Wednesday, 15 August 2012

Rafidhi Companion Of The Prophet (saw)

One of the fundamental beliefs of the so-called 'Ahl ul Sunnah' is to adhere to the teachings of the 'Salaf As-Saalih' i.e. The 'Righteous Predecessors' those being the companions of the Prophet (saw) and the generations which followed after. The followers of the true Islam (those who adhere to the Ahlulbayt (a.s) i.e. The Tashayyu) are accused of having deviated from the path of the companions of the Prophet (saw). In this article we shall take these claims to task, outlining how in fact by the very standards of the 'Ahl ul Sunnah' it is they who have deviated. 

Aboo Tufayl Amr ibn Wathila Al-Leethi (r.a)

Among the last of the companions of the Prophet (saw) to have departed this earth was 'Aboo Tufayl.' He was known to have been present as a young boy during the Prophet’s (saw) last Hajj and was later said to have died around 100 A.H or after.


Aboo Tufayl said: "I found eight years of the life of the Prophet (saw)."

Source: Tarikh Saghir. Vol. 1, Pg . # 285.

Ibn Asakir:

“The last one to die from the companions of Allah’s Messenger (saw) on the face of the earth is Aamir Aboo Tufayl bin Wathila and he used to say, ‘No one is left on the face of the earth who can say: I saw Allah’s Messenger, save me.’ He died in Makkah in 100 A.H.”

Source: Tarikh Madinat Dimashq. Vol. 26, Pg. # 144.

 Ibn Hibban: 

“Aamir bin Wathila Aboo Tufayl Al-Makki got 8 years from the life of Allah’s Messenger (saw), and he died in Makkah in the year 107th A.H. and he was the last one from the companions of Allah’s Messenger (saw) to die in Makkah, and he was from Bani Kinanah.”

Source: Ahl Thuqat 'Authenticated Ones.' Vol. 3, Pg. # 291. 

Ibn Hajar:

“Aamir bin Wathla bin Abdullah bin Umar Ishi Kinani Hijazi, was the last one who died from among the Companions, as has been recorded by (Muslim in his Saheeh)."

Source: Taqreeb Al-Tadheeb. Vol. 1, Pg. # 299, Person # 3111.


"Abi Tufayl's name is Aamir bin Wathla bin Abdullah bin Umar Ishi Kinani Hijazi, who is a Shi'ee. He was one of the Shi'ee of Alee (r.a)."

Source: Siyar A'lam Al-Nubala. Vol. 3, Pg. # 467 - 469, Person # 97.

Muslim ibn Al-Hajjaj:

Jurairi reported: I said to Aboo Tufayl: "Did you see Allah's Messenger (saw)?" He said: "Yes! He had a white handsome face." Muslim b. Hajjaj said: 'Aboo Tufayl who died in 100 Hijra was the last of the Companions of Allah's Messenger (saw).'

Source: Saheeh Muslim. Chapter 98, H # 2340, Pg. # 2340.

Doubts On The Incident Of Ghadeer

This sermon at Rahbah had startled Aboo Tufayl (r.a), therefore he went to seek out Zayd ibn Arqam and requested him to confirm it to be true.

فما تنكر، قد سمعت رسول الله صلى الله عليه وسلم يقول ذلك له

“So, do not refuse it, for I myself heard the Messenger of Allah (saw) say so about him...(About Alee).”


Narrated by Al-Buzar and Ahmad, and his narrators are authentic, other than in the case of Fitar son of Khaleefa, who is considered reliable, from Aboo Al-Tufayl’s testimony: "Alee gathered the people and said to them: "I call to all the Muslims to bear witness that they heard the Messenger of Allah (saw) saying on the day of Ghadeer Khumm what he (is said to have) said." When he stood up, 30 men from among the people came to him (in affirmation of his claim) Aboo Na'eem said: 'A lot of people stood up and looked on when he raised his hand'. "Do you know that I am the first and foremost over the believers than themselves?" They said: "Yes! O Messenger of Allah! (saw).” He continued: "If I were to be your Master, then he is your Master; O Allah befriend whoever befriends him, and be an enemy to who seeks enmity against him." He (Aboo Tufayl) said: ---->I went out as if there was something inside me,<---- until I encountered Zaid son of Arqam and said to him: "I heard Alee (r.a) saying so and so, he said to me: "Don't refuse it! For I (too) heard the Messenger of Allah (swt) saying that."

Source: Majma' Al-Zawa'id. Vol. 9, H # 14612, Pg. # 129 - 130.

Source: Silsilah Ahadeeth As-Saheehah. Al-Albani. Vol. 4, Pg. # 331.

That moment engendered a realisation in Aboo Tufayl (r.a) of such a profound nature that it might be called an epiphany and yet be much more than the word implies. In fact, that very moment was pivotal in his immediate and unhesitating transition to becoming a Shi'ee of Alee ibn Abi Taalib (a.s). It was at that moment that the truth of the status of Alee (a.s) dawned upon him without any doubt, and he resolved to make his allegiance to Alee (a.s) clear.

Note Zayd ibn Arqam was among those who narrated the famous Hadeeth of Thaqalayn wherein he declared the wives of the Prophet (saw) being part of the Ahlulbayt (a.s). However, he was also of the view Bani Hashim were part of the Ahlulbayt (a.s).

The Ahlulbayt (a.s) of an Arab man - in the LITERAL sense - was NEVER limited to his wife/wives. It always included his extended family and his dependents - including even his domestic animals! The Nawasib only show their grudge which they have for Ahlulbayt (a.s) by sometimes claiming Alee (a.s) and his family was not included in the verse of purification, and it was only after the du'a of the Prophet (saw) that they became included. Now the challenge to our opponents is to show us a single such du'a of the Prophet (saw) which he made for the families of Aqeel (r.a), Ja'far (r.a) and Abbas (r.a).

If we have to accept the opinion of Zaid ibn Arqam, then it means that Uthman, Abu Al-Aas bin Rabi and Umamah are neither included in the verse of purification since there is no such du'a for them.

However, the narration of Zaid bin Arqam has shown one “Universal Truth” i.e. till the time a wife is a wife, it is fine. But as soon as divorce or separation takes place, then the woman goes back to her father or brother and is even excluded from being a part of the normal Ahlulbayt (a.s). L
astly, this is the personal opinion of Zaid bin Arqam about Aqeel (r.a), Ja'far (r.a) and Abbas (r.a), while the Prophet (saw) himself witnessed this verse (33.33) is for the Holy 5 personalities under the cloak. Therefore, the conjecture of Zaid bin Arqam has no value in front of a direct witness. If our opponents deny the witness of Prophet (saw) and keep on sticking to conjecture of another person, then this is only their hypocrisy.

Some may ask why the companions did not follow this hadeeth? Our answer is, wasn't the appointing of Prophet Muhammad (saw) established from the time of the Christians and Jews? Did they not know he (saw) would be coming as the final Prophet? Yet why did they not follow him? Similarly, it is the same issue with the companions. That is not an indication that there is a flaw in the hadeeth of Thaqalayn neither the incident of Rahbah.

Zaid ibn Arqam made a clear distinction of who were included in the Ahlulbayt, that is the wives of the Prophet (saw) and Bani Hashim. He clearly separated the two since he mentioned those who could receive sadaqah and those upon which sadaqah is made haraam. This can be evidenced in the Musnad Abd ibn Humayd. Vol. 1, Pg. # 225, H. # 265, Imam Muslim in his Saheeh, Chapter: The merits of Sahabas, the merits of Alee; Pg. # 1874 and Imam Ahmad in his Musnad, Vol. 4, Pg. # 368 wherein it says:

...Then Imran ibn Hussain said, 'O Zaid, who are his family members? Is not his wives his family members?' He said, 'Yes! Surely his wives are among his family members, but those family members whom he mentioned are those on whom sadaqah was made haram (forbidden) to!' He said, 'And then who are they?' He said, 'Family of Alee, family of Ja'far, family of Aqeel and family of Abbas.' He said, all these, are Sadaqa haram for them?' He said, 'Yes!'

and Muslim ibn Hajjaj comments on the narration in Saheeh Muslim. Pg. # 980 - 981.

...He (Hussain) said to Zaid: 'Who are his Ahlulbayt? Aren't his wives his Ahlulbayt?' Thereupon he said: 'His wives are the members of his family (but here) the Ahlulbayt are those for whom acceptance of Zakat is forbidden.' And he said: 'Who are they?' Thereupon he said: 'Alee and the offspring of Alee, Aqil and the offspring of Aqil and the offspring of Ja'far and the offspring of Abbas.' Hussain said: 'These are those for whom the acceptance of Zakat is forbidden?' Zaid said: Yes!"...

...We said: 'Who are his Ahlulbayt? Aren't the wives (of the Holy Prophet) included amongst his Ahlulbayt? 'Thereupon he said: "No, by Allah, a woman lives with a man (as his wife) for a certain period, he then divorces her and she goes back to her parents and to her people. Ahlulbayt include his own self and his kith and kin (who are related to him by blood) and for him the acceptance of Zakat is prohibited."

The fact that Zayd included Aqeel, Ja'far and Abbas in the Ahlulbayt (a.s) is mere conjecture which has no value, since the verse of purification was only revealed about five blessed individuals. Zayd is in conflict with eye witnesses who testified this verse was only revealed for Muhammad (saw), Alee (a.s), Faatima (s.a), Hassan (a.s) and Hussain (a.s). But more importantly, Zaid ibn Arqam highlights Sadaqah (charity) was haraam upon the Ahlulbayt (a.s). This fact is also agreed upon in numerous other sources and would therefore automatically exclude any wives of the Prophet (saw) and even their slaves who were not permitted to receive any.

Objection One

Aboo Tufayl (r.a) was thinking as to why a group of Muslims would be fighting against Imam Alee (a.s) when he said, "I went out as if there was something inside me." The expression 'فما تنكر' by Zaid ibn Arqam has been translated as, "Don't refuse it" when the correct translation is in fact, "Do you find anything wrong in this?"

Response One

It is not of great significance whether Zaid ibn Arqam said either, since it does not change the context in which it was said. It is clear that Zaid ibn Arqam was emphasising that there is nothing to be surprised about and that he heard the Prophet (saw) giving the right of successorship to Imam Alee (a.s).

Imam Alee (a.s) reminded people of the incident of Ghadeer 23 years after the demise of the Prophet (saw). Why were companions asked to admit it? Why did he ask this in the period when the issue of his (a.s) Khilafah was being discussed? More importantly, why did the narrator (Aboo Tufayl) have some doubts accepting this hadeeth that he felt the need to ask a senior companion Zaid ibn Arqam to validate it in which he responded by saying, "How can you deny this while I have heard Allah (swt) messenger say this?!"

“Aboo Tufayl (r.a) has narrated that Alee (a.s) gathered the people in an open place and said to them: I make every Muslim swear and ask him if he has heard the Prophet (saw) say something (about me) on the day of Ghadir Khum, he should stand up. At this, thirty persons stood up while Aboo Nu'aym said that a larger number of people stood up — and they bore witness that (we remember that time) when the Messenger of Allah (saw) said to the people while holding your hand: "Do you know that I am nearer than the lives of the believers?" All of them said: "Yes, O Messenger of Allah!" Then he said: "One who has me as his master has this (Alee) as his master. O Allah! Befriend him who befriends him (Alee) and be his enemy who is his (Alee's) enemy. The narrator (Aboo Tufayl) says, "That when I came out I had some doubt. In the meantime, I met Zayd bin Arqam and told him that I had heard Alee (a.s) say this. At this Zayd bin Arqam said: 'How can you deny it (what do you find wrong in this)? While I have myself heard the Messenger (saw) say this about Alee (a.s)?'"

Does the Qur'aan not say?

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَـتِ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَوةَ وَيُؤْتُونَ الزَّكَوةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

The believers, men and women, are supporters of one another; they enjoin good, and forbid evil; they perform the Salah, and give the Zakah, and obey Allah and His Messenger. Allah will have His mercy on them. Surely, Allah is All-Mighty, All-Wise

Holy Qur'aan {9:71}

If Imam Alee (a.s) was referring to ordinary friendship and Aboo Tufayl (r.a) understood this as mere friendship, then this verse already states that the believing men and women are protecting friends of one and another. Hence, there was no requirement for Imam Alee (a.s) to repeat the declaration of Ghadeer at a pinnacle. There was also no need for Aboo Tufayl (r.a) to think why a group of companions were fighting against Imam Alee (a.s), unless both parties did not consider him to be a believer. Imam Alee (a.s) gave this sermon in terms of his Guardianship, in which he meant to say, “I am not taking this right from anybody, I had already attained this right from the Prophet (saw), and I am accepting this position (leadership) because of my duty, not because anybody wants me to.”

As a side note, it is important to mention what the opponents of Shi'ee Islam often sought to argue that if Imam Alee (a.s) had been divinely appointed on the day of Ghadeer, why did he not use this as an argument for his Imamah (leadership)? However, the question is false. In fact, it is clear that he (a.s) did so, and not only once but on numerous occasions. Note, for example, the following narration once again on the authority of the Prophet's (saw) companion Aboo Tufayl (r.a):

Ahmad ibn Hanbal:

Aboo Tufayl narrated: “A group of Al-Ansar including Aboo Ayoob Al-Ansari passed by Imam Alee (a.s) and said “Salam Alaikum our Mawla.” Then the Imam (a.s) asked, “How can I be your Master when you are Arabs (Free not Slaves)?” They replied, “Because we heard the Prophet (saw) say on the day of Ghadeer, for whoever I am his Master then Alee  (a.s) is his Master.” 

Source: Musnad Ahmad bin Hanbal. Pg. # 36, H # 23453.


Riyah bin Al-Harith said: A group came to Alee (a.s) in a welcoming manner and said: "Peace be upon you our Master." He replied: "How could I be your master when you are Arabs?" They replied: "We heard the Messenger of God say on the day of Ghadeer Khumm, "Of whomsoever I had been Master (Mawla), Alee (a.s) here is to be his Master." Riyah said: "When they walked off I followed them and asked them who they were, and they replied that they were a group of supporters, among whom was Aboo Ayoub Al-Ansari." Ahmad and Tabrani said that he said: "Of whomsoever I had been Master (Mawla), Alee (a.s) here is to be his Master; Oh Lord be pleased with who follows him and be against who is against him." And Aboo Ayoob was between us, and suddenly he took off his turban and said: "I heard the Messenger of God say, "Of whomsoever I had been Master (Mawla), Alee (a.s) here is to be his Master, O Lord be pleased with who follows him and be against who is against him.”

Source: Majma Al-Zawa'id. Pg. # 128 - 129, H # 14610.

Objection Two

Imam Alee (a.s) himself did not acknowledge and understand the term 'Maula' to be 'political leader' otherwise he (a.s) would not have been surprised when the Ansar addressed him as their Maula. Alee (a.s) understood the Muwalat as that of the ownership of slaves because it is one of the many meanings of the word 'Maula.' It also shows that Alee (a.s) was not accustomed to someone calling him Maula.

Response Two

It is indeed amazing that our opponents are suggesting that Imam Alee (a.s) was ignorant as to why people referred to him as Maula, and sought clarity from those that referred to him with this moniker. The fact of the matter is, is that Imam Alee (a.s) was fully aware of what Maula meant, he after all instructed those accompanying him at Rahbah to testify to what the Prophet (saw) said about him at Ghadeer Khumm. So then why would he have done such a thing if he was at a loss with regards to precisely what the Prophet (saw) meant when he referred to him as Maula on the said occasion? 
Did the companions not know that Arabs were free people? Why did the companions bring up the Hadeeth of Ghadeer at that precise moment, after being asked 'How can I be your Maula, when you are Arabs? 

The fact is, Imam Alee (a.s) posed this rhetorical question so that the response would serve as clear evidence of his being the individual that inherited the authority to rule over the Ummah following the death of the Prophet (saw). Imam Alee (a.s) posed the question beautifully, "How can I be your Master when you are Arabs (free men?)" By doing so, he was pointing out that one meaning of Maula is Master, wherein the context is between a Master and his slave. The authority that a Master possesses over his slave is that of absolute authority, the slave is subservient to his every instruction. We can also see this term used in another Hadeeth narrated by Imam Alee (a.s). He used this phrase when showing the authority a master has over his slave.


Narrated Alee (a.s): We did not write anything from the Prophet (saw) except the Qur'an and what is written in this paper (wherein) the Prophet (saw) said, "Madinah is a sanctuary from (the mountain of) Air to so and-so, therefore, whoever innovates (in it) an heresy or commits a sin, or gives shelter to such an innovator, will incur the Curse of Allah, the angels and all the people; and none of his compulsory or optional good deeds of worship will be accepted. And the asylum granted by any Muslim is to be secured by all the Muslims even if it is granted by one of the lowest social status among them. And whoever betrays a Muslim in this respect will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted. And any freed slave will take as masters (befriends) people other than his own real masters who freed him without taking the permission of the latter, will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted."

Source: Saheeh Bukhari. Vol. 4, H 3179. Pg. # 256.

Imam Alee (a.s) therefore in his infinite wisdom, intentionally used the word in this context asking the group how he commanded authority over them in the same way that a Master has over a slave when they were in fact free men. The men then clarified that whilst they were indeed not slaves, the authority that Alee (a.s) had over them was tantamount to the relationship between a Master and his slave on account of the testimony of the Prophet (saw) at Ghadeer Khumm, "Of whomsoever I am Master, Alee (a.s) is his Master" - they were thus testifying to the absolute authority that he (a.s) commanded over them, one wherein he (a.s) was their Master and they were duty bound to adhere to his every command / instruction, in the same way a slave adheres to the commands of his Master. The fact that the men clarified why Imam Alee (a.s) had authority over them and that he (a.s) did not interject to refute their understanding of Maula, evidences the fact that it was indeed Alee (a.s) who was given the mantle of leadership and authority over the Ummah at Ghadeer Khumm.

Objection Three

The Prophet (saw) called Zaid bin Haritha his Maula, therefore this implies that he was also an Imam as per the Shi'a definition. 

Response Three


The Prophet (saw) departed (from Makkah) and the daughter of Hamza followed him shouting, "O Uncle, O Uncle!" Alee (a.s) took her by the hand and said to Fatima (s.a), "Take the daughter of your uncle." So she made her ride (on her horse). (When they reached Madinah) Alee (a.s), Zaid and Ja'far quarreled about her. Alee (a.s) said, "I took her for she is the daughter of my uncle." Ja'far said, "She is the daughter of my uncle and her aunt is my wife." Zaid said, "She is the daughter of my brother." On that, the Prophet (saw) gave her to her aunt and said, "The aunt is of the same status as the mother." He (saw) then said to Alee (a.s), "You are from me, and I am from you," and said to Ja'far, "You resemble me in appearance and character," and said to Zaid, "You are our brother and our Maula." Alee (a.s) said to the Prophet (saw), "Won’t you marry the daughter of Hamza?" The Prophet (saw)said, "She is the daughter of my foster brother." 

Source: Saheeh Bukhari. 

Firstly, we regard this hadeeth to be problematic since it is narrated Imam Alee (a.s) took the hand of a non-mahram woman and brought her to his wife Faatima (s.a). A decent average man at present would not hold another non-mahram womans hand in front of his beloved wife, so why does this become acceptable in the eyes of the opponents to be a hadeeth which poses no problem? Do they truly love and respect the Imam (a.s) as they so passionately claim?

The opponents go out of their way to assert that every Hadeeth stating Imam Alee (a.s) as being the Maula/Wali means 'friend.' As we discussed earlier, this term has a plethora of meanings and it must be understood according to the context it is applied in. In the above narration, we find three companions present who were, Imam Alee (a.s) whom the Prophet (saw) referred to as himself, Ja'far who resembled the Prophet (saw) in appearance and character and finally Zaid who was called a brother and Maula. According to the agreed understanding of this word, Maula here means client/freed slave.

Zaid ibn Haritha was a slave whose father was not known. Such people were regarded as a 'Brother in faith and your Maula'. This is exactly the context in which it was said by the Prophet (saw).

Narrated A'isha: Abu Hudhaifa bin Utba bin Rabi'a bin Abdi Shams who had witnessed the battle of Badr along with the Prophet (saw) adopted Salim as his son, to whom he married his niece, Hind bint Al-Walid bin Utba bin Rabi'a; and Salim was the freed slave of an Ansar woman, just as the Prophet (saw) had adopted Zaid as his son. It was the custom in the pre-lslamic period that if somebody adopted a boy, the people would call him the son of the adoptive father and he would be the latter's heir. But when Allah (swt) revealed the Divine Verses: 'Call them by (the names of) their fathers...your freed-slaves,' (33.5) the adopted persons were called by their fathers' names. The one whose father was not known, would be regarded as a Maula and your brother in religion. Later on Sahla bint Suhail bin Amr Al-Quraishi Al-Amiri--and she was the wife of Abu- Hudhaifa bin Utba--came to the Prophet (saw) and said, "O Allah's Messenger (saw)! We used to consider Salim as our (adopted) son, and now Allah (swt) has revealed what you know (regarding adopted sons)." The sub-narrator then mentioned the rest of the narration.

Source: Saheeh Bukhari. 
Vol. 7, H. # 5088, Pg. # 31.


Thus Muhammad Mohsin Khan, the famous translator of Bukhari also records the word "Mawlana" as free slave:

"..and said to Zaid, "You are our brother (in faith) and our freed slave."

Source: Saheeh Bukhari. Vol. 5, Pg. # 338, H # 4251.

Recognition of Imam Alee's (a.s) Divine Leadership

Aboo Tufayl (r.a) continued to be a loyal supporter of the later Imams (a.s). We see him narrate the following Hadeeth on the authority of Imam Hassan (a.s) in which he (a.s) addresses his father Imam Alee (a.s) as the seal of successors of the Prophet (saw).


14798 - Narrated Abil-Tufayl, who said [as follows]: ‘Hassan bin Alee bin Abi Taalib (a.s) gave a sermon, he praised Allah (swt), and he mentioned the Commander of the faithful, Alee (r.a), the seal of the awsiyah, and the successor of the Prophets, and the [most] honest of the truthful and the martyrs. Then he said: "O people, you have lost a man whom the first has never preceded, and whom the last would never know. The Messenger of Allah (saw) used to give him the flag, and then Jibra'eel would fight on his right and Mika'eel on his left, and he would not return before Allah (swt) would conquer through him, and he was taken by Allah on the night when the successor of Moosa (a.s) was taken, and his soul was raised on the night when the soul of 'Isa ibn Maryam (a.s) was raised, and on the night when Allah - the Exalted - sent down Al-Furqan, and by Allah (swt), he did not leave any gold nor silver, and there is nothing in his bank except for seven-hundred and five dirhams, with which he wanted to buy a servant for Umm Kulthum." Then he (Hassan ibn ‘Alee (as)) said: "Whoever knows me then he knows me, and whoever does not know me, then I am Hassan bin Mohammad (saw)." Then he recited this verse, the saying of Yousuf: "And I followed the religion of my fathers, Ibraheem, and Ishaq, and Yaqoob…" (Q 12:38), then he grabbed the Book of Allah (swt), and then said: "I am the son of the man, I am the son of the warner, and I am the son of the Prophet. I am the son of the caller to Allah by His permission, and I am the son of the lighting lamp, and I am the son of the one sent as a mercy to all the worlds, and I am from the Household whom Allah has removed all uncleanliness from and purified them with a complete purification, and I am from the Household for whom Allah - the Exalted - has made their friendship and leadership obligatory (for all)." And then he said what has been sent down upon Mohammad (saw): "Say: 'I do not ask of you any reward for it, except for love for the near relatives." (42:23) 

14799 – A narration concerning the killing of Yoosha' bin Nun (a.s), the hero of Moosa (a.s) was supplied by Al-Tabarani in Al-Awsat and Al-Kabir in a contracted way, except for the statement: "The night of twenty-seven from Ramadhan."And Aboo-Ya'la refers to it by a contraction, and Al-Bazzar similarly, except for the statement: "And he would give him the flag, then Jibreel (a.s) would fight on his right hand side. And he said: "And it was on the twenty-first of Ramadhan."

And it was narrated by Ahmad in a significantly contracted way, and the chain of narrators of Ahmad and some of the ways (that are narrated by) Al-Bazzar and Al-Tabarani in Al-Kabir were 'Hasan' (Reliable).

Source: Majma Al-Zawa'id. Vol. 9, Pg. # 142 - 143, H # 14798.

Not only do we find the blessed companion of the Prophet (saw) speak on the divinely appointed successorship, but also on the great virtues and knowledge which Imam Alee (a.s) possessed. 

Objection Four

The narration wherein Aboo Tufayl (r.a) narrated Alee ibn Abi Talib (a.s) is the seal of the Awsiyah and successor of the Prophet (saw) is weak because it was only narrated through Ma'rouf bin Khurboudh and ibn Ma'een weakened him.

Response Four

This narration is extremely crucial, from this we can understand the position Aboo Tufayl (r.a) adopted after the incident of Al-Rahbah from once being a Shi'ee to becoming a Rafidi. It shows us that the declaration of Ghadeer Khum was of  guardianship and by the testimony of Imam Hassan (a.s), the leadership of the Ahlulbayt (a.s) has been made mandatory upon the people. In terms of the narrator, 'Ma'rouf bin Khurboudh' he was weakened by ibn Ma'een however later he changed his position about him.


Ma'rouf bin Khurboudh narrated from Abi Tufayl, he is reliable Shi'ee, Yahya ibn Ma'een has weakened him. Ahmad said: "I do not record his hadeeth," and Aboo Hatim said: "He wrote his hadeeth" and I said: "Abi Asim has narrated from him Aboo Dawud, and Abdullah ibn Musa and others."

Source: Mizan Al-I'tidaal. Vol. 6, Pg. # 468, Person # 4892 [8661].


Ma'rouf bin Khurboudh Al-Makki, narrated from Abi Tufayl and Al-Baqir from Aboo Dawood, and Abu Asim and Ibn Ma'een has weakened him, but he has changed his view, and Aboo Hatim said: He wrote his hadeeth. 

Source: Al-Kashif. Vol. 2, Pg. # 280, Person # 5551.

Ibn Hajar:

Ma'rouf bin Khurboudh Al-Makki servant of the family of Uthman. He is trustworthy but maybe he got confused, and he was an traditionalist and a great scholar.

Source: Taqreeb Al-Tahdeeb. Pg. # 472, Person # 6791.

Ma'rouf bin Khurboudh also narrated in both Saheeh Al-Bukhari and Saheeh Muslim. More detailed information on his biography can be found by clicking on the following link: 

From amongst  the companions were a  few who did utter such a challenge. However, no one except Amir Al-Momineen Alee (a.s) could utter such an outstanding challenge of, "Ask whatever you wish."

Al-Khatib Al-Baghdadi:

Narrated Aboo Tufayl, from Imam Alee (a.s) who said: “Ask me, for I swear by Allah (swt) there is not a single thing that you can ask me about the day of Judgement except that I can tell you about it.”

Note: Hadeeth is Saheeh (Authentic).

Narrated Aboo Tufayl from Imam Alee (a.s) who said, “Ask me about the book of Allah (swt), for I swear there is not a single verse in it except that I know whether it was revealed during the night or day, whether it was revealed in a plain or on a mountain.”

Narrated from Yahya ibn Sa'eed: "There was not even a single man from the companions of the Prophet (saw) who could say, 'Ask me' except Alee ibn Abi Talib (a.s)."

Note: (1) Hadeeth is Saheeh (Authentic).
           (2) Hadeeth is Hasan (Reliable).

Source: Al-Faqeeh Wa Al-Mutafqqih. Vol. 2, H # 1081, Pg. # 351- 352, H. # 1081 - 1083.

Ahmad ibn Hanbal:

Abdallah narrated us, Uthman ibn Aby Shaybah narrated us, Sufyan narrating Yahya ibn Sa'eed narrated us, he said; he told him narrating Sa'eed, he said; "No one among the companions of the Prophet (saw) used to say, 'Ask Me' but Alee ibn Abi Talib (a.s)."

Footnote: Narration is Saheeh (Authentic)

Source: Fada'il Al-Sahaba. Vol. 2, Pg. # 646, H # 1098.


Narrated Aboo Tufayl: ‘I witnessed Alee (a.s) giving a sermon and saying, “Ask me for I swear by Allah (swt) there is not a single thing that you can ask me about until the day of Judgement except that I can tell you about it and ask me about the Book of Allah (swt), for I swear by Allah (swt) there is not a verse in it except that I know whether it was revealed during the night or the day, whether it was revealed in a plain or on a mountain.”

Note: The commentators, assessors and investigators be it earlier or contemporary (Al-Albani) have all authenticated this narration as Saheeh (Authentic).

Source: Jaami' Bayan Al-'ilm Wa Fazlih. H # 726, Pg. # 464. 


Narrated ibn Muthanna from Muhammad ibn Ja'far told me Shubah from Al-Qaasim ibn Abi Bazzah who said I heard Abi Tufayl (r.a) who said I heard Alee (a.s) say "There is not such a thing you can as me from the book nor the Sunnah except that I can tell you about it."

Footnote: Narration is Saheeh (Authentic) according to the conditions of the two Sheikhs (Bukhari and Muslim).

Source: Tafsir Al-Tabari. Vol. 21, Pg. # 480.

Ibn Kathir:

It has been proven without doubt that Amir ul Momineen Alee (a.s) ascended the platform in Kufa and said, "There is not a verse in the book of Allah (swt) or the Sunnah of the Messenger of Allah (swt) except that I can tell you about it."

Source: Tafsir ul-Quraan Al-Azeem. Vol. 13, Pg. # 207.

Objection Five

Extremist Shi'ee claim that the Ahlulbayt (a.s) possess knowledge of the unseen. 

Response Five

It is absolutely possible to possess extraordinary abilities once deep understanding and 'Ilme Kitab' (The knowledge of the Book) is achieved, but obviously with the permission of Allah (swt). In the Holy Qur'aan, we find the famous story of Prophet Sulayman (a.s). His minister was given a very small part of "The Knowledge of the Book," and was thus able to transfer the throne of Bilqis from one location to the other.

 قَالَ الَّذِى عِندَهُ عِلْمٌ مِّنَ الْكِتَـبِ أَنَاْ ءَاتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَءَاهُ مُسْتَقِرّاً عِندَهُ قَالَ هَـذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِى أَءَشْكُرُ أَمْ أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ كَرِي

"The One with whom was just a part of the Knowledge of the Book said: 'I shall bring it to you within the twinkling of an eye!' Then when (Solomon) saw (the throne) set in his presence, he said: 'This is by the grace of my Lord! To test me whether I am grateful or ungrateful!'" 

Holy Qur'aan {27:40}

وَلَقَدْ ءَاتَيْنَا دَاوُودَ وَسُلَيْمَـنَ عِلْماً وَقَالاَ الْحَمْدُ لِلَّهِ الَّذِى فَضَّلَنَا عَلَى كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ وَوَرِثَ سُلَيْمَـنُ دَاوُودَ وَقَالَ يأَيُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِن كُلِّ شَىْءٍ إِنَّ هَـذَا لَهُوَ الْفَضْلُ الْمُبِينُ

We gave knowledge to David and Solomon, and they both said: "Praise be to Allah Who has favored us above many of His servants who believe!" And Solomon was David's heir. He said: "O People! we have been taught the speech of Birds and we have been given (some knowledge) from all things. This is indeed manifest favor." 

Holy Qur'aan {27:15-16}

The source of Divine Knowledge of the Unseen is with Allah (swt) alone. However, He (swt)gives part of it to Prophets (a.s), (2:31) (5:110/113) and non-Prophets (a.s) alike (27:40). It should be emphasized that the followers of the Ahlulbayt (a.s) believe that neither the Prophets (a.s) nor the Imams (a.s) possess the complete knowledge of the unseen. This type of knowledge is exclusive to Allah (swt) alone. He (swt) endowed the Prophets (a.s) and Imams (a.s) with the knowledge they required, when they required. Knowledge in its entirety was not something they possessed within themselves. It is important to understand that whenever the Prophets (a.s) or Imams (a.s) wished to know of something, Allah (swt) then fulfilled that wish. They would not wish to possess knowledge of anything that Allah (swt) does not want to give them (among which is the keys to the knowledge of unseen).

اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَـوَاتِ وَمَا فِي الاٌّرْضِ مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ وَسِعَ كُرْسِيُّهُ السَّمَـوَاتِ وَالاٌّرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِىُّ الْعَظِيمُ 

Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His permission He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

Holy Qur'aan {2:255}

Sheikh Al-Kulayni (r.a) has recorded multiple narrations throughout Al-Kafi and some specifically under the chapter, "The Imams (a.s.) receive additional (knowledge) every Friday night." This negates the idea that the Aimma (a.s) possess complete knowledge of the unseen.

Objection Six

Aboo Tufayl (r.a) believed Imam Alee (a.s) had no secret divine knowledge nor did the Prophet (saw) tell him any Holy secrets.

Response Six


It was narrated that Amir bin Wathilah (Aboo Tufayl) said: "A man asked Alee (a.s), 'Did the Messenger of Allah (saw) used to tell you anything in secret that he did not tell the people?' Alee (a.s)  got so angry that his face turned red, and he said: 'He (saw) used not to tell me anything in secret that he did not tell the people except that he told me four things when he and I were alone in the house. He said: Allah (swt) curses the one who curses his father, Allah (swt) curses the one who offers a sacrifice to anyone other than Allah (swt), Allah (swt) curses the one who gives refuge to an offender and Allah (swt) curses the one who changes boundary markers.""

Footnote: Hadeeth is Saheeh (Authentic).

Source: Sunan An-Nasa'i. Vol. 5, H. # 4427, Pg. # 240.

We are not suggesting that the knowledge disclosed to Imam Alee (a.s) was secret in that he (a.s) was party to aspects of the Deen unbeknown to others. On numerous occasions, the Prophet (saw) declared his status to the public and this was no hidden mystery to anyone. However, the knowledge of the Deen that Imam Alee (a.s) possessed in which he acquired via the Prophet (saw) excelled over all other companions. The companions benefitted from the same teachings of the Prophet (saw), but this is no way suggests that the knowledge acquired by all the sahaba was at precisely the same level. Let us provide an example:

A teacher is in charge of a class of pupils during a five year tenure. During that time, he teaches his pupils a plethora of subject areas. All benefit from precisely the same teachings. Despite this, not all achieve the same understanding of the subject areas taught. You have students that:
  1. Struggle when attempting to grasp some subject areas. They may possess low intelligence levels or have poor memory.
  2. Understand a subject better than others.
  3. Have a basic understanding of the subjects but are not interested in carrying out their own independent research.
  4. Are intellectually brilliant pupils deemed “gifted and talented.” They excel in subjects taught, fully understand subjects, are engrossed in them, are of an inquisitive nature, will approach the teacher to discuss matters in further depth and will carry out their own independent research.

Now, exactly the same applies with the companions of Prophet (saw). They were blessed with the benefit of the greatest of teachers. However, this does not automatically indicate that the knowledge which they possessed of the Qur'aan and Sunnah was on an equal level. Similar to the above mentioned examples, there existed those of low intellect, average intellect and those that excelled above others. Let us cite the example of the usurpers who benefited for years of sitting in the company of Prophet (saw). Did these years automatically render them as intellectual geniuses on account of this exposure? Clearly not, for we read of their utter ignorance on many issues.

Ibn Qayyim:

Chapter: Aboo Bakr Did Not Take Heed:

This is Sadiq (Aboo Bakr) the most knowledgeable of this Ummah, yet he had no knowledge about inheritance of a grandmother until Muhammad ibn Salamah and Mughira ibn Shu'ba told him. Also he (Aboo Bakr) didn't know that martyrs didn't get any compensation.

Source: Ilam Al-Muwaqin an Rabb Al-Alamin. Vol. 4, Pg. # 19.

Chapter: Umar Did not Take Heed:

Umar had no knowledge of Tayammum. He would not pray for a month until he had a bath. He also had no knowledge of Diyyat Al-Asabi (Compensation for cutting ones finger), he believed it to be 25 camels until Amru ibn Hazim told him the Prophet (saw) said it was 10 camels. So Umar abandoned his idea and followed what was said to him. Also he had no knowledge about that he had to ask permission (to enter a house despite it being in the Qur'aan 24.28) until Aboo Musa and Aboo Sa'eed Al-Khudri told him. And he had no knowledge that a women inherits a share of her husband's inheritance until Al-Dahahak ibn Sufyan Al-Qalbi told him and he was a bedouin living in the wild. Dahahak ibn Sufyan informed him (Umar) that the wife of Ashim Al-Dababi should get a share of her husbands wealth. And he (Umar) had no knowledge about Imlas (i.e. a woman who has an abortion because of having been beaten on her abdomen) until he was asked about it and Mughira ibn Shu'ba informed him concerning that. He (Umar) had no knowledge about the rulings on the Zoroastrians being in the Islamic state until Abdur Rahman bin Awf informed him that the Prophet (saw) took Jizya (tax levied on a section of an Islamic state's non-Muslim citizens) from the Zoroastrians of Hajar. And he (Umar) didn't know that menstruating women didn't have to do Tawaf Al-Wida (Farewell Tawaf) for he used to send them back until they were clean and then they would proceed (continue in Hajj) until he was told that the Prophet (saw) was not against that (woman performing Tawaf Al-Wida), so he followed the information given to him. He also had no knowledge of Diyyat Al-Asabi  [equal ransom for any finger cut and no favoring of any finger to another] ---and he used to favor some finger's ransom over other fingers' ransom, until they [companions] told him about the sunnah which was Taswiyah [equality in ransom for any finger]--- so he returned back to it.  Also he (Umar) didn't know about Mutah Al-Hajj, and he forbid it until he was told by the people the Prophet (saw) ordered it, so he left what he said and ordered to do it also. And he had no knowledge about calling Prophets names (to children) so he forbid it until they told him about it. The Prophet (saw) title was Aba Muhammad yet Umar didn't allow people (to name their children after Prophets) while the most known companions had names like Aboo Musa, Muhammad ibn Masalamah and Aboo Ayyub. But it didn't come to his mind that it was already happening (people had names of previous Prophets) so he forbid it. He also didn't know that Allah (swt) said in the Qur'aan, "Indeed, you are to die and indeed they are to die {39.30} and his saying "Muhammad is not but a messenger, and others messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels? {3.144}. He (Umar) said, "By Allah (swt) it seems like I have never heard of these verse until today!" He (Umar) had no knowledge that a individual could have a higher dowry then the Prophet (saw) or his daughters until a lady told him about Allah (swt) saying in the Qur'aan, "But if you want to replace one wife with another and you have given one of them a great amount (Dowry), do not take (back) from it anything" {4.20}. So it was said, "Everybody has more knowledge than Umar even women!" Just like he didn't know the case of grandparents and Al-Kilala and some points about taking interest, so he wished that the Prophet (saw) showed an evidence about it. Also he had no knowledge at the treaty of Hudaybiyyah. That Allah (swt) had promised his Prophet (saw) and his companions entering Makkah, he had no knowledge of this until the Prophet (saw) pointed this out to him. Also he (Umar) he didn't know that it is allowed for the Muhrim [the one in hajj who did Ihraam] to keep the perfume and putting perfume after the Nahr [slaughtering the lambs which is one Hajj ritual] and before the Tawaf [turning around Kaa'ba] of Ifada [moving away from Kaaba to perform other rituals] and the sunnah was so. Also he (Umar) didn't know what to do when plague occurred and he ordered to run away (from places that had the plague), until he was told the Prophet (saw) said, "If you hear it being in a land, do not enter it, and if it occurs in a land where you are then do not leave it" (to avoid the plague for that spreads elsewhere). Without doubt, this is the most knowledgeable person after Al-Sadiq (Aboo Bakr). Just like ibn Masud said, "If the knowledge of Umar was put on a scale and that of all the people of the world on the the other side of that scale, Umar's side would win." Al-Amash said, "I told this statement to Ibraheem Al-Naghi, so he said, "By Allah (swt)! I find Umar a gold of 19 (ounces of knowledge)."

Source: Ilam Al-Muwaqin an Rabb Al-Alamin. Vol. 4, Pg. # 21 - 26.


Chapter: Uthman ibn Affan Didn't Take Heed

And Uthman ibn Affan didn't know the minimum time of 'Al Haml' (pregnancy) until ibn Abbas mentioned the saying of Allah (swt), "And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months" {46.15} and "Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period]" { 2.223}. So he went back to this (injunction)

Source: Ilam Al-Muwaqin an Rabb Al-Alamin. Vol. 4, Pg. # 27.

Muhammad Al-Munawi:

Narrated Umar: "Had Alee (a.s) not been there, I (Umar) would have perished. I seek refuge of Allah (swt) if I live with people and Aboo Al-Hassan (Imam Alee) is not amongst them."

Footnote: Narration is Saheeh (Authentic) according to Al-Hakim and Al-Dhahabi approved it.

Source: Fayd Al-Qadir Sharh Al-Jami Al-Saghir. Vol. 4, Pg. # 358.


The Prophet (saw) said to Alee (a.s): "You explain to my Ummah after me what they differ about."

Footnote: Narration is Saheeh (Authentic) according to the rules of the Sheikhayn (Bukhari and Muslim) but they didn't record it.

Source: Al-Mustadrak ala As-Sahihain. Vol. 3, Pg. # 132, H. # 218 / 4621.


I heard the Prophet (saw) saying: "Alee is with the Qur'aan and the Qur'aan is with Alee (a.s) they will not separate till they come back to me at lake font."

Footnote: Hadeeth is Saheeh (Authentic) and Aboo Sa'idi Al-Tamimi is reliable and trustworthy but the Sheikhayn (Bukhari and Muslim) did not record it.

Source: Al-Mustadrak alaa As-Sahihain. Vol. 3, Pg. # 134, H. #  226 / 4628.

Imam Alee (a.s) on the other hand was the most intellectually gifted companion of the Prophet (saw). He reaped maximum benefit from Prophet (saw) company thus acquiring comprehensive knowledge of the Qur'aan and Sunnah. He understood the full depths of all subject areas such as the inner and outer meanings of the Qur'aan. Imam Alee (a.s) did not just limit his understanding on matters spoken publicly, he was also pro-active in that he (a.s) approached the Prophet (saw) to go further into depth on subject matters. We are not at all saying this was secret knowledge, this was knowledge which was taught to all, but expounded to Alee (a.s) as it was commensurate to his intellect. That is why it was Imam Alee (a.s) who was the pansophy of knowledge that he says “Ask me Ask me…..” 

It is clear from the Holy Qur'aan that Allah (swt) does not hold everyone on the same ranking. It is only from knowledge, virtue, piety and many other good traits that Allah (swt) rates people to certain degrees, and it is without a shadow of doubt that Imam Alee (a.s) possessed all of these to the highest degree.

 أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ ۗ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ ۗ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ

Is he who payeth adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed.

Holy Qur'aan {39.9}

Objection Seven

Aboo Tufayl (r.a) narrated Sayeda Faatima (s.a) agreed with Aboo Bakr in taking the responsibility of Prophet (saw) inheritance.

Response Seven

Ahmad ibn Hanbal:

Aboo Ya'la Al-Mousili said: Abdul-Rahman bin Salih said: Muhammad bin Fudayl said, from Al-Walid bin Jumai (bin Abdullah), from Abi Al-Tufayl that he said: Fatima (s.a) came to Aboo Bakr and said: "O successor of RasulAllah (saw), are you the heir of the messenger of Allah (swt) or his family?" He said: "His family." She asked: "Then what of the share of the Messenger (saw)?" He replied: "I heard the Messenger of Allah (saw) say: "If Allah (swt) The Majestic and Great gave a Prophet a blessing then took his soul, it becomes for the one who took his place after him." So I decided that I should distribute it among the Muslims." Fatima (s.a) told him: "You and the Messenger of Allah (swt) know best."

Shuaib al-Arna'ut: Its chain is 'Hasan' (reliable), its narrators are trustworthy of the narrators of Sheikhayn (i.e Bukhari and Muslim) except Al-Walid ibn Jumai and he is Al-Walid ibn Abdullah ibn Jumai, he is narrator of Muslim, and there is some discussion about him which degrades him from the level of authentic. And Aboo Tufail is Amir ibn Wathila, a young Sahabi, and he is the last Sahabi who died.

Source: Musnad Ahmad ibn Hanbal. Vol. 1, Pg. # 191 - 192, H. # 13.

It is common sense that if one persistently demands something from another person and that individual through their stubbornness dismisses that demand, there will come a point where a line will be drawn on the issue while desisting from making any further demands and it will be said, "Enough is enough!" The decision not to appeal any further, in no way means that one has accepted that person’s viewpoint. It is simply because one does not wish to waste time and energy any further. Moreover, the more rejections received, the more humiliated one becomes.

Having unsuccessfully made several demands before Aboo Bakr, Fatima Zahra (s.a) recognized that he was not going to alter his stance, and so persistant demands would simply cause more stress, humiliation and pain to her. There was clearly nothing else that she could do to alter his position. However, she (s.a) exposes Aboo Bakr by his own testimony, who admits the heir of the Prophet (saw) are his family (أَنْتَ وَرِثت رَسُولِ الله أَمْ أَهْلُهُ ؟ قَالَ : بَلْ أَهْلُهُ) but inspite of this, he still distributed it amongst the Muslims.

Al Raj'ah

Al-Raj'ah 'return' means the return of a group/persons after death and before resurrection. It is necessary to mention that 'Raj'ah' according to the followers of the Ahlulbayt (a.s), does not mean to imply the belief in reincarnation, because the theory of reincarnation is based on denying the resurrection and considering the universe as having a continuous circulation, where each circle repeats the previous circle. 

According to the reincarnation theory, the soul of any human after death, will move into another body. So if the soul in the past was of the doer of good, it will settle in the body where it shall have a blissful life, and on the contrary, if it was an evildoer, it will move in to the body where in the next stage it will have a difficult life. The believers of 'Raj'ah' reject such a notion and follow the Islamic religion correctly by believing in the resurrection and judgment. They consider the transfer of a separate soul from one body to another as being virtually impossible. 

'Raj'ah' is possible from the logical point of view. It is not names we are looking for, rather the principles. Just as the word 'Tawheed' has not been explicitly mentioned in the Qur'aan we can derive the principles thereof. The question is, is it possible for something to be brought back to life before the day of Judgement? According to the Holy Qur'aan and Hadeeth we find numeorus examples of 'Raj'ah' being observed from previous nations.

Allah (swt) will not cause anyone to return unless he has attained a high degree of faith or on the contrary, sunk deep into corruption. After this, they will die again, and on the Day of Resurrection they shall be raised again to be rewarded or punished, for Allah (swt) has mentioned in the Qur'aan that the desire of these people who have come twice into this world to come yet a third time in order to repent of their sins.

قَالُواْ رَبَّنَآ أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ

They shall say: "Our Lord! Thou hast caused us to die two deaths, and Thou hast given us twice to live; now we confess our sins. Is there any way to go forth?" 

Holy Qur'aan {40:11}

We can see that the Holy Qur'aan mentions the return to life in many Ayahs:

وَإِذْ قَتَلْتُمْ نَفْسًا فَادَرَأْتُمْ فِيهَا وَاللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُون فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَلِكَ يُحْىِ اللَّهُ الْمَوْتَى وَيُرِيكُمْ آيَـتِهِ لَعَلَّكُمْ تَعْقِلُونَ 

And (remember) when you KILLED a man and fell into dispute among yourselves as to the crime. But Allah brought forth that which you were hiding.  So We said: "Strike him (the dead man) with a piece of it (the cow)." Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand.

Holy Qur'aan {2:72-73}

أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُواْ ثُمَّ أَحْيَـهُمْ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ

 Did you not think of those who went forth from their homes in the thousands, fearing death Allah said to them, "Die.'' And then He restored them to life. 

Holy Qur'aan {2:243}

وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

"Behold! Ibraheem said: "My Lord! Show me how Thou givest life to the dead." He said: "Dost thou not then believe?" He said: "Yea! but I would like to satisfy my heart." He said: "Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them: They will come to thee (Flying) with speed. Then know that Allah is Exalted in Power, Wise"

Holy Qur'aan {2:260}

إِذْ قُلْتُمْ يَـمُوسَى لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّـعِقَةُ وَأَنتُمْ تَنظُرُونَ  ثُمَّ بَعَثْنَـكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

"And when you said: O Musa, we will not believe in you until we see Allah manifestly, so the punishment overtook you whilst you turned your backs over them. Then we raised you up after your death that you might give thanks." 

Holy Qur'aan {2:55-6}

وَيُعَلِّمُهُ الْكِتَـبَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالإِنجِيلَ  وَرَسُولاً إِلَى بَنِى إِسْرَءِيلَ أَنِّى قَدْ جِئْتُكُمْ بِآيَةٍ مِّن رَّبِّكُمْ أَنِى أَخْلُقُ لَكُمْ مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ وَأُبْرِىءُ الاٌّكْمَهَ والاٌّبْرَصَ وَأُحْىِ الْمَوْتَى بِإِذْنِ اللَّهِ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِى بُيُوتِكُمْ إِنَّ فِي ذَلِكَ لأَيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ

And He will teach him the Book and Al-Hikmah, and the Tawrah and the Injil. And will make him (Isa) a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's leave; and I heal the blind, and the leper, and I bring the dead to life by Allah's leave. And I inform you of what you eat, and what you store in your houses. Surely, therein is a sign for you, if you believe.'') 

Holy Qur'aan {3: 48-49} 

أَوْ كَالَّذِى مَرَّ عَلَى قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّى يُحْىِ هَـذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِاْئَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِاْئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ ءَايَةً لِلنَّاسِ وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ 

"Consider the one (Uzair) who passed by a ghost town and wondered, "How can Allah revive this after it had died?" Allah then put him to death for a hundred years, then resurrected him. He said, "How long have you stayed here?" He said, "I have been here a day, or part of the day." He said, "No! You have been here a hundred years. Yet, look at your food and drink; they did not spoil. Look at your donkey - we thus render you a lesson for the people. Now, note how we construct the bones, then cover them with flesh." When he realized what had happened, he said, "Now I know that Allah is Omnipotent"

Holy Qu'raan {2:259}

As we can also see, we have hadeeth which mention the return to life. Here, the Prophet (saw) himself makes clear his desire to be resurrected time and time again which clearly indicates this is not something impossible.


Aboo Bakr Muhammad ibn Abdullah Al Shafi narrated us from his book, Muhammad Ibn Shadad Al Masma’i told us, Aboo Na’im narrated us and also Aboo Muhammad Al Hassan ibn Muhammad Al Sabi’i Al Hafid narrated me, Abdullah ibn Muhammad Ibn Najiyah narrated us, Hameed ibn Al Rabi’i narrated us, Aboo Na’im narrated us and Aboo Muhammad Al Hassan ibn Muhammad ibn Yahya the son of the brother of Al Tahir Al Aqiqi Al Alawi in the book ‘’Al Nasab” also told us, my grandfather narrated us, Muhammad ibn Yazid Al’adami narrated us, Aboo Na’im narrated us and also Aboo Sa’eed Ahmad ibn Muhammad ibn Amru Al’akhmasi told me narrations from the book of history, Al Hussain ibn Hameed ibn Rabi’ narrated us, Al Hussain ibn Amru Al ‘Anqazy and Al Qassim ibn Dinar narrated us (they both have said), Aboo Na’eem narrated us and Ahmad ibn Kamal al Qadhi told us, Abdullah ibn Ibrahim Al Bazar narrated us, Kathir Ibn Muhammad Aboo Anas Al Kufi narrated us, Aboo Na’eem narrated us, Abdullah ibn Habib ibn Abi Thabit narrated his father, narrating Sa’eed ibn Jubair narrating Ibn Abbas, he said;

"Allah has revealed to Muhammed peace and prayers of Allah be upon him and his family,  "I have killed for Yahya ibn Zakariya’s (retaliation) seventy thousand (men) and I will be killing for the retaliation of the son of your daughter (Imam Hussain) seventy thousand and seventy thousand"

And this is the speech of the hadeeth of al Shafi and in the narration of al Qadhi Abi Bakr ibn Kamal;" I have killed for the blood of Yahya ibn Zakariya and:

"I will be killing for the blood of the son of your daughter (Hussain)"

Footnote: This is correct chain of reference hadeeth however they (Bukhari and Muslim) did not narrate it. Al Dhahabi agreed the narration to be correct based on the conditions of Muslim in his “Talkhis”. Al-Dhahabi mentioned: "This is a hadeeth whose chain of narration is clean, but its content is unacceptable"

Source: Al-Mustadrak Ala Sahihain. Vol. 3, Pg. # 195 - 196. H. # 4822.


Narrated Al-A'raj: Aboo Huraira said, Allah's Messenger (saw) said, "By Him in Whose Hand my life is, I would love to fight in Allah's Cause and then get martyred and then resurrected (come to life) and then get martyred and then resurrected (come to life) and then get martyred, and then resurrected (come to life) and then get martyred and then resurrected (come to life)." Aboo Huraira used to repeat those words three times and I testify to it with Allah's Oath.

Source: Saheeh Al-Bukhari. Vol. 9, H. # 7227, Pg. # 210.


Narrated Aboo Sa'id: One day Allah's Apostle narrated to us a long narration about Ad-Dajjal and among the things he narrated to us was: "Ad-Dajjal will come, and he will be forbidden to enter the mountain passes of Madinah. He will encamp in one of the salt areas neighboring Madinah and there will appear to him a man who will be the best or one of the best of the people. He will say, 'I testify that you are Ad-Dajjal whose story Allah's Apostle has told us.' Ad-Dajjal will say (to his audience), 'Look, if I kill this man and then give him life, will you have any doubt about my claim?' They will reply, 'No. Then Ad-Dajjal will kill that man and then will make him alive. The man will say, 'By Allah (swt)! Now I recognize you more than ever!' Ad-Dajjal will then try to kill him (again) but he will not be given the power to do so." 

Source: Saheeh Al-Bukhari. Vol. 3, H. # 1882, Pg. # 73 - 74.

Ibn Taymiyyah:

The horse of Wasla ibn Asheem once died during a battle. He said: O Allah! Do not allow me to become indebted to one of your creation. He prayed to Allah (swt), and He brought his horse back to life. When he reached his house, he said to his sons: O, my sons, take the saddle off the horse, for I have only borrowed him. When they removed the saddle, the horse died.

A man from the tribe if An-Nakh was travelling when his donkey died. His companions said to him: Give us your load and we will divide it up between our animals. He said to them: Give me a little time. He made very meticulous ablutions, prayed two rakaat of prayer, and made du'a to Allah (swt). Allah (swt) brought his donkey back to life, and he continued on his way, with the full load on his own donkey.

All of the above were examples of the karamaat of the companions and the tabi'een (the first generation after the companions). This area is very wide, and I have dealt extensively with the karamaat of the allies of Allah elsewhere. As for that which I myself have witnessed and have direct knowledge of in this time (Ibn Taymiyyah lived in the seventh century after the Hijrah), it is very many cases indeed. It is important to know the these karamaat occur for two basic reasons: for some need on the part of the one granted them, or to aid him in calling others to guidance. If a believer needs these occurrences because of some weakness in his faith, or because of some material need, he may be granted that which strengthens his faith, or fills his need.

Another one who is greater in Wilaya (closeness or alliance) to Allah than him may not be in need of such things, and so they do not occur for him because of his higher level, and his lack of any need for them, not because of any lack in his wilaya to Allah. This is why these things were much more common among the tabi'een than among the companions of the Prophet (sallallahu `alayhi wa sallam). This is different from the one on whose hands karamaat occur, not for any need on his part, but for the purpose of guiding people and for filling their needs. Those granted this type of karamaat are on a much higher level than the first type.

Source: Friends of Allah & the Friends of Shaytan. Pg. # 111 - 112.

The student of Shah Waliullah Dehlvi does not reject the concept of Raj'ah rather he was informed by certain people of knowledge the following;

Muhammad Moin ibn Muhammad Amin al-Sindi:

I have been informed by certain knowledgeable people that whoever dies with true love for Imam Al-Mahdi in his heart and could not live to witness the time of his appearance shall be resurrected by Allah (swt) with the appearance of the Imam, so that such a person may secure great success in his virtuous company. This is called Raj’ah in the time of Imam Al-Mahdi (a.s), if its narration is truly from the Pure Imams (a.s), not those that are attributed to them falsely”. 

 Source: Derasat al-Labib fi al-Auswa al-Hasana bil Habib. Pg. # 219 -220.


The Holy Qur'aan and Hadeeth not only approves the concept of 'Raj'ah' but also confirms the mass return of all humans after their death. In the following verses it refers to a group of people after death and before resurrection. This proves that the verse is not referring to the resurrection of the Day of Judgement, but is referring to an event that will occur before it. 

وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِم أَخْرَجْنَا لَهُمْ دَآبَّةً مِّنَ الاٌّرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِـَايَـتِنَا لاَ يُوقِنُونَ
وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجاً مِّمَّن يُكَذِّبُ بِـَايَـتِنَا فَهُمْ يُوزَعُونَ حَتَّى إِذَا جَآءُوا قَالَ أَكَذَّبْتُم بِـَايَـتِى وَلَمْ تُحِيطُواْ بِهَا عِلْماً أَمَّا ذَا كُنتُمْ تَعْمَلُونَ  وَوَقَعَ الْقَوْلُ عَلَيْهِم بِمَا ظَلَمُواْ فَهُمْ لاَ يَنطِقُونَ - أَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا الَّيْلَ لِيَسْكُنُواْ فِيهِ وَالنَّهَارَ مُبْصِراً إِنَّ فِى ذَلِكَ لاّيَـتٍ لِّقَوْمٍ يُؤْمِنُونَ 

"And when the word shall come to pass against them, We shall bring forth to them a creature from the earth that shall warn them and show them of their disbelief because people did not believe in our signs. And on that day when we will gather from every nation a party from among those who rejected our signs, thereafter they 
shall be formed into groups.
Until when they come, He will say: Did you reject My communications while you had no comprehensive knowledge of them? Or what was it that you did?

Holy Qu'raan {27.82-84}

Ibn Kathir in his famous commentary narrated from Hudhaifah that 'emergence of the beast of earth' is one of the incidents before the day of resurrection. 

Ibn Kathir:

The Emergence of the Beast of the Earth
This is the beast which will emerge at the end of time, when mankind has become corrupt and neglected the commands of Allah (swt) and changed the true religion. Then Allah will cause a beast  to emerge from the earth. It was said that it will be brought from Makkah, or from somewhere else, as we shall discuss in detail below, if Allah wills. The beast will speak to people about  matters. Ibn ` Abbas, Al-Hasan and Qatadah said, and it was also narrated from ` Alee, may Allah  be pleased with him, that it will speak words, meaning, it will address them. Many Hadiths and  reports have been narrated about the beast, and we will narrate as many of them as Allah enables us to, for He is the One Whose help we seek.

Source: Tafsir ibn Kathir. Commentary To Verse {27.82-84}.

If we read the verses that follow we will see the verse goes on to talk about the blowing of the trumpet. 

وَيَوْمَ يُنفَخُ فِى الصُّورِ فَفَزِعَ مَن فِى السَّمَـوَتِ وَمَن فِى الاٌّرْضِ إِلاَّ مَن شَآءَ اللَّهُ وَكُلٌّ أَتَوْهُ دَخِرِينَ وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ السَّحَابِ صُنْعَ اللَّهِ الَّذِى أَتْقَنَ كُلَّ شَىْءٍ إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ And (remember) the Day on which the Trumpet (Sur) will be blown and all who are in the heavens and all who are on the earth, will be terrified except him whom Allah wills. And all shall come to Him, humbled. And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds. Holy Qur'aan {27. 87 - 88}
Ibn Kathir:

(A horn which is blown into.) According to the Hadeeth about the Sur (Trumpet), it is (the angel) Israfil who will blow into it by the command of Allah, may He be exalted. He will blow into it for the first time, for a long time. This will signal the end of the life of this world, and the Hour will come upon the most evil of people ever to live. Everyone who is in the heavens and on earth will be terrified.

Source: Tafsir ibn Kathir. Commentary To Verse {27.82-84}.

So if the blowing of the trumpet will cause the end of all life, this means that whatever occurs before the blowing will be in this life, not the hereafter. The context therefore shows that the resurrection of certain groups of people will occur during this life and not the hereafter, as it will be before the blowing of the Trumpet according to the sequence of events that are described by the verses. This leaves no doubt that the verse is referring to Raj’ah before the Day of Judgement. 

On the other hand, for the Day of Judgement the Holy Qur'aan states:

 وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً وَحَشَرْنَـهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً 

 "And We will gather them and leave not any of them behind." 

Holy Qur'aan {18:47}

On the day of resurrection, all the individuals on earth will be brought back to life, and this is not specific for only a special group. Verse 83 of Surah 27 declares the resurrection of a special group and a specific gathering of nations, not all humans. It is quite clear that the resurrection of a special group of humans, who deny the divine signs, which can be understood from verse 83 is an incident which will occur before the set up of the day of judgment. Therefore, the resurrection of the humans on that day includes all the individuals and is not specified to one group. With this explanation, the clarity of our points that are based on the return of a group of humans after death and before the day of resurrection is proven: and this is the phenomenon of 'Raj'ah.' It happened repeatedly in the past. The question some people may ask has it ever occurred in this Ummah? Our answer is: Yes! In fact, it occurred among the companions and Tabi'een. Many of them “returned” to this world after death and even spoke with the people! 


Zayd ibn Kharijah Al-Khazraji Al-Ansari: He witnessed Badr, and died during the time of Uthman. He was the one who talked after death.

Source: Tarikh Al-Kabir. Vol. 3, Pg. # 383.


Ibn Al-Athir:

This Zayd was the one who talked after death in most of the reports, and it is correct.

Source: Usd Al-Ghabah. Vol. 2, Pg. # 354. 

Ibn Kathir:

Sa'id bin Al-Musayyib narrated: "Zayd bin Kharijah Al-Ansari died during the reign of Uthman bin Affan. When he was wrapped in a shroud and being prepared for burial, a gurgling sound was heard coming from his chest, then Zayd got up and said: 'Ahmad! Ahmad! He is in the first Book! Aboo Bakr has spoken the truth! Umar has spoken the truth! Uthman has spoken the truth!'"

Note: (Ibn Kathir)  quotes Al-Haythami that it has been narrated through authentic chains that some other people also have spoken after death.

Source: Al-Bidayah Wa'an-Nihayah. Vol. 9, Pg. # 55 - 56 / 393 - 394.


Sa'id then said: "Then, another man died shortly thereafter. When he was wrapped in a shroud and being prepared for burial, a gurgling sound was heard coming from his chest. The man then got up and said: 'Zayd bin Kharijah has spoken the truth!'"

Footnote: Narration is Saheeh (Authentic).

Source: Majma' Az-Zawa'id. Vol. 5, Pg. # 225 - 226, H. # 8925.

Ibn Hibban:

Rab'i ibn Harrash ibn Jahsh Al-Ghatfani Al-Qaysi from Qays Ghilan Al-Kufi, brother of Al-Rabi' ibn Harrash and Masoud ibn Harrash, and Rab'i was a pious worshipper of the people of Kufah and he was blind in one eye. He used to narrate from Hudhaifa ibn Al-Yaman and Umar and narrated from him: Mansoor and Abdul Malik ibn Umayr. He died during the caliphate of Umar ibn Abdul Aziz in the year 100 A.H or 101 A.H and Abdul Hamid ibn Abdul Rahman ibn Zayd ibn Al-Khattab, and it is said that he has spoken after death.

Source: Al-Thuqat 'Authenticated Ones.' Vol. 4, Pg. # 230 - 231. 

Aboo Tufayl (r.a) remained as a loyal supporter of the Ahlulbayt (a.s) throughout his life and had partaken in numerous battles during the life of Imam Alee (a.s). Even more so upraising of the Tawabun 'repenters' where he was given the responsibility of a flag bearer of Amir Al-Mukthar's army.

Ibn Qutaybah:

“Aboo Tufayl Aamir bin Wathla (r.a) saw the Prophet (saw). He was the last person among those who saw the Holy Prophet (saw) to die when he left this world in the year 100 A.H. He participated in all the wars with Alee, he was the standard bearer in Mukhtar’s army, and believed in Raj’ah.

Source: Kitab Al-Ma’arif. Pg. # 341.

Ibn Hazim:

Abi Al-Tufayl was the standard bearer in Mukhtar's army, it has been said that he believed in Raj’ah.

Source: Al-Muhalla. Vol. 3, Pg. # 174.

Ibn Qutaybah:

...they have narrated from Amir bin Wathla and Jabir Al-Ju'fi, and both of them believed in Raj'ah.

Footnote: He was Amir bin Wathla Al-Kanani Al-Laithi, he was born in the year of Uhud, and Muslim and ibn Udai have proved him being a companion, he was of the Shi'ee of Alee (a.s), he lived then in Makkah and died in the year 100 A.H.

Source: Ta'wil Mukhtalif Al-Hadeeth. Pg. # 57.

Objection Eight  

The doctrine of 'Raj'ah' is not Islamic rather it is reincarnation. 
Imam Hassan (a.s) rebuked the Shi'a for claiming Imam Alee (a.s) will return.

حَدَّثَنَا عَبْد اللَّهِ حَدَّثَنِي عُثْمَانُ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا شَرِيكٌ عَنْ أَبِي إِسْحَاقَ عَنْ عَاصِمِ بْنِ ضَمْرَةَ قَالَ قُلْتُ لِلْحَسَنِ بْنِ عَلِيٍّ إِنَّ الشِّيعَةَ يَزْعُمُونَ أَنَّ عَلِيًّا رَضِيَ اللَّهُ عَنْهُ يَرْجِعُ قَالَ كَذَبَ أُولَئِكَ الْكَذَّابُونَ لَوْ عَلِمْنَا ذَاكَ مَا تَزَوَّجَ نِسَاؤُهُ وَلَا قَسَمْنَا مِيرَاثَهُ

Asim bin Dumrah said: I told Al-Hassan (r.a) bin Alee: "The Shi'a claim that Alee (r.a) with him will return." He said: "Those Liars! They have lied because if we knew this then his wives wouldn't remarry and we wouldn't have divided his inheritance."

Source: Musnad Ahmad 2/312 Ahmad Shakir said authentic and Majma Al -Zawa'id by Al-Haythami.

Response Eight

The context is clear that its nothing to do about Raj'ah, it's about coming back because they (group of people from Kufah) thought Imam Alee (a.s) was still alive. Raj'ah is something occurs in the far future, while the context of the tradition speaks about near future and that's why Imam Hassan (a.s) mentioned the wives and heritage, because they won't live for hundreds of years.

Even if we look at the authenticity of the narration, it is actually weak. 'Aboo Ishaaq as-Sabi'ee' mentioned in the chain is a Mudallis and according to the principles of hadeeth the narration of a Mudallis is not accepted until he affirms with the expressions of affirmative that he directly heard this hadeeth from his Shaykh, and this is not the case here. Similarly, the narrator "Shareek" is also a Mudallis and he did not affirm his hearing either. 

Analysis of the chain of narrators 

1 - Shareek ibn Abdullah

Ibn Hajar:

"He is Sadooq, makes a lot of mistakes, his memory got deteriorated from the time he was appointed as Judge in Kufah; and he was Just, righteous, worshipper, strict upon the people of innovation."

Source: Taqreeb Al-Tahdheeb. Pg. # 207, Person # 2787.


"Shareek is not strong in which he is alone, Wallahu A'lam."

Source: Sunan Ad-Daaraqutni. Vol. 2, Pg. # 150.


2 - Aboo Ishaq as-Sabi'ee


He is famous for doing Tadlees.

Source: Asmaa Al-Mudalliseen. Pg. # 77, Person # 41.

Does Kathib always mean to 'lie?'

Az Zubaydi:

And the third (type) comes in the meaning of making a mistake, and this is used a lot in their speech... The narration of Salat Al-Witr, "Kathaba Aboo Muhammad" means: He made a mistake, he called it Kathib (lying) because it resembles that it is the opposite of what is true... And in Al-Tawsheeh: People of Hijaz say: Khathabt in the meaning of, "You made a mistake" and the rest of the people followed them (in saying this).

Source: Taj Al-Arous min Jawahir Il-Qamoos. Vol. 4, Pg. # 169.

Now lets us read the narration with the variation of these words from another perspective to grasp the understanding of the actual context.

Asim bin Dumrah said: I told Al-Hassan bin Alee (a.s): "The Shi'ee claim that Alee (a.s) will return?" He said: "They made a mistake! They have forgotten, because if we knew this then his wives would not re-marry and we would not have divided his inheritance."

Imam Hassan (a.s) is not denying the Raj'ah. He is denying instantaneous resurrection in which he (a.s) clearly qualifies his answer in refuting the issue of Imam Alee's (a.s) wives and their inheritance. Whether the meaning of the word, 'Katthab' is forgotten or lie does not change the meaning in Imam Hassan's (a.s) words, but contextually it is clear the meaning here is 'forgotten.' If Imam Hassan (a.s) was denying the Raj'ah then he would outrightly say the "Raj'ah is false." He would not instead be refuting a distortion on the Raj'ah. The onus is on the so-called 'Ahl ul-Sunnah' to provide such a hadeeth. 

Objection Nine

The accusation made against Aboo Tufayl believing in Raj'ah of Imam Alee (a.s) is due to addition in the text.

Response Nine

Ibn Shaybah: 

We were told by Wakee, of Bassam, of Abil-Tufayl, of Alee (a.s) who said: "He was a righteous man. He was sincere to Allah (swt) and Allah (swt) was sincere to him. He was then hit on his right horn and died, then Allah (swt) brought him back to life. Then he was hit on his left horn and died, then Allah (swt) brought him back to life. And there is (someone) like him amongst you." 
We were told by Yahya bin Sa'eed, of Sufyan, of Habib, of Abi Thabit, of Abil-Tufayl, who said: "Alee (a.s) was asked about Dhul-Qarnain, then he said: 'He was neither a Prophet, nor an angel. However, he was a righteous slave who was sincere to Allah (swt), and Allah (swt) was sincere to him. He called his people to Allah (swt), then he was hit on his right horn and died, then Allah (swt) brought him back to life. Then he called his people to Allah (swt), then he was hit on his left horn and died, then Allah (swt) brought him back to life. And therefore he was called Dhul-Qarnain (the man of the two horns).'"

Footnote: Narration is Saheeh (Authentic).

Source: Musannaf ibn Abi Shaybah. Vol. 16, Pg. # 569, H. # 32576 - 32577.

This last part of the Hadeeth: “And there is (someone) like him amongst you.” Some understood from this that Aboo Al-Tufayl (r.a) believed in Raj'ah and that Alee (a.s) would return just as Dhu al-Qarnayn (a.s) did.

حَدَّثَنَا وَكِيعٌ ، عَنْ بَسَّامٍ ، عَنْ أَبِي الطُّفَيْلِ ، عَنْ عَلِيٍّ ، قَالَ : كَانَ رَجُلاً صَالِحًا , نَاصَحَ اللَّهَ فَنَصَحَهُ فَضُرِبَ عَلَى قَرْنِهِ الأَيْمَنِ فَمَاتَ فَأَحْيَاهُ اللَّهُ ، ثُمَّ ضُرِبَ عَلَى قَرْنِهِ الأَيْسَرِ فَمَاتَ فَأَحْيَاهُ اللَّهُ ، وَفِيكُمْ مِثْلُهُ.

The most crucial thing is that Imam Alee (a.s) testified to Aboo al-Tufayl (a.s) ascribing to the belief in Ra'jah. That is, the similarity of the belief in which Dhu-al-Qarnayn died and was resurrected to someone amongst the Ummah of Muhammad (saw) who would likewise be resurrected. Now, if Raj'ah is a concept that carries no nexus in Islam, why did Imam Alee (a.s) testify to it and cascade it to others? If we, as the true followers of Imam Alee (a.s) believe that Raj'ah is a valid Islamic doctrine, how can Nawasib mock us for it when Imam Alee (a.s) ascribed to this very belief?

As for the argument that Imam Alee (a.s) was not referring to himself since he did not die twice from separate blows and thereafter come to life on each occasion, it is not necessary that the similiarity needs to be identical to the letter. The Nawasib themselves try their utmost to dismiss the significance of the hadeeth, "You are to me as Haroon (a.s) was to Musa (a.s) save there shall be no Prophet after me" by insisting that the only similarity (as per their arguments) is Alee (a.s) was merely some part-time caretaker over the people as was Haroon (a.s) and pay no credence to the fact that Haroon's and Moses' relationship was that he was also the brother, vizier and khalifa of the Prophet (saw). They therefore insist that one cannot take the Hadeeth literally on every similarity, rather, that only one insignificant relationship existed, nothing else is worthy of comment. By the same token, we will likewise argue that Imam Alee (a.s) was highlighting a similarity between him and Dhu-Al-Qurnayn, whilst not necessarily to the same letter, but the similarity existed as in he would succumb to blows to the head and would be resurrected in the future.

Shi'ee To Rafidi

Ibn Hajar:

"Shi'ism is the love of Alee (a.s) and whoever prefers him over Aboo Bakr and Umar is an excessive Shi'a also known as Rafidhi, otherwise he is Shi'a. If he adds to it mockering and manifests his enmity (towards certain companions) he is an exaggerator in Rafdh, and if he believes in Al-Raj'ah to the world he is strict in exaggeration."

Source: Had'i Al-Sari Muqaddimatul Fathul Bari. Pg. # 1238.


Shaf'i said: "If a Rafidhi is one who loves the family of the Prophet (saw), then I testify before the mankind and Jinns that I am a Rafidhi."

Source: Al-Sawa'iq Al-Muhriqah. Pg. # 185.

Ibn Qutaybah:

Under the heading of the Rafidi Extremists.

أسماء الغلاة من الرافضة

Under the heading, he gives a list of those extremist Rafidi in which we find that Aboo Tufayl (r.a) is at the top:

أبو الطفيل صاحب راية المختار، وكان آخر من رأى رسول الله صلى الله عليه وسلم موتاً.
والمختار ،
وأبو عبد الله الجدلي ،
وزرارة بن أعين ،
وجابر الجعفي.

Aboo Tufayl was the person with the banner of the chosen one and he was the last to see the Prophet (saw) die.
Aboo Abdullah Al-Jadli
Zurrara bin Ayoon
Jabir Al-Juoofi

Source: Kitab Al-Ma'arif. Pg. # 624.


Ibn Hajar:

Aboo Tufayl Amr ibn Wathila Al-Leethi Al-Makki, Imam Muslim and others said 'He is a companion of Prophet (saw).' Aboo Alee bin Sakan said, 'Narrated that he saw Prophet (saw) with strong sanad even no narration stating he heard directly from Prophet (saw).' Bukhari narrated from him in Tarikh Al-Awsath that Amir said, "I spent 8 years from the life of Prophet (saw)." Ibn Udai said, "He is a companion of Prophet (saw)." Khawarij rebuked him due to his closeness with Alee (a.s) and he always talks about superiority of Alee (a.s) and Ahlulbayt (a.s). There is no problem with his narrations. 

Source: Hady Al-Sari Muqaddimah Fath Al-Bari. Pg. # 412.

Abdullah Ibnu Adi Al-Jurjani:

Amir Ibn Wathila Aboo Tufayl, he was a companion of the Messenger of Allah (saw) and has narrated around twenty narrations from him. Ibn Adi says:..'The Khawarij used to rebuke him because of his connection to Alee Ibn Abi Talib (a.s) and because he believed in Alee's (a.s) superiority and superiority of his family, there is no problem in his narrations.

Source: Kamil Fi Al-Dhuafa. Vol. 6, Person. # 1264, Pg. # 161.


Some may argue the word فضل (Fadhl) in the text does not mean 'superiority' of Imam Alee (a.s), rather the 'virtue' of Imam Alee (a.s) and hence he would not be considered to be a Rafidi. This claim is subject to discussion, since the word فضل (Fadhl) has many meanings inlcuding merit, credit, advantage, excellence, superiority etc. In light of the narration we mentioned earlier, it is clear Aboo Tufayl (r.a) believed Alee (a.s) was the seal of the Awsiyah and the successor of the Prophets. Thus the term فضل (Fadhl) can also been seen from the following verse of the Holy Qur'aan to mean superiority or 'exalted above others.'

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُمْ مَّن كَلَّمَ اللَّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَـتٍ وَءَاتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَـتِ وَأَيَّدْنَـهُ بِرُوحِ الْقُدُسِ وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَـتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُمْ مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلُواْ وَلَـكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ

These messengers have We exalted some of them above others; among them there are those to whom Allah spoke and some of them He exalted in degrees of rank and We gave Jesus, son of Mary, clear proofs and strengthened him with the spirit of holiness. And if Allah had so willed, those that came after them would not have fought with one another after clear signs had come to them; but they did disagree. Of them were some who believed, and of them were some who disbelieved. And if Allah had so willed, they would not have fought with one another; but Allah does what He desires.

Holy Qur'aan {2.253}

Although Aboo Tufayl often narrated from the Sheikhayn and took advice from them, it does not alter the fact that Abu Tufayl (r.a) started out as a Shi'a and was later considered a Rawafid. It is for this very reason we find Muhammad ibn Ismail discontinued to accept narrations from Aboo Al-Tufayl due to his excessive belief in Tashayyu.


I wrote from him from Abi Kudayna and Yaqoob Al-Qummi said, Mohammad ibn Ahmad ibn Yaq'oob narrated from Mohammad bin Naeem Al-Daabi who said: "I heard Aba Abdullah Al-Akharam who was asked as to why Bukhari abandoned the narration of Aboo Al-Tufayl Amir bin Wathla?" He replied: "Because he was excessive in Tashayyu!"

Source: Kitab Al-Kifayah. Pg. # 131.

Ibn Asakir:

It was written to Aboo Nasr bin Al-Qushayri that Aboo Bajr Al-Bayhaqi that Aboo Abdullah Al-Hafiz said: "I heard Aboo Abdullah (he means Mohammad bin Yaqoob Al-Akhram) saying: "And he was asked as to why Bukhari abandoned the narration of Aboo Al-Tufayl Amir bin Wathla?" He replied: "Because he was excessive in Tashayyu!"

Source: Tarikh Madinat Dimashq. Vol. 26, Pg. # 128.

Analysis Of The Chain Of Narrators:

The status of these four narrators in the books of Rijal:

1 - Aboo Nasr Abd Al-Rahim

2 - Aboo Bakr Ahmad 

3 - Mohammad bin Abdullah 

4 - Mohammad bin Yaqoob Al-Akhram

1 - Aboo Nasr Abd Al-Rahim

Abd Al-Ghafir mentioned him in his Siyaq, and said: He was the pride of Islam, Aboo Nasr Abd Al-Rahim, Imam of Imams, and scholar of the Ummah, and sea of knowledge...Al-Bayhaqi, Imam, Al-Hafiz, Allamah, Shaykh of Khurasan, Aboo Bakr Ahmad bin Hussain bin Alee bin Musa Al-Khusrujradi Al-Bayhaqi, author of books...Al-Dhahabi Al-Shafi'i, Shams Al-Din Aboo Abdullah Mohammad bin Ahmad bin Uthman (died 748 H).

Source: Siyar A'lam Nubala. Vol. 19, Pg. # 162 - 163, Person # 100.

2 - Aboo Bakr Ahmad 

Al-Bayhaqi, Imam, Al-Hafiz, Allamah, Shaykh of Khurasan, Aboo Bakr Ahmad bin Husayn bin Alee bin Musa Al-Khusrujradi Al-Bayhaqi, author of books...Al-Dhahabi Al-Shafi'i, Shams Al-Din Aboo Abdullah Mohammad bin Ahmad bin Uthman (died 748 H).

Source: Tazkirat Al-Huffaz. Vol. 3, Pg. # 132, Person # 1014. 

3 - Mohammad bin Abdullah 

Al-Hakim Mohammad bin Abdullah bin Mohammad bin Hamdawiyah bin Na'im bin Al-Hakam. Imam, Al-Hafiz, Al-Naqid (critic), Al-Allamah, Shaykh of the hadeeth scholars and narrators. Aboo Abdullah bin Al-Bay' Al-Dabi Al-Tahmani Al-Naysaburi Al-Shafi'i, author of many books. 

Source: Siyar A'lam Nubala. Vol. 17, Pg. # 162 - 163, Person # 100.


4 - Mohammad bin Yaqoob Al-Akhram

Ibn Al-Akhram. Imam, Al-Hafiz, pious, Al-Hujjah, Aboo 'Abdullah Mohammad bin Ya'qoob bin Yusuf Al-Shaybani Al-Nishaburi bin Al-Akhram, and he was known as Al-Kirmani. Al-Hakim said: He was the leader of the scholars of Hadeeth in our country after Ibn Al-Sharqi. He memorized, understood and also wrote the book Al-Mustadrak alaa Al-Sahihain.

Source: Siyar A'lam Nubala. Vol. 15, Pg. # 466 - 467, Person # 263.

Nasbi Narrator Asaaib bin Farukh Stance On Aboo Al-Tufayl (r.a)

Ibn Sa'aad:

Aboo al-Abbas the poet, his name is Al-Saaib ibn Furukh, a slave of bani Judaima bin Uday bin al-Dail bin Abdulmunat bin Kenana (tribe). He rarely narrated hadeeth, he was a poet and resident in Makkah during the time of ibn al-Zubair, his desire was with Bani Ummayah. 

Source: Tabaqat Ibn Sa'ad. Vol. 8, Pg. # 38, Person # 2392.

Yaqoot Al-Hamwi Al-Rumi:

Aboo Al-Abbas (the blind), from Makkah, the poet, slave of bani Judaima ibn Uday bin Al-Dail. He heard (Hadeeth) from Abdullah bin Amro bin al-A'as, it has been narrated from him by Atta, Habib bin Abi Thabit and Amro bim Dinar. Ahmad ibn Hanbal Authenticated him. Al-Bukhari, Muslim, Tirmdhi, Aboo Dawood, Al-Nasa'i and ibn Majah narrated from him. He was perverse towards the family of Abu Taalib, close to Bani Ummaya and used to praise them. He said to Aboo al-Tufail Amir bin Wathela who was a Shi'ee: 'I swear that I and Aboo Al-Tufail are different from each other and Allah (swt) testifies They were misguided by their love to Aboo Turab as the Jews were misguided of the truth'

Source: Mu'ajam Al-Udaba. Vol. 3, Pg. # 1341, Person # 515.


Narrated of Al-Sa'ib [3] bin Farrukh, Abul-Abbas Al-Makki, the blind poet, the father of Al-'Alaa' bin al-Sa'ib. He narrated of: Abdullah bin Umar bin Al-Khattab, and Abdullah bin Amro bin al-'Aas. Those who narrated of him: Habib bin Abi-Thabit, and 'Ataa' bin Abi Rabaah, and Amru bin Dinar. The blind one - and he was Saduq (Truthful). Ahmad bin Hanbal and Al-Nisa'i said: 'thiqa' (trustworthy)Abbas al-Dawri said, of Yahya bin Ma'een: 'Thabit' (solid). The 'jama'a' (majority) narrated of him.


[3] Tabaqat ibn Saad vol. 5 p. 477, Tarikh Yahya by the narration of Al-Duri vol. 2 p. 179, Tarikh al-Daarmi, biography #480, and 'Ilal ibn al-Madini: 67, and 'Ilal Ahmad vol. 1 p. 263, 405, and Tarikh al-Bukhari al-Kabeer vol. 4 biography #2298, and Al-Kena by Muslim, paper #81, and Jame' al-Tirmidhi vol. 3 p. 132, vol. 4 p. 192, and Al-Ma'rifa by Ya'qub vol. 2 p. 703, and Al-Jarh' wal-Ta'deel vol. 4 biography #1040, and Thuqat ibn Habban vol. 1 paper #149, and Rijal Sahih Muslim by ibn Manjawiyah paper #74, and Al-Jame' by ibn al-Qaysarani vol. 2 p. 202, and Tahdeeb Al-Dhahabi: vol. 2 paper #5, and Al-Kashif vol. 1 biography #1811, and Ma'rifat al-Tabi'een paper #18, and Ikmal Mughaltai vol. 2 paper #64, and Al-'Aqd al-Thameen vol. 4 p. 508, and Nihayat al-Sool paper #109, and Tahdeeb ibn Hajar vol. 3 p. 449, and Khulasat al-Khuzruji vol. 1 biography #2351, and Al-Jarh' wal-Ta'deel vol. 4 biography # 1045.

Source: Tahdeeb Al-Kamal. Vol. 10, Pg. # 190 - 191, Person # 2171.

Objection Ten

The classical Shi'a scholar Al-Shareef Al-Murtada (d.436 AH) says in his book, “Al-Shafi fil-Imamah” 3/113:

ومعلوم أن جمهور أصحابه وجلهم كانوا ممن يعتقد إمامة من تقدم عليه ع وفيهم من يفضلهم على جميع الأمة
And it is known that the vast majority of his Alee (a.s) companions used to believe in the Imamah of those who preceded him (meaning the first three), and among them were those who favored them over the entire nation.

Ibn Taymiyyah reports in Minhaj Al-Sunnah Al-Nabawiyyah 1/13:

أبو القاسم البلخي قال سأل سائل شريك بن عبد الله بن أبي نمر فقال له : أيهما أفضل أبو بكر أو علي ؟ فقال له : أبو بكر ، فقال له السائل : أتقول هذا وأنت من الشيعة ؟ فقال : نعم إنما الشيعي من قال مثل هذا ، والله لقد رقى علي هذه الأعواد . فقال : “ألا إن خير هذه الأمة بعد نبيها أبو بكر ثم عمر ” ، أفكنا نرد قوله؟ أكنا نكذبه؟ والله ما كان كذاباً

Aboo Al-Qassim Al-Balkhi said: A questioner asked Shurayk bin Abdullah bin abi Nimr: " Who is best, Aboo Bakr or Alee (a.s)?" He replied: "Aboo Bakr." The questioner asked: "You say this and you're from the Shi'a?!" He said: "Yes, a (true) Shi'a would only say this. By Allah! Alee (a.s) said: The best of this nation after the Prophet is Aboo Bakr then Umar. Do you expect us to accuse him of lying? By Allah he was no liar!"

Response Ten:

We have no qualms on Al-Shareef Al-Murtada's statement. It is well known that the vast majority of companions of Imam Alee (a.s) believed in the leadership of Aboo Bakr, Umar and Uthman. The term 'Shi'ee' in early history did not carry the same connotation that it does today. Earlier Sunnis were also once referred to as Shi'a. Isn't it ironic that the same Nawasib continue to peddle the lie that the (Twelver) Shi'as were responsible for the tragedy that transpired in Karbala, when in fact it was their forefathers? Now let us evaluate the different groups of Shias that existed in the earlier period of Islam.


“Yes, most of the Syrian populations from the days of (the battle of) Siffeen rejected the Caliphate of Amir-al-Momineen Alee (a.s), and considered themselves and their ancestors righteous for doing so. The Kufans likewise deviated from Uthman and loved Alee (a.s) over him because their ancestors were the Shi'as and helpers whilst we, the Ahle Sunnah love all four of the Caliphs. There was also a third group of Shi'as in Iraq who loved both Alee (a.s) and Uthman but still preferred Alee (a.s) over Uthman and had an extreme dislike of those that fought Alee (a.s) at the same time they would supplicate, asking forgiveness of those that fought Alee (a.s). This was a softer version of Shi'ee.”

Source: Mizan Al-Itidaal. Vol. 6, Pg. # 153.

Ibn Hajar:

"According to the early scholars, Shiat meant to have faith on Alee (a.s) having preference over Uthman, and Alee (a.s) was correct in his wars and those who opposed him were in error, although they preferred the Shaykhayn over them (Uthmaan and Alee (a.s)). And maybe some of their beliefs was that Alee (a.s) was the best creation after the Messenger of Allah (saw), and if they believe that, and have devout faith, and are truthful and diligent, then there is no disallowing his narrations, and if it is not with other motives. As for the Shee'ism that is known to the muta'akhireen (later scholars), it is the pure Rafd (rejection), and it is not permissible to accept narrations from a Rafidhi, ghaali and not from a kiraami."

Source: Tahdheeb Al-Tahdheeb. Vol. 1, Pg. # 94.

Thus, if we summarise the above writings of Al-Dhahabi and Ibn Hajar we learn that there were different groups of Shi'as who:

  • Accepted the Caliphate of the Shaykhayn (Aboo Bakr and Umar).
  • Rejected the Caliphate of Uthman bin Affan in the same manner that the people of Syria rejected the Caliphate of Alee (a.s).
  • Believed Alee (a.s) was the best of creation after the messenger of Allah (swt).
  • Had a soft heart towards Uthman bin Affan but still preferred Alee (a.s) over him. This particular group of Kufan Shi'as not only believed in the Caliphate of the first three Caliphs, but also prayed for forgiveness of all of those who fought against Alee (a.s) such as A'isha, Talha, Zubair, Mu'awiyah etc.

The present day so-called 'Ahl us Sunnah' fall under the ambit of political Shi'a but despite their political leanings, they are categorised as the so-called 'Ahl us Sunnah.' It were these same political Shi'as (believers in Shaykhayn) that turned against Imam Alee (a.s) when he was about to achieve victory over Mu'awiyah. Another group from amongst the same political Shi'as (believers in the Shaykhayn) turned totally against Imam Alee (a.s) and were known as the Kharijis.

The battle of Siffeen occurred following the oath of allegiance to Alee (a.s). The army of Alee (a.s) was also defined within the political terminology of 'Shi'as of Alee (a.s).' When this was an era of intense Fitna, war and upheaval, how could Imam Alee (a.s) successfully convert all these political Shi'as into twelver Imami Shi'as? During that era of upheaval one of the last remaining companions of the Prophet (saw) was a witness to a sermon that would later change his life

أنشد الله كل امرئ مسلم سمع رسول الله صلّى الله عليه وسلم يقول يوم غديرخم ما سمع لما قام

Imam Alee (a.s)“I adjure in the name of Allah every Muslim who heard what the Messenger of Allah (saw) had said on the Day of Ghadeer Khumm to state his testimony.”

Several of the Shi'at of Imam Alee (a.s) stood up, and recalled the event in which the Prophet (saw) said,

“Whoever takes me as a master, Alee (a.s) is also his master.”

Ahmad bin Hanbal:

Muhammad bin khaled narrated that Shareek narrated from Abi Ishaq that Zaid bin Yathee said that Imam Alee (a.s) had pronounced from the pulpit as follows: "What did you hear the Prophet (saw) say on the day of Ghadeer Khumm?" Then, six men from the right stood up and six men from the left stood up and said: "We witness that we heard the Prophet (saw) say, 'For whoever I am his master, then Alee (a.s) is his master."

Source: Kitab Al-Sunnah. H # 1374, Pg. # 607.


We were told by Aboo Dawood, who said: We were told by Imran bin Aban, who said: We were told by Shareek, who said: We were told by Aboo Ishaq of Zaid bin Yuthay, who said: "I heard Alee bin Abi-Taalib (a.s) say on the pulpit of Al-Kufa: 'I am addressing, by Allah (swt), a man, and I am not addressing but the companions of Mohammad (saw) who has heard the Messenger of Allah (saw) say on the day of Ghadeer Khumm: 'Whoever I am his master, then Alee (a.s) is his master. O Allah! Befriend the one who befriends him, and be hostile to the one that is hostile to him?' Then six people from the side of the pulpit stood up, and six from another side, and they testified that they heard the Messenger of Allah (saw) say that." Shareek said: Then I said to Abi-Ishaaq: "Have you heard Al-Bara bin Azib tell this of the Messenger of Allah (saw)?" He said: "Yes!'"

Source: Kitab Al-Sunan Al-Kubra. Vol. 7, Pg. # 439, H # 8419.

Objection Eleven 

The word “Maula” does not imply political leader it is understood as friendship, support and love, and this is the correct and popular meaning of Maula according to the linguistics.

Response Eleven

Before the Prophet's (saw) physical departure from this world, a sermon was delivered on the 18th Dhul-Hajj, 10 A.H. at Ghadeer-e-Khumm before a huge assembly of pilgrims numbering several thousands. The Prophet (saw) mentioned the famous Hadeeth of Thaqalayn. For more information, please click on the following link:

This narration itself is enough to prove the Wilayah of Imam Alee ibn Abi Talib (a.s). However, the Ghadeer declaration was also emphasised in conjunction with it. There was no need for the Prophet (saw) to mention Imam Alee (a.s) independently, as it had already been established that he (a.s) is part of the Ahlulbayt (a.s) and had responsibility over the Ummah. In the same way the Prophet (saw) made Qur'aan and Ahlulbayt (a.s) an authority over the believers, so too was the guardianship of Imam Alee (a.s).

Ibn Kathir:

Narrated Al-Nasa'i in his Sunan from Muhammad ibn Al-Mothanna from Yahya ibn Hamad from Abi Uwana from A'mash from Habib ibn Abi Thabit from Abi Tufayl from Zayd ibn Arqam who said: While returning from Hijjatul Widaa the Messenger of Allah (saw) stopped in a place Ghadir -e- Khum and ordered the Muslims to stop there. The Messenger of Allah (saw) gave a sermon and again repeated that he is going to leave two heavy things among the Ummah, the Book of Allah (swt) and his Ahlulbayt, his Progeny. Then he said: 'Allah (swt) is my Master and I am the Master of every Believer.' Then he held the hand of Alee (a.s) and said: "Whomever I am his Master, then Alee (a.s) is his Master."

Aboo Tufayl said: "I asked Zayd. Did you hear it from the Messenger of Allah (saw)?" He said: "There was none who was around the pulpit except he saw this with his eyes and heard this with his ears."

Ibn Kathir: Our Sheikh Al-Dhahabi said: This narration is Saheeh (Authentic).

Source: Al-Bidaya Wa'an-Nihaya. Vol. 7, Pg. # 668.


Narrated Muhammad ibn Al-Mothanna from Yahya ibn Hamad from Abi Uwana from A'mash from Habib ibn Abi Thabit from Abi Tufayl from Zayd ibn Arqam who said: While returning from Hijjatul Widaa the Messenger of Allah (saw) stopped in a place Ghadir -e- Khum and ordered the Muslims to stop there. The Messenger of Allah (saw) gave a sermon and again repeated that he is going to leave two heavy things among the Ummah. The Book of Allah (swt) and his Ahlulbayt, his Progeny. Then he said: 'Allah (swt) is my Master and I am the Master of every Believer.' Then he held the hand of Alee(as) and said: "Whomever I am his Master, then Alee (a.s) is his Master."

Aboo Tufayl said: "I asked Zayd. Did you hear it from the Messenger of Allah (saw)?" He said: "There was none who was around the pulpit except he saw this with his eyes and heard this with his ears."

Source: Sunan Al-Kubra Al-Nasa'i. Vol. 7, Pg. # 310.

Ibn Hajar:

Narrated Is'haq from Aboo Amir Al-Aq'di from Kathir ibn Zayd from Muhammad ibn Umar from his father from Alee (a.s): The Messenger of Allah (saw) stopped under a tree in Khum then took Alee's (a.s) hand and said: "Are you witnessing that Allah Almighty and High is your Lord?" The people said: 'Yes!' Then he said: "Are you witnessing that Allah (swt) and His Messenger (saw) have more authority over you than yourselves and they are you master?" They said: 'Yes!' Then he said: "So to everyone whose master is Allah (swt) and His Messenger (saw) then Alee (a.s) is the master, and I have left behind two things for you, if you hold to these two you will not go astray. They are the Book of Allah (swt) which has two sides, one is in my hand and the other side is in your hands, and my Ahlulbayt (a.s)."

Ibn Hajar: This narration is Saheeh (Authentic).

Source: Al-Matalib Al-Aliya bi Zawa'id Al-Masanid Al-Thamaniya. Vol. 14, Pg. # 132. H. # 3943.


Topic: The Prophet’s (saw) statement, “Any one I am his master, Alee (a.s) will be his master.”

Muhammad ibn Al-Muthanna told us that Yahya ibn Hammad informed us that Aboo Awana reported from Sulaiman who said that, Habib ibn Aboo Thabit informed us through Aboo Tufayl and him through Zayd ibn Arqam who said, while the Messenger of Allah (saw) was returning from his Last Hajj and reached the ponds of Al-Ghadir Khum, he requested that a pulpit should be erected and we erected it for him. Then he stood saying, ‘It is as if I have been called and I have answered the caller and I have left for you behind two weighty things. The one is greater than the other, the Book of Allah (swt) and my Ahlulbayt (a.s). Thus, see through them, how you represent me in both of them, for both of them will never depart from each other until they come to me at the Pool (of Kawthar)." Then he said, 'Surely Allah (swt) is my Master, and I am the Master of every Believer." Then he took the hands of Alee (a.s) and said, "whomsoever I am his master, this (Alee) is his Master. O Allah (swt), love whoever loves him and hate whosoever hates him.' Then I said to Zayd, have you heard this yourself from the mouth of the Messenger of Allah (saw)? Zayd said, there was none who was around the pulpit except he saw this with his eyes and heard this with his ears.

Footnote: It is Saheeh (Authentic). Its narrators are trustworthy and they are the narrators of Shaykhayn (Al-Bukhari and Muslim).

Source: Al-Khasa'is. Pg. # 96, H. # 79.

Muttaqi Al-Hindi:

Narrated Alee (a.s) that the Prophet (saw) was present near a tree at Khum then he went out (to the public) holding Alee's (a.s) hand and he said, 'O people! Don't you witness that Allah (swt) is your Lord?' They said, 'Yes.' He (saw) said, 'Don't you witness that Allah (swt) and His Messenger (saw) has more authority over you then you do over yourselves and that Allah (swt) and His Messenger (saw) are your Masters?" They said, 'Yes.' He said, "So whomever Allah (swt) and His Messenger (saw) are his masters then this one (Alee) is his Master! And I have left among you something that if you abide by, you shall never go astray. The Book of Allah (swt), with one side of it in the hand of Allah (swt) and the other side in your hands, and my Ahlulbayt (a.s)."

Footnote: Reported by ibn Rahwayh, ibn Jarir, ibn Abi Assim, and Al-Mahamily in his Aamali and authenticated it.

Source: Kanz-ul-Ummal. Vol. 13, Pg. # 140, H # 32441.


Habeeb ibn Abi Thabit from Abi Al-Tufayl from Zaid ibn Arqam he said: "That when the Prophet (saw) of Allah (swt) returned from Hajj Al-Wida and reached to Ghadeer Khum, he ordered us to get Dawhat (material to create high platform) and so we stood up and he said: "As if I was called and I accepted that I left to you two weighty things, one of them is greater then the other. The Book of Allah (swt) and my progeny Ahlulbayt (a.s) and be aware of how to follow them after me, for they do not separate until they return to me at the Pond of Kawthar in paradise. Allah (swt) is my Master and I am the master of all true believers." And so he grabbed the hands of Imam Alee (a.s) and called, "To whomever I was his master, Alee (a.s) is his master. O Allah (swt), be pleased with whoever follows him and be the enemy of whoever shows enmity towards him." So then I (narrator): "I heard it from the Prophet Muhammed (saw) and there wasn't anyone on top of the Dawhat (platform) only that he saw him 'The Prophet' and I saw him with my eyes and heard him with his ears."

Aboo Ja'far said: The chain of this narration is Saheeh (Authentic), there is no weakness in any of its narrators, the Messenger of Allah(saw) said this about Alee (a.s) when he came back from his Hajj to Madinah and not when he went out from Madinah to his Hajj.

Footnote: This Hadeeth is Saheeh (Authentic).

Source: Sharh Mushkil Al-Athaar. Vol. 5, Pg. # 18, H # 1765.


Chapter: "He whom I am His Master than Alee (a.s) is His Master."

Narrated Alee ibn Abi Talib (a.s): 'The Prophet (saw) was at the tree in Khum then He appeared holding my (Alee) hand and said:' "Don't you witness that Allah (swt) is your Lord [Master]? They replied, 'Yes.' He said; ''Don't you witness that Allah (swt) and His Prophet (saw) are more entrusted with yourselves more than your own selves do, and that Allah (swt) and His Messenger (saw) are your Masters?" They replied, 'Yes.' He said, ''He whom Allah (swt) and His Messenger (saw) are his Masters than this one [Alee] is his Master, and I have left amongst you something that if you adhere to, then you would never go astray. The book of Allah (swt) like a rope having one termination in the Hand of Allah (swt) and your hands are the other termination and my household."

Footnote: Ishaq narrated it with a Saheeh (Authentic) chain and the hadeeth of Khum was brought up by Al-Nasa'i from the narration of Abi Tufayl narrating Zayd ibn Arqam and Alee (a.s) and a group of companions, and in this version there is an addition and it is not found there [at Al-Nasa'i copy] and the origin of the hadeeth was brought up by Al-Tirmidhi also.

Source: Et'haf Khiratul Mohra. Vol. 9, Pg. # 279, H # 7984.

Hakim Al-Nishaburi:

Narrated Abi Thabit (r.a) the servant of Aboo Zar Ghaffari (r.a), he said; "I was with Alee (a.s) on the day of the battle of Jamal (Camel) then when I saw A'isha standing, some doubt that came into people came into me, and Allah (swt) took that away from me at noon prayer. Then I fought with the commander of the faithful (Alee) and when he (a.s.) was done (i.e the battle), I went to Madinah and went to visit Umm Salama (r.a), then I said: "By Allah! I swear that I did not come to ask for food or drink. However, I am a servant (belonging) to Aboo Zar Ghaffari." She said, 'Welcome!' And I told her my story, then she said, 'Where were you when the hearts (minds) flew where they have flown i.e (when people doubted). I said, 'Where Allah (swt) took that away from me at midday." She said, 'Well done, I heard the Messenger of Allah (saw) saying, "Alee (a.s) is with The Qur'aan and The Qur'aan is with Alee (a.s) and they shall not separate until they come to me at lake-fount 'Kawthar.'

Al-Hakim: This narrations chain is Saheeh and Aboo Saeed Al-Timi his name is Aqeesa he is trustworthy and truthful but they (i.e. Bukhari and Muslim) have not narrated this hadeeth.

Al-Dhahabi: It is Saheeh (Authentic), and Aboo Sa'eed is trustworthy and truthful.

Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 3, Pg. # 134, H. # 4628.

Hakim Al-Nishaburi:

Zayd ibn Arqam, he said: 'We went out with the Messenger of Allah (saw) till we reached the rivulet of Ghadeer Khum and He ordered [to make] a vast space so [some people] swept a place on a day that we never witnessed a hot day alike. Then he praised Allah (swt) and gave tribute to Him, and he said, "O people! It has always been that any [sent] Prophet (saw) would live for half the age of the precedent [Prophet], and I am about to be called for and I would answer, and I am leaving among you [something] that if you adhere to, you would never go astray. The Book of Allah (swt) [whom is] far from being [truly] known and has majesty." Then he stood and took the hand of Alee (a.s) with him and said, ''O people! Who has more authority over yourselves more than your own selves have [over you]?" And they said, ''Allah (swt) and His Messenger (saw) know best!' Then he said, "Don't I have authority over yourselves more than you have over yourselves?'' They said, 'Yes!' He said, ''He whom I am His master than Alee (a.s) is His master!''

Al-Hakim: The chain of this Hadeeth is Saheeh (Authentic) but they (i.e. Bukhari and Muslim) have not narrated it.

Al-Dhahabi: It is Saheeh (Authentic).

Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 3, Pg. # 613. H. # 6272.


Alee ibn Ibraheem has narrated from Muhammad ibn Isa from Younis and Alee ibn Muhammad from Sahl ibn Ziyad, Abu Sa'id from Muhammad ibn Isa from Younis from ibn Muskan from Aboo Basir (r.a) who has said the following:

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِى الاٌّمْرِ مِنْكُمْ فَإِن تَنَازَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ ذلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

“I asked Abu Abd Allah Imam Al-Sadiq, recipient of divine supreme covenant, about the words of Allah, the Most Holy, the Most High: ‘Believers, obey Allah, His Messenger, and your leaders (who possess Divine Authority).’

Holy Qu'raan (4:59)

The Imam (a.s) said, ‘This was sent from the heavens about Alee ibn Aboo Talib (a.s), Al-Hassan and Al-Hussain (peace be upon them both), recipients of divine supreme covenant.’ I then said, ‘People say, “Why did He not specify Alee (a.s) and his family by their names in the Book of Allah, the Most Holy, the Most High?’ “The Imam (a.s) said, ‘Say to them, “The command for prayer came to the Messenger of Allah (saw) but he has not specified (the number of the Rak‘ats) for them as being three or four. It, in fact, was the Messenger of Allah (saw) who explained to them this matter. The command for Zakat (a form of income tax) came to the Messenger of Allah (saw) and there was no specific taxable number such as one Dirham on every forty Dirham. It was the Messenger of Allah (saw) who explained it for them. The command for Hajj came to the Messenger of Allah (saw) It did not say walk seven times around the Ka‘ba. It was the Messenger of Allah (saw) who explained it for them. The verse about obedience came, ‘Believers, obey Allah, His Messenger and your leaders (who possess Divine Authority). . . .’ (4:59) It came to declare that Alee, Al-Hassan and Al-Hussain, recipients of divine supreme covenant, were the Leaders who possessed Divine Authority. The Messenger of Allah (saw) then said about Alee, recipient of divine supreme covenant, ‘Over whomever I have Divine Authority, Alee (a.s), recipient of divine supreme covenant, also has Divine Authority over him.’ He also has said, ‘I enjoin you to follow the Book of Allah (swt) and my family (a.s). It is because I have prayed to Allah (swt), the Most Holy, the Most High, not to separate these two from each other until He will make them arrive at Al-Kawthar (the pond of paradise) to join me. He has granted my prayer as such.’ “The Holy Prophet (saw), recipient of divine supreme covenant, has said, ‘Do not try to teach them (‘A’immah); they are far more knowledgeable than you.’ The Holy Prophet (saw) has said, ‘‘A’immah, recipients of divine supreme covenant, will never take you out of the gate of guidance and they will never make you enter the gate of error.’ Had the Messenger of Allah (saw) remained silent and had not explained anything about his Ahlulbayt (the family) the family of so and so would have advanced their claim for Imamat (Leadership with Divine Authority).

However, Allah (swt), the Most Holy, the Most High, has revealed it in His book to confirm the explanations of His Prophet about Ahl al-Bayt (in the following verse):

وَقَرْنَ فِى بُيُوتِكُنَّ وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى وَأَقِمْنَ الصَّلَوةَ وَءَاتِينَ الزَّكَـوةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً

‘People of the house, Allah wants to remove all kinds of uncleanness from you and to purify you thoroughly.’

Holy Qu'raan (33:33)

Alee, Fatima, Al-Hassan and Al-Hussain (peace be upon them all), recipients of divine supreme covenant, were there and the Holy Prophet (saw) made them to enter under Al-Kisa (the Cloak) in the house of Umm Salama (r.a) and then said, ‘O Lord, every Prophet had a family and a heaviness and credence, and these are my family, my heaviness and credence.’ Umm Salama (r.a) at this point said, ‘Am I not of your family?’ The Holy Prophet (saw) said, ‘You are in goodness but these are my family, my heaviness and credence.’

When the Messenger of Allah (saw) passed away, Alee, recipient of divine supreme covenant, had the utmost priority and guardianship of the people because of what the Messenger of Allah (saw) had preached about him. It was because of raising him up for the people and holding his hand in his hand.

When Alee (a.s), recipient of divine supreme covenant, (was about to) pass away he could not (and would not) enter Muhammad ibn Alee or Al- Abbas ibn Alee or any one of his other sons in the position of Imamat (Leadership with Divine Authority). Otherwise, Al-Hassan and Al-Hussain (peace be upon them both), recipients of divine supreme covenant, would have said, ‘Allah, the Most Holy, the Most High, has revealed about us just as He has done so about you, and He has commanded people to obey us just as He has commanded people to obey you. The Messenger of Allah (saw) has preached to people about us just as he has done so about you. Allah (swt) has removed Al-Rijs (uncleanness) from us just as He has done so to you.’ “When Alee, recipient of divine supreme covenant, left this world, Al-Hassan (a.s) had the utmost priority for Imamat (Leadership with Divine Authority); he was the eldest. When he was about to die he could not, and would not, enter his sons in the position of Imamat. It is because Allah, the Most Holy, the Most High, says, ‘. . .

وَأَزْوَجُهُ أُمَّهَـتُهُمْ وَأُوْلُو الاٌّرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِى كِتَـبِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَـجِرِينَ

The relatives are closer to each other, according to the Book of Allah, than the believers and the emigrants.’

Holy Qu'raan (33:6)

Had he then placed Imamat in his sons, Al-Hussain (a.s), recipient of divine supreme covenant, would have said, ‘Allah (swt) has commanded people to obey me just as He has commanded people to obey you and to obey your father. The Messenger of Allah (saw) has preached to people about me just as he has preached to people about you and your father. Allah (swt) has removed Al-Rijs (uncleanliness) from me just as He has removed it from you and your father.’ “When Imamat was in full force with Al-Hussain (a.s), recipient of divine supreme covenant, there was no one in his family who could claim against him as he could claim against his brother and father. He could do so in case they had (his father and brother) wanted to divert it from him but they did not and would not do so. After them it found its place with Al-Husayn, recipient of divine supreme covenant, and the interpretation of this verse continued to remain valid, ‘. . . The relatives are closer to each other, according to the Book of Allah, than the believers and the emigrants. . . .’ (33:6). “After Al-Hussain, recipient of divine supreme covenant, Imamat found its place with Alee ibn al-Hussain (a.s), recipient of divine supreme covenant. After Alee ibn al-Hussain (a.s), recipient of divine supreme covenant, it (Leadership with Divine Authority) found its place with Muhammad ibn Alee, recipient of divine supreme covenant. The Imam (a.s) said, Al-Rijs means doubts. I swear by Allah that we never doubt in our Lord.’”

Grading: Narration is Saheeh (Authentic) as by Al-Majlisi II in Mir'aat Al-Uqool. Vol. 3, Pg. # 213.

Source: Usool Al-Kafi. Vol. 1, Pg. # 172-173.

Jarh wa Ta'deel is the combination of two principles which consist of 'Jarh' (criticizing) and 'Ta'deel (praising)' of an individual. This methodology consists of various sciences that allow a scholars to assess the reliability of an individual. Aboo Tufayl (r.a) was a companion of the Prophet (saw) and is above any criticism according to the principle beliefs of the opponents. The classical scholars of the so-called, 'Ahl ul Sunnah' believed the Rawafid i.e those who rejected and curse the Sheikhayn as being the worst of the innovators. To merely suggest that these scholars woke up one day and issued a Fatwa against a companion of the Prophet (saw) based on no evaluation would be nonsensical. To claim such criticism regarding what has been said about him can not be linked to Aboo Tufayl (r.a) would open further doors of questioning on the whole science of Hadeeth. Consider the example of a narrator who has been attributed as a deviant, having bad memory, accused of lying etc. One would need to provide a chain between the Rijal scholar who is criticizing and the individual on what they forgot, what they lied about, proof they believed in certain belief and so on and so forth.  

There is no bigger proof to the fact that the classical scholars such as Bukhari, Ibn Qutaybah (in two of his works mentions Aboo Tufayl (r.a) as a 'Extreme Rafidi' who believed in Raj'ah), while Ibn Hazim Dhahabi followed suit. Even the Kharijis would burn his books and due to this, many Muslim's have lost out from the knowledge contained within. What is even more interesting is that Bukhari abandoned the narrations of Aboo Al-Tufayl and stopped narrating from him and anything else which was inclined towards Tashayyu. This would include narrations where Aboo Tufayl (r.a) narrated the famous incident of the Twelve hypocrites who attempted to kill the Prophet (saw). More on this can be found by clicking on the following link:- 

Not to mention other narrations which have been excluded from Bukharis works such Aboo Tufayl (r.a) narrating on the permissibility of combining prayers and even more so Imam Alee (a.s) being the 'Wasi' of the Prophet (saw). The mass of evidence shows that no scholar deemed him (r.a) to be a non-Shi'ee. 

We can now conclude that the false allegations that have been attributed to the followers of the Ahlulbayt (a.s) regarding Alee (a.s) being the Wasi of the Prophet (saw) and belief of Raj'ah, is not one that has been concocted by Abdullah ibn Saba, but rather the companion of the Prophet (saw) shared this same ideology.

We would like to invite the present so called 'Ahl ul Sunnah' back to the path of those Salaf As-Saalih, who they claim to adhere to, as they have no justification for denying the ‘Raj'ah’ when it is something testified to by a sahabi of the Prophet (saw).

For more on this topic, please refer to the article: 'Alee (a.s) Is The Master Of Every Believer.'