdullah Al-Tustari from Abul
Fadhl Muhammad ibn Umar ibn Muhammad Al-
Kawkabi Al-Adeeb from Sulayman ibn Ahmad ibn
Ayyoub from Muhammad ibn Uthman ibn Abi
Shaybah from Dharar ibn Surad from Asim ibn
Humayd from Thabit ibn Abi Safia Abi Hamza Al-
Thumali from Abdul Rahman ibn Jundab from
Kumayl ibn Ziyad who said:

Once Ali ibn Abi Talib (a.s) held my hand and took
me out of the city to the desert. When we reached
the desert, he heaved a sigh and said:

"O Kumayl, no doubt these hearts are containers,

and the best of them are those who retain most for
knowledge. Memorize from me what I say to you;
people are of three categories: the divine scholar,
the students on the path of salvation, and (the third
one) the riffraff of the society, following every
crowing of the crows, bending as the wind blows;
never benefiting from the light of knowledge, nor
finding a refuge with a strong supporter.

O Kumayl, knowledge is better than wealth; for

knowledge guards you, while you have to guard
wealth; wealth is diminished when spent, while
knowledge grows and increases when you put it to
use.

O Kumayl, to have liking and affinity for the scholar

of religion enables one to be obedient to him during
lifetime, and to be praiseworthy after one has died.
The benefit of wealth fades when the wealth fades;
while knowledge is the guardian, wealth is
protected.
O Kumayl, the hoarders of wealth have died, while
the scholar exists; their bodies are missing but their
teachings and wisdom are ingrained in the hearts.

And then pointing to his chest said: Here is well-

grounded, plentiful knowledge; I wish it had true
recipients and adherents. But unfortunately, some
unscrupulous men of understanding have tried to
misuse it, using religion as a weapon to earn the
worldly gain, and seeking undue power by divine
authority over Allah's (swt) creatures, abusing His
bounties which He bestowed upon them. People
took them as compliant with (divine) wisdom. Such
people (who they have adopted as their guides)
have no insight into its ramifications; with the result
that with the slightest confusion, doubt enters their
minds. Neither of them could be the true carrier of
knowledge.

And then there are those with insatiable lust, easily

misled by the pleasures of flesh, or enticed by
accumulating wealth, not at all among those who
care for religion. They very much resemble the
grazing cattle. Thus knowledge dies with its carrier's
death. But O Allah (swt)! Yet, the earth is never
devoid of a divine authority, either a known
manifest or a fearful in concealment, ensuring
that His Proofs are not lost among you. But
where are they? Surely, they are few in number, but
of enormous value in front of Allah (swt). Allah (swt)
protects His proofs with them, till they succeed to
transmit it further to their likes, and plant it deep in
their hearts. They are the ones overwhelmed by the
true knowledge of certitude, and have made it easy
for themselves to tread on the path which men in
luxury found difficult. They derive pleasure and
enjoyment from things which repel the ignorant.
Though they live on earth with their bodies, their
souls hang unto the higher plane. They are the
(true) Caliphs of Allah (swt) on His earth, the
ones who invite (people) to His religion. Alas!
How keen I am to have sight of them! May Allah
(swt) forgive me and you O Kumayl, you may leave if
you want.

Source: Dastoor Ma'aalim Al-Hikam. Pg. # 69 - 72.

End of Scans
 Ibn Rajab Al-Hanbali:
THE HADEETH OF IMAM Ali (A.S)
CONCERNING KNOWLEDGE

And from this understanding, is what Abu Nu'aym

and others have reported from Kumayl ibn Ziyaad
on the authority of Ali, radiAllaahu 'anhu, that he
said:
"The people are of three types: The learned scholar,
the student of knowledge who is upon the path
towards salvation and the uncivilized ignorant
follower following every ideology, blowing in the
direction of every wind. He is not guided by the light
of knowledge nor is he established upon a firm
pillar."
Then he mentioned some words on the benefit of
knowledge, up to the point where he said: "Indeed!
Here is immense knowledge – and he pointed to his
chest – if only I could gather those who would carry
it!
But yes, instead I have found he who is unreliable
and not to be entrusted with it. Doing the works of
the Religion for the sake of this worldly life, making
a demonstration of the favors of Allah (i.e. the
knowledge he was given) in front of His servants and
using His arguments against His beloved ones (the
true scholars).
Or he is one who is honest and obedient towards
the carriers of truth, while possessing no
understanding and insight (of his own) in his mind.
Doubt has pierced his heart and troubled it upon
the first time problems were presented to it. Indeed,
he is neither this nor that.
Or he is one who is greedy for fulfilling his pleasures.
He has become submissive to the guidance of his
desires or infatuated with the piling up of wealth
and treasures. These individuals are not from among
the shepherds of the Religion in any way. The closest
things in resemblance to them are the cattle that
graze about freely. Just like that, the knowledge has
died with the death of its carriers.

O Allaah! Verily, do not isolate on this earth, he

who establishes the evidences for Your sake,
whether he be apparent and well known or
fearful and obscure in order that the evidences
and clear proofs of Allaah may not be refuted.

And how many of them are there? Where are they? I

swear by Allaah, they are the fewest in number, yet
the greatest in stature in the sight of Allaah. Allaah
preserves His evidences and manifest proofs
through them until their likes desist from it and
plant it into the hearts of those similar to them.
Through them, knowledge is fortified upon the
reality of evidences. And they spread the glad
tidings of the spirit of certainty. They soften what
those who give in to excessiveness have roughened.
And they draw close to that which the ignorant feel
repelled by and estranged from.
They accompany the world with their bodies while
their souls are drawn towards the great abode. They
are Allaah's aides on His earth and the callers
towards His Religion. And they long for their look (at
Him in Paradise)."

CATEGORIES OF THE BEARERS OF KNOWLEDGE

The Commander of the Believers has divided the

carriers of knowledge into three categories:

Category One: The People of Doubts

They consist of the one who has no evidences from

the carriers of knowledge. Doubt has pierced his
heart when it was first presented to him. He grasped
it and thus fell into mass confusion and uncertainty.
From that, he came out producing such acts as
innovations and misguided affairs.

Category Two: The People of Desires

Their portion is of two types: The first consists of he

who seeks after the worldly life, under the pretense
of desiring knowledge. So he makes knowledge a
means of attaining worldly goals. The second
portion consists of the one who is overcome with
the desire of amassing worldly gains, its riches and
its treasures.
None of these types of people are from amongst the
shepherds of the Religion. Rather, their similitude is
only like that of the cattle.
For this reason, Allaah the Most High has compared
those who were entrusted with the Torah and then
failed that trust to donkeys carrying books. And He
has compared the learner of evil, the one who
detaches himself from the verses of Allaah, clinging
onto this world and following his lusts, with the
likeness of a dog. And the donkey and the dog are
the lowest forms of animals and the worst of
examples.

Category Three: The Carriers of Knowledge

They are the possessors of knowledge. They uphold

it, protect it and establish it upon the evidences and
clear proofs of Allaah.
It already has been stated that they are the fewest of
people yet greatest in stature in the sight of Allaah.
This is an indication towards their few numbers and
towards the strangeness of the carriers of
knowledge from this category.

Source: Kashf Al-Kurba of Fi Wasf Ahl Al-

Ghurbah of ibn Rajab Al-Hanbali. Pg. # 17 - 19.

End of Scans
 Al-Rafi Al-Shafi'i:

Narrated to us from Abul Fadhl Muhammad ibn

Abdul-Karim Al-Karaji from Abu Sa'ad Nasir ibn
Muhammad Al-Isfarahini from Abul Fath Nasr ibn
Ibraheem ibn Nasr Al-Maqdisi from Abu Sa'eed Al-
Qazwini from Abul Abbas Ahmad ibn Isa Al-Nasibi
from Al-Hussain ibn Ahmad Al-Maliki from Al-Qadhi
Abu Bakr ibn Yusuf ibn Hatam ibn Yusuf from
Ahmad ibn Muhammad ibn Sakin Al-Zanjani from
Isma'eel ibn Musa Al-Fazari from Asim ibn Humayd
from Abi Hamza Al-Thumali from Abdul Rahman
ibn Jundab from Kumayl ibn Ziyad who said:

Once Ali ibn Abi Talib (a.s) held my hand and took
me out of the city to the desert. When we reached
the desert, he said: "O Kumayl, no doubt these
hearts are containers, and the best of them are
those who retain most for knowledge. Memorize
from me what I say to you; people are of three
categories: the divine scholar, the students on the
path of salvation, and (the third one) the riffraff of
the society, following every crowing of the crows,
bending as the wind blows." And then he narrates a
long narration.

Source: Al-Tadwin Fi Akhbar Al-Qazwin. Vol. 3,

Pg. # 208 - 209.
End of Scans
 ATTESTATION OF THE
NARRATION:

The above sources are just a few amongst those

scholars who have narrated this particular narration
with their chains. Since we would like to keep this
short and concise, we have not mentioned all the
other related so-called Sunni sources that being either
through chains, in Mursal form or with partly
disconnected chains. It is sufficient enough to present
some of too many chains for this narration.

The following chart shows that at the first level at

least seven people have narrated this narration from
Kumayl, in the next level at least eleven people, at the
next level at least thirteen, at the next level at least
fifteen, at the next level at least seventeen, at the
next level at least thirty and so on. This chart contains
more than forty chains, more than eighteen from Shi'a
sources and more than twenty three from Sunni
sources. Although, this chart contains not all chains
that exist, rather just some of them.
(Click To Enlarge)
 Abi Hilal Al-Askari:

I do not know in praise of knowledge a more

eloquent speech than what Ali (a.s) directs to
Kumayl ibn Ziyad, I want to narrate it here, even
though it is famous:

Narrated to us Abu Ahmad from Al-Haytham ibn

Ahmad Al-Zaydani from Ali ibn Hakim Al-Azari from
Al-Rabi ibn Abdullah Al-Madani from Abdullah ibn
Hassan from Muhammad ibn Ali from his forefathers
from Kumayl ibn Ziyad who said:

Once Ali ibn Abi Talib (a.s) held my hand and when
we reached the desert, he said: "O Kumayl, no doubt
these hearts are containers, and the best of them
are those who retain most. Memorize from me what
I say to you; people are of three categories: the
divine scholar, the students on the path of salvation,
and (the third one) the riffraff of the society,
following every crowing of the crows, bending as the
wind blows; never benefiting from the light of
knowledge, nor finding a refuge with a strong
supporter.

O Kumayl, knowledge is better than wealth; for

knowledge guards you while you have to guard
wealth; wealth is diminished when spent, while
knowledge grows and increases when you put it to
use.

O Kumayl, to have liking and affinity for the scholar

of religion is the best way to entrench ones faith in
Allah (swt), it enables you to be obedient to Him
during lifetime, and to be praiseworthy after your
death. Knowledge guards and wealth is protected.

O Kumayl, the hoarders of wealth have died, while

the scholar exist as long as the world exists; their
bodies are missing but their teachings and wisdom
are ingrained in the hearts.And then (pointing to his
chest) said: Here is well-grounded, plentiful
knowledge; I wish it had true recipients and
adherents.

But unfortunately, some unscrupulous men of

understanding have tried to misuse it, using religion
as a weapon to earn the worldly gain, and seeking
undue power by divine authority over Allah's (swt)
creatures, abusing His bounties which He bestowed
upon them. People took them as compliant with
(divine) wisdom. Such people (who they have
adopted as their guides) have no insight into its
ramifications; with the result that with the slightest
confusion, doubt enters their minds. Neither of them
could be the true carrier of knowledge.

And then there are those with insatiable lust, easily

misled by the pleasures of flesh, or enticed by
accumulating wealth, not at all among those who
care for religion. They very much resemble the
grazing cattle. But O Allah (swt)! Yet, the earth is
never devoid of a divine authority, either a
known manifest or a fearful, ensuring that His
Proofs are not lost among you. But where are
they? Surely, they are few in number, but of
enormous value. Allah (swt) protects His proofs with
them, till they succeed to transmit it further to their
likes, and plant it deep in their hearts. They are the
ones overwhelmed by the true knowledge of
certitude, and have made it easy for themselves to
tread on the path which men in luxury found
difficult. They derive pleasure and enjoyment from
things which repel the ignorant. Though they live on
earth with their bodies, their souls hang unto the
higher plane.
O Kumayl, They are the (true) friends of Allah
(swt) from among His creation, and His
guardians on His Earth, the ones who invite
(people) to His religion. Alas! How keen I am to
have sight of them!

Source: Diwan Al-Ma'aani. Vol. 1, Pg. # 143 - 144.

End of Scans
 Ibn Kathir:

A large number of Tabi'een have narrated from

Kumayl, he has a famous (Mash'hur) narration
from Ali ibn Abi Talib (a.s) that begins with: "No
doubt these hearts are containers, and the best
of them are those who retain most." And it is a
long narration that a large number of
trustworthy Huffaz have narrated it from him.
There are many advises in it and it is a good speech,
may Allah (swt) be pleased with its teller.

Source: Al-Bidaya Wa An-Nihaya. Vol. 12, Pg. #

335.

End of Scans
 Abd Al-Barr:

Ali ibn Abi Talib (a.s) said to Kumayl ibn Ziyad Al-
Nakha'i, and that is a famous Hadith among the
scholars, which does not need a chain, due to its
fame among them:...

Source: Jami Bayaan Al-Ilm Wa Fadhila. Vol. 2,

Pg. # 984.

End of Scans
 Ibn Qayyim:

Abu Bakr Al-Khateeb says: "This narration is Hasan

(good), of the best narrations in its meaning and
the most noble of them in words; the division of
people into categories at the beginning of it by
Ameer ul-Mo'mineen (a.s) is completely accurate
and highly firm, because human beings cannot
be out of these categories that he has
mentioned with high intelligence and with
clearing the reasons; he can either be a scholar,
or a student, or someone neglectful about
knowledge and seeking it, neither a scholar nor
a student who seeks knowledge."

Source: Mifath Dar Al-Sa'aada. Vol. 1, Pg. # 349.

End of Scans
 Ibn Qayyim:

Abu Umar (i.e. ibn Abd Al-Barr) says: Ali ibn Abi
Talib (a.s) said to Kumayl ibn Ziyad Al-Nakha'i,
and that is a famous (Mash'hur) Hadith among
the scholars, which does not need a chain, due
to its fame among them:

"O Kumayl, no doubt these hearts are containers,

and the best of them are those who retain most.
Memorize from me what I say to you; people are of
three categories: the divine scholar, the students on
the path of salvation, and (the third one) the riffraff
of the society, following every crowing of the crows,
bending as the wind blows; never benefiting from
the light of knowledge, nor finding a refuge with a
strong supporter.

Then he sighed and pointed to his chest saying:

Here is well-grounded, plentiful knowledge; I wish it
had true recipients and adherents. But
unfortunately, some unscrupulous men of
understanding have tried to misuse it, using religion
as a weapon to earn the worldly gain, and seeking
undue power by divine authority over Allah's (swt)
creatures, abusing His bounties which He bestowed
upon them. People took them as compliant with
(divine) wisdom. Such people (who they have
adopted as their guides) have no insight into its
ramifications; with the result that with the slightest
confusion, doubt enters their minds. Does not know
where is the truth, if he confesses that he has
mistaken, and if he mistakes, he does not realize, he
is crazy about something that he does not know its
reality. That is a trouble for the person who is tested
with it. Verily, the whole good is for the one has
been taught by Allah (swt) his religion and it is
enough for a person his ignorance of not knowing
his religion."
Source: I'laam Al-Muwaqi'een. Vol. 3, Pg. # 459.

End of Scans
 Ahmad ibn Muhammad Al-Ghimari:

Abu Nuaym said: Narrated Habib ibn Al-Hassan

from Musa ibn Is'haq and Sulayman ibn Ahmad
from Muhammad ibn Uthman ibn Abi Shaybah
from Abu Nu'aym Dharar ibn Surad and also Abu
Muhammad ibn Muhammad ibn Ahmad Al-Hafiz
from Muhammad ibn Al-Hussain Al-Khuth'ami from
Isma'eel ibn Musa Al-Fazari, both said: Asim ibn
Humayd Al-Khayyat from Thabit ibn Abi Safia Abu
Hamza Al-Thumali from Abdul Rahman ibn Jundab
from Kumayl ibn Ziyad who said:

Narrated to us Muhammad ibn Ahmad Al-

Muqadami from Abdullah ibn Umar ibn Abdul
Rahman Al-Warraq from ibn A'isha from his father
from his uncle from Kumayl and also from his father
from Ahmad ibn Ubayd from Mada'ini, and the
wordings of the two are different, they both said:
Kumayl ibn Ziyad Al-Nakha'i said:

Once Ali ibn Abi Talib (a.s) held my hand and took
me out of the city to the desert. When we reached
the desert, he sat down and heaved a sigh and said:

"O Kumayl ibn Ziyad, no doubt these hearts are

containers, and the best of them are those who
retain most. Memorize from me what I say; people
are of three categories: the divine scholar, the
students on the path of salvation, and (the third one)
the riffraff of the society, following every crowing of
the crows, bending as the wind blows; never
benefiting from the light of knowledge, nor finding a
refuge with a strong supporter. Knowledge is better
than wealth; for knowledge guards you while you
have to guard wealth; knowledge grows and
increases when you put it to use, while wealth is
diminished when spent.
O Kumayl, to have liking and affinity for the scholar
of religion is the best way to entrench ones faith in
Allah (swt), knowledge achieves obedience for the
scholar in his life, and to be praiseworthy after he
has died. The benefit of wealth fades when the
wealth fades. The hoarders of wealth have died,
while the scholar exist as long as the world exists;
their bodies are missing but their teachings and
wisdom are ingrained in the hearts. And then
pointing to his chest said: Here is well-grounded,
plentiful knowledge; I wish it had true recipients and
adherents. Until the end of the testament. This
narration is in vogue and famous.

Source: Fath Al-Malik Al-Ulaa. Pg. # 77 - 78.

End of Scans
 Al-Shanqitee:

Ali ibn Abi Talib (a.s) said to Kumayl ibn Ziyad Al-
Nakha'i, and that is a famous hadeeth among
the scholars, which does not need a chain, due
to its fame among them:

"O Kumayl, no doubt these hearts are containers,

and the best of them are those who retain most.
Memorize from me what I say to you; people are of
three categories: the divine scholar, the students on
the path of salvation, and (the third one) the riffraff
of the society, following every crowing of the crows,
bending as the wind blows; never benefiting from
the light of knowledge, nor finding a refuge with a
strong supporter."

Source: Idhwaa Al-Bayaan. Vol. 7, Pg. # 526.

End of Scans
What is Hadith Al-Mash'hur (i.e. famous narration)?

Hadith Al-Mash'ur is the kind of narration which has

been divided in to two forms:

The famous (Mash'hur) among scholars, they are

reliable on their own.

The famous (Mash'hur) among laymen, they are

not reliable on their own.

Al-Sakhawi:

The (famous) narration would not be reliable

unless it is famous among scholars of Hadith. I
have written an exclusive book about its different
kinds, it is also categorized in another form, and that
is that is has not reached the degree of Al-Tawaatur
and these are the majority. The definition of Al-
Tawaatur: One of those kinds of it (i.e. of the
famous narration) is Tawaatur, our Sheikh said:
Mutawaatir is famous, not vise versa, i.e. a
hadeeth will not have reached the level of
Tawaatur unless it has reached the degree of
fame first.

Source: Fath Al-Mughith Bi Sharh Al-Fiyya Al-

Hadith Al-Iraqi. Vol. 4, Pg. # 13.
End of Scans
This narration has also been narrated by the Mu'tazili
scholar and theologian Abu Ja'far Al-Iskafi who died
15 years before the birth of Imam Al-Mahdi (ajf). So
there remains no doubt that this narration has been
very famous even before the existence of Imam Al-
Mahdi (ajf), because Imam Al-Mahdi (ajf) was born in
the year 255 A.H. However, Abu Ja'far Al-Iskafi died
fifteen years before that, i.e. in the year 240 A.H.

Abu Ja'far Al-Iskafi:

Ali (a.s) said: "O Kumayl, no doubt these hearts are

containers, and the best of them are those who
retain most. So memorize from me what I say to
you; and keep it and do not exchange it with
anything. People are of three categories: the divine
scholar, the students on the path of salvation, and
(the third one) the riffraff of the society, following
every crowing of the crows, bending as the wind
blows; never benefiting from the light of knowledge,
nor finding a refuge with a strong supporter.

O Kumayl, knowledge is better than wealth; for

knowledge guards you while you have to guard
wealth; Knowledge guards and wealth is protected;
knowledge grows and increases when you put it to
use, while wealth is diminished when spent.

O Kumayl, to have liking and affinity for the scholar

of religion is the best way to entrench ones faith in
Allah (swt), it enables you to be obedient to Him
during lifetime, and to be praiseworthy after your
death.
O Kumayl, the hoarders of wealth have died, while
the scholar exist as long as the world exists; their
bodies are missing but their teachings and wisdom
are ingrained in the hearts. And then (pointing to his
chest) said: Here is well-grounded, plentiful
knowledge; I wish it had true recipients and
adherents. But unfortunately, some unscrupulous
men of understanding have tried to misuse it, using
religion as a weapon to earn the worldly gain, and
seeking undue power by divine authority over Allah's
(swt) creatures, abusing His bounties which He
bestowed upon them. People took them as
compliant with (divine) wisdom. Such people (who
they have adopted as their guides) have no insight
into its ramifications; with the result that with the
slightest confusion, doubt enters their minds.
Neither of them could be the true carrier of
knowledge.

And then there are those with insatiable lust, easily

misled by the pleasures of flesh, or enticed by
accumulating wealth, not at all among those who
care for religion. They very much resemble the
grazing cattle. Thus knowledge dies with its carrier's
death and the death of its carrier leads that
knowledge to perish, because whoever disobeys
Allah (swt) is dead not alive, but they do not know
that. But O Allah (swt)! Yet, the earth is never
devoid of a divine authority, either a known
manifest or a fearful in concealment, ensuring
that His Proofs are not lost among you. But where
are they? How many are they? Surely, they are few in
number, but of enormous value in front of Allah
(swt). Allah (swt) protects His proofs with them, till
they succeed to transmit it further to their likes, and
plant it deep in their hearts. They are the ones
overwhelmed by the true knowledge of certitude,
and have made it easy for themselves to tread on
the path which men in luxury found difficult. They
derive pleasure and enjoyment from things which
repel the ignorant. Though they live on earth with
their bodies, their souls hang unto the higher plane."

Then he said: "O Kumayl, search for them." I said: "O

Commander of the Faithful (a.s) where should I look
for them?" He said: "Look for them in around the
earth, they take the ground their carpet and the
water as a source of purification, and certainty as
their luggage and the Holy Quran is their slogan.
Their eyes are tearful, their cloths are patched, they
lend this world (to achieve the Hereafter). If they are
absent, it is not asked about them and if they are
present, they are not known, if they propose for
marriage, they are not given and if they talk, their
words are taken invaluable. O Kumayl, they are the
true servants of Allah (swt), and His Caliphs on
His Earth, the ones who invite (people) to His
religion."

Footnote: It is Mutawaatir (frequent) from Kumayl

ibn Ziyad, may Allah (swt) have mercy on him,
and it has been recorded in a large number of
books and it has plenty of chains.

Source: Al-Mi'yaar Wa Al-Muwazana. Pg. # 79 -

82.
End of Scans
ATTESTING AL-ISKAFI:
Al-Dhahabi:

Al-Iskafi, he is Al-Allamah (i.e. the highly

knowledgeable scholar) Abu Ja'far, Muhammad
ibn Abdullah Al-Samarqandi, then Al-Iskafi, the
Mutakallim (i.e. the theoligian). He was a marvel in
his intelligence and in his high comprehension,
including his religiosity, his safeguarding
(against sins) and integrity. He died in the year
240 A.H.

Source: Tahdheeb Siyar A'lam Al-Nubala. Vol. 1,

Pg. # 393, Person # 1744.

End of Scans
 Al-Khateeb Al-Baghdadi:

Muhammad ibn Abdullah, Abu Ja'far, famous as Al-

Iskafi. He was one the theologians of Mu'tazila in
Baghdad. He has written famous books and Al-
Hussain ibn Ali Al-Karabisi used to discuss and
debate him. I was informed that he died in the
year 240 A.H.

Source: Tarikh Baghdad. Vol. 3, Pg. # 418, Person

# 949.

End of Scans
Ibn Taymiyyah, ibn Qayyim, ibn Kathir and ibn Baaz
are all renowned Salafi scholars that have also quoted
this narration without casting doubt on it and have
also made use of it in their arguments.

Ibn Taymiyyah:

In the hadeeth of Kumayl ibn Ziyad from Ali (a.s):

"O Kumayl, no doubt these hearts are containers,
and the best of them are those who retain most."

Source: Fatawi Al-Kubra. Vol. 5, Pg. # 54.

End of Scans
 Ibn Baaz:

It has been verily narrated from Ali ibn Abi Talib

(a.s) that he said in his Will to Kumayl ibn Ziyad:
"O Kumayl, people are of three categories: the divine
scholar, the students on the path of salvation, and
(the third one) the riffraff of the society, following
every crowing of the crows, bending as the wind
blows; never benefiting from the light of knowledge,
nor finding a refuge with a strong supporter."

Source: Majmu Fatawa of ibn Baaz. Vol. 5, Pg. #

225.

End of Scans
THE NARRATION IN SHI'A
SOURCES:
The famous Shi'a scholar, Sheikh Al-Sadooq (r.a),
mentioned a large number of chains for this Hadith in
his works of which 17 chains are mainly in his book
Kamaaluddin wa Tamaamun Ni'ma. We present the
first narration from his book Al-Khisaal and then other
chains from his book Kamaluddin. However, this
narration has been narrated by many other Shi'a
scholars like Al-Kulayni, Al-Saffar, Al-Nu'mani, Al-
Mufid and many more, but we find it sufficient enough
to present what Sheikh Al-Sadooq (r.a) has narrated.

Sheikh Al-Sadooq:

THE PEOPLE ARE IN THREE GROUPS

Abul Hassan Muhammad ibn Ali ibn ash-Shah

narrated that Abu Ishaq Al-Khavas quoted
Muhammad ibn Yunus Al-Kadimi, on the authority
of Sufyan ibn Vaki'a , on the authority of his father,
on the authority of Sufyan Al-Sowri, on the authority
of Mansoor, on the authority of Mujahid, on the
authority of Kumayl ibn Ziyad, "Ali ibn Abi Talib (a.s)
came to me, took my hand and took me out to the
desert (outside of the town of Kufa). He sat down. I
sat down, too. Then he (a.s) raised his head up and
told me;

"O Kumayl! Memorize what I will tell you. The people

are in three groups: divine scholars; students seeking
to be saved; and the pests in the air which fly in
whichever direction the wind blows. They are the
ones who have not benefitted from any rays of
knowledge and have not sought refuge in any
strong base.

O Kumayl! Knowledge is better than wealth.

Knowledge will guard you, but you must guard your
wealth. Wealth will be reduced once spent, but
knowledge will increase when it is spread.

O Kumayl! Expressing love by the students for the

scholars is in return for what they have borrowed
from them (i.e. their knowledge). Students must
obey their teachers for as long as they are alive and
should honour their names after their death. There
will be no return of wealth once it is lost.

O Kumayl! Those who hoard up wealth are the living

dead! The scholars are the ones who are alive. They
shall even survive after their death to the end of
time. Their bodies shall perish, but their teachings
shall be living in the people's hearts. Yes, there exists
in here (while he was pointing to his heart) an
endless treasure of knowledge. I wish I could find
good students who deserved to receive it. I have a
student who learns it, but is not trustworthy. He uses
the religion as a tool to gain worldly benefits. He
oppresses the servants of God using God's Proofs
and overcomes them using God's Blessings. He does
so to gather the weak and uneducated people
around himself to support him, and oppose the true
Friend of God. I have another student who is a
sincere follower of his teacher, but he is not wise
enough to be able to retain his knowledge. He starts
to doubt things with the slightest bit of doubt in his
heart. I have another student who is neither like the
former nor like the latter. However, he delves into
pleasure-seeking. He is extremely lustful and in love
with worldly treasures. Neither of these can
propagate the religion. They are more or less like the
four-legged animals. Therefore, knowledge will
vanish upon the death of the one who possesses it. I
swear by God that the Earth shall not be left void of
God's Proof. He will either be apparent, but
oppressed by the oppressors, hidden behind
curtains, on deep waves and invisible to the eyes so
that God's Proofs and His Clear Signs do not get
destroyed.

How many of them are there? They are small in

number, but are always of the highest rank. It is
through them that God will retain His Proofs and
Clear Signs so that they may entrust them to worthy
men like themselves; and can foster them in the
hearts of those who are similar to themselves. They
have delved deeply into the affairs of the world and
have attained the utmost level of certitude. What is
extremely difficult for the lovers of this world is easy
for them. They are accustomed to what the illiterate
ones evade. Their bodies are in this world, but their
souls are eager for the heavens. O Kumayl! Your
masters are God's successors and the ones who
invite others to His Religion. O I am very eager to see
them. I beseech God's forgiveness for both you and
I."

The compiler of this book - may God be pleased

with him - said, "I have reported this tradition in
many various ways in the book Kamaaluddin wa
Tamaamun Ni'ma Fi Isbat Al-Qaybat va Kashf Al-
Hayrat."

Source: Al-Khisal. Pg. # 186 - 187.

End of Scans
 Sheikh Al-Sadooq:

Chapter Twenty-six: Statements of Ameer

ul-Mo'mineen (a.s.) regarding the
occurrence of Ghaybat of the Twelfth
Imam:

Narrated to us my father and Muhammad bin

Hassan and Muhammad bin Ali Majilaway - May
Allah (swt) be pleased with them - they said:
Narrated to us Muhammad bin Abil Qasim
Majilaway from Muhammad bin Ali Kufi Qurashi
Muqri from Nasr bin Muzahim Minqari from Umar
bin Saad from Fudhail bin Khadij from Kumayl bin
Ziyad Nakha'i.

And narrated to us Muhammad bin Hassan bin

Ahmad bin Walid (r.a) from Muhammad bin Hassan
as-Saffar and Sa'ad bin Abdullah and Abdullah bin
Ja'far Himyari from Ahmad bin Muhammad bin Isa
and Ibraheem bin Hashim, all of them from Abdur
Rahman bin Abi Najran from Asim bin Humaid from
Abi Hamza Thumali from Abdur Rahman bin
Jundab Fazari from Kumayl bin Ziyad Nakha'i.

And narrated to us Abdullah bin Muhammad bin

Abdul Wahhab bin Nasr bin Abdul Wahhab Qurashi:
Informed me Abu Bakr Muhammad bin Dawood
bin Sulaiman Nishapuri: Narrated to us Musa bin
Ishaq Ansari, the Qadi of Rayy: Narrated to us Abu
Nu'aym Zirar bin Surad Tamimi: Narrated to us Asim
bin Humaid Hannat from Abi Hamza from Abdur
Rahman bin Jundab Fazari from Kumayl bin Ziyad
Nakha'i.

And narrated to us Ahmad bin Ziyad bin Ja'far

Hamadani: Narrated to us Ali bin Ibraheem bin
Hashim from his father from Abdur Rahman bin Abi
Najran from Asim bin Humaid from Abi Hamza
Thumali from Abdur Rahman ibne Jundab Fazari
from Kumayl bin Ziyad Nakha'i. And narrated to us
Sheikh Abu Sa'eed Muhammad bin Hassan bin Ali
bin Muhammad bin Ahmad bin Ali bin Salt Qummi
(r.a): Narrated to us Muhammad bin Abbas Harwi:
Narrated to us Abu Abdullah Muhammad bin Is'haq
bin Sa'eed said: Narrated to us Abu Hatim
Muhammad bin Idrees Hanzali ar-Raazi: Narrated to
us Isma'il bin Musa Fazari from Asim bin Humaid
from Abi Hamza Thumali from Abdur Rahman bin
Jundab from Kumayl bin Ziyad Nakha'i – (in another
tradition Fudail bin Jadij has narrated from Kumayl)
that he said:

Once I saw Ameer ul-Mo'mineen (a.s.) in the mosque

of Kufa, and when we completed our late evening
prayer (i.e. Isha), he took me by his hands and came
out of the Masjid. He did not say a word till we
arrived at the rear part of Kufa. As he entered the
desert, he heaved a sigh and said:

"O Kumayl, no doubt these hearts (i.e. minds) are

containers, and the best of them are those who
retain most. Remember from me what I say; people
are of three categories: the learned men (of piety),
the students on the path of salvation, and (the third
one) the riffraff of the society, following every
crowing of the crows, bending as the wind blows;
never benefiting from the light of knowledge, nor
finding a refuge with a strong supporter.

O Kumayl, knowledge is better than wealth; for

knowledge guards you while you have to guard
wealth; and wealth is diminished when spent, while
knowledge grows and increases when you put it to
use.
O Kumayl, to have liking and affinity for a learned
man is the best way to entrench ones faith in Allah
(swt), it enables one to be obedient to Him during
lifetime, and to be praiseworthy after one has died.

O Kumayl, dividend from wealth disappears with its

loss, O Kumayl, the hoarders of wealth have died,
while the learned men exist forever; their bodies
have disappeared but their teachings and wisdom
are ingrained in the hearts.

And then pointing to his chest said: Here is well-

grounded, plentiful knowledge; I wish it had true
recipients and adherents. But unfortunately, some
unscrupulous men of understanding have tried to
misuse it, using religion as a weapon to earn the
worldly gain, and seeking undue power by divine
authority over Allah's (swt) creatures, abusing His
bounties which He bestowed upon them. So the
feeble-minded people accepted them as reliable; or
took them as compliant with (divine) wisdom,
discarding the true guardians of truth. (The truth is
that) such people (who they have adopted as their
guides) have no insight into its ramifications; with
the result that with the slightest confusion, doubt
enters their minds. Neither of them could be the
true carrier of knowledge. And then there are those
with insatiable lust, easily misled by the pleasures of
flesh, or enticed by accumulating wealth, not at all
among those who care for religion. They very much
resemble the grazing cattle. Thus knowledge dies
with the death of such carriers. Yet, the earth is
never devoid of a divine authority, either a
manifest or a hidden one in concealment,
ensuring that His Proofs are not lost. Surely, with
those fewer people of enormous value, Allah (swt)
protects His proof, till they succeed to transmit it
further to their likes, and plant it deep in their
hearts.

They are the ones overwhelmed by the true

knowledge of certitude, and have made it easy for
themselves to tread on the path which men in
luxury found difficult. They derive pleasure and
enjoyment from things which repel the ignorant.
Though they live on earth with their bodies, their
souls hang unto the higher plane. They are the
(true) representatives of Allah (swt) on His earth,
the ones who invite (people) to His religion. Alas!
How keen I am to have sight of them! And I seek
forgiveness from Allah (swt) for me and for you all."
And in the report of Abdur Rahman bin Jundab:
"You may leave when you like."

[Then Al-Sadooq (r.a) mentions his other 16 or more

chains for this narration.]

Source: Kamaaluddin wa Tamaamun Ni'ma. Pg. #

274 - 279.
End of Scans
Implications of this narration:

The implications of this narration can be summarized

into the following points:

Proofs of Allah (swt) are empty of worldly desires.

They are of the people of certainty, i.e. their hearts
never doubt.
Allah (swt) will never leave the Earth empty of His
Proofs and representatives.
They could be famous and apparent among people
or hidden and fearful from them.
These carriers of the divine knowledge are few in
number.
Their bodies live in this world, but their souls are
living in the higher plane of Allah (swt).
Imam Ali (a.s) was one of them.
They transmit the divine knowledge only to their
likes in its entirety.
They are the real Caliphs of Allah (swt).
Allah (swt) protects His proofs with them and
spreads His religion through them.

These characteristics prove all the concepts that the

Shi'a believe in, them being, the Divine Authority and
Imamate. It further proves their infallibility, divine
knowledge, high status, whether they are apparent or
hidden and in occultation from the masses.
 OBJECTION ONE:
The following narration indicates that an Imam must
always be present on earth:

‫َع‬ ‫ٍر‬ ‫ْي‬ ‫َم‬ ‫ُع‬ ‫ي‬ ‫َع ِل ْب ِإ ْب ا ِه ي َم َع َأ ِب ي ِه َع ُم َح َّم ِد ْب ِن َأ ِب‬

‫ْن‬ ‫ْن‬ ‫ْن‬ ‫ُّي ُن َر‬
‫َم ْنُص و ِر ْب ِن ُي و ُن َس َو َس ْع َد ا َن ْب ِن ُم ْس ِل ٍم َع ْن ِإ ْس َح ا َق ْب ِن‬
‫ِم‬ ‫ِد ِه ي‬
‫َع َّم ا ٍر َع ْن َأ ِب ي َع ْب ال َّل عل ه السالم َق ا َل َس ْع ُتُه َي ُق و ُل ِإ َّن‬
‫ا ا ِم و‬ ‫ا‬ ‫ِف ي ا ا‬ ‫و اَّل‬ ‫ا َأْل‬
‫ْر َض اَل َت ْخ ُل ِإ َو َه ِإ َم ٌم َك ْي َم ِإ ْن َز َد ْل ُم ْؤ ُن َن‬
‫َش ْيئ ًا َر َّد ُه ْم َو ِإ ْن َن َق ُص وا َش ْيئ ًا َأ َتَّم ُه َل ُه ْم‬

[...from Ishaq bin Ammar from Abi Abdillah (a.s): I

heard him say: "The earth will not be without an Imam,
so that he may correct the believers if they add (to the
religion) and if they miss something he would
complete it for them.]

Source: Al-Kafi.

RESPONSE ONE:
We have provided ample evidence regarding the
necessity of a Hujjah (Proof) of Allah (swt) upon the
earth at all times. The role of the Imam is not only the
explanation of the religious sciences and external
guidance of the people. But the Imam also bears the
function of "Walayah" and the internal guidance of the
human.

During the period of occulation or in absence of any

Imam (a.s), the followers of the Ahlulbayt (a.s) have
been instructed to refer to the traditions in the same
sense as the Muslims at present have been instructed
to refer to the Sunnah, i.e. the Prophet (saw)
teachings, since the Prophet (saw) does not deal with
ones affairs directly.

Sheikh Al-Kulyani:

Muhammad ibn Yahya from Ahmad ibn

Muhammad ibn Isa from Al-Hassan ibn Ali ibn
Faddal from ibn Bukayr from Ubayd ibn Zurara. He
said: Imam Ja'far Al-Sadiq (a.s) saying: "Preserve
your books, for verily you shall have need of
them."

Al-Majlisi II: Muwatthaq like Saheeh (Authentic) in

Mirat Al-Uqool. Vol. 1, Pg. # 180.

Source: Al-Kafi. Vol. 1, Pg. # 30, H. # 10.

End of Scans
It is mandatory to know the Imam of the time, and the
one who dies without knowing the Imam of his time
will die a death of Kufr and Nifaq (Disbelief and
Hypocrisy). Both the so-called 'Ahl ul Sunnah' and the
followers of the Ahlulbayt (a.s) have reported through
continuing narrations that the Holy Prophet (saw)
said: "The one who dies but does not know the Imam
of his time will have died the death of ignorance."

Sheikh Al-Kulyani:

Ali ibn Ibraheem has narrated from his father from

Hamad b. Isa from Hariz from Zuraara. He said:
Imam Ja'far Al-Sadiq (a.s) said: "Know who your
Imam is. When you know who he is, then it will
not harm you whether this affair will take place
earlier or later."

Al-Majlisi II: Saheeh (Authentic) in Mirat Al-Uqool.

Vol. 4, Pg. # 186.

Source: Al-Kafi. Vol. 1, Pg. # 231, H. # 1.

End of Scans
In addition, one must comprehend that the Imam (ajf)
can be Apparent or Hidden.

Sheikh Al-Sadooq:

(Ibn Qubba Al-Razi answering the objections of Abi

Zayd Al-Alawi): He claims that we had been telling
the Waqifiya sects that Imam is only one who is
present and apparent. Now this is like the statement
of one who is not familiar with the statements and
beliefs of his opponent. The Imamiyyah sect has
always believed that an Imam is one who is
either apparent or hidden. Their traditions are so
famous in this regard that they are known to all.
To fabricate beliefs on behalf of the opponents is
something that anyone can do, but a religious and
learned person cannot do this. In this regard even if
we did not have any other report except the one
narrated from Kumayl ibn Ziyad it would have been
sufficient for us.

Note: And he (Ali (a.s)) has mentioned in the

tradition of Kumayl ibn Ziyad Nakha'i: "Indeed the
earth shall remain established through a Divine
Proof who shall either be apparent and well
known or concealed and hidden so that the proofs
of Allah (swt) and His clear evidences do not
become invalid."

Source: Kamaluddin Wa Tamaamun Ni'ma. Pg. #

116.
End of Scans
 Sheikh Al-Sadooq:

(Abi Sahl Al-Nawbakhti says in his book Tanbiyah):

We are asked regarding the occultation, that if it is
possible and alright for the Imam (a.s) to remain
hidden for thirty years or more, how can you deny
that the world is empty of his presence? They shall
be replied: The end of his existence would imply
that the Divine Proof would vanish from the earth
and the religious law would become ineffective
because there would be no one to protect it. But if
the Imam (a.s), by the order of Allah, the Mighty and
Sublime, due to risk to his life remains concealed,
and a well-known reason related to this is present
and the Divine Proof is established, because he
himself is present in the world and his gate and
reason both are recognized. However, apparently
not issuing verdicts (Fatwa) and not
commanding and prohibiting is not the reason
that the Divine Proof has become invalid and
there are precedents for this. The Holy Prophet
(saw) remained in the Sheb (valley) of Abu Talib
(r.a) and in the initial period of his ministry and
called the people secretly till his position
strengthened and a community developed. In all
those circumstances he was a Messenger,
Prophet and Divinely appointed and his
precautionary measures and secretive behaviour
with some persons regarding religious
propagation did not invalidate his prophethood
and neither had it ended his position as Divine
Proof. After that, he entered the cave and stayed
in it, while no knew about his location; this also
did not invalidate his prophethood. However, if
his being would have vanished, his prophethood
would have also ended. The same thing applies
to the Imam. It is possible that the despot may
keep him under arrest for a long time and does not
allow anyone to meet him so he can neither issue a
verdict nor teach anyone or explain the divine
commands. But in any case, the Divine Proof
shall remain in effect and obligatory for all
because he himself is present with his being in
this world. And if a Prophet or an Imam does not
explain the Divine law, teach people and issue
verdicts, his prophethood and Imamate does not
end, but if his being itself vanishes, the Divine
Proof shall also go away and become invalid.
Therefore, it is possible and permissible that the
Imam may remain concealed for a period of time
if he fears something, and this does not
invalidate the Divine Proof.

Source: Kamaluddin Wa Tamaamun Ni'ma. Pg. #

95.
End of Scans
 Sheikh Al-Sadooq:

Ahmad ibn Ziyad ibn Ja'far Al-Hamadani (r.a)

narrated. He said: Ali ibn Ibraheem ibn Hashim
narrated from his father from Abu Ahmad
Muhammad ibn Ziyad Al-Azidi. He said: I asked my
master Musa ibn Ja'far (a.s) about the saying of Allah
(swt), "…and He lavished upon you His favours, both
apparent (thahir) and hidden (batin)…" (31:20). He
(a.s) said: "The apparent favour is an apparent
Imam, and the hidden favour is an occulted
Imam." So I said to him: "And will there be any
[Imam] who is occulted from amongst the
Imams?" He said: "Yes, his person will be
occulted from the people's sight, but his
remembrance will not be occulted from the
believers hearts. And he is the twelfth from us.
Allah (swt) eases all difficulties for him, helps him
overcome all adversities, makes apparent to him the
treasures of the Earth, brings close to him all that is
remote, eradicates the immensely arrogant through
him, and with his hand destroys every disciple of
Satan. He is the child of the master of slave women;
he is whose birth will be concealed from the people,
and whose name is not permissible to be named
until Allah (swt) makes him apparent and fills the
Earth with equity and justice as it would have been
fraught with injustice and oppression."

Mirza Al-Isfahani: Saheeh (Authentic) in Mikyaal Al-

Makarem. Vol. 2 Pg. # 103.

Source: Kamaaluddin Wa Tamaamun Ni'ma. Pg.

# 244, H. # 6.
End of Scans
Also narrated by Al-Khazzaar Al-Qummi through a
slightly different chain:

Al-Khazzaar Al-Qummi:

He (i.e. Muhammad ibn Abdullah ibn Hamza) also

narrated from his uncle (i.e. Al-Hassan ibn Hamza)
from Ali ibn Ibraheem ibn Hashim narrated from his
father from Abu Ahmad Muhammad ibn Ziyad al-
Azidi. He said: I asked my master Musa ibn Ja'far (a.s)
about the saying of Allah (zwj)…and He lavished
upon you His favours, both apparent (thahir) and
hidden (batin)…" (31:20). He (a.s) said: The apparent
favour is an apparent Imam, and the hidden
favour is an occulted Imam. So I said to him: And
will there be any [Imam] who is occulted from
amongst the Imams? He said: Yes, his person will
be occulted from the people's sight, but his
remembrance will not be occulted from the
believers' hearts. And he is the twelfth from us.
Allah (swt) eases all difficulties for him, helps him
overcome all adversities, makes apparent to him the
treasures of the Earth, brings close to him all that is
remote, eradicates the immensely arrogant through
him, and with his hand destroys every disciple of
Satan. He is the child of the master of slave
women; he is whose birth will be concealed from
the people, and whose name is not permissible
to be named until Allah (swt) makes him
apparent and fills the Earth with equity and
justice as it would have been fraught with
injustice and oppression.

Source: Kifayatul Athar. Pg. # 382 - 383, H. #

3/157.
End of Scans
 Sheikh Al-Sadooq:

We say that the case of a Prophet and Imam about

dissimulation is the same after he has already
delivered the message of God and displayed his
miracles, but dissimulation is not possible before it.
At the time of the treaty of Hudaibiyah the Holy
Prophet (saw) erased his name from the agreement
when Sahl bin Amr and Hafs bin Al-Ahnaf denied
his prophethood. The Holy Prophet (saw) asked Ali
(a.s) to erase his name and rewrite it as Muhammad
bin Abdullah. This did not affect his prophethood in
any way because the prophethood was clearly
proved through strong proofs before that.

Similarly, the Almighty Allah (swt) accepted the

excuse of Ammar. The polytheists forced him to talk
ill about the Holy Prophet (saw) or get killed. Ammar
talked ill about the Holy Prophet (saw) in order to
save his life. When he narrated this to the Holy
Prophet (saw), he replied: "O Ammar! Indeed you
have succeeded." Ammar said: "O Messenger of
Allah (saw)! I have not succeeded because I talked ill
about you." The Holy Prophet (saw) asked: "Did you
have complete faith on our religion at that time?" He
said: "Yes, O Messenger of Allah (saw)! Then, the
Almighty Allah (swt) revealed the verse:

‫ِإ َّال َم ُأ ْكِر َه َو َق ْل ُبُه ُم ْط َم ِئٌّن ِباِإل يَم اِن‬

‫ْن‬
Not he who is compelled while his
heart is at rest on account of faith.

Holy Quran {16:106}

It is against Shari'ah to permit an act at one
place and to prohibit at another. If it is possible
for an Imam to keep his Imamate secret then it
is also permissible for him to keep his
personality hidden till the situation demands. If
he is permitted to remain in occultation for a day
then it is also permissible for him to remain in
occultation for a year, a hundred years or more
till it is required for him according to divine
wisdom for there is no power except Allah (swt).

We say that whatever we get from the Imam

(a.s) whether he is hidden or apparent is through
the Holy Prophet (saw) as narrated in a tradition
of our Imams: Narrated to us Muhammad bin
Musa bin Mutawakkil from Ali bin Ibraheem from
his father from Abdus Salam bin Salih Al-Harwi
from Abul Hassan Ali bin Musa from his
forefathers from Ali (a.s) that the Holy Prophet
(saw) said, "I swear by Him who appointed me to
deliver the truth, certainly the Qa'im from my
progeny will remain hidden till the time people
start asking, 'What has Allah (swt) got to do with
the progeny of Muhammad (saw)?' while others
will doubt his existence. Therefore, whoever lives
in his age should hold on tightly to his religion
and not open doors for Shaytan because of
doubts. Otherwise Shaytan will turn him away
from the right path and deviate him from my
religion as he got your father and mother
removed from Paradise. Surely the Almighty
Allah (swt) has made Shaytan the leader of those
who do not have faith."

Narrators are Thiqah (Trustworthy) Sayyed Hashim

Al-Ali has authenticated this chain in Fi Sabil Hiwar
Multazim. Pg. # 99.

Source: Kamaluddin Wa Tamaamun Ni'ma. Pg. #

58 - 59.

End of Scans
 Sheikh Al-Sadooq:

Ja'far ibn Ali ibn Al-Hassan ibn Ali ibn Abdillah ibn
Al-Mughira Al-Kufi (r.a) narrated. He said: My
grandfather Al-Hassan ibn Ali narrated from Al-
Abbas ibn Amir Al-Qasbani from Umar ibn Aban Al-
Kalbi from Aban ibn Taghlib. He said: Abu Abdillah
(a.s) said to me: "There will come a time where an
absence will cause the people to suffer. At that time,
knowledge will recede between the two Mosques
just as a snake enters its hole – meaning, Makkah
and Madinah. At that time, Allah (zwj) will bring
out their star for their guidance." I asked: "And
what is the absence?" He said: "It is the period
(fetra) and the occultation of your Imam." He
said: I said to him: "What shall we do in such
circumstances?" He replied: "Remain steadfast
on what you are upon until Allah (swt) brings out
your star."

Source: Kamaaluddin Wa Tamaamun Ni'ma. Pg.

# 327 - 328, H. # 41.

End of Scans
 OBJECTION TWO:
The following narration indicates that the Imam must
be known, and how is this possible when he is
unknown and hidden from amongst the people?

‫ْب َي ْح َي ى ا ْل َع َّط ا ُر َع َأ ْح َم َد ْب ِن ُم َح َّم ِد ْب ِن ِع ي َس ى‬ ‫ُم َح َّم ُد‬

‫ْن‬ ‫ُن‬
‫ا ْب ِن َأ ِب ي ُع َم ْي ٍر َع ِن ا ْل َح َس ِن ْب ِن َم ْح ُب وٍب َع ْن َد ا ُو َد‬ ‫َع ِن‬
‫َع ِن ا ْل َع ْب ِد ال َّص ا ِل ِح عل ي ه السالم َق ا َل ِإ َّن ا ْل ُح َّج َة اَل‬ ‫ال َّر ِّق ِّي‬
‫َت ُق و ُم ِل َّل ِه َع َل ى َخ ْل ِق ِه ِإ اَّل ِب ِإ َم ا ٍم َح َّت ى ُيْع َر َف‬

[... from Dawud Al-Raqqi from Al-Abd Al-Salih (a.s):

He said: "The Hujjah (proof) of Allah (swt) upon his
creation shall not be established except with an Imam
so that he may be known.]

Source: Al-Kafi.

RESPONSE TWO:
The key part of the narration is "‫"إال بامام حتى يعرف‬
(Illaa Bi Imam Hattaa Yu'raf), which has been
translated by our opponents in to, "Except with an
Imam so that he may be known." But this may also be
translated in another way, because "Yu'raf" apparently
refers to Allah (swt) in this narration, not to an Imam.
Thus the translation of the entire hadeeth would be as
follows:
 Mirza Al-Isfahani:

It has been narrated through a Saheeh (Authentic)

chain from Al-Abd Al-Salih he said the following:

"Allah's (swt) holding people as accountable

remains unjustified without the Imam who
would teach people about Him."

I (Mirza Al-Isfahani ) say: It refers to the obligation

of establishment of Hujjah (Proof) through Allah
Almighty, and that His recognition will not be
completed except through the existence of an
Imam, so the recognition of Imam is obligatory for
people and his appointment through Allah (swt).

Source: Mikyal Al-Makarim. Vol. 1, Pg. # 50.

End of Scans
 OBJECTION THREE:
The following narration indicates that the Imam must
be apparent, how is this so when the Shi'a Imam is
hidden?

Al-Saffar:

Muhammad bin Isa told us, from Al-Hassan bin

Mahboub and Al-Hajjal, from Al-Ala, from Muhammad
bin Muslim, from Abu Ja'far (a.s) that he said: "The
earth shall not remain without an apparent Imam."

Source: Basaa'ir Al-Darajat.

RESPONSE THREE:
The same narration has been narrated through a
better chain from the same Muhammad ibn Muslim
from Abi Ja'far Imam Al-Baqir (a.s):

Sheikh Al-Sadooq:

Narrated my father from Abdullah ibn Ja'far

Al-Himyari from Al-Sindi ibn Muhammad from
Al-Alaa ibn Razeen from Muhammad ibn
Muslim from Abi Ja'far (a.s), who said: "The
earth shall not remain without an apparent
or a hidden Imam."

Source: Ilal Al-Sharaye. Ch. 153, Pg. # 195.

End of Scans
Ali ibn Babawayah (father of Al-
Sadooq):

Narrated Abdullah ibn Ja'far Al-Himyari from

Al-Sindi ibn Muhammad from Al-Alaa ibn
Razeen from Muhammad ibn Muslim from Abi
Ja'far (a.s), who said: "The earth shall not
remain without an apparent or a hidden
Imam."

Source: Al-Imamah Wa Al-Tabsira Minal Hira. Pg.

# 162, H. # 14.

End of Scans
The narration of Basaa'ir Al-Darajat has been narrated
through Muhammad ibn Isa ibn Ubayd who has
been weakened by some scholars like Sheikh Al-
Tusi and Sheikh Al-Kash'shi specifically for his
narration from Al-Hassan ibn Mahboub because of
his young age and by Al-Sadooq and his Sheikh
ibn Al-Walid for his narrations from Yunus.
However, they have been authenticated by Najashi
and some later scholars. But for the narration of Al-
Sadooq and his father, all of its narrators are
completely trustworthy without any objection
against them. This the narration of Sadooq and his
father is more reliable.

Besides that, just after that narration in Basaa'ir Al-

Darajaat, the same narrator narrates another Hadith
which also includes hidden Proofs of Allah (swt):

Al-Saffar:

14 – It has been narrated to us by Muhammad

bin Isa, from Al-Hassan bin Mahboub and Al-
Hajaal, from Al-A'ala, from Muhammad bin
Muslim, who has narrated: Abu Ja'far (a.s)
said: "The earth does not remain without an
apparent Imam."

15 – It has been narrated to us by Muhammad

bin Isa, from Al-Hassan bin Mahboub, from
Hashaam bin Saalim, from Abu Is'haq Al-
Hamadany, from a reliable one from his
companions, who has narrated: I heard Ameer
ul-Mo'mineen (a.s) say: "O Allah (swt)! You do
not keep the earth empty from Your proof
on Your creatures, apparent or hidden in
concealment, so that Your arguments and
proofs are not invalidated."
Source: Basaa'ir Al-Darajat. Pg. # 529.

End of Scans
 OBJECTION FOUR:
The word "Apparent" in the following narration has
been used and is not hidden. Therefore, how can the
believers seek his (Imams) counsel and ask him in
matters of Halaal and Haraam? How can we remain
stationed with our Imam and stand by him if he is not
present?

Muhammad bin Isa and Ahmad bin Muhammad both

told us, from Al-Hassan bin Mahboub, from Ya'qoub
Al-Sarraj that he said: I said to Abu Abdullah (a.s):
"Would the earth be devoid from an apparent man of
knowledge from among you, so that the people may
seek him in their issues of Halaal and Haraam?" He
(a.s) replied: "O Abu Yusuf, no. This is clear in the
book of Allah (swt): {O you who have believed!
Persevere and endure} against your enemies who
oppose you {and remain stationed} with your Imam
{and fear Allah} with what he orders you to do."

Source: Basa'ir Al-Darajat.

RESPONSE FOUR:
Al-Majlisi II:

His statement, "Apparent" refers to the

apparent proofs about him and his
Imamate, not his physical body. As for his
statement, "So that the people may seek him
in their issues" i.e. either in particular for
some people (during his occultation) or in
general after his reappearance, for all
people, because during the occultation
some of his close companions bring their
issues to him too. It is also possible that
the aim is to explain the reason of his
existence, i.e. from among the Imam's
duties is that people refer to him, if there
wasn't an obstacle, or the reason of
arguing with the verse could be to use it as
a general decree that contains all times
and referring to an Imam cannot be except
through his existence.

Source: Bihar Al-Anwar (New Print). Vol. 23,

Pg. # 52.

End of Scans
 OBJECTION FIVE:
One of the leading Shi'a scholars of our times has
said the following in regards to Imam Al-Mahdi (ajf):

‫ال غ يب ة ال ت ي ام ت دت أك ث ر م ألف س ن ة ور ب ما ت م ت د إ لى‬

‫ن‬
‫ي‬
‫لم نت ف عوا وال‬ ‫ي‬ ‫ ف إ ن المؤم‬. ‫آالف أو مال يي الس ن ي‬
‫ن‬ ‫ن‬ ‫ن‬ ‫ن‬
– ‫ي نت ف عون م إ مامهم ال غ ا ئ ب ع ل الله ت عالى ف ر ه‬
‫ج‬ ‫ج‬
‫ن‬
‫ي‬ ‫ب‬ ‫ي‬
‫ وما ق ال خ الف ذلك ف هو ت خ ل‬، ‫ف ي ا أل صول وال ف روع‬
‫و ت وهم ولعب ب الع ق ول‬

This Ghaybah that has taken more than a thousand

years and maybe it shall keep going for thousands or
millions of years. The believers living in it did not and
do not benefit from their hidden Imam - may Allah
(swt) hasten his appearance - in Usool or Furu, and
all else which is said is nothing but illusions and
imaginations and playing with people's minds.

And,

‫م ن ه عل ي ه السالم ف ي زم‬ ‫وال ي مك ال ق ول ب ا ن ت ف اع ن ا‬

‫ن‬ ‫ن‬
‫إ ال مم سلب الله ع ق له‬ ‫ي‬ ‫ي‬
‫ال غ يب ة ف ي ا أل مور الد ن ة‬
‫ن‬
It is not possible for us to say that we benefit from him
(peace be upon him) in religious matters during his
Ghaybah, except those whom Allah (swt) has robbed
them of intellect.

Source: Mashra'at Bihar Al-Anwar.

And finally:
‫ والملك ف ون‬:‫وأي ف ا ئ دة لهذه ا أل حاكم الم خ ز و ن ة ع ن د ا أل ئ مة‬
‫ي حرمون م ن ها ف ي أك ث ر م ألف س ن ة ولعله ف ي ألف‬
‫ن‬
‫مل ي ون س ن ة‬

And what benefit does this knowledge stored with

Imams hold: When the Mukallafoun (Shi'a) are
deprived from it for more than a thousand years, and
maybe it'll last for a billion years.

Source: Mashra'at Bihar Al-Anwar.

RESPONSE FIVE:
Firstly, Sheikh Muhammad Asif Mohsini is not one of
the leading scholars of our time and secondly, he has
not reached the position of a Marjah (religious source
of emulation). Rather, he is a scholar of medium
repute.

As for the above statements, they are just partial

quotations taken out of context and mistranslated of
what he opines. We shall therefore present the full
paragraph of the text to manifest the dishonesty of our
opponents and highlight the keywords in bold 'Red,'
the words that were only translated shall be in bold
'Green.'

By the scholar's testimony during the Ghaybah, the

existence of the Imam (ajf) is a means of blessing and
grace for the people of the earth and is not the source
of religious knowledge, Islamic law, and so on. During
Al-Ghaybah, the jurists and scholars are responsible
for extracting religious knowledge, rulings and so on.
 Muhammad Asif Mohsini:

You should know that if the aim of these

narrations and alike, and they are not just a
few, is that the Imam is the means of grace
and blessings (for the people of the earth),
there is no problem in that, being it in the
time of his presence or in the time of his
absence and that is something obvious. So
there is no excuse to surpass the Imams
(a.s) and give this position to jurists and
great scholars, even though it is something
possible (i.e. they could be the means of
grace and blessings of Allah (swt) to
people too). But if it is interpreted as the
means of jurisprudence and clarifying the
teachings and rulings, then we have to
refer to scholars and jurists, who are
capable of extracting rulings from their
sources, so that it does not contradict the
narrations of Al-Ghaybah that has taken
more than a thousand years, and maybe it
shall keep going for thousands or millions
of years. The believers living in it did not
and do not benefit from their hidden Imam
- may Allah (swt) hasten his appearance -
in Usool or Furu, and all else which is said
is nothing but illusions and imaginations
and playing with people's minds.

Source: Mashri'atul Bihar. Vol. 1, Pg. # 407 -

408.
End of Scans
And the meaning of a hidden Imam for us
in the context of Islamic law is that: If he
reappears and orders something or
explains a ruling, it would be obligatory for
us to accept it and obey his orders and
refer to him in everything that we do not
know its ruling, may Allah (swt) hasten his
reappearance. And it is not possible for us
to say that we benefit from him (peace be
upon him) in religious matters during his
Ghaybah, except for those whom Allah
(swt) has taken the intellect.

Source: Mashri'atul Bihar. Vol. 2, Pg. # 223.

End of Scans
The major problem in this regard is that
the Islamic rulings have not reached to us
who live during the time of Al-Ghaybah of
the Imam (ajf) in their entirety, and it is
not possible for us to achieve them. And
we are not accountable for the idleness of
those who lived during the time of Imams
(a.s), and what more than a thousand
years, and maybe it'll last for a billion
years.

Source: Mashri'atul Bihar. Vol. 1, Pg. # 82.

End of Scans

End of Part 2
 ‫َا لّل ُه َّم َع ِّج ل ِل َو لِّی َک الَف َر ج‬
O ALLAH, HASTEN THE
GUARDIAN OF RELIEF

Al Qaim is going to be a long series, probably one of

the largest I've compiled. This is only the first part of
the series. other parts will be uploaded soon,
Insha'Allah.

@mufadhal_umar