By: al-Imām Amīr al-Mu’minīn Zayd b. ‘Alī
Translated by: Mohammad al-Sharifi
The Isnad of the Treatise
al-Imām al-Ḥassan b. Badr al-Dīn in Anwār al-Yaqīn said: The narrators said: This treatise is by al-Imām al-Radhī wā al-Ḥūssām al-Mushrifī Abī al-Ḥussein Zayd b. ‘Alī b. al-Ḥussein b. ‘Alī, may the peace and blessings of Allah be upon them, and upon all the Prophets and Messengers.
The esteemed Qādhī Yaḥyā b. ‘Atīyah narrated to us, he said: The esteemed jurist, and pride of the scholars Ḥisām al-Dīn, Zayn al-Muwaḥidīn Ḥumayd b. Ahmed (May Allah preserve his loftiness) narrated to us, some from Ijāzah, and others from hearing, he said: The esteemed ascetic jurist, and scholar Bahā al-Dīn ‘Alī b. Aḥmed b. al-Ḥussein b. Mubārak al-Akwa’ (may Allah be pleased with him) narrated to us saying: The esteemed Sheikh, and pious scholar Abū ‘Alī Sa’eed b. Saliḥ al-Samanah al-Kufī al-Zaydī (may Allah aid him) narrated to us in Mecca (May Allah guard it with the truth and its people), he said: The Pious Sheikh Abū ‘Abdullāh Muḥammad b. ‘Abdullāh al-Zaydī [He said: al-Sheikh Abū ‘Alī, al-Ḥassan b. ‘Alī narrated to us] b. Mula’ib al-Asdī al-Mufsir narrated to us, he said: al-Sayyid al-Sharīf Taj al-Dīn Abū al-Barakāt ‘Umar b. Ibrāhīm b. Ḥamza al-’Alawī al-Ḥassanī informed us from an Ijāzah, he said: al-Sayyid al-Sharīf al-’Allāmah Abū ‘Abdullāh Muḥammad b. ‘Alī b. al-Ḥassan b. ‘Abdul-Raḥmān al-’Alawī (may Allah be pleased with him) informed us saying: my father (may Allah be pleased with him) informed us saying: It has been narrated to us by Abū al-Qāsim al-Ḥassan b. Muḥammad b. Sa’eed al-Ruqī whom it was read upon in the year 356 AH, he said: It was narrated to us by Muḥammad b. ‘AlĪ b. Khalef al-’Atār he said: It was narrated to us by Muḥammad b. Marwān al-Qatān from Ibrāhīm b. al-Ḥakam b. Dhāhir, from his father, from al-Sidī that Abā al-Ḥussein Zayd b. ‘Alī said:
In Clarifying the Proof
This is the saying of he who fears the position of his Lord. He who has chosen for himself, and his religion obedience to Allah, and His Messenger (upon him and his progeny be peace). He who has avoided doubt, and left speculation, claims, inclinations, suspicions, opinions, analogies, and has chosen to take hold of the truth from that which pertains to the subservience of Allah, and His Messenger (upon him and his progeny be peace): With clear proofs, trustworthiness, and certainty; so that I may contend with those who oppose the truth, and hold to that which is obligated: That which the Messenger of Allah (upon him, his progeny, and Badrī companions be peace) had come with, of the book of Allah, and the Sunnah of His Messenger (upon him and his progeny be peace), and that which the Muslims have reached a consensus over after the Messenger (upon him and his progeny be peace) from what pertains to the book of Allah (Exalted is He) and the Sunnah of His Messenger (upon him and his progeny be peace). We have left what the community of the Muslims have said in terms of their opinion, for what the Muslims say and differ over is not reliable, nor is it a means towards certainty, and unequivocal proof. This is because when opinions are used, one cannot ensure accuracy, and what can possibly be accurate, or errant cannot be presented as a proof, for it cannot establish certainty, or complete reliability. The Muslims have reached a consensus that the Prophet (upon him and his progeny be peace), and his Badrī companions had congregated on the day of Badr wherein the Prophet (upon him and his progeny be peace) inquired of them regarding the captives from the battle of Badr. The Prophet (upon him and his progeny be peace), and the companions agreed to accept ransom for the captives, this opinion according to the Prophet (upon him and his progeny be peace), and the companions was accurate.
However, it was errant in the eyes of Allah (Exalted and Glorious is He) to the extent that He revealed to His Prophet (upon him and his progeny be peace): {It is not fit for a prophet that he should take captives until he has thoroughly subdued the land. You ˹believers˺ settled with the fleeting gains of this world, while Allah’s aim ˹for you˺ is the Hereafter. Allah is Almighty, All-Wise.} [67] {Had it not been for a prior decree from Allah, you would have certainly been disciplined with a tremendous punishment for whatever ˹ransom˺ you have taken.} [68] {Now enjoy what you have taken, for it is lawful and good. And be mindful of Allah. Surely Allah is All-Forgiving, Most Merciful.} [8:67-69].
Therefore, he who errs in one instance, and is accurate in another is not one who reaches their conclusion with absolute certainty, unequivocal proof, nor is their conclusion completely reliable. That which is an indisputable proof in the eyes of Allah is obedience to Him, His Messenger (upon him and his progeny be peace), and what the Muslims reach a consensus over after the Messenger (upon him and his progeny be peace). And Allah (Blessed and Exalted is He) has made this clear in His book saying: {Whoever obeys the Messenger has truly obeyed Allah. But whoever turns away, then ˹know that˺ We have not sent you ˹O Prophet˺ as a keeper over them.} [4:80] Those who take what the Messenger (upon him and his progeny be peace) came with, of the book of Allah, and the Sunnah; obeying Allah, and the Messenger (upon him and his progeny be peace) are deserving from Allah (Exalted is He) grace, and satisfaction. Those who leave such a matter are disobedient to Allah, and His Messenger (upon him and his progeny be peace) and are deserving of chastisement from Allah (Exalted is He).
The Dispute Between the Muslims in Choosing a Caliph
As for what follows…
We are a people who did not encounter the Prophet (upon him and his Ahl al-Bayt be peace), nor have we encountered any of those companions who disputed amongst themselves, so as to know how the dispute between them was, and deduce which of the groups is upon truth, and truthfulness. So that we may follow them, become their supporters, and be upon their way, as Allah (Exalted is He) said in His book: {O believers! Be mindful of Allah and be with the truthful.} [9:119]. That we may know which of the two groups is more deserving to be deemed liars, and deviators, so that we may oppose them as Allah (Exalted is He) ordered. Such is absent from us – i.e. their state of affairs – and our situation is as Allah (Exalted is He) said: {And Allah brought you out of the wombs of your mothers while you knew nothing, and gave you hearing, sight, and intellect so perhaps you would be thankful.} [16:78]. When we reached cognizance we then sought to know our religion between the people of truth, and falsehood. We found that the people were in conflict, each disassociating from one another. It can be said that the people in their differences can be branched into two factions.
One group said: The Messenger of Allah (upon him and his progeny be peace) departed, and he did not designate anyone in particular. He left that matter to us the Muslims, that we choose for ourselves a leader, and we chose Abā Bakr.
Another group said: The Prophet (upon him and his progeny be peace) designated ‘Ali and made him the Caliph and Imam who we take refuge in after him. So, each group presented their claims, and each claimed to carry the truth.
When we saw such, we held both groups in question, so that we can discern, and know the truth from falsehood.
Then we asked both groups: How did the Prophet (upon him and his progeny be peace) resolve disputes, and conflicts between groups?
Both groups agreed that the Prophet (upon him and his progeny be peace) would not judge between two groups unless they came with clear evidence that is free from bias, and claims that seek to serve a person’s position.
Therefore, we have accepted this as a condition, considering that they have reached a consensus regarding it, and we testify that it is the truth. He who goes against the judgement of the Prophet (upon him and his progeny be peace) has transgressed and oppressed.
Each Group Claiming its Claims are Truthful
Thereafter, we asked those who claim that the Prophet (upon him and his progeny be peace) designated ‘Alī ibn Abī Ṭālib (may the peace and blessings of Allah be upon him) and then departed: Do you have a clear, and just evidence for your claim besides yourselves, so that we can believe you and judge that you are upon the truth?
They said: We do not have any evidence besides ourselves.
We then asked those who claimed that the Prophet (upon him and his progeny be peace) had departed and did not designate anyone – or that he made the matter upon them to choose, and they chose Abu Bakr – do you have clear evidence besides yourselves, so that we can believe you and judge that you are upon the truth?
They said: We do not have any evidence besides ourselves.
Seeing that both groups do not have clear evidence for their claims besides themselves, we have chosen to withhold judgement until we know the truth from the errant.
The People’s need for a Leader
We then asked both groups, do the people need a leader who leads them in prayer, establishes their Eids, gathers their alms-tax, and gives it to the poor? He who takes their spoils of war, and distributes them among them – judges between them, and supports the weak in the face of the strong and establishes the Ḥudūd.
Both groups reached a consensus that it is necessary to have a leader who leads them rightfully and treats them in accordance with the Prophetic tradition. Therefore, we accepted this from them, and we testify that it is the truth. It is necessary that the people have a leader who establishes the truth among them and treats them in accordance with the Prophetic tradition.
Then we asked both groups: Is it the right of the people to nominate a person to lead them, and make him their Imam, and Caliph before looking into the book of Allah (Exalted and Glorious is He), and the Sunnah? If they found the book, and the Sunnah indicating the leadership of a man by name [and virtue, who is to be leader above them, due to his superiority among them in the book, and the Sunnah. Both groups have reached a consensus that it is not in their will to nominate, and choose a man to become a leader for them before looking into the book of Allah (Exalted and Glorious is He) and the Sunnah, if they were to find in the book, and the Sunnah an indication towards the leadership of a man by his name, and virtue1] they have the right to ashūrā (consultation) after that in accordance with what coincides with the book, and the Sunnah. When they reached a consensus regarding that we accepted it from them, and we testify that it is not the right of the Muslims to nominate a person and make him their leader without looking into the book, and the Sunnah.
Then we asked both groups: Regarding the Islam that Allah (Exalted is He) ordered His slaves to adhere to, what is it?
The Muslims reached a consensus that Islam is: Testifiying that there is no god, except for Allah alone with no partners, and that Muḥammad is His slave and Messenger (upon him and his progeny be peace). It is adhering to that which their Prophet (upon him and his progeny be peace) came with. Practicing the five daily prayers, fasting in the month of Ramadan, and partaking in the pilgrimage to the sacred house of Allah for those who are able. Working in accordance with the Qur’ān in that which it deems lawful, impermissible, and acting upon its decree.
We have accepted what they have reached a consensus over, and we testify that it is the truth.
The Best of Allah’s Creation
Then we asked both groups: Is there a favorable group from the creation of Allah, whom Allah chose, and favored?
Both groups reached a consensus that there is a favorable who Allah chose and favored.
We said: Do you have evidence for such a claim?
They said: The saying of Allah (Blessed and Exalted is He): {Your Lord creates and chooses whatever He wills—the choice is not theirs.} [28:68].
We accepted what they reached a consensus over, and we testify that there are those among the creation of Allah whom He favors.
Then we asked them: Who are those who are favored by Allah (Exalted and Glorious is He) from His creation?
They said: The Righteous.
We said: Do you have evidence for such a claim?
They said: The saying of Allah (Exalted and Glorious is He): {O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may ˹get to˺ know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware.} [49:13], and in the recitation of Ibn Mas’ūd {Surely the most superior of you in the sight of Allah is the most righteous among you}.
We have accepted what they reached a consensus over, we testify that it is the truth, and that the best of the creation of Allah are the righteous.
Then we asked both groups: Is there a favored group in the eyes of Allah among the righteous?
They said: Yes.
We said: Who are they?
They said: Those who strive for the sake of Allah.
We said: Do you have evidence for such a claim?
They said: The saying of Allah (Blessed and Exalted is He): {Those who strive will receive a far better reward than others— [95] Far superior ranks, forgiveness, and mercy from Him. And Allah is All-Forgiving, Most Merciful.} [4:95-96].
We accepted their evidence, and we testify that the favored creation of Allah from the righteous are those who (actively) strive for His sake.
Then we asked both groups: Among those whom (actively) strive for the sake of Allah, is there a group that is more favored in the eyes of Allah?
They said: Yes.
We said: Who are they?
They Said: The forerunners – from the Mūhājirīn (emigrants) – to the battlefield.
We said: What is your evidence?
They said: The saying of Allah (Blessed and Exalted is He): {Those of you who donated and fought before the victory ˹over Mecca˺ are unparalleled. They are far greater in rank than those who donated and fought afterwards. Yet Allah has promised each a fine reward. And Allah is All-Aware of what you do.} [57:10]
We accepted that from them, and we testify that the most favored in the sight of Allah are the Mūhājirīn who strive and were the foremost in reaching the battlefield.
Then we asked both groups: Is there a favored group in the eyes of Allah from those who are foremost to the battlefield?
They said: Yes, they are those who are most effective in battle. They strike the most, they are most self-sacrificing, and they are the foremost in fighting the enemy.
Preferring ‘Ali (a.s) over Abu Bakr
Thereafter, we asked both groups regarding these two men whom the Muslims have differed over- ‘Alī ibn Abī Ṭālib, and Abī Bakr b. Abī Quḥāfah – which of them was foremost in striving forthe sake of Allah, the most vigorous in striking, stabbing, forbearance, safeguarding, and instilling fear into those who oppose the truth?
Both groups agreed that ‘Alī ibn Abī Ṭālib was the foremost in striving for the sake of Allah.
Considering that both groups concur to that, we have accepted it from them, and we testify that ‘Alī ibn Abī Ṭālib (upon him be the blessings of Allah) is superior to Abi Bakr, by virtue of what the book, and the Sunnah indicate – and by what both groups have reached a consensus on – of his virtue in the book of Allah which none differ over.
Therefore, what the Muslims have reached a consensus on in terms of those who are superior in the eyes of Allah are the righteous [from the Muslims,] and those who are superior in the eyes of Allah (Glorious and Exalted is He) from the righteous are those who strive for His sake. Those who are most superior in the eyes of Allah from those who strive for His sake are those who are foremost to the battlefield. Those who are superior in the eyes of Allah from those who are foremost to the battlefield are those who are most active, and effective in the battlefield. And the Muslims have reached a consensus that those who are superior in the eyes of Allah from those who are foremost in striving for the sake of Allah to the battlefield are the Badrīyyūn, and those who are superior from the Badrīyyūn are these two men whom the Muslims have differed over:Amīr al-Muʾminīn ‘Alī ibn Abī Ṭālib, and Abū Bakr b. Abī Quḥāfah.
Both groups remained pulling towards themselves and seeking to indicate the truthfulness of their claims until they were able to point towards the most superior in the nation after the Prophet (upon him and his progeny be peace). Reaching a consensus from the book of Allah, and the Sunnah of His Messenger (upon him and his progeny be peace).
The Best From the Righteous
Thereafter, we asked both groups after they reached a consensus that those who are superior in the eyes of Allah are the righteous – we asked who they were?
They said: Those who are in constant awe and remembrance of their Lord.
We said: Present your evidence.
They said: The saying of Allah (Blessed and Exalted is He): {And Paradise will be brought near to the righteous, not far off.} [31] {˹And it will be said to them, ˺ “This is what you were promised, for whoever ˹constantly˺ turned ˹to Allah˺ and kept up ˹His commandments˺—} [32] {Who were in awe of the Most Compassionate without seeing ˹Him˺ and have come with a heart turning ˹only to Him˺.} [50:31-33] And His saying: {˹To distinguish between right and wrong˺—a light and a reminder for the righteous,} [48] {Who are in awe of their Lord without seeing Him and are fearful of the Hour.} [21:48-49].
We accepted what they brought forth, and we testify that the righteous are those who are in constant awe and remembrance of their Lord.
Then we asked both groups: Who are the righteous?
They said: The scholars.
We said: Present your evidence for such a claim.
They said: The saying of Allah (Blessed and Exalted is He): {Of all of Allah’s servants, only the knowledgeable ˹of His might˺ are ˹truly˺ in awe of Him. Allah is indeed Almighty, All-Forgiving.} [35:28]
We accepted what they brought forth, and we testify that those who are righteous are the scholars.
Who is the Most Knowledgeable of the People?
Then we asked both groups: Who is the most knowledgeable among the people?
They said: The one who works most justly, who is best in guiding to the truth, and who is most deserving to be a leader. He is followed, and not one who follows.
We said: What is your evidence for such a claim?
They said: The saying of Allah (Blessed and Exalted is He): {O believers! Do not kill game while on pilgrimage. Whoever kills game intentionally must compensate by offering its equivalence—as judged by two just men among you} [5:95] Therefore, He made governance to the people of justice, and knowledge.
Who is the Most Just?
Then we asked both groups: Regarding the one who is most just, how can we come to know him?
They said: He who guides to the most just way.
We said: How do we know he who guides to the most just way?
They said: The one who guides most to the truth and is the most rightful of the people to be followed, and not that he follows.
We said: What is your evidence for such a claim?
They said: The saying of Allah (Blessed and Exalted is He): {Who then is more worthy to be followed: the One Who guides to the truth or those who cannot find the way unless guided? What is the matter with you? How do you judge?} [10:35].2 Therefore, what the Muslims have reached a consensus over from the book of Allah, from which there is no differentiation in its regard is that ‘Alī ibn Abī Ṭālib (upon him be the peace and blessings of Allah) is the most superior of this nation, and he is the most righteous. By being the most righteous he is the most God-conscious, because he is the most knowledgeable. If he is the most knowledgeable, then he is the best from the nation to judge rightfully, and if he is the best from the nation to judge rightfully then he is the best from the nation to guide to the truth. And by that he is the most deserving from the nation to be followed, and not to be a follower. To be a ruler, and not to be one who is ruled over, because Allah (Blessed and Exalted is He) said in His book: {Who then is more worthy to be followed: the One Who guides to the truth or those who cannot find the way unless guided? What is the matter with you? How do you judge?} [10:35]. This is what the Muslims have reached a consensus over after the departure of their Prophet (upon him and his progeny be peace). That the Prophet (upon him and his progeny be peace) departed and left for us the book of Allah (Exalted is He) which He revealed upon him, and he ordered us to work in accordance to that which is in it, and it is that which has reached us from the Prophet (upon him and his Ahl al-Bayt be peace). For, it was said in the book: {We have revealed to you the Book as an explanation of all things} [16:89], And He said: {A cure for what is in the hearts, a guide, and a mercy for the believers.} [10:57].
Proof for the Authenticity of that which was said from the Book
The Muslims have reached a consensus that it is necessary for them to have a leader who brings them together and administers their affairs. And they have reached a consensus that it is impermissible for them to engage in an act, or say: Read to us this Qur’ān – and then they advance towards what the Qur’ān orders them, of what the young and old know of – until they
reach: {Your Lord creates and chooses whatever He wills—the choice is not theirs.} [28:68]. And then say I believe in it but choose to disregard it. For, we find that Allah (Blessed and Exalted is He) created His creation, and He chose the best of His creation, and it is not for us to choose other than them.
They then say read to us so that we may perceive who the best of His creation is, whom He has chosen, so we read until we reached: {O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may ˹get to˺ know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All Aware.} [49:13].
They said: You have interpreted this verse for us, and you have made it clear that the best creation of Allah are the righteous.
We then said: Read until you know who the righteous are. So, they read until they reached: {And Paradise will be brought near to the righteous, not far off.} [31] {˹And it will be said to them, ˺ “This is what you were promised, for whoever ˹constantly˺ turned ˹to Allah˺ and kept up ˹His commandments˺—} [32] {Who were in awe of the Most Compassionate without seeing ˹Him˺ and have come with a heart turning ˹only to Him˺.} [50:31-33].
So, they concluded: This verse indicates that the righteous are those who are in constant awe and remembrance of their Lord.
Then we said: Read until it reaches: {Of all of Allah’s servants, only the knowledgeable ˹of His might˺ are ˹truly˺ in awe of Him.} [35:28]. So, they said: This verse indicates that those who are in constant awe and remembrance of their Lord are the scholars.
We then said: Read so that we may know who among the scholars is superior, and most righteous.
So, they read until they reached: {Say, ˹O Prophet, ˺ “Are those who know equal to those who do not know?” None will be mindful ˹of this˺ except people of reason.} [39:9].
So, they said: This verse indicates that the scholars are superior, and better than others.
We then said: Read until it reaches: {O believers! When you are told to make room in gatherings, then do so. Allah will make room for you ˹in His grace˺. And if you are told to rise, then do so. Allah will elevate those of you who are faithful, and ˹raise˺ those gifted with knowledge in rank. And Allah is All-Aware of what you do.} [58:11].
So, they said: You have interpreted this verse for us, and it has informed us that Allah (Blessed and Exalted is He) chose the people of knowledge, and He favored them, and raised them in ranks above those who have believed.
The Most Knowledgeable from the Companions of the Messenger of Allah (S)
The Muslims have reached a consensus that scholars, and jurists from the companions of the Messenger of Allah (upon him and his progeny be peace) – who the companions of the Messenger of Allah (upon him and his progeny be peace) would derive from them the teachings, and rulings which pertain to their prayer, alms-giving, divorce, recommended acts, obligations, and sentiments – are: ‘Alī ibn Abī Ṭālib,3 ‘Abdullāh b. al-’Abbās,4 ‘Abdullāh b. Mas’ūd,5 Zayd b. Thābit al-Ansārī,6 and a group said: And ‘Umar b. al-Khattab [as well].7
So, we asked the Muslims: Which among these jurists, and scholars is more rightful to lead the prayer if they are brought together? They all reached a consensus that the Messenger of Allah (upon him and his progeny be peace) said: ‘‘The one who leads the prayer is the one who is most learned in the book of Allah (Blessed and Exalted is He).’’ Therefore, the Muslims reached a consensus that the four are more deserving of leading the prayer than ‘Umar.8
Then we asked the Muslims: Of those four, which of them was most learned in the book of Allah, and the most knowledgeable in the religion of Allah?
They (the Muslims) differed amongst themselves; therefore, we have stopped here until we can know.
Then we asked the Muslims: Who from the Muslims is most deserving of the Imāmah?
The Muslims reached a consensus that the Prophet (upon him and his progeny be peace) said: ‘’The Imams are from Quraysh’’.
So, two of the four have been disqualified: ‘Abdullāh b. Mas’ūd, and Zayd b. Thābit al-Ansārī, as they do not qualify for the Imāmah, because they are not from Quraysh. Therefore, those who remain are ‘Alī ibn Abī Ṭālib (upon him be the blessings of Allah), and ‘Abdullāh b. ‘Abbās.
Two Muslims that are scholars, and knowledgeable in the laws of Islam from Quraysh. Then we asked the Muslims: If they were scholars who are knowledgeable in the laws of Islam, and are from Quraysh, who is more rightful for the position of the Imāmah?
The Muslims reached a consensus that the Prophet (upon him and his progeny be peace) said: ‘‘If they were scholars who are knowledgeable in the laws of islam, then it is for the eldest, and nearest to the year of migration’’.9 Therefore, ‘Abdullāh b. ‘Abbās is disqualified, and ‘Alī ibn Abī Ṭālib (upon him be the peace and blessings of Allah) remains. He is the most rightful to the Imāmah after the Messenger of Allah (upon him and his progeny be peace).
This is what the Muslims have reached a consensus over after their Prophet (upon him and his progeny be peace). Thereafter, they reached a consensus that there is a favored creation among the creation of Allah, whom He had chosen, and favored. He made them guides to that which is obligated, and judges over the creation.
They said: Do you have evidence for this claim?
We said: The saying of Allah (Blessed and Exalted is He): {Indeed, Allah chose Adam, Noah, the family of Abraham, and the family of ’Imrân above all people ˹of their time˺.} [33] {They are descendants of one another. And Allah is All-Hearing, All-Knowing.} [3:33-34].
Therefore, we reached a consensus that the Muslim nation was established through the progeny of Ismā’īl b. Ibrāhīm, and from them the progeny of Ibrāhīm are those who have been chosen and favored by Allah ahead of the creation.
They said: Is there evidence for such a claim?
We said: The saying of Allah (Blessed and Exalted is He): {And ˹remember˺ when Abraham raised the foundation of the House with Ishmael, ˹both praying, ˺ “Our Lord! Accept ˹this˺ from us. You are indeed the All-Hearing, All-Knowing.} [127] {Our Lord! Make us both ˹fully˺ submit to You and from our descendants a nation that will submit to you. Show us our rituals and turn to us in grace. You are truly the Accepter of Repentance, Most Merciful.} [128] {Our Lord! Raise from among them a messenger who will recite to them Your revelations, teach them the Book and wisdom, and purify them. Indeed, You ˹alone˺ are the Almighty, All-Wise.”} [2:127-129].
They have accepted what was brought forth, and they testified that the nation Allah (Blessed and Exalted is He) had created and favored are the sons of Ismā’īl. The progeny of Ibrāhīm who Allah favored over His creation are the Ahl al-Bayt whom Allah had raised from them the Imams from the sons of Ibrāhīm, and Ismā’īl, and from them He sent HisMessenger. The Prophet – whom Allah (Blessed and Exalted is He) sent was – Muḥammad (upon him and his progeny be peace), and his progeny are unequivocally the progeny of Ismā’īl. This is because the Muslims have reached a consensus that Ibrāhīm, and the progeny of Ibrāhīm who are upon his religion are those who have been favored. The Muslims have reached a consensus that: Banī Hāshim are those who responded to the call of the Messenger (upon him and his progeny be peace) and believed in him. He recited the verses on them, taught them the book, shared with them his wisdom, and purified them. And the Muslims have reached a consensus that: There is among them a middle nation who are witnesses over the people, and the Messenger is a witness over them. Allah made Muḥammad (upon him and his progeny be peace) a witness over them by that which he revealed of the book, and his teaching them of the verses, as Ibrāhīm, and Ismā’īl said: {And from our descendants a nation that will submit to you.} [2:128].
He did not say: ‘‘Make a nation that will submit to you from our descendants, and from other than our descendants.’’ They were made distinct from the nation. {And from our descendants a nation that will submit to you.} It is referring to their descendants in particular. {Raise from among them a messenger} They did not pray that Allah raises from other than their progeny a messenger. Instead, they said: ‘‘From our descendants,’’ and ‘‘Raise from among them a messenger’’. Therefore, the Messenger became a witness over them by virtue of the revelation ending with him, and they became witnesses over the people by being guardians over the book, and keepers of wisdom.
And Allah (Glorious and Exalted is He) said: {O believers! Bow down, prostrate yourselves, worship your Lord, and do ˹what is˺ good so that you may be successful.} [77] {Strive for ˹the cause of˺ Allah in the way He deserves, for ˹it is˺ He ˹Who˺ has chosen you and laid upon you no hardship in the religion—the way of your forefather Abraham. ˹It is Allah˺ Who named you ‘the ones who submit’ ˹in the˺ earlier ˹Scriptures˺ and in this ˹Quran˺, so that the Messenger may be a witness over you, and that you may be witnesses over humanity. So, establish prayer, pay alms-tax, and hold fast to Allah. He ˹alone˺ is your Guardian. What an excellent Guardian, and what an excellent Helper!} [22:77-78].
The noble, and the ignoble, the Muslim, and the disbeliever have reached a consensus that the family of the deceased are most worthy of his inheritance. And the Muslims have reached a consensus that Allah (Blessed and Exalted is He) sent Muḥammad (upon him and his progeny be peace) as a Prophet. He rose among his people for ten years, as Allah had decreed for him. He reasoned with them in the best of ways, and they called him: delirious, liar, soothsayer, and sorcerer. He remained among the polytheists as days and years passed, then Allah (Blessed and Glorious is He) ordered him to rise in migration, unsheathe his sword, and fight those who disobey him until they become obedient. That he may establish the Ḥudūd, and take the right of the weak from the strong. He remained in support of his migration with his sword unsheathed, fighting those who go against him, and establishing the Ḥudūd until he returned to Allah (Blessed and Glorious is He).
The Muslims have reached a consensus that: Prophethood is not inherited, so we have accepted that from them, and we testify that Prophethood cannot be inherited.
Thereafter, we asked the Muslims: Are those who administer what Allah had decreed from the Sunnah, establish the Ḥudūd, and give to each person their due right Prophets? Or is it that every individual who is able to do so is a Prophet? They said: No, prophethood is what Allah uses to inform, and the means to reach the information is through the book, and the Sunnah.
Therein is clarity for those who reflect on it, and do not seek to twist the truth in order to accommodate their desires, and become pleased with the worldly life, finding solace within it, and peace.
Concluded by the grace of Allah, O Allah send your peace and blessings upon Muhammad and his pure progeny, Ameen.
With the grace of Allah, Tathbit al-Imāmah has concluded.
Acknowledgements:
Yahya AlShamy for his helpful advice in translating and editing.
Qur’ān verses are courtesy of Mustafa Khattab’s The Clear Qur’an.
Footnotes:
[1] In Anwar al-Yaqin: That which is between brackets is an addition from a different manuscript.[2] al-Hakim al-Hiskani narrates in Shawahid al-Tanzil 1/265 (H. 361) from the chain of al-Dhahak from Ibn ‘Abbas, he said: A group quarreled and went to the Prophet (upon him and his progeny be peace) to judge between them, so when some of his companions came to him, and he passed his judgement they were not pleased with it, so he ordered ‘Ali to judge between them, and they were pleased with his judgement. A group of the hypocrites said to them: So, and so judged between you, and you were not pleased with it, and ‘Ali judged between you, and you were pleased with it, what a treacherous group of people you are! So Allah revealed the mentioned verse.
[3] ‘Alī ibn Abī Ṭālib b. ‘Abd Munaf b. Abdul-Muttalib b. Hashim was born (upon him be peace) before the declaration of the Prophethood of the Prophet (upon him and his progeny be peace) by thirteen years according to the most reliable of narrations on the seventh day of the month of September – the twenty third day of Rajab. His mother gave birth to him inside the Ka’ba, the Messenger of Allah (upon him and his progeny be peace) took him and raised him in his own care, and when he received the message (upon him and his progeny be peace) he was the first to believe in him, and the truthfulness of his message. He prayed with him when he was sent as the Messenger of Allah on a Monday, and ‘Ali (upon him be peace) prayer on Tuesday after Khadijah (upon her be peace), and he was present during all of the battles of the Messenger of Allah, and he was the flag-bearer in all the battles, except for the Battle of Tabuk. The Messenger of Allah left him in Medina and said to him: Are you not pleased to be to me as Aaron was to Moses, except that there is no Prophet after me. He is the husband of the daughter of al-Mustafa (the Chosen one) Fatima al-Zahra, and he is the father of the two grandsons of the Messenger of Allah, al-Hassan, and al-Hussein (upon them be peace). And he was the most knowledgeable, and just from the companions, Ibn ‘Abbas said: ‘Ali has been given nine out of the ten qualities of knowledge, and he has joined the people in the tenth. And he is the most superior from the companions, and none comes close to him: He is the most brave, never has a warrior met him on the battlefield except that he was killed by him, and he is known for his great, and famous victories in killing the champions in Badr, Hunayn, al-Khandaq, Uhud, and other [battles]. He is the Wasi (executor of the will) of the Messenger of Allah (upon him and his progeny be peace), the Imam after him, his vicegerent over his nation, and the one who rises for the cause of Allah. His position was taken from him unrightly, and it was moved away from him due to envy, and enmity until the nation knew their need for him, and that their affairs would not be reconciled except through him, so the Muslims came and gave him their allegiance on the eighteenth of Dhu al-Hijjah in the year 35 (A.H), and he fought against those who violated their allegiance such as Talha, Zubayr, ‘Aisha, and their followers in the year 36 (A.H) in the Battle of Jamal. He fought the deviants such as Mu’awiyah, ‘Amru b. al-’Aas, and those who followed them in the year 37 AH in the Battle of Siffin. He fought the rogues, who are the Kharijites in Nahrawan, and then he remained in al-Kufa until he was struck by the most wretched of the wretched ‘Abdul-Rahman b. Muljam on the nineteenth of the month of Ramadan, and he was martyred (upon him be peace) on the twenty first of the month of Ramadan in the year 40 AH.
[4] ‘Abdullah b. al-’Abbas b. ‘Abdul-Muttalib al-Hashimi al-Qurashi, he is the cousin of the Messenger of Allah (upon him and his progeny be peace), he was born before the migration by three years, and the Messenger of Allah (upon him and his progeny be peace) prayed for him saying: O Allah increase his knowledge in the religion and teach him the interpretation of the scripture. He is from the young companions, and he is of the most knowledgeable of them, and he was given the sobriquet ‘‘The Ocean,’’ due to his extensive knowledge. He is also called: ‘‘The Scholar of the Nation’’ and he was of the Shi’a of Amir al-Mu’minin (upon him be peace). He was present alongside him in the Battle of Jamal, Sifin, and Nahrawan. He died in al-Ta’if in the year 68 AH. Refer to the third volume of Lawam’i al-Anwar within it is a beneficial biographical presentation.
[5] ‘Abdullah b. Mas’ud b. Ghafil b. Habib al-Ansari al-Hedhli, the ally of Bani Zahre. He became a Muslim before ‘Umar b. al-Khattab, it has been said that he was the sixth person to adopt Islam, he was of the scholars of the companions, and those who knew how to read. He was present in Badr, and in that which transpired after it. He was of those who preferred ‘Ali (upon him be peace), of those who loved him, and of his Shi’a, he said: I have read the Qur’ān during the lifetime of the Messenger of Allah (upon him and his progeny be peace), and I finished it upon the hands of the greatest creation of Allah after him, ‘Alī ibn Abī Ṭālib. ‘Uthman beat him during his rulership when he buried Abu Dharr al-Ghifari in al-Rabdha, and he died in Medina in the year 32 AH, and he (‘Uthman) informed ‘Ammar to pray over him, and to bury him during the night, and his age was sixty, and a couple years.
[6] Zayd b. Thabit b. al-Dhahak al-Ansari al-Khazraji, Abu Kharijah, the Prophet (upon him and his progeny be peace) saw that he was too young on the day of Badr, so he caused him to return, and he was present in the battles that came after. He was not present in a single battle of ‘Ali (upon him be peace), Ibn ‘Abd Bir said: With all that withstanding, he preferred ‘Ali and was open in his love for him. He died in al-Medina in the year 45 (A.H), and he was of the people who would administer legal-rulings, and judge.
[7] ‘Umar b. al-Khattab b. Nafil, al-Qurashi, Abu Hafs. He became a Muslim after the migration to the Habishah under the influence of his sister Fatima, he said: Had it not been for ‘Ali, ‘Umar would have perished. And he said: May Allah never leave me to a dilemma where Abu al-Hassan is not present. He died on the twenty sixth of Dhu al-Hijjah in the year 23 (A.H) having reached the age of sixty-three.
[8] Tr. Because they are all more learned in the Qur’ān than him.
[9] From Abi Mas’ud ‘Uqbah b. ‘Amru al-Ansari, he said: The Messenger of Allah said (s): The one who
leads the Muslims is he who is most read in the book of Allah. If they were equally knowledgeable in the Qur’ān, then it is for he who is most knowledgeable in the Sunnah. If they were equally knowledgeable in the Sunnah, then it is for he who was nearest to the year of migration. If they were equal in nearness, then it is for the eldest. This narration was transmitted in Sahih Muslim in al-Masajid, the chapter on those who are most deserving of the Imamah v.1, pg. 465. Hadith (290/673). Abu Dawud in the chapter on prayer v.1, pg. 156. Hadith (583). al-Nasa’i v.2. pg. 276. al-Tirmidhi in the chapter on prayer v.1 pg. 458. Hadith (235), and (2772). Ibn Maj’ah, Hadith (980). Ibn Khazimah, Hadith (1507). Ahmed in al-Mustadrak v.5, pg. 321. Hadith (22403). al-Tabarani in al-Kabir v.17, pg. 609-612. Ibn Haban, Hadith (2127, 2133, 2144). al-Tabarani in al-Awsat v.3, pg. 189. Hadith (4282). al-Hakim v.1, pg. 243. al-Darqutni v.1, pg. 280. Abu ‘Awanah v.2, pg. 35. al-Bayhaqi in al-Sunan v.3, pg .90-91. Abu Dawud al-Tayalsi, Hadith (618).al-Tahawi in Ma’ani al-Athar v.1 pg. 396. ‘Abdul-Razaq, Hadith (3808). al-Humaydi, Hadith (457). Ibn al-Jarud, Hadith (308).
