FIFTH SESSION (Tuesday night, 27th Rajab 1345 A.H.)

Hafiz: From your eloquent talk last night, I conclude that you wanted to prove that Ali was the immediate successor of the Prophet, though in fact this hadith has only a specific significance. It was narrated during the journey of Tabuk. There is no proof that it has general significance. 

Well-Wisher: In this hadith the word "Manzila" (Rank) is used in the general sense. The word showing exception clearly proves that the reference is of general significance. The Prophet named Ali along with the word "prophet" and described his Manzila using the phrase 'except that there shall be no prophet after me.' Most eminent ulema and authors have quoted the hadith from the Prophet, who is reported to have said to Ali. "Are you not content that you are to me as Aaron was to Moses except that there shall be no prophet after me?"

During his absence of forty days, Moses did not leave matters to the discretion of his followers. He appointed Aaron, the best man among the Isra'ilis, to act as his Caliph and successor. Similarly, the last prophet, whose religion is most perfect, had even greater reason to protect his people from the chaos of their free will. He preserved the code of religion so that it might not pass into the hands of the ignorant, those who would change it according to their whims. The ignorant people would depend on their own conjecture and create divisions in the matter of law. So, in this sacred hadith the Prophet says: "Ali is to me as Aaron was to Moses," confirming that Ali held the same levels of merit and authority as Aaron did. Ali was superior to the whole umma (community), and therefore the Prophet appointed him his helper and his successor.

Hafiz: What you have said about this hadith is above question. But if you just consider the matter carefully, you will admit that this hadith has no general significance. Its significance is confined to the Battle of Tabuk when the Prophet appointed Ali his Caliph for a fixed time.

HADITH OF MANZILA

NARRATED SEVERAL TIMES

Well-Wisher: You might have been justified in your remark if this hadith had been narrated at Tabuk only. But the Prophet repeated the same hadith on different occasions. It was narrated when brotherhood among different individuals among the muhajirs (refugees) was established in Mecca. It was also narrated in Medina when brotherhood was established between the Muhajirin and the Ansar. On each occasion the Prophet selected Ali as his brother, saying, "You are to me as Aaron was to Moses except that there shall be no prophet after me."

Hafiz: So far as I have observed, the hadith of Manzila was narrated only at the Battle of Tabuk. The Prophet left Ali in his place, which caused Ali to worry. The Prophet consoled him with these words. I think you have been misled. 

Well-Wisher: No, I am not mistaken. Your own authentic books have narrated it. Among them are Mas'udi (a reliable reporter according to both sects) who writes in his Muruju'dh-Dhahab, Volume II, page 49, Halabi in Siratu'l-Halabiyya, Volume II, pages 26 and 120, Imam Abdu'r-Rahman Nisa'i in Khasa'isu'l-Alawiyya, page 19, Sibt Ibn Jauzi in his Tadhkira, pages 13-14, Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, chapter 9 and 17, and several others have narrated this hadith. They all say that, apart from the two occasions of establishing brotherhood, it has been narrated on many other occasions as well. Therefore, this hadith is not to be construed in a restricted sense or for a particular occasion only. Its general significance is an established fact. lt was through this hadith that the Holy Prophet declared on appropriate occasions Ali's succession after him. One of those occasions was the Battle of Tabuk.

Hafiz: How is it possible that the companions of the Prophet heard this hadith in its general sense, knowing that it meant the succession of Ali was willed by the Prophet and yet, after the death of the Prophet, they became hostile and accepted another man as caliph? 

Well-Wisher: I have many references in support of my answer to your question, but the best response for this occasion is to consider the trials of Aaron in a very similar situation. The Holy Qur'an states that when Moses appointed Aaron his successor, he gathered round him the Bani Isra'il (according to some reports, 70,000 people). Moses emphasized that in his absence they should obey Aaron, his Caliph and successor. Moses then went up the mountain to be alone with Allah. Before a month passed, Samiri incited dissension among the Isra'ilis. He fashioned a golden calf and the Bani Isra'il, having left Aaron, gathered round the treacherous Samiri in large numbers. It had been only a short time before this that the same Bani Isra'il had heard Moses say that during his absence Aaron was to be his Caliph and that they should obey him. Nevertheless, 70,000 people followed Samiri. The Prophet Aaron loudly protested this action and forbade them from indulging in such sinful acts, but no one listened to him. The verse of Sura A'raf states that when Moses came back, Aaron said to him: "Son of my mother! Surely the people reckoned me weak and had well-nigh slain me..." (7:150) 

AARON WAS THE ORDAINED

SUCCESSOR OF MOSES

The Bani Isra'il themselves heard the clear instruction from Moses, but when Moses went up to the mountain, Samiri seized his opportunity. He fashioned a golden calf and misguided the Bani Isra'il. 

SIMILARITY BETWEEN

THE AFFAIRS OF ALI AND AARON

Similarly, after the death of the Prophet, some people who had heard him say that Ali was his successor, turned against Ali. Imam Ghazali referred to this fact in the beginning of his fourth treatise in Sirru'l-'Alamin. He states that some people returned to the state of their former ignorance. In this respect, there is great similarity between the situation of Aaron and that of Ali. Like many of your own great scholars and historians, Abu Muhammad Abdullah Bin Muslim Bin Qutayba Bahili Dinawari, the well-known Qazi of Dinawar, in his Al-Imama Wa Siyasa, Volume I, page 14, narrates in detail the events of Saqifa. He says that they threatened to burn down Ali's house and they forcibly took him to the mosque and threatened to kill him unless he swore allegiance to them. Ali went to the sacred grave of the Prophet and repeated the same words of the Holy Qur'an which Aaron spoke to Moses: "He (Aaron) said: Son of my mother! Surely the people reckoned me weak and had well-nigh slain me..." (7:150)

Nawab: When the succession of Ali had been established, why did the Prophet use words which only implied that sense? Why didn't he clearly announce that Ali was his successor, so that no objection could have been raised after him?

Well-Wisher: I told you that the Prophet expressed the truth in both ways. This is evident from your own books, which have recorded numerous hadith in this regard. Literary people know that allusion is more impressive than a mere statement, particularly when the allusion is so deep-rooted that it contains in it a world of meaning.

Nawab: You say that there are many clear hadith recorded by your ulema concerning the succession of Ali. Will you please tell us more about this? We are told that there is no hadith which proves Ali's succession. 

Well-Wisher: There are many hadith concerning the caliphate in your own authentic books.

HADITH OF INVITATION TO RELATIVES

AND THE PROPHET'S APPOINTING

ALI AS HIS SUCCESSOR

Of all the hadith concerning the vicegerency of Ali, the hadith of Invitation is the most important. On the day the Prophet proclaimed his prophethood, he also proclaimed that Ali was his successor. The ulema of your sect, including Imam Ahmad Bin Hanbal, Muwaffaq Bin Ahmad Khawarizmi, Abu Ja'far Muhammad Bin Jarir Tabari, Ibn Abi'l-Hadid Mu'tazali and a host of others have reported that when verse 214 of the Chapter Shu'ara: "And warn your nearest relations," (26:214) was revealed, the Prophet invited forty of the Quraish, to Abu Talib's house. He put before them a leg of goat, some bread, and a cup of milk. They laughed and said: "O Muhammad! you have not served enough food for even one man." The holy Prophet said: "Begin eating in the name of Allah." When they had eaten and were fully satisfied, they said to each other: "Muhammad has bewitched you with this food." The Prophet stood up among them and said: "O descendants of Abdu'l-Muttalib! Allah Almighty has sent me as a messenger to the whole of creation in general and to you in particular. I invite you to make two statements which are light and easy for the tongue, but on the scale of action they are heavy. If you make the two statements, you will be masters of the lands of the Arabs and the non-Arabs. Through them you will go to Paradise and will obtain immunity from Hell. These two expressions are: first, to bear witness to Allah's Oneness, and second, to bear witness to my prophethood. The one who first of all acknowledges my call and helps me in my mission is my brother, my helper, my heir, and my successor after me."

The Prophet repeated the last sentence three times, and each time none except Ali responded to him, saying, "I will aid and help you, O Prophet of Allah!" So the Prophet declared: "This Ali is my brother, and he is my successor and Caliph among you." 

CONFIRMATION BY SUNNI ULEMA

AND BY EUROPEAN WRITERS

Besides the Shia and Sunni ulema of Islam, many impartial historians of other nations have given the details of this feast. They had no religious bias, being neither Shias nor Sunnis. One of these writers is the nineteenth-century British historian and philosopher, Thomas Carlyle. In his "Heroes and Hero-worship" he described the details of the feast at Abu Talib's house. After the Prophet's statements, Ali stood and proclaimed his faith in the Prophet. Therefore, the caliphate was bestowed on him. Other European writers have confirmed this fact, including George Sale of England and Hashim, a Christian of Syria, in his Maqalatu'l-Islam, and Mr. John Davenport in his Muhammad and the Qur'an. All agree that the Prophet, immediately after the proclamation of his prophethood, called Ali his brother, helper, successor, and Caliph. Moreover, several hadith confirm that the Prophet emphasized this fact on many other occasions.

CLEAR HADITH ABOUT

THE CALIPHATE OF ALI

(1) Imam Ahmad Ibn Hanbal in his Musnad and Mir Seyyed Ali Hamadani Shafi'i in Mawaddati'l-Qurba towards the end of the fourth Mawadda, have recorded that the Holy Prophet said, "O Ali! You shall discharge responsibilities on my behalf, and you are my Vicegerent over my following."

(2) Imam Ahmad Ibn Hanbal in Musnad, Ibn Maghazili Faqih Shafi'i in Manaqib and Tha'labi in his Tafsir (commentary) have reported that the Holy Prophet said to Ali: "O Ali! You are my brother, successor, vicegerent, and the payer of my debt."

(3) Abu Qasim Husain Bin Muhammad (Raghib Ispahani) in Mahadhiratu'l-Udaba wa Muhawaratu'sh-Shu'ara wa'l-Balagha (printed in Amira-e-Shazafiyya, Seyyed Husain Afandi, 1326 A.H.), part II, page 213, quotes from Ibn Malik that the Prophet said: "Verily, my friend, helper, Vicegerent, and the choicest of men whom I am leaving behind, who will pay my debt and fulfill my promise, is Ali Bin Abu Talib." 

(4) Mir Seyyed Ali Hamadani in Mawaddatu'l-Qurba, at the beginning of the sixth Mawadda, narrates from the second Caliph, Umar Bin Khattab, that when the Prophet established the relationship of brotherhood among the companions, he said: "This Ali is my brother in this world and in the Hereafter; he is my successor from among my kin and my Vicegerent among my umma; he is the heir of my knowledge and the payer of my debt; whatever he owes to me, I owe to him. His profit is my profit, and his loss is my loss; one who is his friend is my friend; one who is his enemy is my enemy."

(5) In the same Mawadda, he quotes a hadith from Anas bin Malik, which I have mentioned earlier. Toward its end he says that the Holy Prophet said, "He (Ali) is my Vicegerent and helper." 

(6) Muhammad Bin Ganji Shafi'i quotes a hadith from Abu Dharr Ghifari in his book, Kifayatu't-Talib, that the Prophet said, "The flag of Ali, the commander of the believers, the leader of the bright-faced people, and my Vicegerent, will come to me at the Fountain of Kauthar."

(7) Baihaqi, Khatib Khawarizmi, and Ibn Maghazili Shafi'i write in their Manaqib that the Prophet said to Ali: "It is not proper that I depart from the people without you becoming my successor since you are the choicest of the believers after me."

(8) Imam Abu Abdu'r-Rahman Nisa'i, one of the Imams of the Six Books of Traditions, narrates in detail from Ibn Abbas the virtues of Ali in connection with hadith 23 in Khasa'isu'l-Alawi. After describing the rank of the prophet Aaron, the Holy Prophet said to Ali: "You are my Vicegerent after me for every believer." 

This hadith and others in which the Holy Prophet used the phrase "after me" clearly prove that Ali was his immediate successor.

(9) There is the "Hadith of Creation," which has been narrated in different ways. Imam Bin Ahmad Ibn Hanbal in his Musnad, Mir Seyyed Ali Hamadani in Mawaddatu'l-Qurba, Ibn Maghazili Shafi'i in Manaqib, and Dailami in Firdaus have quoted the Prophet as saying: "I and Ali were created of the same Divine Light 14,000 years before Adam was created. From the loins of the Prophet Adam and through his holy progeny, the Light was inherited by Abdu'l-Muttalib, and from him it was divided and inherited by Abdullah, (father of the Prophet) and Abu Talib, (father of Ali). I was granted prophethood, and Ali was granted the caliphate." 

(10) Hafiz Abu Ja'far Muhammad Bin Jarir Tabari (d.310 A.H.) writes in his Kitabu'l-Wilaya that the Prophet said in the beginning of his renowned address at Ghadir-e-Khum: "The angel Gabriel has conveyed Allah's command to me that I stop at this place and inform the people that Ali Bin Abu Talib is my brother, my successor, my Caliph (Vicegerent) after me. O men! Allah has made Ali your Wali (guardian), and Imam (guide). Obedience to him is obligatory on each one of you; his command is supreme; his utterance is truth; curse be on him who opposes him; Allah's mercy be on him who befriends him."

(11) Sheikh Sulayman Balkhi in Yanabiu'l-Mawadda reports from the Manaqib of Ahmad, and he from Ibn Abbas, a hadith which describes many of Ali's merits. I quote all of it. Ibn Abbas reports that the Prophet said: "O Ali, you are the bearer of my knowledge, my Wali and friend, my successor, the heir of my knowledge, and my Caliph. You are the trustee of the heritage of all the preceding prophets. You are the confidant of Allah on this earth and Allah's proof for the whole of creation. You are a pillar of Iman (faith) and the guardian of Islam. You are a lamp in darkness, a light of guidance, and for the people of the world you are a raised standard. O Ali! He who follows you is delivered; he who disobeys you will perish; you are the luminous way, and a straight path; you are the leader of pure men, and the head of the believers; to whomsoever I am Master (Maula), you are also his Master (Maula), and I am the Master of every believer (man or woman). Only he is your friend who is born of lawful wedlock. Allah did not transport me to the heavens to speak with me without telling me, 'O Muhammad! Convey my salutation to Ali and tell him that he is the Imam of my friends and the Light of worshippers.' Congratulations to you, O Ali, on this marvelous excellence."

(12) Abu Mu'ayyid Muwafiqu'd-Din, the best orator of Khawarizm, in his Faza'il of the Commander of the Faithful, printed in 1313 A.H., Chapter XIX, page 240, quotes the sources who reported that the Prophet said: "When I reached Sidratu'l-Muntaha ('the farthest Lote Tree,' the highest station during the Mi'raj), I was addressed thus: 'O Muhammad! When you tested the people, whom did you find the most obedient?' I said 'Ali.' Allah then said, 'You have told the truth, Muhammad!' Further, He said, 'Have you selected a Vicegerent who will convey your knowledge to the people, and teach my servants from My Book those things which they do not know?' I said, 'O Allah! Whomever you select, I will select.' He said, 'I have selected Ali for you. I make him your Vicegerent and successor.' And He furnished Ali with His knowledge and forbearance. He is the Commander of the Faithful whom no one can equal in rank among his predecessors or successors." 

There are many such hadith in your authentic books. Some of your just ulema, like Nizzam Basri, have acknowledged this fact. Salahu'd-Din Safdi in his Wafa Bi'l-Wafiyya, in connection with the account of Ibrahim Bin Sayyar Bin Hani Basri, known as Nizzam Mu'tazali, says: "The Prophet of Allah confirmed the Imamate of Ali and appointed him the Imam (Guide). The companions of the Prophet were also fully aware of it, but Umar, for the sake of Abu Bakr, covered the Imamate of Ali with a curtain." 

It is clear from your own books, hadith, and Qur'anic commentaries that Ali occupied the highest position of virtue. Khatib Khawarizmi reports from Ibn Abbas in Manaqib, Muhammad Bin Yusuf Ganji Shafi'i in his Kifayatu't-Talib, Sibt Ibn Jauzi in his Tadhkira, Ibn Sabbagh Maliki in Fusulu'l-Mawadda, Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda and Mir Seyyed Ali Hamadani in Mawaddatu'l-Qurba, Mawadda V, quotation from the second Caliph, Umar Bin Khattab - all confirming with slight variations of words - that the Prophet said: "If all the trees were pens, if the seas were ink, if all the jinn and men were recorders - even then the virtues of Ali Bin Abu Talib could not be enumerated." 

FOURTH SESSION (Sunday night, 2nd Rajab 1345 A.H.) DISCUSSION REGARDING IMAMATE

Well-Wisher: You good people are aware that the word "Imam" has many meanings. Literally it means "leader." Imam-e-Jama'at means "one who leads the congregational prayers." He may also be the leader of men in political or spiritual matters. Imam-e-Jum'a means "one who leads the Jum'a prayers." Therefore, the Sunnis, followers of the four schools of law, call their leaders "Imams," such as Imam Abu Hanifa, Imam Malik, Imam Shafi'i, and Imam Hanbal. These theologians and jurists are their leaders in religious matters, and they have set forth religious laws based on their research or on their own speculation regarding the lawfulness of actions. Accordingly, when we study the books of jurisprudence of the four Imams, we find many differences among them concerning the fundamentals of faith and the articles of the practice of the faith. 

Similarly, all sects have such leaders, and among the Shias the ulema and jurists hold the same position. With the disappearance of our living Imam of the Age, they issue legal pronouncements based on their knowledge of the Holy Qur'an, the authentic sayings of the Prophet, and the apostolic Imams. But we do not call them Imams because the Imamate belongs exclusively to the twelve successors, descendants of the Prophet. There is another difference. The Sunnis later closed the door of ijtihad (striving to interpret the law). From the fifth century A.H. when, by order of the king, the opinions formulated by the ulema and jurists were collected, the so-called Imamate was confined to the four Imams, and the four schools of law (Hanafi, Maliki, Shafi'i, and Hanbali) were established. People were forced to follow one of them, as is the practice at the present time. It is not known on what grounds following one Imam is preferable. What characteristics does the Imam of the Hanafis possess which the Imam of Malikis does not? What characteristics does the Imam of the Shafi'is possess which the Imam of Hanbalis does not? And if the Islamic world is forced to confine itself to following one of the four schools, then the progress of the Muslim community is totally blocked, even though Islam teaches us that we should move forward with the times. To do this, we need the guidance of the ulema. There are many matters in which we should not follow the verdict of a deceased mujtahid (from jihad, to strive, meaning in this case, one who strives to interpret and to formulate religious practice and law, as ijtihad refers to the process of striving) but should turn to the living mujtahid for guidance. Many mujtahids were born later among you who were of higher rank in learning than those four "Imams." I do not know why preference is given to the latter so that none but they may be followed and the right of others ignored. In Shia jurisprudence, mujtahids in every age until the appearance of the Holy Imam of our time have the right to practice. In regard to new problems, we cannot follow the verdict of a deceased mujtahid. 

LIMITATION TO FOUR SCHOOLS

OF LAW HAS NO BASIS

It is strange that you call the Shias innovators and worshippers of the dead. They follow the injunctions of the twelve Imams, the descendants of the Prophet. However, it is not known on what grounds you attempt to force Muslims to follow the Ash'aris or Mu'tazalis regarding the fundamentals (usul) and one of the four Imams in the articles of the practice (furu') of the faith. Those who do not follow them are called Rafizis. Since Abu'l-Hasan Ash'ari, Abu Hanifa, Maliki Bin Anas Muhammad Bin Idris Shafi'i, and Ahmad Bin Hanbal were like many other Muslim ulema and jurists, and since there is no injunction from the Holy Prophet to follow them, the restriction to follow them alone is an innovation. If I were to make this charge, what would you say in reply? 

Hafiz: Since the four Imams possessed a high degree of devotion to Allah, piety, uprightness, and integrity, along with a vast knowledge of jurisprudence, it has become necessary for us to follow them. 

Well-Wisher: We are not compelled by logic to confine ourselves to follow them alone. Many others of your ulema possessed these same qualities. The restriction to follow them alone is an insult to other ulema of equal merit. We cannot be forced to follow any one person or persons without an authoritative instruction from the Holy Prophet. There is no such authorization by the Prophet about your four Imams. So how can you restrict religion to these four schools of law?

SHIA'ISM COMPARED TO

FOUR SCHOOLS OF LAW 

Only a few nights ago you called the Shia sect "political," and said that since it did not exist during the Prophet's time - that it came into being during Uthman's caliphate - it was unlawful to follow it. The night before last we proved that Shia'ism was founded in the time of the Prophet on his own instructions. The chief of the Shias, the Commander of the Faithful, Ali, was brought up and trained by the Prophet from early childhood and received his religious knowledge from him. According to the records in your own authentic books, the Holy Prophet called him the Gate of Knowledge. He explicitly said: "Obedience to Ali is obedience to me, and disobedience to Ali is disobedience to me." In a gathering of 70,000 people, he appointed him Amir and caliph and ordered all Muslims, including Umar and Abu Bakr, to pay allegiance to him. 

But it is not known how your four schools of law came to be established, nor which of the four Imams saw the Prophet nor whether any authorization has been reported from the Prophet about them so as to explain why Muslims should be forced to follow them. Without any compelling reason you follow your elders and offer nothing to authorize their Imamate except that they were great mujtahids, men of learning and piety. But, if these qualities are present to the highest degree in the progeny of the Prophet, then isn't it obligatory for us to follow them? Are these schools of law, which have no link with the Prophet, innovations, or is that sect founded by the Prophet and led by his descendant an

innovation? In the same way, there are the other eleven Imams about whom there are separate hadith showing that they are the equals of the Holy Qur'an. In the Hadith-e-Thaqalain it is clearly stated that "Whoever is attached to these two is rescued, and whosoever stays away from them is lost." In the Hadith-e-Safina the Prophet said: "Whosoever keeps aloof from them is drowned and lost." Ibn Hajar in Sawa'iq (Bab-e-Wasiyyatu'n-Nabi, page 135), quotes a hadith from the Prophet saying that: "The Qur'an and my progeny are my Trusts; if you keep yourselves attached to these two, never shall you go astray." 

In support of this, Ibn Hajar quotes another hadith from the Prophet about the Holy Qur'an and his purified progeny: "Do not go beyond the bounds of the Qur'an and my progeny; do not neglect them. Otherwise, you will be destroyed. And do not teach my descendants since they know more than you do." 

After this, Ibn Hajar comments that the above hadith proves that the descendants of the Prophet are superior to all others in knowledge and in discharging religious responsibilities. 

THE FOUR IMAMS HAVE DECLARED

EACH OTHER TO BE INFIDELS 

It is, however, astonishing that, knowing that the progeny of the Prophet are superior to all others, the Sunnis follow Abu'l-Hasan Ash'ari in the fundamentals of Islam and the four Imams in the articles of practice of the faith. To follow such a course is due to fanaticism and arrogance. And even if we suppose what you say is true, that your four Imams are worthy of your allegiance because they were learned and pious, then why has each of them accused the other of infidelity? 

Hafiz: You are very unkind. You say whatever comes to mind. You malign our Imams. This statement is a lie. If anything has been said against them, it is from the Shia ulema. From our side nothing has been said against them. We have shown them respect. 

Well-Wisher: You apparently haven't read your ulema's books. Your own distinguished ulema have written books concerning their rejection. Even the four Imams have charged one another with violating divine laws. 

Hafiz: Who are those ulema? What are their statements? 

Well-Wisher: The companions of Abu Hanifa, Ibn Hajar (Ali Bin Ahmad Andalusi, who died in 456 A.H.), and others have always censured Imam Malik and Muhammad Bin Idris Shafi'i. Similarly, the companions of Imam Shafi'i, like Imamu'l- Haramain, Imam Ghazali and others have condemned Abu Hanifa and Malik. Let me ask you something: what sort of people were Imam Shafi'i, Abu Hamid Muhammad Bin Muhammad Ghazali, and Jarullah Zamakhshari? 

Hafiz: They were great jurists, learned scholars, pious men, and our Imams. 

THIRD SESSION (Saturday night, 25th of Rajab, 1345 A.H.)

Hafiz: Based on your talk last night, I conclude that the Shias are divided into a number of factions. Will you kindly let us know which of them you accept so that we may restrict our discussion to that faction.

SHIAS NOT DIVIDED INTO FACTIONS

I didn't say that the Shias are divided into factions. Shias are devoted to Allah and followers of the Prophet and his descendants. Of course some factions have assumed the name of Shia to mislead people. They took advantage of the name of the Shias, preached false beliefs, and spread confusion. Uninformed people have included their names among the Shias. There are four such factions, two of which have survived: the Zaidiyya, the Kaysaniyya, the Qaddahiyya, and the Ghullat.

THE ZAIDIYYAS

The Zaidiyyas follow Zaid Bin Ali Bin Husain. They consider Imam Zainu'l-Abidin's son, Zaid, to be his successor. At present these people are found in large numbers in Yemen and its surroundings. They believe that of the descendants of Ali and Fatima, he is "The Imam who is learned, pious, and brave. He draws the sword and rises against the enemy." During the time of the oppressive Umayyad Caliph, Hisham bin Abdu'l-Malik, Hazrat Zaid rose against those in authority and courted martyrdom and was therefore acknowledged as Imam by the Zaidiyyas. The fact is that Zaid possessed a far higher position than that which the Zaidiyyin claim for him. He was a great Seyyed of the Hashimite dynasty, and was known for his piety, wisdom, prayers, and bravery. He passed many sleepless nights in prayer and fasted frequently. The Prophet prophesied his martyrdom, as narrated by Imam Husain: "The Holy Prophet put his sacred hand on my back and said: 'O Husain, it will not be long until a man will be born among your descendants. He will be called Zaid; he will be killed as a martyr. On the day of resurrection, he and his companions will enter heaven, setting their feet on the necks of the people.'" But Zaid himself never claimed to be an Imam. It is sheer slander for people to say that he did. In fact, he recognized Muhammad Baqir as the Imam and pledged his full obedience to him. 

It was only after Muhammad Baqir's demise that unknowing people adopted the doctrine that "he is not the Imam who remains sitting at home and hides himself from the people; the Imam is one who is a descendant of Hazrat Fatima, an Alim, and who draws the sword and rises against the enemy and invites people to his side." The Zaidiyyas are divided into five factions: 1) Mughairiyya; 2) Jarudiyya; 3) Zakariyya; 4) Khashbiyya; and 5) Khaliqiyya. 

THE KAYSANIYYAS AND THEIR BELIEF

The second faction is the Kaysaniyyas. These are the companions of Kaysan, a slave of Ali Bin Abu Talib, who had freed him. These people believe that after Imam Hasan and Imam Husain, Muhammad Hanafiyya, the next eldest son of Commander of the Faithful, Ali, was the Imam. But Muhammad Hanafiyya himself never claimed this. He was called the sincerest of devotees. He was known for his knowledge, piety, devotion, and obedience to divine commandments. Some ignorant men produced evidence of what they called his opposition to Imam Zainu'l-Abidin. They claimed that Muhammad Hanafiyya claimed to be the Imam. 

The fact was otherwise. He never claimed to be the Imam. He wanted to show his ignorant followers the rank and position of the fourth Imam, Zainu'l-Abidin. The result was that, in the same holy mosque when Hajaru'l-Aswad (The Black Holy Stone) affirmed the Imamate of Imam Zainu'l-Abidin, Abu Khalid Kabuli, chief of the followers of Muhammad Hanafiyya, along with all other followers, acknowledged Imam Zainu'l-Abidin as the Imam. But a group of cunning people misled the simple and ignorant people by saying that Muhammad Bin Hanafiyya had only shown modesty, that in the face of the Umayyads it was most desirable for Muhammad Hanifiyya to do as he did. 

After the death of Muhammad Hanifiyya, these people said that he was not dead, that he had hidden himself in a cave of Mount Rizwi, and that he would reappear in the future to fill the world with justice and peace. This group contained four sub-factions: 1) Mukhtariyya; 2) Karbiyya; 3) Ishaqiyya and 4) Harabiyya.

But none of them exists today. 

THE QADDAHIYYAS AND THEIR BELIEF

The third faction, Qaddahiyya, calls itself Shia, but it is a group of infidels. This sect originated in Egypt by Ma'mun Ibn Salim (or Disan) known as Qada and Issa Chahar Lakhtan (Jesus of Four Parts). They took it upon themselves to interpret the Holy Qur'an and the records of history according to their own wishes. They hold that there are two codes of religion: one secret and the other manifest. The secret code was given by Allah to the holy Prophet Muhammad. The Prophet gave it to Ali, and he gave it to his descendants and to the pure Shias. They believe that those who know the secret code are exempt from prayers and the worship of Allah. 

They have founded their religion on seven pillars. They believe in seven Prophets, and in seven Imams, the seventh Imam being in occultation. They are awaiting his appearance. They are divided into two factions: 

1) The Nasiriyya were the companions of Nasir Khusru Alawi, who through his poems, speeches, and books attracted a large number of people to infidelity. They were spread over Tabaristan in large numbers.

2) The Sabahiyya (known in the West as the Assassins). They were the companions of Hasan Sabba, a native of Egypt who came to Iran, and caused the tragic events of Alamut, which resulted in the slaughter of large numbers of people. These facts are preserved in the records of history.

THE GHULLAT AND THEIR BELIEF

The fourth faction is that of the Ghalis, which is the most debased of all sects. They are incorrectly known as Shias. In fact they are all unbelievers. They are divided into seven factions: 1) Saba'iyya; 2) Mansuriyya; 3) Gharabiyya; 4) Bazighiyya; 5) Yaqubiyya; 6) Isma'iliyya; and 7) Azdariyya. 

Not only we Shia Ithna Asharis (who believe in the twelve Imams), but all Muslims of the world reject their faith. 

SECOND SESSION (Friday night, 20th Rajab, 1345 A.H.)

Hafiz: I was greatly impressed by your instructive conversation concerning your ancestral lineage. I admit that you are a descendant of the Holy Prophet, but I wonder how a man of your learning could be under the degrading influence of the enemies. Having left the ways of your illustrious ancestors, you have adopted the ways of the unbelievers of Iran. What I mean by the foolish ways of the enemies are those innovations which have entered Islam through the Israelites.

Well-Wisher: Kindly explain what you mean.

MISCONCEPTION ABOUT ORIGIN

OF THE SHIA SECT

Hafiz: The Israelites' whole history is stained with deceit. Abdullah Bin Saba' San'a'i, Ka'abu'l-Ahbar, Wahhab Ibn Munabba, and others professed Islam and pretended to accept the hadith of the Holy Prophet and thus created confusion among the Muslims. 

The third caliph, Uthman Bin Affan, pursued them, and they fled to Egypt, where they established a sect known as the Shia. They spread false reports about Caliph Uthman and fabricated hadith to the effect that the Holy Prophet had appointed Ali as caliph and Imam. With the formation of this sect, there was widespread violence, which led to the murder of Caliph Uthman and the assumption of the caliphate by Ali. A group inimical to Uthman stood high in Ali's favor. During the caliphate of the Umayyads, when the people of the family of Ali and his adherents were being killed, this group went into hiding. Still, some people, like Salman Farsi, Abu Dharr Ghifari, and Ammar Yasir, supported the cause of Ali. This struggle continued until the time of Harun ar-Rashid, and especially his son, Ma'mun ar-Rashid Abbasi, who subdued his brother with the help of the Iranians, and they then spread the idea that Ali was preferable to other caliphs. The Iranians, hostile to the Arabs who had conquered them, found an opportunity to challenge the Arabs in the name of religion. The Shia became powerful during the period of the Dailamites and the Safavid Kings and were finally recognized. They were then formally known as the Shia sect. Iranian Zoroastrians still call themselves Shias. 

In short, the Shia sect was founded by a Jew, Abdullah Bin Saba. Otherwise, there would have been no such word as "Shia" in Islam. Your grandfather, the Holy Prophet, hated the word. In fact, the Shia sect is a part of the Jewish faith. 

I wonder why you left the just ways of your ancestors and followed the path of your predecessors, who adopted Jewish ways. You should have followed the Holy Qur'an and the example of your grandfather, the Prophet. 

ABSURD TO ASSOCIATE ABDULLAH

BIN SABA WITH SHIAS

Well-Wisher: It is unusual for a learned man like you to base his arguments on utterly false grounds. There is no sense in your associating the name of Abdullah Bin Saba with the Shias. Abdullah Bin Saba was a Jew, and, according to Shia sources, a hypocrite and is harshly condemned. If for some time he appeared to be a friend of Ali, what connection did he have with the Shias? If a thief puts on the attire of a learned man, mounts the pulpit, and injures the cause of Islam, should you be averse to learning and call learned men thieves? 

In fact, Shia Muslims have never been merely a political party. They have always comprised a religious sect, which was not founded, as you say, in the time of Caliph Uthman, but was propagated through the words and commands of the Prophet during his own time. While you argue on the basis of the concocted evidence of enemies, I will cite for you verses from the Holy Qur'an and records of your own authors to establish the true position. 

MEANING OF SHIA

Well-Wisher: Shia, as you know, literally means "follower." One of your greatest ulema, Firuzabadi, in his Qamusu'l-Lughat, says, "The name 'Shia' commonly means every person who is a friend of Ali and his Ahle Bait. This name is peculiar to them." Exactly the same meaning is given by Ibn Athir in Nihayatu'l-Lughat. According to your own commentaries, the word Shia means "follower of Ali Bin Abu Talib" and was used in this way during the time of the Prophet. In fact, it was the Prophet himself who introduced the word Shia as meaning "follower of Ali Bin Abu Talib." And this word was used by the Holy Prophet about whom Allah says: "Nor does he speak out of desire. It is naught but revelation that is revealed." (53:3-4) The Prophet called the followers of Ali "The Shia," the "delivered," and the "rescued." 

Hafiz: Where is such a thing? We have never seen it. 

Well-Wisher: We have seen it, and we do not think it proper to conceal facts. Allah condemned concealers and called them companions of Hell. Allah says, "Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, those it is whom Allah shall curse, and those who curse shall curse them (too)." (2:159) "Surely those who conceal any part of the Book that Allah has revealed and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the Day of Resurrection, nor will He purify them, and they shall have a painful chastisement." (2:170) 

Hafiz: If we know the truth and conceal it, I agree we deserve condemnation as revealed in these holy verses.

Well-Wisher: I hope you keep these two verses in mind so that habit or intolerance may not overpower you. Hafiz Abu Nu'aim Ispahani is one of the most distinguished of your narrators of hadith. Ibn Khallikan has praised him in his Wafayatu'l-A'ayan' as one of the great Huffaz (men of wisdom), and one of the most learned narrators of hadith. He also states that the ten volumes of his Hilyatu'l-Auliya are among the most instructive of books. Salahu'd-din Khalil bin Aibak Safdi writes in his Wafiy bi'l-Wafiyat about him, "The crown of narrators of hadith, Hafiz Abu Nu'aim, was the foremost in knowledge, piety, and honesty. He enjoyed a high position in the narration and understanding of hadith. His best work is Hilyatu'l-Auliya in 10 volumes, consisting of derivations from the two Sahihs." Muhammad bin Abdullah al-Khatib praises him in Rijali'l-Mishkati'l-Masabih, saying that he is among the leading narrators of hadith whose narrations are utterly reliable.

In short, this respected scholar and traditionist, the pride of your ulema, relates from Abdullah bin Abbas through his own chain of narrators in his book Hilyatu'l-Auliya relates: "When the following verse of the holy Qur'an was revealed: '(As for) those who believe and do good, surely they are the best of men. Their reward with their Lord is gardens of perpetuity beneath which rivers flow, abiding therein for ever. Allah is well pleased with them and they are well pleased with Him; that is for him who fears his Lord.' (98:7-8), the Holy Prophet, addressing Ali, said: 'O Ali, the best of creatures (Khairu'l-bariyya) in this holy verse refers to you and your followers (Shia). On the Day of Resurrection, you and your followers (Shia) shall attain such a position that Allah will be pleased with you, and you will be pleased with Him.'"

FURTHER MERITS OF SHIA

Similarly, Abu'l-Muwayyid Muwafiq Bin Ahmad Khawarizmi in the 17th chapter of his Manaqib; Hakim Abu'l-Qasim Abdullah Bin Abdullahi'l-Haskani, in Shawahidu't-tanzil; Muhammad Bin Yusuf Ganji Shafi'i in Kifayatu't-Talib, p. 119, Sibt Ibn Jauzi in Tadhkira, p. 31, Munzir Bin Muhammad Bin Munzir, and particularly Hakim, have related that Hakim Abu Abdullah Hafiz (one of the greatest of your ulema) said: based on the testimony of narrators reaching back to Yazid Bin Sharafi'l-Ansari, the scribe of the Commander of the Faithful, Ali Bin Abu Talib, that Ali said that at the time of the Prophet's death, the Prophet rested on Ali's chest and said: "You have heard the holy verse: 'Those who believe and do good deeds, it is they who are the best of creatures.' (98:7) These are your Shia. My and your meeting place shall be at the fountain of Kauthar (in Paradise). When all created beings assemble for reckoning, your face will be bright, and you will be identified on that day as the leader of the bright-faced people." 

Jalalu'd-din Suyuti, in his Durru'l-Mansur quotes Abu'l-Qasim Ali Bin Hasan (commonly known as Ibn Asakir Damishqi), who quotes Jabir Bin Abdullah Ansari, one of the greatest companions of the Prophet, as saying that he and others were sitting with the Holy Prophet when Ali Bin Abu Talib came in. The Holy Prophet said: "I swear by Him Who controls my life that this man (Ali) and his Shia shall secure deliverance on the Day of Resurrection." At that time the verse cited above was revealed. In the same commentary, Ibn Adi quotes Ibn Abbas as saying that when the above verse was revealed, the Prophet said to the Commander of the Faithful, Ali, "You and your followers (Shia) will come on the Day of Resurrection in such a condition that all of you will be pleased with Allah, and Allah will be pleased with you." 

In the Manaqib of Khawarizmi, the following is related from Jabir bin Abdullah Ansari: "I was in the presence of the Holy Prophet when Ali joined us, and thereupon the Holy Prophet said: 'It is my brother that has come to you.' Then, facing towards the Ka'ba, the Prophet took hold of Ali's hand and said: 'By Him Who controls my life, this Ali and his Shia will be delivered on the Day of Judgement.'

Then he said: 'Ali is the foremost of you all in belief, the most regardful about Allah's pledges, the most just of you all in deciding matters of the people, the most equitable of you in distributing allowances among the people, and the highest of you all in rank before Allah.'" On that occasion, the verse cited above was revealed. In Chapter II of his Sawa'iq, Bin Hajar quotes Hafiz Jamalu'd-Din Muhammad Bin Yusuf Zarandi Madani (a great scholar of your sect) as saying that when the above verse was revealed, the Holy Prophet said: "O Ali, you and your Shia are the best of created beings. You and your Shias will come on the Day of Judgement in such a condition that all of you will be pleased with Allah, and Allah will be pleased with you. Your enemies will be resentful, and their hands shall be tied round their necks." Then Ali asked who was his enemy. The Holy Prophet replied, "One who is hostile to you, and who reviles you."

Allama Samhudi, in Jawahiru'l-Iqdain, on the authority of Hafiz Jamalu'd-Din Zarandi Madani and Nuru'd-din Ali bin Muhammad bin Ahmad Maliki Makki, known as Ibn Sabbagh, who is regarded as one of your distinguished scholars and eminent theologians, in his Fusulu'l-Muhimma relates from Abdullah bin Abbas that when the verse under discussion was revealed, the Prophet said to Ali: "It is you and your Shias. You and they will come on the Day of Judgement fully pleased and satisfied, while your enemies will come in grief, with bound hands." 

Mir Seyyed Ali Hamadani Shafi'i, one of your eminent scholars, in his Mawaddatu'l-Qurba, and the well known anti-Shia scholar, Ibn Hajar, in his Sawa'iq-e Muhriqa narrate from Ummu'l-Mu'minin Umme Salma, the wife of the Prophet, that the Holy Prophet said: "O Ali, you and your Shias will abide in Paradise; you and your Shias will abide in Paradise." The well known scholar of Khawarizm, Muwaffaq bin Ahmad, in his Manaqib, Chapter 19, relates on reliable authority that the Prophet said to Ali: "In my community you are like the Messiah, Jesus, son of Mary." This statement implies that as the followers of the Prophet Jesus were divided into three groups: the true believers, known as hawari'in, the Jews, and the exaggerators, who associated him with Allah. In the same way Muslims would become divided into three groups. One of them would be the Shias, the true believers. The other group would be Ali's enemies, and the third group would be the exaggerators of his position.

SHIAS' MERITS PROVEN FROM

SUNNI BOOKS

The people then dispersed in response to the call for the Isha prayer. After the prayer, Mulla Abdu'l-Hayy returned with a commentary by Suyuti, Mawaddatu'l-Qurba, the Musnad of Imam Ahmad bin Hanbal, and the Manaqib of Khawarizmi. He read from them the hadith Well-Wisher had quoted in his discussions by way of verification. Since his references had been accurate, the expressions of all those in the opposite camp changed. In the meantime, in the Mawaddatu'l-Qurba, they came across another hadith. The Prophet said: "O Ali, on the Day of Judgement, you and your Shias will come before Allah fully satisfied and pleased, while your enemy will come in grief and with hands bound." 

Well-Wisher: These are clear arguments supported by the Book of Allah, by authentic hadith, and by history. Support for my position comes from the books of your own eminent scholars. These are in addition to the numerous narrations that exist in the books and commentaries of Shias. Using the books now before you, I could go on presenting arguments in support of the point under consideration until tomorrow morning, by the grace of Allah; but I think that what I have presented should be enough to dispel your doubts about Shias. Respected audience, we Shias are not Jews. We are followers of the Prophet Muhammad. The originator of the word "Shia" as meaning "the followers of Ali," was not the accursed Abdullah bin Saba, but the Prophet himself. We never follow any individual without authoritative arguments in his favor. You said that it was after Uthman that the word "Shia" came to be used referring to the followers of Ali. In fact, even in the Prophet's day, several noted companions were called Shias. Hafiz Abu Hatim Razi, in his Az-Zainat, which he compiled for clarifying the meanings of certain words and phrases current among scholars, says that the first new word that came into general acceptance in Islam in the days of the Prophet was "Shia." The word was applied to four prominent companions: Abu Dharr Ghifari, Salman Farsi, Miqdad bin Aswad Kindi, and Ammar Yasir. Many more hadith were quoted in support of the same point. Now it is for you to consider how it was possible that during the time of the Prophet four of his chief companions were called Shia. If the Prophet thought it was innovation, why didn't he forbid the people to use it? The fact is that people had heard from the Prophet himself that the followers (Shias) of Ali were the inhabitants of Heaven. They were proud of it and openly called themselves Shias.

RANK OF SALMAN, ABU DHARR,

MIQDAD, AND AMMAR

You related a hadith from the Prophet saying: "Verily, my companions are like stars; whomever of them you follow, you will be properly guided." Abu'l-Fida writes in his history that these four men, who were companions of the Prophet, abstained, along with Ali, from paying allegiance to Abu Bakr, on the Saqifa day. Why don't you consider their refusal to pay allegiance to be worthy of emulation? Your own ulema have written that they were loved by Allah and His Prophet. We follow them, as they followed Ali. Hence, according to your own hadith, we are on the path of guidance. 

With your permission, and keeping in view the shortness of time, I present to you a few narrations in support of my contention that these men were loved by Allah and the Prophet. Both Abu Nu'aim Isfahani in Hilyatu'l-Auliya, Vol. I, p. 172, and Ibn Hajar Makki in the fifth hadith of the forty hadith narrated in Sawa'iq-e Muhriqa in praise of Ali narrated from Tirmidhi, and Hakim from Buraida, that the Prophet said: "Verily, Allah has commanded me to love four persons and has told me that He loves them." When the people asked who these four persons were, he said: "Ali bin Abu Talib, Abu Dharr, Miqdad, and Salman." Again, Ibn Hajar in Hadith No. 39 has narrated from Tirmidhi and Hakim from Anas bin Malik that the Prophet said: "Paradise is eager for three individuals, Ali, Ammar, and Salman." Isn't the action of these eminent companions of the Holy Prophet a model for other Muslims? Isn't it shameful that in your view the companions are restricted to those persons who played the game of Saqifa, or who acquiesced in it, while the others who opposed the strategy behind Saqifa are seen as being unreliable? And if that be so, then the hadith you have quoted should have been: "Verily, a few of my companions are like stars, etc." 

CAUSES OF IRANIAN'S

RECEPTIVITY TO SHIA'ISM 

You have been unkind in saying that Shia'ism is a political religion, and that Iranian Zoroastrians accepted it in order to save themselves from Arab domination. You have said so in blind conformity to your predecessors. I have already proved that it is an Islamic religion, one which was commended by the Prophet to his followers. In fact, those who, without any sanction from the Prophet, laid the foundation of a Saqifa, were themselves politicians and not the followers of the holy family of the Prophet. It is characteristic of Iranians that they look into things. When they are convinced of their truth, they accept them, as they accepted Islam when Iran was conquered by the Arabs. They were not forced to do it. They gave up Zoroastrianism and sincerely embraced Islam. Similarly, when they were convinced by logic and by Ali's invaluable services, they accepted Shia'ism. Contrary to the assertion of many of your writers, the Iranians did not accept Ali during the caliphate of Harunu'r-Rashid or Mamunu'r-Rashid. They accepted Ali during the time of the holy Prophet. Salman Farsi was one of the most sincere followers of Ali. He reached the highest rank of faith. The ulema of both sects have unanimously written that the Prophet said: "Salman is from our Ahle Bait (i.e., he is one of the people of my house)." For this reason he was called "Salman Muhammadi" and he was admittedly the most staunch supporter of Ali, and a bitter opponent of Saqifa. If, according to your own books, we follow him, we are on the straight way. He heard the verses of the Qur'an and the sayings of the Prophet about Ali and clearly understood that obedience to Ali was obedience to the Prophet and to Allah. He repeatedly heard the Prophet say: "One who obeys Ali obeys me; and one who obeys me obeys Allah; one who is hostile to Ali is hostile to me; and one who is hostile to me is hostile to Allah."

Every Iranian, however, who went to Medina and embraced Islam, whether during the time of the Holy Prophet or afterward, obeyed the orders of the Prophet. For this reason, the second caliph became intolerant and imposed several restrictions on Iranians. These hardships and sufferings bred enmity in their hearts. They questioned why the caliph denied them Islamic rights against the injunctions laid down by the Prophet.

IRANIANS GRATEFUL FOR

ALI'S COMPASSION

Apart from these conditions, Iranians were grateful to Ali for his compassion regarding the treatment of Iranian princesses taken prisoner by the Arabs. When the prisoners of Mada'in (Taisfun) were brought to Medina, the second caliph ordered that all the female prisoners be made slaves of the Muslims. Ali forbade this and said that the princesses were exceptions and were to be honored. Two of the prisoners were the daughters of King Yazdigerd of Iran and could not be made slaves. The caliph asked what should be done. Ali said that each of them should be allowed to select a husband from the Muslims. Accordingly, Shahzanan selected Muhammad Bin Abu Bakr (who had been brought up by Ali), while the other princess, Shahbanu, selected Imam Husain, the Prophet's grandson. Both went to the homes of these men after a lawful wedding. Shahzanan gave birth to a son, Qasim Faqih, father of Umme Farwa, who was the mother of our Sixth Imam, Ja'far as-Sadiq. Imam Zainu'l-Abidin, our fourth Imam, was born of Shahbanu. So the establishment of Shia'ism had no connection with the time of Harun and Ma'mun or with the rule of the Safavid Dynasty in Iran, as you said earlier. It was openly propagated seven centuries before the Safavid Kingdom (i.e., in the 4th century Hijri), when the Dailamites (the Buwayyids) were rulers. In 694 A.H. the Iranian Kingdom was ruled by Ghazan Khan Mughul (whose Islamic name was Mahmud). Since at that time, belief in the Prophet's Ahle Bait was commonly expressed, Shia'ism grew steadily. After the death of Ghazan Khan Mughul in 707 A.H., his brother, Muhammad Shah Khuda Bandeh became the ruler of Iran. He arranged a religious debate between Allama Hilli, a learned Shia scholar, and Khwaja Nizamu'd-Din Abdu'l-Malik Maraghe'i, the chief justice of the Shafi'ites and the greatest Sunni scholar of that time.

DEBATES BETWEEN ALLAMA HILLI AND

THE CHIEF JUSTICE CONCERNING

THE IMAMATE

The subject of this debate was the Imamate. The Allama put forward such cogent arguments to prove that Ali was the immediate successor of the Prophet, and so convincingly refuted the claims of the other side, that all those present were completely satisfied with the reasoning of the Allama. Khwaja Nizamu'd-Din acknowledged that the Allama's arguments could not be refuted. But he said that, since he was following the path of his predecessors, it was not proper to leave it. He felt that it was important to maintain solidarity among the Muslims. 

IRANIAN KING ACCEPTED SHIA BELIEF

The King listened to the arguments with keen interest, accepted the Shia position himself, and announced the legitimacy of Shia'ism in Iran. He subsequently proclaimed to the governors of the regions that the weekly Khutba's (sermons given in the Mosques) should proclaim Ali's right as the successor of the Prophet. He also ordered that the Kalima be inscribed on the dinars (gold coins) in this way: "La ilaha ill'allah; Muhammadan Rasulullah; Aliyyan Waliullah," meaning, "There is no God except Allah; Muhammad is the Prophet of Allah, and Ali is Allah's Wali" (vicegerent or divinely appointed guardian of the people). In this way the roots of Shia'ism were firmly established. Seven centuries later, when the Safavid kings came to power, the clouds of ignorance and fanaticism were further removed, Shia'ism flourished everywhere in Iran. Yes, there are Zoroastrians in Iran and those who exaggerate the position of Ali and consider him Allah. But they should not be associated with the common Iranian people, who believe in Allah and the Prophet Muhammad as the last of the prophets. These follow Ali and his eleven descendants as commanded by the Prophet. 

Hafiz: It is strange that although you originally came from the Hijaz (Arabia) and have been living in Iran for a short time, still you support the Iranians, and call them the followers of Ali, who was himself obedient to Allah. But Iranian Shias, to a man, regard Ali as Allah. Here are some couplets from the works of Iranian poets indicating this view, while Ali himself condemned such beliefs. The last of these couplets shows Ali saying: "Who helps at the time of difficulties? It is I, who am Allah! It is I." A couplet of another poet says: "According to the belief of those who are intelligent and recognize Allah, Allah is Ali, and Ali is Allah." 

Well-Wisher: I wonder why, without making inquiries, you should accuse all Iranians of regarding Ali as Allah. Your own ulema have made fanatical claims of this sort. They have said that the Shias are the worshipers of Ali and as such they are infidels. Therefore, murdering them is obligatory. As a result, Muslims of Uzbekistan and Turkestan have recklessly shed the blood of Iranian Muslims. The common people among the Sunnis are often misguided by some of your ulema, and your people consider the Iranians infidels. In the past, your people, the Turkomans, have attacked Iranian caravans near Khorasan, plundered and murdered the people, and said that whoever killed seven Rafizis (Shias), would certainly go to Paradise. You should bear in mind that the responsibility of such murders rests squarely on your leaders, who tell ignorant Sunnis that Shias worship Ali. 

HOW THE GRAVE OF THE COMMANDER OF THE FAITHFUL, ALI, WAS DISCOVERED

Mention was also made of the discovery of the sacred grave of the Commander of the Faithful, Ali. 

Hafiz: But in what state was the grave of the Commander of the Faithful, Ali, discovered 150 years after his death? 

Well-Wisher: Because Umayyad oppression was so intense during Ali's later life, he stipulated in his will that his body should be laid in a grave secretly at night and that no trace of the grave should be left. Only a few of his close companions and his sons attended the burial. On the morning of the 2lst of Ramadhan when he was to be buried, two conveyances were prepared. One was instructed to go to Mecca, the other to Medina. This is why for years his grave remained unknown, except to a few companions and his own sons. 

Hafiz: Why was the grave's location kept a secret? 

Well-Wisher: Probably out of fear of the irreligious Umayyads. They were particularly inimical to the members of the progeny of the Prophet. They could have desecrated the grave. 

Hafiz: But is it possible that a Muslim, even though an enemy, might violate the grave of a brother Muslim? 

Well-Wisher: Have you studied the history of the Umayyads? From the day this wretched dynasty came to power the door of oppression was opened among Muslims. Good Heavens! What atrocities they committed! What blood they shed, and what honors they spoiled! With deep shame, your eminent scholars recorded their many crimes. Allama Maqrizi Abu'l-Abbas Ahmad bin Ali Shafi'i recorded the heart-rending atrocities of the Umayyads in his book Annaza' Wa't-takhasum fima baina Bani Hashim wa Bani Umayya.

DESECRATION OF GRAVES BY BANI UMAYYAD 

As examples of what they were capable of, I will cite only two events: the martyrdom of Zaid bin Ali bin Husain, known as Zaid Shahid (i.e., the Martyr) and the martyrdom of his son, Yahya. Historians of both Shias and Sunnis recorded that when Hisham bin Abdu'l-Malik became the caliph, he committed many atrocities. With regard to the Bani Hashim, he was particularly cruel. At last, Zaid bin Ali, the son of Imam Zainu'l-Abidin and well known as a great scholar and a pious theologian, went to see the caliph to seek redress for the grievances of the Bani Hashim. But as soon as Zaid arrived, the caliph, instead of greeting him as a direct descendant of the Holy Prophet, abused him with such abominable language that I cannot repeat it. Because of this disgraceful treatment, Zaid left Syria for Kufa, where he raised an army against the Bani Umayyad. The governor of Kufa, Yusuf bin Umar Thaqafi, came out with a huge army to face him. Zaid recited the following war poem: "Disgraceful life and honorable death: both are bitter morsels, but if one of them must be chosen, my choice is honorable death."

Although he fought bravely, Zaid was killed in the battle. His son, Yahya, took his body from the field and buried him away from the city near the river bank, causing the water to flow over it. However, the grave was discovered and, under Yusuf's orders, the body was exhumed, Zaid's head was cut off and sent to Hisham in Syria. In the month of Safar, 121 A.H., Hisham had the sacred body of this descendant of the Prophet placed on the gallows entirely naked. For four years the sacred body remained on the gallows. Thereafter, when Walid Bin Yazid bin Abdu'l-Malik bin Marwan became caliph in 126 A.H., he ordered that the skeleton be taken down from the gallows, burnt, and the ashes scattered to the wind. 

This accursed man committed a similar atrocity to the body of Yahya bin Zaid of Gurgan. This noble man also opposed the oppression of the Bani Umayya. He too was martyred on the battlefield. His head was sent to Syria and, as in the case of his revered father, his body was hung on the gallows - for six years. Friend and foe alike wept at the sight. Waliu'd-din Abu Muslim Khorasani, who had risen against the Bani Umayya on behalf of Bani Abbas, took his body down and buried it in Gurgan, where it is a place of pilgrimage. 

MISDEEDS OF THIS DYNASTY

In view of the misdeeds of this accursed dynasty, the body of the Commander of the Faithful, Ali was buried during the night, and no trace of his grave was left. The grave remained virtually unknown until the days of Caliph Harun ar-Rashid. One day Harun came hunting in the locality of Najaf, where deer lived in large numbers. When the hounds chased the deer, they took refuge on the mound of Najaf, a small hill which the hounds would not ascend. Several times, when the hounds retreated, the deer would come down, but when the hounds again leapt at them, the deer took refuge on the mound. Understanding that there was a reason for the hounds' behavior, Harun sent his men to inquire in Najaf. They brought an old man to him and the caliph asked about the secret of why the hounds did not climb up on the mound. 

DISCOVERY OF THE SACRED GRAVE OF ALI

The old man replied that he knew the secret, but that he was afraid to disclose it. The caliph guaranteed him safety, and the man told him: "Once I came here with my father, who went on the mound and offered prayers there. When I asked him what was there, he said that they had come there with Imam Ja'far Sadiq for a visit (Ziarat). The Imam had said that this was the sacred grave of his revered grandfather, the Commander of the Faithful, Ali, and that it would shortly become known." At the caliph's behest that place was dug up, and the signs of a grave became apparent along with a tablet with an inscription in Syriac, meaning: "In the name of Allah, the Beneficent, the Merciful. This grave has been prepared by the Prophet Noah for Ali, the Vicegerent of Muhammad, 700 years before the Deluge." 

Caliph Harun paid respects to the place and ordered the restoration of the earth. He then performed two rak'ats of prayer. He wept much and laid himself on the grave. Thereafter, on his orders, the whole matter was disclosed to Imam Musa Kazim at Medina. The Imam confirmed that the grave of his revered grandfather, Commander of the Faithful, Ali, was at that place. Harun then decreed that a stone building be erected over Commander of the Faithful's sacred grave, which came to be known as Hajar Haruni, "The stone structure built by Harun." In due course, the news spread, and Muslims visited the holy place. Ibrahim Mujab, the great, great grandfather of Sultanu'l-Wa'izin (Well-Wisher) also left Shiraz for this holy visit, and after performing the Ziarat, died in Karbala. He was buried near the sacred grave of his great grandfather, Imam Husain. His grave is located in the Northwestern corner of his sacred mausoleum and is visited regularly by his admirers. 

DIFFERENCES ABOUT THE BURIAL PLACE

OF THE COMMANDER OF THE FAITHFUL

Hafiz: Despite these conclusive remarks, I think that the grave of Ali (may Allah bless him) is not located in Najaf. Scholars differ on this point. Some say it is in the State House in Kufa; some say it is in the Qibla of the Central Mosque of Kufa; some say that it is in the gate known as Bab-e-Kinda of the Mosque of Kufa; some hold that it is in Rahba in Kufa; still others say it is beside the grave of Fatima in Baqi. In our Afghanistan, too, there is a place near Kabul known as the Mausoleum of Ali. According to one account, the sacred body of Ali was placed in a box and laid on the back of a camel and sent toward Medina. A party of men snatched the box, believing it contained valuables. On opening it, they saw the sacred body, brought it to Kabul, and buried it at this place. That is why people revere this place.

Well-Wisher: These differences arose because of the details of his will, which stipulated that the arrangements for his burial obfuscate his burial place. It is related from Imam Ja'far Sadiq that at the time of his death, the Commander of the Faithful told his son, Imam Husain, that after burying him in Najaf, he should prepare four graves for him in four different places: in the Mosque of Kufa, in Rahba, in the house of Ju'da Hira, and in Ghira. The Shia agree that his sacred grave is in Najaf. Whatever they have learned from the Ahle Bait is authentic. The people of the house know best about what relates to the house. 

I really wonder at your scholars, who have neglected the sayings of the progeny of the Holy Prophet in every matter. They did not inquire about the location of the grave of the father from his own sons in order to learn the truth. It is certain that the children know more about the grave of their father than others do. If any of these current theories had been correct, the Holy Imams would have informed their followers of it. But they have confirmed the location in Najaf, visited the place themselves, and have exhorted their adherents to visit it. Sibt Ibn Jauzi has, in his Tadhkira, mentioned these differences. He says: "The sixth view is that it is in Najaf at the well known place, which is commonly visited. To all appearances, this is the correct view." Similarly, your other scholars, such as Khatib-e Khawarizmi in Manaqib, Muhammad bin Shafi'i in Matalibu's-Su'ul, Ibn Abi'l-Hadid in Sharhe Nahju'l-Balagha, Firuzabadi in his lexicon, Qamus, under the word Najaf, and others, have held that the Commander of the Faithful's grave is located in Najaf. 

THE FIRST SESSION (Thursday night, 23rd Rajab, 1345 A.H.)

Hafiz Muhammad Rashid, Sheikh Abdu's-Salam, Seyyed Abdu'l-Hayy,and other scholars of that region were present. The discussionbegan in the presence of a large gathering. In the magazines andnewspapers, they referred to the writer as "Qibla-o-Ka'ba,"but in these pages I have referred to myself as"Well-Wisher"and to Hafiz Muhammad Rashid as "Hafiz." 

Hafiz: We are very pleased tohave this opportunity to discuss the basic points on which wediffer. We should first decide how we should proceed. 

Well-Wisher: I am willing toparticipate in discussions on the condition that we cast asideall preconceived ideas and discuss matters reasonably, like brothers.

Hafiz: I may also be permittedto make one condition: that our discussions should be based onthe injunctions of the Holy Qur'an.

Well-Wisher: This conditionis not acceptable since the Holy Qur'an is so concise that itsdeep significance must be interpreted through reference to otherfacts and hadith. 

Hafiz: Right. This is sensible,but it is also necessary that reference be made to hadith andevents that are based on indisputable evidence. We should refrainfrom referring to doubtful sources. 

Well-Wisher: Agreed. For a manlike me, who is proud enough to claim relationship with the Prophet,it is not fair to go against the examples set forth by my ancestor,the Prophet of Islam. He has been addressed in the Holy Qur'anas follows: "And most surely you conform (yourself) to sublimemorality." (68:4) It is also unbecoming to act against theinjunctions of the Holy Qur'an which says: "Call to the wayof your Lord with wisdom and goodly exhortation, and have disputationswith them in the best manner...." (16:125)

RELATIONSHIP WITH THE HOLY PROPHET

Hafiz: Excuse me, you referto your relationship with the Holy Prophet. It is commonly known,but I ask that you let me know your genealogy so that I may knowhow your ancestral line reaches the Prophet. 

Well-Wisher: My ancestral linereaches the Prophet through Imam Musa Kazim as follows: Muhammad,son of Ali Akbar (Ashrafu'l-Wa'izin), son of Isma'il Mujtahidal-Wa'iz, son of Ibrahim, son of Salih, son of Abi Ali Muhammad,son of Ali (known as Mardan), son of Abi'l-Qasim Muhammad Taqi,son of (Maqbulu'd-din) Husain, son of Abi Ali Hasan, son of Muhammadbin Fathullah, son of Ishaq, son of Hashim, son of Abi Muhammad,son of Ibrahim, son of Abi'l-Fityan, son of Abdullah, son of Hasan,son of Ahmad (Abu Tayyib), son of Abi Ali Hasan, son of Abu Ja'farMuhammad al-Hairi (Nazil-e-Kirman), son of Ibrahim Az-Zarir (knownas Mujab), son of Amir Muhammad al-Abid, son of Imam Musa Kazim,son of Imam Muhammad Baqir, son of Imam Ali Zainu'l-Abidin, sonof Imam Husain, son of the Commander of the Faithful, Ali binAbi Talib.

Hafiz: This line of descentreaches the Commander of the Faithful, Ali (may Allah bless him)although you have said that it ends with the holy Prophet. Infact, with this genealogy, you should call yourself among therelations of the holy Prophet and not among his direct descendants.A descendent is one who is directly linked with the Prophet. 

Well-Wisher: Our ancestral linereaches the Prophet through Bibi Fatima Zahra, the mother of ImamHusain. I don't understand why you insist so much on this point.

Hafiz: I think I am misunderstood.It is my point of view that descent is recognized from the maleside only. I quote an Arabic couplet: "My sons, grandsons,and daughters are from me, but my daughter's sons are not fromme." If you can prove otherwise, please do so. 

Well-Wisher: There is strongevidence, both from the Holy Qur'an and from authentic hadith,to establish my point. 

Hafiz: Please relate it so thatwe may understand. 

Well-Wisher: While you werespeaking just now, I recalled a discussion between Harun ar-Rashid,the Abbasid caliph, and our Imam Musa Kazim on this topic. TheImam gave such a convincing reply that the caliph himself acceptedit. 

Hafiz: I would like to hearabout that discussion. 

Well-Wisher: Abu Ja'far MuhammadBin Ali, entitled Sheikh Saduq, in the fourth century A.H. inhis Uyun-e-Akbar ar-Riza (Major Sources for Riza), and Abu MansurBin Ali Tabarsi, in his Ehtijajj (Supports) give a detailed accountof the conversation that took place between Harun ar-Rashid andImam Musa Ja'far in the caliph's court. The caliph asked the Imam,"How can you claim that you are a descendant of the HolyProphet? The Prophet Muhammad had no descendant. It is acknowledgedthat descendants are from the male side and not from the femaleside. You belong to the generation of his daughter." TheImam recited verses 84-85 from Chapter VI of the Holy Qur'an:"And We gave to him Isaac and Jacob; each did We guide, andNoah did We guide before, and of his descendants David and Solomonand Job and Joseph and Aaron; and thus do We reward those whodo good. And Zakariyya and John and Jesus and Elias; every onewas of the good." (6:84-85)

The Imam asked the caliph: "Who was Jesus's father?"Harun replied that Jesus had no father. The Imam said: "Therewas no one, and yet Allah included Jesus in the progeny of theprophets through Mary. Similarly, He has included us in the progenyof the holy Prophet through our ancestor Bibi Fatima." Moreover,Imam Fakhru'd-Din Razi, in his Tafsir-e-Kabir (Great Commentary),Bk IV, P. 124, Problem V, says regarding this verse that the verseproves that Hasan and Husain are the descendants of the Prophetof Islam. Since in this verse God has verified Jesus as a descendantof Abraham, and Jesus had no father, this relationship is fromthe side of the mother. In the same manner, Hasan and Husain aretruly the descendants of the Prophet. Imam Musa Kazim asked Harunif he wanted further proof. The caliph asked the Imam to continue.The Imam read verse 60 from Chapter III, "Al-e-Imran,"of the Holy Qur'an: "But whoever disputes with you in thismatter after what has come to you of knowledge, then say: come,let us call our sons and your sons and our women and your womenand our selves and your selves, then let us be earnest in prayerand pray for the curse of Allah on the liars." (3:61)

He continued, saying that no one has ever claimed that on theoccasion of the spiritual contest (Mubahala) against the Christiansof Najran that the Prophet took with him anyone except Ali BinAbu Talib, Fatima, Hasan, and Husain. It follows, therefore that"selves" (anfusana) means Ali Bin Abi Talib. "Women"(nisa'ana) means Fatima and "sons" (abna'ana) meansHasan and Husain whom Allah has identified as the Prophet's ownsons. Upon hearing this argument, Harun exclaimed, "Bravo,O Abu'l-Hasan." Clearly, this reasoning proves that Hasanand Husain are the sons of the Prophet and that the Sa'dat Fatima(descendants of Bibi Fatima) are of the progeny of the holy Prophet.

ADDITIONAL EVIDENCE PROVING THAT

THE DESCENDANTS OF BIBI FATIMA ARE

OF THE PROGENY OF THE HOLY PROPHET 

Ibn Abi'l-Hadid Mu'tazali, one of your greatest scholars, in hisSharh-i-Nahju'l-Balagha (Commentary on the Peak of Eloquence [writingsof Commander of the Faithful, Ali]), and Abu Bakr Razi in hiscommentary, have cited the same verse, arguing that Hasan andHusain are, from the side of their mother, the sons of the holyProphet in the same way that Allah in the Holy Qur'an has includedChrist in the progeny of Abraham from the side of his mother,Mary. 

Muhammad Bin Yusuf Ganji Shafi'i, in his book Kifayatu't-Talib,and Ibn Hajar Makki on pages 74 and 93 of Sawa'iq Muhariqa fromTabrani and Jabir Bin Abdullah Ansari, and Khatib Khawarizmi inManaqib from Ibn Abbas - all relate that the Prophet said: "Allahcreated the progeny of every Prophet from his own generation,but my progeny was created in the generation of Ali." AlsoKhatib-e-Khawarizmi in Manaqib, Mir Seyyed Ali Hamadani Shafi'iin Mawaddatu'l-Qurba, Imam Ahmad Bin Hanbal, in Musnad, and SulaymanHanafi Balkhi in Yanabiu'l-Mawadda relate, in more or less thesame words, that the holy Prophet said: "These, my two sons,are two flowers of this world, and both of them are Imams (leaders),whether they are Imams openly or silently sitting at home."And Sheikh Sulayman Hanafi, in his Yanabiu'l-Mawadda, devotesChapter 57 to this topic and cites many hadith from his own learnedmen, like Tabrani, Hafiz Abdu'l-Aziz Ibn Abi Shaiba, Khatib-e-BaghdadiHakim, Baihaqi, Baghawi and Tabari - all relating in slightlydiffering versions that Hasan and Husain are the sons of the Prophet.

Towards the end of the same Chapter, Abu Salih writes : HafizAbdu'l-Aziz Bin Al-Akhzar, Abu Nu'aim, Tabari, Ibn Hajar Makkion page 112 of Sawa'iq Muhriqa, from Muhammad Bin Yusuf GanjiShafi'i at the end of Part I after 100 Chapters of Kifayatu't-Talib,and Tabari in the narration of the life of Imam Hasan relatesthat the second caliph, Umar Bin Khattab, said: "I heardthe Prophet say that on the Day of Judgement every ancestry willbe disconnected except my generation. Every generation of a daughteris from the father's side except the generation of Fatima, whichis connected with me. I am their father and ancestor." SheikhAbdullah Bin Muhammad Bin Amir Shabrawi Shafi'i, in his book Kitabu'l-Ittihafbi Hubbi'l-Ashraf, quoted this hadith from Baihaqi and Darqutnifrom Abdullah Bin Umar, and he from his father, on the occasionof the wedding of Umme Kulthum. And Jalalu'd-din Suyuti quotingfrom Tabrani in his Ausat, has related from Caliph Umar and SeyyedAbu Bakr Bin Shahabu'd-din Alawi on pages 39-42 of Chapter IIIof Rishfatu's-sadi min Bahra Faza'il Bani Nabiu'l-Hadi (printedin Maktabi A'lamiyya, Egypt in the year 1303 A.H.), proving thatthe descendants of Fatima are of the progeny of the Prophet ofIslam. 

Hence, the couplet that you quoted has no force in the face ofall this contrary evidence. Muhammad Bin Yusuf Ganji Shafi'i,in his "Kifayatu't Talib," proves that the sons of theProphet's daughter are the sons of the holy Prophet. Our ancestralline goes back to Imam Husain; we are, therefore, descendantsof the Prophet. 

Hafiz: Your argument is reasonableand convincing. The people dispersed for the Isha prayer. 

During the recess Nawab Abdu'l-Qayum Khan, who belongs to a noblefamily of the Sunnis, asked permission to ask Well-Wisher somequestions. 

WHY SHIAS COMBINE THEIR PRAYERS

Nawab: Why do the Shias combinethe prayers of Zuhr and Asr and Maghrib and Isha? This is notin keeping with the practice of the holy Prophet. 

Well-Wisher: In the first place,among your own learned men, there is much difference of opinionconcerning this issue. Secondly, you say that we go against thepractice of the Prophet. Here you are mistaken since the holyProphet used to offer these prayers in both ways, sometimes separatelyand sometimes together. Nawab Sahib, turning to his learned men,asked them if it was true that the Prophet offered the prayersin both ways. 

Hafiz: He did, but only whenhe was on a journey or when there was some other hindrance, likerain. Otherwise, when he was at home, he always offered his prayersseparately. 

Well-Wisher: It is recordedin your own hadith that the Prophet used to offer prayers separatelyas well as combined at home and without any obstruction. Manyhadith confirm this fact. Muslim Bin Hajjaj in his Sahih, in theChapter "Jam'a Baina's-salatain fi'l-Hazar," says thatIbn Abbas said: "The Prophet used to say Zuhr and Asr aswell as Maghrib and Isha prayers jointly without being constrainedto do so, or when he was at home." Again Ibn Abbas narrated:"We said eight rak'ats of Zuhr and Asr and later seven rak'atsof Maghrib and Isha prayers jointly with the holy Prophet."The same hadith has been related by Imam Ahmad Bin Hanbal in hisMusnad, Part 1, Page 221. Similarly, Imam Muslim quotes a numberof hadith concerning this issue. He quotes Abdullah Bin Shaqiqas having said that one day Abdullah Bin Abbas was reading anaddress after the Asr prayers until the sun set and the starswere visible. People cried, "Prayers, Prayers," butIbn Abbas paid no heed to them. Then one of the Bani Tamimi shouted"Prayers, Prayers." Ibn Abbas then said: "You remindme of the Sunna, but I myself have seen the Holy Prophet combineZuhr and Asr as well as Maghrib and Isha prayers." Abdullahbin Shaqiq said that he felt uncertainty about these words andwent to Abu Huraira to ask him about it. He verified what IbnAbbas had said. Through another chain of narrators, Abdullah binShaqiq has narrated from Aqil that once Abdullah bin Abbas spoketo the people from the pulpit. He remained there so long thatdarkness fell. When someone shouted thrice, "Prayer, Prayer,Prayer," Abdullah Bin Abbas became annoyed and said: "Woebe to you. You dare remind me of prayer, even though during theHoly Prophet's days we used to combine Zuhr with Asr as well asMaghrib with Isha prayers." Zarqani in Sharhe Mawatta' ofImam Malik, Part I, in the Chapter of "Jama'a Baina's-Salatain,"p. 263, states, "Nisa'i related through Amru Bin Haram fromAbi Sha'atha that Ibn Abbas said his Zuhr and Asr prayers as wellas Maghrib and Isha prayers jointly in Basra without any timelag or action between them. He said that the Holy Prophet offeredhis prayers in the same way." Also Muslim in Sahih and Malikin Mawatta', Chapter "Jam'a Baina's-salatain" and ImamHanbal in Musnad quotes Ibn Abbas through Sa'id Bin Jabir thatthe Holy Prophet offered his Zuhr and Asr prayers together inMedina without being constrained to do so by fear or bad weather.Abu Zubair said he asked Abu Sa'id why the Prophet combined thetwo prayers. Sa'id said that he too asked Ibn Abbas thesame question.Ibn Abbas replied that he combined the two prayers so that hisfollowers might not be put to undue hardship and suffering. Also,in many other hadith, Ibn Abbas is related to have said that theHoly Prophet of Islam combined Zuhr and Asr as well as Maghriband Isha prayers without being constrained to do so. These hadithin your Sahih and in many other authentic books prove the permissibilityof the combination of the two prayers, both at home and duringtravel. 

Hafiz: There is no such quotationof hadith in Sahih Bukhari. 

Well-Wisher: Because all theauthors of Sahih, like Muslim, Nisa'i, Ahmad Bin Hanbal, and exponentsof the Sahihain, of Muslim, Mubhari, and other great Sunni scholarshave quoted these things, this is sufficient for us to win ourpoint. But in fact, Bukhari, too, has recorded these hadith inhis Sahih, but he has deceitfully put them away from their properplace, the section concerning the combination of two prayers.If you go through the Chapters "Bab-e-Ta'akhiru'z-zuhr li'l-AsrMin Kitabe Mawaqitu's-salat" and "Bab-e-Dhikru'l-Ishawa'l-Atma" and "Bab-e-Waqtu'l-Maghrib," you willfind all these hadith there. Recording these hadith under theheading, "Permission and Authorization to Combine Two Prayers"proves that it is the common belief of learned men of the twosects. The authenticity of these hadith has already been acknowledgedin the books of Sahih. Accordingly, Allama Nuri in Sharhe SahihMuslim, Asqalani, Qastalani, Zakariyya-e-Razi, in the commentariesthat they have written on Sahih Bukhari, Zarqani in his commentaryon the Mawatta' of Malik, and others related these hadith. Afterquoting the hadith of Ibn Abbas, they acknowledged their authenticityand admitted that these hadith are proofs of the acceptabilityof combining two prayers. 

Nawab: How is it possible thatthese hadith have been put into practice since the time of theHoly Prophet, but learned men have adopted a different path? 

Well-Wisher: This situationis not confined to this topic alone. You will see many such exampleslater. In this matter, Sunni scholars of jurisprudence, apparentlywithout much serious thought, or for other reasons which I donot understand, have given unintelligible explanations contradictingthese hadith. For instance, they say that perhaps these hadithrefer to situations involving fear, danger, rains, or winds. Someof your older scholars, like Imam Malik, Imam Shafi'i, and someother jurists of Medina gave the same explanation. This, despitethe fact that the hadith of Ibn Abbas clearly says that the twoprayers were offered without the constraint of fear or the possibilityof rainfall. 

Others have suggested that perhaps the sky was overcast, and thoseoffering prayers did not know the time. Perhaps, when they finishedtheir Zuhr prayers, the clouds dispersed, and they saw that itwas time for Asr prayers. So they had to offer Zuhr and Asr prayerstogether. I don't think a more unlikely explanation could be found.Perhaps these interpreters did not care to think that the personoffering prayers was the Holy Prophet of Islam. Clouds did notmean to him what they might to others. He understood all causesand effects. Apart from the fact that this explanation is unconvincing,the combining of Maghrib and Isha prayers rejects their explanation.At that time clouds have no relevance to this question. 

As we said: the hadith of Ibn Abbas clearly states that his addresscontinued so long that the audience repeatedly cried, " prayers,prayers." They reminded him that the stars had appeared andthat it was time for prayers. But he purposely delayed the Maghribprayer so that he might offer both Maghrib and Isha prayers together.Abu Huraira also verified this action, saying that the Prophetalso acted in the same manner. Such spurious explanations, inlight of clear guidance, are regrettable. Your own learned menreject them. Sheikhu'l-Islam Ansari, in his Tuhfatu'l-Bari fiSharhe Sahihu'l-Bukhari in the Chapter "Salatu'z-zuhr ma'l-Asrwa'l-Maghrib ma'al Isha," page 292, Part II, and similarly,Allama Qastalani, on page 293, Part II of Irshadu's-Sari fi SharheSahihu'l-Bukhari, as well as other exponents of Sahih Bukhariadmit that this kind of explanation is against the obvious meaningof the hadith and that to insist that every ritual prayer be offeredseparately is a groundless requirement. 

Nawab: Then how did this controversyarise so that the two sects of Muslims are after the blood ofeach other and condemn each other's actions? 

Well-Wisher: You say that thetwo sects of Muslims are inimical to each other, but I disagree.We Shias do not look down upon any of the learned men or commonpeople of our brothers, the Sunnis. We regret that propagandaof the Kharijis, the Nasibis, and the Umayyads have affected thehearts of some people. Unfortunately, some Sunnis regard theirShia brothers, who are one with them as regards the Qibla (Ka'ba),the Holy Book (Qur'an), and the Prophet, as Rafizis (dissenters),idolaters, and infidels.

As for your question regarding how this difference originated,perhaps we can discuss this in later meetings. Concerning thesaying of prayers separately or together, Sunni legal scholarshave recorded hadith which permit the offering of Zuhr with Asr,and Maghrib with Isha prayers as a matter of ease, comfort, orsafety. I do not know why some do not consider it permissibleto offer the two prayers together in the absence of any obstruction.Some authorities, like Abu Hanifa and his adherents, forbid itunder any circumstances, whether there is any obstruction or not,or whether the prayers are said during travel or at home. TheShafi'ites, Malikites, and Hanbalites, with all of their differencesin essential and non-essential tenets, have permitted the combiningof the prayers during a lawful journey. But the Shia ulema, inobedience to the Holy Imam and the progeny of the Holy Prophet,have unconditionally permitted the offering of prayers together.

Of course the offering of prayers at the time specified for eachritual prayer is preferable to praying in one interval, as hasbeen clearly stated in expository books dealing with problemsof religious performance written by Shia ulema. Since people areoften busy with their own affairs and have their own cares andanxieties, they fear they might miss their prayers. Hence, fortheir own convenience and to avoid hardship and suffering, theShias say their two prayers in one interval, whether early orlate, during the appointed time. Now I think this much is sufficientto enlighten our Sunni brothers who look at us with indignation.Perhaps we can return to our discussions about the fundamentals,after which the questions concerning practice will be solved.

HOW THE ALLAMA'S ANCESTORS

MIGRATED FROM THE HIJAZ TO IRAN

Hafiz Sahib asked Allama Sultanu'l-Wa'izin to tell him how hisancestors migrated from the Hijaz to Iran. He gave a history ofhis ancestors who were murdered in Shiraz on the order of theAbbasid King. Their mausoleums still attract pilgrims from distantplaces. Notable among them are Seyyed Amir Muhammad Abid, SeyyedAmir Ahmad (Shah Charagh), and Seyyed Alau'd-din Husain, all sonsof Imam Musa Kazim. The details concerning his family are omitted.