Question: Who from among Prophet’s (s.a.) companions have narrated Administration traditions?
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Answer: Many of companions have narrated “Administration traditions” such as:
Imam Ali Ebne Abitaleb (a.s.), Salman, Salman, Abou Ayoub Ansari, Ense Ebne Malek, Barideh Hassib, Amro Ebne Ass, Abouzar Ghaffari, Imam Hassan (a.s.), Imam Hossein (a.s.), Hessan Ebne Thabet, Fazl Ebne Abbas, Naeman Ebne Ajlan, Abdollah Ebne Abisofyan, Abol Heysam Ebne Tihan, Saeid Ebne Qeys, Hojar Ebne Odai, Khazimat Ebne Thabet, Amro Ebne Hamq, Abdollah Ebne Abbas, Moghayrat Ebne Hareth, Ashath Ebne Qeys Kandi.[1]
Question: Has Ali (a.s.) referred to his administration in his utterances?
Question: Has Ali (a.s.) referred to his administration in his utterances?
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Answer: Hazrat Amiralmomenin (a.s.) said: انا اخو رسول الله ووصيه...I am Prophet’s (s.a.) brother and his administrator,[2] …Kharejites objected Imam Ali (a.s.) that you spoiled your administration. He replied them:
امّا قولكم انّى كنت وصياً فضيعت الوصية فانّ الله عزّ و جلّ يقول: (وَ للهِِ عَلَى النّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلا وَمَنْ كَفَرَ فَإِنَّ اللهَ غَنِيٌّ عَنِ الْعالَمِينَ) افرأيتم هذا البيت لو لم يحجّ إليه احد كان البيت يكفر؟ انّ هذا البيت لوتركه من استطاع إليه سبيلا كفر، وانتم كفرتم بترككم اياى لا انا بتركى لكم...
About your saying that I was the administrator but spoiled my position of administration, the Almighty God says:
وَ للهِِ عَلَى النّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلا وَمَنْ كَفَرَ فَإِنَّ اللهَ غَنِيٌّ عَنِ الْعالَمِينَ
And pilgrimage to the House is a duty unto Allah for people, those who can afford the journey; and whoever disbelieves, then surely Allah is Independent (needless) of all the world.[3] Let me know, is one who does not fulfil pilgrimage an unbeliever? Yes, whoever does not fulfil this obligation while he can afford, is an unbeliever. And you became unbeliever because of leaving me alone, but I have not become unbeliever because of leaving you.[4]He also added:
انا عبدالله واخو رسوله لا يقولها احد قبلى ولابعدى الاّ كذب. ورثت نبى الرحمة ونكحت سيدة نساء هذه الامة، وانا خاتم الوصيين
I am the servant of Allah, and brother of His messenger. No one could utter this before and after me unless he is a liar. I am the inheritor of Prophet of Mercy, and have married with the master of ladies of this nation. I am the seal of administrators.[5]He says somewhere else:
لا يقاس بآل محمّد من هذه الأمة احد، ولا يسوى بهم من جرت نعمتهم عليه ابداً. هم اساس الدين... ولهم خصائص حقّ الولاية وفيهم لوصية والوراثة...
None of this nation is compared with Mohammad’s Household. … they are the basis of religion. One of their features is the right of Walayat, and administration and heritage is among them.[6],[7]
Question: Has Imam Hassan (a.s.) referred to the Imam Ali’s (a.s.) administration in his utterances?
Question: Has Imam Hassan (a.s.) referred to the Imam Ali’s (a.s.) administration in his utterances?
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Answer: Imam Hassan (a.s.) delivered an oration after martyrdom of his father as:
انا الحسن بن على وانا ابن النبى وانا ابن الوصىّ...
I am Hassan, son of Ali. I am Prophet’s grandson, and I am son of administrator, ...[8],[9]
Question: Has Imam Hossein (a.s.) referred to the Imam Ali’s (a.s.) administration in his utterances? (main page)
Answer: Imam Hossein (a.s.) delivered an oration on tenth of Moharram before the host of Yazid and said:
امّا بعد فانسبونى فانظروا من انا؟ ثم ارجعوا إلى انفسكم وعاتبوها هل يجوز لكم قتلى وانتهاك حرمتى. الست ابن بنت نبيّكم وابن وصيه وابن عمّه...
Then, remember my lineage and reflect on who I am? Then, refer to yourself, and blame yourselves! Is it authorized for you to kill me and outrage me?! Am I not the son of Prophet’s (s.a.) daughter, the son of his administrator, and his cousin? …[10],[11]
Question: Who from among Prophet’s (s.a.) followers have narrated Administration traditions?
Question: Who from among Prophet’s (s.a.) followers have narrated Administration traditions?
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Answer: A number of followers have narrated the administration traditions, such as: Jarid Ebne Abdollah Bejelli, Najjashi (the poet of Qeys Ebne Amro), Mohammad Ebne Aboubakr, Monzar Ebne Hamizat, Abdolrahman Ebne Jaeil, Nazar Ebne Ajlan, Malek Ashtar, Amr Ebne Hareth Ansari, Abdolrahman Ebne Zoeib.[12],[13]
Question: Has Abouzar referred to the Imam Ali’s (a.s.) administration in his utterances?
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Answer: At the time of caliphate of Osman, Abouzar stood beside the door of Prophet’s (s.a.) mosque, and delivered a sermon, where is mentioned:
و محمّد وارث علم آدم و ما فضل به النبيّون، و على بن ابى طالب وصىّ محمّد و وارث علمه...
And Mohammad (s.a.) is the inheritor of Adam’s knowledge and all virtues of prophets, and Ali Ebne Abitaleb is the administrator (successor) of Mohammad (s.a.) and inheritor of his knowledge.[14],[15]
Question: Has Mohammad Ebne Aboubakr referred to the Imam Ali’s (a.s.) administration in his utterances?
Question: Has Mohammad Ebne Aboubakr referred to the Imam Ali’s (a.s.) administration in his utterances?
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Answer: Mohammad Ebne Aboubakr writes a letter to Moavieh containing:
فكيف ـ يا لك الويل ـ تعدل نفسك بعلىّ وهو وارث رسول الله(صلى الله عليه وآله) ووصيّه وابوولده واوّل الناس له اتباعاً وآخرهم به عهداً، يخبره بسرّه ويشركه في امره
Then, Woe to you! You compare yourself with Ali, while he is the inheritor of Prophet (s.a.) and his administrator and father of his offspring. He is the first one who followed Prophet, and the last one with whom Prophet made testament. Prophet informed him about the secret news, and shared with him his affairs.[16],[17]
Question: Has Amro Ebne Ass referred to the Imam Ali’s (a.s.) administration in his utterances?
Question: Has Amro Ebne Ass referred to the Imam Ali’s (a.s.) administration in his utterances?
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Answer: In a letter to Moavieh, Amro Ebne Ass writes:
فامّا ما دعوتنى إليه... واعانتى اياك على الباطل واختراط السيف في وجه علىّ وهو اخو رسول الله (صلى الله عليه وآله) و وصيّه و وارثه و قاضى دينه ومنجز وعده و زوج ابنته...
And what you invite me to it … and you ask me to support you for falsehood, and cross sword against Ali, while he is Prophet’s (s.a.) brother, and his administrator and inheritor, and executor of his religion, and follower of his promise, and spouse of his daughter.[18],[19]
Question: Has Malek Ashtar referred to the Imam Ali’s (a.s.) administration in his utterances?
Question: Has Malek Ashtar referred to the Imam Ali’s (a.s.) administration in his utterances?
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Answer: After paying homage to Amiralmomenin (a.s.), Malek Ebne Hareth Ashtar addressed people:
ايها الناس! هذا وصىّ الاوصياء ووارث علم الانبياء، العظيم البلاء، الحسن العناء، الّذي شهد كتاب الله بالايمان ورسوله بجنة الرضوان، من كملت فيه الفضائل ولم يشك في سابقته وعلمه وفضله الأواخر والأوائل»
O people! He is the administrator of administrators, and inheritor of prophets’ knowledge. He is one who has well accomplished great and good tasks. One whose faith is testified in the divine Book, and the Prophet (s.a.) has promised him paradise. One whose virtues are perfect, and the last and the first (no one) doubts about his background, knowledge and virtues.[20],[21]
Question: Has Amro Ebne Hamq Khazaei referred to the Imam Ali’s (a.s.) administration in his utterances?
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Answer: When Amiralmomenin (a.s.) gathered people in Kufa and was talking with them about departure to Saffein for battle with Moavieh, Amro Ebne Hamq Khazaei stood up, and addressed Imam:
يا اميرالمؤمنين! انّى ما احببتك ولا بايعتك على قرابة بينى وبينك ولا ارادة مال تؤتينه ولا التماس سلطان ترفع ذكرى به، ولكنّنى احببتك بخصال خمس: إنّك ابن عمّ رسول الله(صلى الله عليه وآله) ووصيّه وابوالذرية الّتي بقيت فينا من رسول الله(صلى الله عليه وآله) واسبق الناس إلى الاسلام واعظم المهاجرين سهماً في الجهاد
O Amiralmomenin! I do not like you and have not paid homage to you for the kinship between me and you, neither for the property to bestow me, nor for requesting the reign for promoting me. Rather, I like five of your attributes: You are Prophet’s (s.a.) cousin, and his administrator, and father of Prophet’s (s.a.) offspring left with us. You are the first of people for attestation of Islam, and have the biggest share among the emigrants in warfare.[22],[23]
Question: Has Mohammad Ebne Abdollah Ebne Hassan referred to Ali’s (a.s.) administration?
Question: Has Mohammad Ebne Abdollah Ebne Hassan referred to Ali’s (a.s.) administration?
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Answer: Mohammad Ebne Abdollah Ebne Hassan wrote a letter to Mansour Abbasi containing: Surely, our father, Ali was the administrator and Imam. Then, how did you inherit Walayat from him, while his offspring are alive?! [24],[25]
Question: What Abbaside Ma’moun has composed about Imam Ali’s (a.s.) administration?
Question: What Abbaside Ma’moun has composed about Imam Ali’s (a.s.) administration?
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Answer: When Abbaside Ma’moun appointed Imam Reza (a.s.) for special political concerns as his successor, referred to Hazrat Ali’s (a.s.) administration in a poem stating[26]:
أُلام على حبّى الوصىّ ابا حسن *** و ذلك عندى من اعاجيب ذاالزمن
و من غاو يغصّ علىّ غيظاً *** اذا أدنيت اولادالوصى
Question: Who from among the Sunnite Ulama have narrated administration traditions?(main page)
Answer: Many of Sunnite Ulama have narrated administration traditions, including:
1- Ebne Asaker Damascus[29]
2- Ebne Maghazeli Shafeite[30]
3- Kharazmi Hanfite[31]
4- Mohebeddin Tabari Shafeite[32]
5- Zahabi[33]
6- Qandouzi Hanafite[34]
7- Ganji Shafeite[35]
8- Tabari Shafeite[36]
9- Heithami Shafeite[37]
10- Mottaqi Hendi[38]
11- Abou Naeim Isfahani[39]
12- Ebne Abi Hadid[40]
13- Ebne Talha Shafeite[41]
14- Hamoui[42]
15- Manavi[43]
16- Ebne Sabbaghe Maleki[44]
17- Hakem Neishabouri[45]
18- Sebt Ebne Jouzi[46]
19- Ahmad Ebne Henbal[47]
20- Abouiali[48]
21- Yaqubi[49]
22- Massoudi[50],[51]
Question: Have the books of precedent nations referred to Ali’s (a.s.) administration?
Question: Have the books of precedent nations referred to Ali’s (a.s.) administration?
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Answer: Referring to the history, we find that Imam Ali Ebne Abitaleb (a.s.) has been known as the “Prophet’ (s.a.) acting and administrator” even in the books of precedent nations.Nasr Ebne Mozahem and Khatib Baghdadi have narrated that when Imam Ali (a.s.) and his host were moving towards Saffein were dying of thirst. He led them to the top of a rock, and moved a stone with their help. Water gushed out under the stone. The host drank the water and quenched their thirst. There was a monk’s convent near the rock. When he was informed of the event, he same to Hazrat and asked: This covenant has been established for this water, and according to our books, only a prophet or his acting could move this stone.[52],[53]
Question: Please mention some of the poems by Prophet’s (s.a.) companions and followers regarding Amiralmomenin’s (a.s.) administration.
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Answer: Some of the Prophet’s (s.a.) companions and followers have described Amiralmomein (a.s.) with the title of وصی translated to “administrator” in their poems and epopees. This indicates that he has been known with this title and it has been approved by the companions and the followers. Hereunder, we will refer to some of these poems:
1- Administrator in the poem by Abdollah Ebne Abousofyan Ebne Hareth Ebne Abdolmotalleb[54]:
و منّا علىّ ذاك صاحب خيبر *** و صاحب بدر يوم سالت كتائبه
وصىّ النبى المصطفى و ابن عمّه *** فمن ذا يدانيه و من ذا يقاربه
2- Administrator in the poem by Abolheythan Ebne Tihan (Badri)[55]:
قل للزبير و قل لطلحة انّنا *** نحن الذين شعارنا الانصار
نحن الذين رأت قريش فِعلنا *** يوم القليب اولئك الكفار
كنّا شعارَ نبيّنا و دثارَه *** يَفديه منّا الروح و الابصار
انّ الوصىّ امامنا و وليّنا ***بَرَح الخفاء و باحت الأسرار
3- Administrator in the poem by a man from Azad tribe on the Day of Jamal (Camel) battle[56]:هذا علىّ و هو الوصىّ *** اخاه يوم النجوة النبىّ
و قال هذا بعده الولىّ *** وعاه واع و نسى الشقىّ
4- Administrator in the poem by a slave from Bani Zabbeh (Jamal battle)[57]:
نحن بنى ضبة اعداء علىّ *** ذاك الذى يعرف قدماً بالوصى
و فارس الخيل على عهد النبىّ *** ما انا عن فضل علىّ بالعَمِى
لكنّنى انعى ابن عفان التقىّ *** انّ الولىّ طالب ثار الولى
5- Administrator in the poem by Ziad Ebne Lobeid Ansari (Jamal battle)[58]:
كيف ترى الانصار في يوم الكَلَب *** انّا أناس لا نُبالى من عَطِب
و لا نبالى في الوصىّ من غَضِب *** و انّما الانصار جدّ لا لعب
هذا علىّ و ابن عبدالمطلب *** ننصره اليوم على من قد كذب
من يكسب البغى فبئسما اكتسب
6- Administrator in the poem by Hojar Ebne Odai (Jamal battle)[59]:
يا ربّنا سلّم لنا علياً *** سلّم لنا المبارك المضيّا
المؤمن الموحّد التقيّا *** لا خَطِلَ الرأى و لا غويّا
بل هاديا موفّقا مهديّاً *** و احفظه ربّى و احفظ النبيا
فيه فقد كان له وليّاً *** ثمّ ارتضاه بعده وصيّاً
7- Administrator in the poem by Khazimat Ebne Thabet (Jamal battle)[60]:
أعائش خلّى عن علىّ و عيبه *** بما ليس فيه انّما انت والده
وصىّ رسول الله من دون اهله *** و انت على ما كان من ذاك شاهده
8- Administrator in the poem by Zahr Ebne Qeys Ja’fi (Jamal battle)[61]:
اضربكم حتّى تقرّوا لعلىّ *** خير قريش كلّها بعد النبىّ
من زانه الله و سمّاه الوصىّ *** انّ الولىّ حافظ ظهر الولى
ّكما الغوى تابع امر الغوى
9- Administrator in the poem by Zahr Ebne Qeys Ja’fi (Jamal battle)[62]:
فصلّى الاله على احمد *** رسول المليك تمام النعم
رسول المليك من بعده *** خليفتنا القائم المدّعم
عليّاً عنيتُ وصىّ النبىّ *** نجالد عنه غواة الأمم
10- Administrator in the poem by Asha’th Ebne Qeys[63]:
اتانا الرسول رسول الامام *** فسُرَّ بمقدمه المسلمونا
رسول الوصىّ وصى النبى *** له السبق و الفضل في المؤمنينا
كيف التفرّق و الوصى امامنا *** لا كيف الاّ حيرة و تخاذلا
لا تغبنُنّ عقولكم لا خير في *** من لم يكن عند البلابل عاقلا
و ذروا معاوية الغوىّ و تابِعوا *** دينَ الوصى لتحمدوه آجل
Question: How we can authenticate the chain of transmission of administration traditions?
Question: How we can authenticate the chain of transmission of administration traditions?
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Answer: We can authenticate “administration” traditions through various ways:
1- The content of “administration” traditions has been widely transmitted due to numerous narrations by the companions and followers, and so there is no need for checking their chain of transmission.
2- One of the ways of authentication of tradition is to support its content with other traditions with the same content and an accurate chain of transmission. This is definitely agreed by the Sunnite and Shia traditionists.Regarding administration traditions, we can say that their content have been repeated in other traditions, like, Ghadir, Two Weighty Things and other traditions with accurate chain of transmission. Traditions could support each other. We know that these two traditions too are the same Prophet’s (s.a.) testament with respect to the position of Imam Ali (a.s.).
3- Although administration traditions in view of chain of transmission are not at the same level of other traditions indicating Imamate and caliphate of Prophet’s (s.a.) Household, but when it is proved that the reason is prejudice by some individuals aiming at elimination of such traditions explicitly indicating Walayat and Imamate of Hazrat Ali (a.s.), then, there would be no problem for not being widely transmitted.[66]
Question: What is the idea of Ebne Abil Hadid for justification of concept of Administration traditions?
Question: What is the idea of Ebne Abil Hadid for justification of concept of Administration traditions?
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Answer: When justifying the concept of “administration traditions”, Ebne Abil Hadid says:
By acting and testament we do not mean caliphate and designation. Rather, we mean much more important affairs and higher positions if they are realized.[67]We reply:
1- He has excepted the term, وصیت, translated to “testament” from its main concept without any evidence and proof.
2- He claims for limitation of the term which is absolute. Therefore, he shall bring an evidence for his claim, while he fails to do so.
3- Testament without designation by the testator is not certainly realized for the administrator. Now, if Ebne Abil Hadid accepts the position of administration for Hazrat Ali (a.s.), then, how does he claim that by testament we do not mean designation?
4- All Moslems know well that Prophet (s.a.) neither left many properties, nor any minor children to need making testament for them and appointing an administrator for such affairs.However, since he is the father of nation, he needs to appoint for this nation an administrator considerate of the nation like himself to continue his tasks among them.
5- Referring to the wording of “testament” narrations, we will find the same concept of Imamate and leadership of nation for “administration”. In some narrations, Prophet (s.a.) has said: Prophethood is for me and administration is for Ali. He also said about Ali (a.s.): He is the seal of administrators. Such phrases are compatible with the concept of caliphate and Imamate.[68]
Question: How some of the historians and narrators have encountered with Administration traditions?
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Answer: Since being known with the title of “administrator” for Imam Ali (a.s.) is not compatible with policy of some individuals, they have seriously tried to encounter with such traditions in any possible way. Hereunder, we will refer to some types of encounters with the texts of “administration”:
1- Deletion and change
One of the types of encounter is deletion of the word from Prophet’s (s.a.) tradition and changing it to an ambiguous word. We find such type of alteration in the phrases of Tabari and Ebne Athir in commentary of the verse, وَأَنْذِرْ عَشِيرَتَكَ الاَْقْرَبِينَ [69], because these two people they have altered the words, وصيى و خليفتى, in Prophet’s (s.a.) phrase about Imam Ali (a.s.) who said: انت اخى و وصيّى و خليفتى فيكم, and replaced them with the words, کذا و کذا.
One of the types of encounter is deletion of the word from Prophet’s (s.a.) tradition and changing it to an ambiguous word. We find such type of alteration in the phrases of Tabari and Ebne Athir in commentary of the verse, وَأَنْذِرْ عَشِيرَتَكَ الاَْقْرَبِينَ [69], because these two people they have altered the words, وصيى و خليفتى, in Prophet’s (s.a.) phrase about Imam Ali (a.s.) who said: انت اخى و وصيّى و خليفتى فيكم, and replaced them with the words, کذا و کذا.
2- Deletion of the whole tradition
One of the other types of alteration and encounter with “administration” traditions is deletion of the whole tradition with reference to the deletion. One of the examples is: Mohammad Ebne Aboubakr has written a letter to Moavieh the details of which has been mentioned in the book, وقعه صفين, by Nasr Ebne Mozahem, and مروج الذهب, by Massoudi. In that letter, Mohammad Ebne Aboubakr refers to the virtues and merits of Imam Ali (a.s.) including his administration and succession after Prophet (s.a.) and Moavieh’s confession in his reply to him.However, Tabari and Ebne Athir have deleted it, while they refer to those two books as their chain of transmission, and justify their action with the pretext that the people can not tolerate hearing it! On the other hand, Ebne Kathir just refers to the Mohammad Ebne Aboubakr’s letter, and at the end says: It is somehow exaggerated.[70]
One of the other types of alteration and encounter with “administration” traditions is deletion of the whole tradition with reference to the deletion. One of the examples is: Mohammad Ebne Aboubakr has written a letter to Moavieh the details of which has been mentioned in the book, وقعه صفين, by Nasr Ebne Mozahem, and مروج الذهب, by Massoudi. In that letter, Mohammad Ebne Aboubakr refers to the virtues and merits of Imam Ali (a.s.) including his administration and succession after Prophet (s.a.) and Moavieh’s confession in his reply to him.However, Tabari and Ebne Athir have deleted it, while they refer to those two books as their chain of transmission, and justify their action with the pretext that the people can not tolerate hearing it! On the other hand, Ebne Kathir just refers to the Mohammad Ebne Aboubakr’s letter, and at the end says: It is somehow exaggerated.[70]
3- Deletion without declaration
Another type of alteration and encounter with administration traditions and narrations is deletion of the title of “administration” without any reference to it. The example is ode by Naeman Ebne Ajalan, the companion from the Helpers when referring to Saqifeh events. He says in his poem[71]:
Another type of alteration and encounter with administration traditions and narrations is deletion of the title of “administration” without any reference to it. The example is ode by Naeman Ebne Ajalan, the companion from the Helpers when referring to Saqifeh events. He says in his poem[71]:
وقلتم: حرام نصب سعد و نصبكم *** عتيق بن عثمان حلال ابابكر
واهل ابوبكر لها خير قائم *** و انّ عليّاً اخلق بالأمر
وكان هواناً في علىّ و انّه *** لأهل لها يا عمرو من حيث لا تدرى
وكان هواناً بعون الله يدعو الى الهدى *** وينهى عن الفحشاء والبغى والنكر
وصىّ النبىّ المصطفى وابن عمّه *** وقاتل فرسان الضلالة والكفر
Ebne Abdolbar has narrated the whole ode in الاستیعاب, the translation of Naeman Ebne Ajalan, but he has deleted the last two verses admiring and lauding Imam Ali (a.s.) and referring explicitly to his rank of administration.Ebne Athir Jazari too has made the same alteration in his translation in اسد الغابه. The same applies to whoever has done this after him.One of such like examples to which could be referred is the alteration made by Ebne Athir in his history book regarding Imam Hossein’s (a.s.) sermon. Tabari and Ebne Athir narrate his sermon as follows: He said[72]:
اما بعد، فانسبونى فانظروا من أنا ثم ارجعوا الى انفسكم و عاتبوها هل يجوز لكم قتلى و انتهاك حرمتى؟ الست ابن بنت نبيّكم وابن وصيه...Then, remember my lineage and reflect on who I am? Then, refer to yourself, and blame yourselves! Is it authorized for you to kill me and outrage me?! Am I not the son of Prophet’s (s.a.) daughter, the son of his administrator? …However, Ebne Athir has deleted and altered the phrase, وابن وصيّه, in his history when narrating this sermon.[73]
4- Deletion of the whole tradition without declaration
One of the other types of encounter with “administration” traditions is deletion of the whole tradition in which the Arabic term, وصی, translated to “Administrator” has been applied, without any reference to its deletion. The example is what has been done by Ebne Hesham. Although in his first book, he stipulates that he narrates his history from Ebne Ishaq, but he does not narrate the story of Prophet’s (s.a.) invitation of his tribe after revelation of the verse, وَأَنْذِرْ عَشِيرَتَكَ الاَْقْرَبِينَ, and giving the good tidings to Imam Ali’s (a.s.) administration. Mohamed Hassanein Heikal, the Egyptian writer is one of those who have made such alteration. Although he has narrated this tradition in the first issue of his book, Life of Mohammad (s.a.), but he deleted it in the next issues.[74],[75]
One of the other types of encounter with “administration” traditions is deletion of the whole tradition in which the Arabic term, وصی, translated to “Administrator” has been applied, without any reference to its deletion. The example is what has been done by Ebne Hesham. Although in his first book, he stipulates that he narrates his history from Ebne Ishaq, but he does not narrate the story of Prophet’s (s.a.) invitation of his tribe after revelation of the verse, وَأَنْذِرْ عَشِيرَتَكَ الاَْقْرَبِينَ, and giving the good tidings to Imam Ali’s (a.s.) administration. Mohamed Hassanein Heikal, the Egyptian writer is one of those who have made such alteration. Although he has narrated this tradition in the first issue of his book, Life of Mohammad (s.a.), but he deleted it in the next issues.[74],[75]
Question: What is the idea of Ebne Abil Hadid for justification of concept of Administration traditions?
(main page)
Answer: When justifying the concept of “administration traditions”, Ebne Abil Hadid says: By acting and testament we do not mean caliphate and designation. Rather, we mean much more important affairs and higher positions if they are realized.[76]We reply:
1- He has excepted the term, وصیت, translated to “testament” from its main concept without any evidence and proof.
2- He claims for limitation of the term which is absolute. Therefore, he shall bring an evidence for his claim, while he fails to do so.
3- Testament without designation by the testator is not certainly realized for the administrator. Now, if Ebne Abil Hadid accepts the position of administration for Hazrat Ali (a.s.), then, how does he claim that by testament we do not mean designation?
4- All Moslems know well that Prophet (s.a.) neither left many properties, nor any minor children to need making testament for them and appointing an administrator for such affairs.However, since he is the father of nation, he needs to appoint for this nation an administrator considerate of the nation like himself to continue his tasks among them.
5- Referring to the wording of “testament” narrations, we will find the same concept of Imamate and leadership of nation for “administration”. In some narrations, Prophet (s.a.) has said: Prophethood is for me and administration is for Ali. He also said about Ali (a.s.): He is the seal of administrators. Such phrases are compatible with the concept of caliphate and Imamate.[77]
Question: Is what Bokhari has narrated from Aisha regarding Ali’s administration acceptable?
(Sourece)
Answer: In his Sahih, Bokhari has narrated from Asvad that someone told Aisha that Prophet has testated about Ali. Aisha said: Who has told this? I saw Prophet while he had embraced him. He asked for a bowl, and vomited in it. Then, he passed away. I do not know how he has testated about Ali. [78]
We reply:
First: this narration is not compatible with what the historians have mentioned.
Abdollah Ebne Omar says: When Prophet (s.a.) was dying, he said: Call my brother to come here. Aboubakr came. Prophet did not accept him. Again he asked to call his brother. Osman came. Prophet did not accept him too. Then, he called for Ali, and covered him with his cloth and embraced him. When Ali (a.s.) left Prophet, he was asked about what Prophet (s.a.) told him? He replied: He taught me one thousand gates of knowledge, from each one thousand additional gates were opened. [79]
Abdollah Ebne Omar says: When Prophet (s.a.) was dying, he said: Call my brother to come here. Aboubakr came. Prophet did not accept him. Again he asked to call his brother. Osman came. Prophet did not accept him too. Then, he called for Ali, and covered him with his cloth and embraced him. When Ali (a.s.) left Prophet, he was asked about what Prophet (s.a.) told him? He replied: He taught me one thousand gates of knowledge, from each one thousand additional gates were opened. [79]
Ebne Saed says: When Prophet (s.a.) was dying, he said: Call my brother. Ali was called. Prophet said: Come to me. Hazrat says that when I approached Prophet (s.a.), he leaned against me and was talking me in this position so that I felt his saliva until he passed away, and I felt the heaviness of his body on my lap. [80]
Omme Salameh says: By whom I swear by Him, Ali was the nearest of people in view of covenant with Prophet (s.a.). I went to visit him in the morning, while he was asking: Is Ali coming? Is Ali coming? Fatima (a.s.) said: It seems that you have sent him to do something. I said: Ali (a.s.) came. I supposed that Prophet (s.a.) wants to talk to him. So, I left the room and sat behind the door. I was the nearest of people to the door. I saw that Prophet (s.a.) embraced Ali, and started whispering and chatting until he passed away. So, Ali (a.s.) is the nearest of people to Prophet (s.a.) in view of covenant and administration. [81]
Second: There is contradiction in Aisha’s traditions. Ebne Asaker narrates that two ladies told Aisha: O Mother of Believers! Let us know about Ali! She said: Are you asking about one who put his hand in a part of Prophet’s (s.a.) body where his spirit and soul was touched by Prophet, and he wiped his face with it. [82]
It has been also narrated from Aisha that Prophet was at my home when he was dying. He said: Call my friend to come. Ali was called. He came. When Prophet saw him, he threw the cloth covering himself to Hazrat Ali (a.s.), and he was on his lap until he passed away. [83]
Third: Does administration and testating to someone is limited to recommendation at the time of dying? Or one may testate before the agony? Did Prophet (s.a.) not recommend and administer Imam Ali (a.s.) from the third year of his mission? Did Prophet (s.a.) not introduce him as the gate of city of knowledge and hours of wisdom and ship of salvation? Did he not appoint him on the Day of Ghadir for Walayat and administration? And …, do these mean anything save administration? [84]
_______________________________
[1] Ali Asghar Rezvani, Imamology and reply to questions (2), page 196
[2] مناقب خوارزمی, page 125
[3] Quran, 3:97
[4] تاریخ یعقوبی, vol. 2, page 192
[5] شرح ابن ابی الحدید, vol. 1, page 208
[6] Nahjol Balaghe, second sermon
[7] Ali Asghar Rezvani, Imamology and reply to questions (2), page 204
[8] مستدرک حاکم, vol. 3, page 172; مجمع الزوائد, vol. 9, page 146
[9] Ali Asghar Rezvani, Imamology and reply to questions (2), page 205
[10] تاریخ طبری, vol. 2, page 329; تاریخ ابن اثیر, vol. 4, page 52
[11] Ali Asghar Rezvani, Imamology and reply to questions (2), page 205
[12] معالم المدرستین, vol. 1, page 423
[13] Ali Asghar Rezvani, Imamology and reply to questions (2), page 197
[14] تاریخ یعقوبی, vol. 2, page 171
[15] Ali Asghar Rezvani, Imamology and reply to questions (2), page 202
[16] وقعة صفین, page 118; تاریخ ابن اثیر, vol. 3, page 108
[17] Ali Asghar Rezvani, Imamology and reply to questions (2), page 203
[18] مناقب خوارزمی, page 125; شرح ابن ابی الحدید, vol. 2, page 28
[19] Ali Asghar Rezvani, Imamology and reply to questions (2), page 203
[20] تاریخ یعقوبی, vol. 2, page 178
[21] Ali Asghar Rezvani, Imamology and reply to questions (2), page 202
[22] شرح ابن ابی الحدید, vol. 1, page 281
[23] Ali Asghar Rezvani, Imamology and reply to questions (2), page 202
[24] تاریخ طبری, vol. 3, page 209; تاریخ ابن اثیر, vol. 5, page 199
[25] Ali Asghar Rezvani, Imamology and reply to questions (2), page 207
[26] شرح ابن ابی الحدید, vol. 2, page 22
[27] المحاسن و المساوي, بیهقی, vol. 1, page 105
[28] Ali Asghar Rezvani, Imamology and reply to questions (2), page 208
[29] History of Amiralmomenin (a.s.), vol. 3, page 5, tradition 1021
[30] مناقب علی بن ابی طالب (علیه السلام), page 200
[31] المناقب, page 42
[32] ذخائر العقبی, page 71
[33] میزان الاعتدال, vol. 2, page 273
[34] ینابیع المودة, page 79
[35] کفایة الطالب, page 620
[36] ریاض النضرة, vol. 2, page 234
[37] مجمع الزوائد, vol. 9, page 113
[38] کنزالعمال, vol. 6, page 154
[39] حلیة الاولیاء, vol. 1, page 63
[40] شرح نهج البلاغة, vol. 9, page 169
[41] مطالب السوول, page 21
[42] فرائد السمطین, vol. 1, page 145
[43] کنوز الحقائق فی حاشیة جامع الصغیر سیوطی, vol. 1, page 71
[44] الفصول المهمة, page 281
[45] المستدرک علی الصحیحین, vol. 3, page 172
[46] تذکرة الخواص, page 43
[47] (مناقب علی (علیه السلام
[48] مسند ابی یعلی, vol. 4, page 345, tradition 2459
[49] تاریخ یعقوبی, vol. 2, page 171
[50] مروج الذهب, vol. 2, page 60
[51] Ali Asghar Rezvani, Imamology and reply to questions (2), page 197
[52] واقعه صفین, page 145, History of Baghdad, vol. 12, page 305
[53] Ali Asghar Rezvani, Imamology and reply to questions (2), page 200
[54] شرح ابن ابی الحدید, vol. 1, page 143
[55] شرح ابن ابی الحدید, vol. 1, page 144
[56] شرح ابن ابی الحدید, vol. 1, page 144
[57] شرح ابن ابی الحدید, vol. 1, page 144
[58] شرح ابن ابی الحدید, vol. 1, page 145
[59] شرح ابن ابی الحدید, vol. 1, page 145
[60] شرح ابن ابی الحدید, vol. 1, page 146
[61] شرح ابن ابی الحدید, vol. 1, page 147
[62] شرح ابن ابی الحدید, vol. 1, page 147
[63] شرح ابن ابی الحدید, vol. 1, page 147
[64] شرح ابن ابی الحدید, vol. 1, page 149
[65] Ali Asghar Rezvani, Imamology and reply to questions (2), page 205
[66] Ali Asghar Rezvani, Imamology and reply to questions (2), page 198
[67] شرح ابن ابی الحدید, vol. 1, page 140
[68] Ali Asghar Rezvani, Imamology and reply to questions (2), page 200
[69] Quran, Poets:214
[70] البدایة و النهایة, vol. 7, page 314
[71] الموفقیات, ابن بکار, page 592; شرح ابن ابی الحدید, vol. 6, page 31
[72] تاریخ طبری, vol. 2, page 329; تاریخ ابن اثیر, vol. 4, page 25
[73] تاریخ ابن کثیر, vol. 7, page 179
[74] حیات محمد, page 104, first issue
[75] Ali Asghar Rezvani, Imamology and reply to questions (2), page 211
[76] شرح ابن ابی الحدید, vol. 1, page 140
[77] Ali Asghar Rezvani, Imamology and reply to questions (2), page 200
[78] صحیح بخاری, vol. 3, page 186; صحیح مسلم, vol. 2, page 15
[79] البدایه و النهایه, vol. 7, page 396
[80]طبقات ابن سعد, vol. 2, page 51
[81] مستدرک حاکم, vol. 3, page 138; ترجمه امام علی (ع) از ابن عساکر, vol. 3, page 14
[82]تاریخ ابن عساکر, vol. 3, page 15
[83]تاریخ ابن عساکر, vol. 3, page 15
[84] Ali Asghar Rezvani, Imamology and reply to questions (2), page 209
[79] البدایه و النهایه, vol. 7, page 396
[80]طبقات ابن سعد, vol. 2, page 51
[81] مستدرک حاکم, vol. 3, page 138; ترجمه امام علی (ع) از ابن عساکر, vol. 3, page 14
[82]تاریخ ابن عساکر, vol. 3, page 15
[83]تاریخ ابن عساکر, vol. 3, page 15
[84] Ali Asghar Rezvani, Imamology and reply to questions (2), page 209
