Cairo - more than 30,000 scholars and students of theology discuss and memorize the holy Qur’an and the traditions of the Holy Prophet at the Al-Azhar University. From there, its scholars go to other countries and cities and invite people to the truth, the advancement of Islam and the unity of Muslims.

In Cairo, the scholars have protected the people from devilish acts against the religion and the country, and make efforts for their unity and close relationship, and call upon them to be honest and obedient to the government.

Cairo is the centre of the Arab population and considers itself to be the guardian of the Arabs and the Arab cities, and endeavours to ensure that every Arab should benefit from the spiritual and material strength of those speaking the same language.

In Cairo, Asian and African nations hold meetings against military bases and aggressive pacts and take pains to eliminate racial differences and tribal prejudices. In Cairo they meet to find out ways and means to fight against what is opposed to freedom and the freedom movements in Islamic countries.

ln this very Cairo, a book entitled, Abu Sufyan Shaykh al­Umwiyyin was published after the occupation of Palestine by Israel and the invasion of Port Said.

Orientalists And Colonial Ambitions

The colonial rulers were not content with looting wealth and provisions, sucking the blood of the nations, monopolizing markets, killing nationalist sentiment, and destroying the willpower to defend national heritage. They have attacked all that is sacred in Islam, obstructed our faith and beliefs, and presented our history and culture as defective.

The path was trodden by those treacherous persons who received training in the school of cunning and deceit and undertook numerous efforts in drawing plans, plots and designs against various nations.

The imperial powers have decided that before doing anything else they should stigmatize Islam and its history. They have decided to cast aspersions on the Qur’an, the Holy Prophet, and the imams who are the fortress of the independence, freedom, and greatness of the Muslims.

The first step they have taken in this regard is that they sent to the East certain individuals called 'orientalists' and allocate special funds to them. They are sent ostensibly to study the language, history, and culture of the Arabs. In fact, these titles are meant to lull the nation to sleep, and their real object was to criticize and denounce Islam and to place the nations in disagreement with each other by creating hatred through their inauspicious and inhuman plans.

Orientalists have carried out this great mission with a sincerity of purpose. They published hundreds of voluminous books and commented on the holy Qur’an. They explained the verses of the holy Qur’an claiming that what they have said was based on scientific research and free discussions. These orientalists have expressed their views on all aspects of the holy Qur’an and have gone so far as to explain Huroof Muqattaaat.1

They are of the view that Huroof Muqattaaat are codes to the names of some companions of the prophet who had the holy Qur’an with them. For example, ‘meem’ (M) in the phrase ‘Alif Lam Meem’ refer to Mughaira Ibn Sho’ba and the letter ‘seen’ (S) in the phrase ‘Yaa Seen’ (S) refers to Saad Ibn Abi Waqqas and the letter ‘Ha’ (H) in the phrase ‘Kaaf Ha Ya Ain Saad’ refers to (Abu) Huraira and the letter ‘Noon’ (N) in Surah Noon refers to Uthman and these persons had learnt the holy Qur’an by heart.

The orientalists say that the Holy Prophet used to compel the people to accept Islam,2 as mentioned in Surah Yunus:

“…will you then force men till they become believers?” (10:99).

They say that the Holy Prophet forcibly acquired Zainab Ibnt Jahash, the wife of his slave, Zaid!

They also say (God forbid) that the Holy Prophet Muhammad was misguided because Allah says in the holy Qur’an:

“Did He not find thee wandering and direct (thee)?” (93:7).

In this verse the orientalists have translated the word 'Dhallan' as being misled, although it actually means 'being astonished’.

In short, the orientalists have imputed these absurd meanings to Islam and unsuccessfully tried to defame it.3 How ridiculous that the enemies of Islam (and of the Holy Prophet) who are ignorant of our religion and proud of themselves, should conduct research in our religious matters, and tell us all that is sacred for us, inform us about our history and teach us our culture!4

After this what will be the position of the companions of the prophet and of what use will the Islamic jurists and historians be? What will be the value of what the philosophers and scholars have said? Should we forget all of them and learn matters relating to our religion and civilization from the orientalists?

The orientalists are so evil-minded that they say: “Muhammad acquired his teachings from Christians and Jews.”

They also say that: “Muhammad worshipped idols with the polytheists.”

They further say: “When the Holy Prophet was helpless, he considered his religion to be the religion of mercy and did not resort to bloodshed and pillage. However, when he saw some Muhajirs and Ansars around him, and had acquired wealth and strength, he forgot his prophetic mission and indulged in bloodshed and plunder.” (We seek the refuge with Allah).

These are the accusations made by orientalists. However, Islam and the Holy Prophet of Islam possess so much strength that even if all jinns and human beings, the orientalists and colonial powers join hands, they cannot succeed in their mission.

Colonialism And Hafnavi

Since all Muslims have understood their plot, the orientalists did not succeed. They, therefore, decided to achieve their object by other means and were on the lookout for agents who should apparently be Muslims and Arabs, and should be ready to sell the religion and the Arabs for the money provided by Satan. When the colonial ruler saw that Hafnavi was 'for sale', they were glad to secure his services for tampering with Islam.

They instructed him to abuse the leaders of Islam and prescribed to him the lines along which this was to be done. Hafnavi published these plans of the colonial power in his book entitled: Abu Sufyan Shayku1 al-Umawiyyin. These days the colonial powers, through its agents, are spending a huge amount to weaken the defence line of the Shi’as, that is the institution of Marja’iyat (the point of reference in religious law) because they have seen that it can become the source of a great revolution.

Therefore, these agents have created such an atmosphere that the common people are straight away being affected by their propaganda. Shaykh Murtaza Ansari had already buried the Akhbari ideology spread by Mulla Amin Astarabadi, but efforts are being made to revive it. I am surprised at the one who cannot understand the basic point that during their respective times, the Holy Prophet (S) and the Holy Imams (‘a) were sole points of reference (Maraja’) and the matter of taqleed (following) is only related to the period of the ‘major occultation’ of the Imam of the Age (a.t.f.s.).

This view is like the lamps of one's vision

For some they are alight and for some, extinguished

(An Urdu Couplet)

Colonialists arc also trying to create a sect among Shi’as that believes in the divinity of Ali (‘a) as the British agent, Humphrey has admitted in his book, Ideal Colonialism.

Vilification Of Imam Ali (‘A)

Hafnavi speaks ill of Imam Ali (‘a) though he was the first person to accept the invitation of Islam and sacrificed his life for its progress. It was he who cheerfully suffered hardships for supporting Islam. It was he who kept company with the prophet from the advent of Islam and helped him with his sword and his tongue from the very first moment of revelation.

It was he who stood firm like a mountain in the Battle of Uhud, and drove away those who attacked the Holy Prophet, whereas some prominent companions had fled. In the Battle of Ahzab, all Muslims were trembling with fear of Amr Ibn Abd Wudd but Imam Ali's heart was stronger than steel. His strike at Amr Ibn Abd Wudd was so valuable that the Holy Prophet said: “Ali’s strike on the day of Khandaq5is superior to all the acts of worship of men and Jinns.”

When Khaybar could not be conquered by others, the Holy Prophet gave the standard to Imam Ali (‘a), the friend of Allah and His prophet, who won the battle for Allah and the Muslims. Imam Ali (‘a) also fought against the polytheists, and the Battles of Jamal, Siffin and Nahrawan. Imam Ali (‘a) fought for the revelation of Qur’an and its interpretation and about whom the Holy Prophet Muhammad said: “Ali is complete faith.”

Despite of all battles Imam Ali (‘a) fought and the jihad he performed, Hafnavi says that Ali did not profit much by jihad, because true jihad is related with prudence and tongue and that Ali’s jihad was worthless as compared with the tongue of Umar and the prudence of Abu Bakr.6

If we suppose that what Hafnavi says were correct, then what reply will be given to this question: When the polytheists who were well-equipped decided to kill the Holy Prophet and his supporters with swords and spears, and came to fight in the Battles of Badr, Uhud and Ahzab under the leadership of Abu Sufyan to achieve their end, was the Holy Prophet protected by the Umar’s speech and Abu Bakr’s prudence, or was he defended by Ali’s sword and strength? Is Islam helped by occupying the seat of government and expressing opinions, or does it need fighting and perseverance and strong and fearless fighters?

The Holy Prophet prayed in favour of Imam Ali (‘a): “O Lord! Love him who loves Ali and be the enemy of one who is the enemy of Ali. Help him who helps Ali and degrade one who betrays Ali.” Traditions of prophet clearly prove that evidence remains out of the sight of Hafnavi. (Because he is the enemy of Allah and does not perceive clear-cut matters).

If mere oratory and opinion had been useful, Palestine would not have been lost, and if mere speech and expression of belief had been efficacious, the Arabs would not have lagged for centuries despite Hafnavi and others like him.

Criticism Of Islamic Sources

The colonial masters ordered Hafnavi to subject the Islamic sources - especially the history books - to severe criticism. The old books of history are most authentic and usef ul-for understanding facts and realities about Islam. They deal with the sacrifices of Muslims by whose conducts, faith and teachings Islam spread far and wide, and various nations were freed from slavery. As the colonial masters and their agents are not brave enough to combat the great strength of Islam, they have directed their wanton attacks, through Hafnavi, at the history books.

Hafnavi says: “Most old and new history books are not correct. Most of the past historians have borrowed from earlier Romans, the history of the Arabs, which is not authentic.”

The historians deserve no respect in Hafnavi's view even though they lived at a time close to the advent of Islam and recorded the historic events hearing them from eyewitnesses. Yet, of course, if the former or latter historians condemn Ahl Al-Bayt (‘a) they are truthful. And others who do not interfere with them and are not prepared to criticize them are liars!

If we dispense with old and new Islamic sources, nothing meaningful will be left with the Muslims and this is what the colonial masters desires, for they wish that all Islamic sources should be eliminated. However, Hafnavi had discovered a reliable source, which he used against the Ahl Al-Bayt (‘a). That reliable source is the books by the orientalists containing the statements of the enemies of our faith and our homeland. Hafnavi mostly cites the statements of a German orientalist named Carl Brockelmann. For example, Brockelmann writes:

“The Islamic nations are keen to show their prophet to be great. However, we do not have any evidence that may be reliable and may deal with the condition of the Holy Prophet before his appointment to the prophetic mission except one verse of the Qur’an, which reads as follows:

“Were you not orphan and We protected you?” (93:6).

“And you were lost, and we guided you?” (93:7).

Brockelmann has not been able to lay hands on anything other than this verse and if the word 'zallan' which he translates as 'being misled' had not been there he would have had no evidence about the biography of the Holy Prophet Muhammad.

He (Brockelmann) says:

“The Prophet of Allah made use of commercial methods and examples in his discourse.” (For example, the Holy Prophet says that the reward of such and such good deed is seventy-fold).

What he means to say is that the thinking of the Holy Prophet was business-like, similar to that of Rockefeller and Ford. He also says: “It has been narrated that he had contacts with Jews and Christians.”

Also:

“Muhammad ended his nights with prayers and supplications like Christian monks and there is no doubt about the fact that the prophet's knowledge about the Torah was superficial and he has erred in certain matters.

The Prophet learnt from Christians the ‘Child 's Gospel’ and stories of the people of the Cave and Alexander (Dhulqarnain) etc., but he altered them”

The remarks of this orientalist that the Holy Prophet betrayed the Jews and the Christians - by deriving the holy Qur’an and Surah al-Kahf, and stories about Alexander etc from Christians and later modifying them - is a conclusive proof for Hafnavi, whereas the Islamic sources and Muslim history books do not contain true history.

Brockelmann who has been constantly relied upon by Hafnavi says:

“During the early years of his appointment to the prophetic mission, Muhammad believed in the trinity of the Kaaba”.7

Brockelmann means to say that Prophet Muhammad believed in Lat, Manat and Uzza, and that he obtained the holy Qur’an from Christians.

Keeping this remark in view, what is left with the Muslims? Despite all this vilification, Hafnavi relies on Brockemann's statement. He does not, however, rely on Muslim historians, because it is what the colonial masters want. What a pity that there is no Muslim who may restrain Hafnavi's propaganda.

Promotion Of Infidelity And Oppression

The colonial masters commissioned Hafnavi to promote crime, infidelity, injustice, and intrigue, and applaud these. But he did so in the form of praises for Bani Umayyah i.e. the admiration of those who were the embodiments of infidelity, corruption, grudge, envy, enmity, living the life of pleasure, falsehood, deceit, calumny etc. The promotion of these vices should be in the persons of those, who should have been criminal after criminal, pedigreeless after pedigreeless and adulterer after adulterer.

For being further enlightened on this subject refer to: Mahmûd 'Aqqåd, Abush Shuhada;

Maqrizi writes in An-Niza Wat Takhasum: 8

“Umayyah, the progenitor of the Umayyad clan had married his wife during his own lifetime to his son Abi Umar. The son used have sex with his mother and Umayyah witnessed it.” 9

Can You Believe This

The colonial masters ordered Hafnavi Sufyani to speak ill of Imam Ali, to criticize Islamic sources and to praise infidelity and atheism. Hafnavi agreed to carry out these orders and published his abominable and mischievous book. However, there is no doubt that whoever reads this book would not confirm its contents.

Can anyone believe, in Cairo, a person saying: “Abu Sufyan is great and respectable because he stood against the holy Qur’an and Islam?”

When the Holy Prophet was attacked in the battles of Uhud and Ahzab, Abu Sufyan was the chief of the polytheists. Abu Sufyan was the head of the army and two of his sons were engaged in fighting against the Holy Prophet. One of them was killed and the other was taken as a prisoner of war. Abu Sufyan was among those who received a share from the public treasury of Muslims so that their hearts might soften, and they might be inclined to Islam. We are not aware of any defect in Abu Sufyan except that he did not know what cunning methods to use in the Battle of Uhud to destroy the Muslims.

Is it possible that someone should say this in Cairo:

“The Holy Prophet preferred Abu Sufyan to Abu Bakr and Umar and used to consult Mu’awiyyah and ordered that Abu Bakr and Umar should approach Mu’awiyyah in connection with various matters, rather he ordered them (Umar and Abu Bakr) to give allegiance to Mu’awiyyah after the departure of the prophet because of Mu’awiyyah's honesty.”

Will anyone believe if a person says this in Cairo that:

“Hind, who instigated the people to rise against the Holy Prophet and chewed the liver of his uncle, was a good-natured and righteous woman?''

“Hajjaj Ibn Yusuf was a pious and just person and a great reformer. And Abu Musa Ashari removed Imam Ali (‘a) from the caliphate as the latter was not fit for caliphate. Imam Ali (‘a) caused bloodshed of hundreds of thousands of Muslims and did not kill any infidel.”10

Hafnavi writes:

Yazid's action in the Battle of Harrah and his setting the Kaaba on fire was one of his best deeds, because it was necessary for him to do more than that to protect himself, but as he was kind and forbearing, and he contented himself with these.

Of course, none would believe that in Egypt - which is the centre of the support for Islam and capital of the Muslims - that a person should say such blasphemous things and remain alive even for a moment. However, Hafnavi wrote these things and is still alive.

We do not even consider Hafnavi's nonsense worth refuting. He says: “Ziyad Ibn Sumayya was the true and real son of Abu Sufyan, and this has been proved from the literal and religious points of view.”

About a criminal he says that he was a pious person. About a true believer he says that he was an infidel and criminal, and about righteous person he says that he was unjust and sinful.

What we mean to say is that there are individuals amongst Muslims who introduce themselves as Muslims and Arabs, but they are secretly working against Islam. They feel sorry that Abu Sufyan did not gain victory over his enemy (the Holy Prophet) and that he did not act with him in the same manner that his grandson did with Imam Husayn (‘a) and his children in Karbala.

The teachers of Al-Azhar and other writers have maintained silence on this calumny of Hafnavi because in their view he is a self-professed Muslim.

Sufyani Book And Al-Azbar

Those who go through the Sufyani book - for which a professor of theology at al-Azhar University has written a foreword - acknowledge one reality, and it is that the aim of Hafnavi and the black crows who have supported him is to stigmatize Islam (and all that is sacred in it), to promote infidelity and atheism, and to support the goals of Christian missionaries. The objective of Hafnavi becomes clear when we compare his remarks with those of the Christian orientalists.

Brockelmann writes in the first volume of his book Tarikhush Shaub ul-Islamiyyah: The Meccans could not achieve any result in the Battle of Uhud. And Hafnavi writes on page 37 of

his book: In the Battle of Uhud, Abu Sufyan did not understand how to destroy the Muslims.

On page 154 of his book Brockelmann says: Husayn did not surrender to Umar Ibn Saad because he thought that being the grandson of the prophet, he enjoyed security of life; but his estimation was wrong. Hafnavi had quoted these exact words on page 138 of his book.

From these introductory remarks, it becomes clear that the book Abu Sufyan Shaiykh ul-Umawiyyin has been compiled from the remarks of the Christian missionaries and the orientalists. In fact, it originates - from its beginning to the end - from the Western land of the colonial masters, Christianity and enmity with Islam and the Muslims.

Now the reason for their attacks on the old and new sources of history, exegesis, hadith and biography of the Muslims becomes quite clear. It has also become clear that as Imam Ali (‘a) and his descendants have been praised and Bani Umayyah and their followers have been reproached in the books of history and exegesis and other Islamic books, the same have been subjected to criticism by Hafnavi, and he considers them inauthentic.

From what has been stated above it also becomes known as to what extent Hafnavi speaks the truth. On page 4 of his book, he writes: “My motto is to unveil the facts and I cannot imitate others, because those who have condemned Bani Umayyah have blindly followed the Shi’as.”

Indeed, Hafnavi does not believe in the holy Qur’an because the Qur’an has declared Bani Umayyah to be “the accursed tree”.

Hafnavi also does not believe the traditions that say that Imam Ali (‘a) and his descendants are inseparable partners of Qur’an and those who separate truth from falsehood. In his speech and thinking, Hafnavi has reposed faith in the enemies of Allah and His prophet because his thinking is influenced by the colonialists

I do not intend to discuss in this book what the scholars of traditions, history, and exegesis have written about the virtues of Imam Ali (‘a) and his descendants. These matters have already been discussed in my books: Ahl Al-Bayt, Ali wa al-Qur’an and Al-Majalis ul-Husayniyyah.

Here I would just like to reproduce a brief statement by Shaykh Habib Muhammad al-Ubaydi, the mufti of Mosul, and a distinguished Sunni scholar of Iraq. He quotes on page 190 of his book, An-Nawaat fee Haqq ul-Hayat, the following tradition in Sahih Muslim, narrated by Zaid Ibn Arqam that on his return journey from the last Hajj, the Holy Prophet (S) halted at Ghadir Khumm, between Mecca and Medina and delivered a sermon in which after the praise and glorification of the Almighty, and after giving general counsel and exhortations he said:

“O people, I am a human being. Very soon I may be summoned by the Lord and I will have to harken to the call of my Lord. I leave among you two precious things. The first of them is the Book of Allah which possesses light and guidance. Hold the Book of Allah firmly and pay attention to it. Then he said: The second thing is my Ahl Bayt. You should remember Allah's command in regard to my Ahl Al-Bayt. And he said again: Remember Allah's command in regard to my Ahl Al-Bayt. And he said again: Remember Allah’s command in regard to my Ahl Al-Bayt.”11

This tradition is quoted in Sahih Tirmidhi as follows: The Holy Prophet said: ‘I am leaving two such things among you that, if you hold them on, you will not be misled after me. One is as important as the other. They are the Book of Allah, which is a rope stretching from the sky to the earth, and my Ahl Al-Bayt. These two things will not be separated from each other until they meet me at the Pool of Kauthar. Be caref ul-as to how you behave towards them after me.”12

Perhaps the emphatic recommendation made by the prophet in this tradition about Ahl Al-Bayt was an allusion to the events that they had to face after his departure, which stigmatized the Muslims and harmed Islam.

Indeed, Muslims have acquired their beliefs, religion and morals from correct sources viz. the Book of Allah and traditions of the prophet, and other reliable Islamic books, and they hate books written by the orientalists like Lammens,13 Goldzeheir, Feizmarr and Brockelmann etc. because they are Christian missionaries and infidels.

We have no apprehension that the Shi’a faith will become extinct and our connection with Ahl Al-Bayt will be lost owing to the machinations of people like Hafnavi, and the German and American orientalists, because others also had fought against the Shi’a faith for years. But the result was only the strengthening and propagation of the Shi’a faith. The greatness and expansion of the Shi’a faith has increased by the Grace of Allah day after day, like the holy Qur’an which is the original source of this faith. (Because it is Allah and not us that is spreading His light in a perfect manner).

As against this greatness of Shi’a faith, the story of Bani Umayyah ends in loss and disgrace because they fought against the holy Qur’an and the prophet. Allah the Mighty and the High has very correctly said:

“…The foam disappears but what is profitable to man remain in the earth….” (13:17).

Hafnavi Rejects Allah's Words

Hafnavi has mentioned two basic conditions for the authenticity of history and the action thereon:

“First is that the writer should be unbiased. Second, he should not be a Shi’a and a follower of Ahl Al-Bayt of the prophet, because love for them amounts to heresy.”

It is possible, you may say that Allah has addressed the Prophet:

“(O Muhammad) Say: I do not ask you for any reward for my preaching to you except the love of my kindred” (42:23).

Hence, love for Ahl Al-Bayt becomes obligatory. In reply to this, I say that love and devotion to Ahl Al-Bayt has been ordered by Allah, but this verse was revealed for the whole of Quraish and the person nearest to the Holy Prophet from amongst Quraish was Abu Sufyan.”

What Hafnavi means is that Abu Sufyan was nearer to the Holy Prophet of Islam than Imam Ali, Fatimah, Hasan and Husayn (‘a).

Is it really impossible for Hafnavi to control his pen and tongue? Is he not motivated by monetary considerations? Does he not intend to appease the colonial masters?

Of course, the colonial boss orders and Hafnavi writes. He lies, behaves like a criminal and publishes whatever he wants.

Who Is The Liar

The respected readers will certainly laugh over this logic. However, when it is Hafnavi's logic what can be done?

Just see what Hafnavi says: He writes on page 9 and page 16 of his book:

Shi’as are liars and whoever is inclined to them is also a liar. Rather every Sunni whose words conform to those of the Shi’as is a liar and unreliable.

According to this remark, Masoodi was a heretic and a deceitful person because the Shi’as consider him to be one of them. On the other hand, Yazid Ibn Mu’awiyyah was a pious and devout person, and the decree of Marwan Ibn Hakam should be acted upon. And as believed by Hafnavi, the judgments of Abd ul-Malik should be enforced.

On page 17 of an-Niza wat Takhasum, Maqrizi writes:

Abd ul-Malik said from the pulpit: l am not a timid, careless or wavering caliph.” By 'timid' Abd ul-Malik meant Uthman, by 'careless', Mu’awiyyah and by 'wavering', Yazid.

If, according to the belief of Hafnavi, we accept the 'decrees' of Marwan, we must also act on the verdict of Abd ul-Malik, in whose view all the three persons mentioned were accursed. However, Hafnavi loves all of them and has faith in one who curses as well as in one who is accursed!

However, according to the belief of Hafnavi, Ibn Qutaibah, Abu al-Faraj Isfahani, Jahiz, Ibn Abd Rabb and others like them have not written their books for the sake of history but only to deceive and to fabricate facts. And since Brockelmann has not confirmed, the writings of Waqidi and Tabari, too, are unreliable and worthless.

These are some of the contents of the book, Abu Sufyan Shaykh al-Umawiyyin:

If Yazid - who killed Imam Husayn (‘a), burnt the Kaaba, left Medina to the mercy of his army, drank wine, abandoned prayers and, according to Abdullah Ibn Hanzala had sex with his mother, sister and daughter - was 'pious', it is necessary that all the saints of Allah and the martyrs and righteous persons should be infidels and libertines; and infidelity and debauchery should not be confined to Shi’as and their friends.

A liar is one who considers the true and authentic tradition to be false, and the false and forged ones to be true. The Holy Prophet said: “Allah considers three persons to be trustworthy viz. Jibraeel, myself and Mu’awiyyah.”

Hafnavi says: ‘Jibraeel asked the Holy Prophet to convey greetings to Mu’awiyyah and the Holy Prophet prayed to Allah to bless Mu’awiyyah's mother!”

A liar is one who considers the true leaders and the reliable narrators of traditions and historians to be liars.

A liar is one who upholds the relationship of Ziyad Ibn Sumayya with Abu Sufyan.

A liar is one who says: “Imam Ali (‘a) did not kill any infidel and if Mu’awiyyah had not been there, Islam would have become extinct, and the Arabs would have reverted to their (era of) ignorance.”

A liar is one who says: “The Holy Prophet sought refuge in Abu Sufyan's house to escape the polytheists.”

A liar is one who says: “The verse of Mawaddat14 applies to Abu Sufyan, as he was a nearest relative of prophet.”

Anyway, it is not for the first time that we heard false and slanderous things imputed to Shi’as, because on account of their enmity and impure nature, some hired writers, agents of the colonial rulers and the Wahhabis have habituated us to hearing such calumnies and falsehood about the Shi’as constantly. However, these fabrications do not do any harm to Shi’as. The disturbing part is that fabrications are imputed to Allah and His Holy Prophet openly and the (interpretation of the) verses of the holy Qur’an and traditions are being tampered with.

Why Are The Scholars Of Al-Azhar Silent

Undoubtedly, the silence of the scholars of al-Azhar and other Muslims and their inaction and silence with regard to Jabhan, Mohibuddin al­ Khatib, the magazine at-Tamaddun al-Islam and other similar ones - who write and publish articles attacking Shi’as and their association with the progeny of the Prophet - is serious and significant. It is because of their silence that those falsehood and slanders are being imputed to Allah, verses of the Qur’an, the Holy Prophet, his Ahl Al-Bayt, Islam and its adherents.

While we appreciate the efforts taken by eminent scholars like Shaykh Shaltut and Shaykh Madani to forge Muslim unity, we ask: What can two or three speakers do as compared to the silence of thousands?

We Shall Not Be Silent

We observe these verbal attacks being made on Shi’as and say:

This type of thinking will change with the passage of time. However, as time passes by, the area of their attack is widening. In these circumstances, should we be reproached if we lose confidence in Ahl Al-Sunna? If we defend ourselves against the colonial agents, should we be blamed? Is it not a matter of shame that we, the followers of one religion, should attack one another and all should play into the hands of colonialists and disregard our usurped rights, our economic and social ailments, and difficulties?15

We do not attack any religion or nation, and we do not criticize any individual. In these circumstances, however, we also do not wish that anyone should attack us, because if anyone attacks us, we lie in ambush for him.

We end this chapter with the words of the Holy Prophet who said: “O Ali! Only the true believers are your friends, and the hypocrites are your enemies.”16

In light of this tradition, hypocrisy is the cause of enmity with Imam Ali (‘a) and faith is the means of love and friendship with him. And it is impossible that hypocrisy and faith should be combined in one place, except that a hypocrite may become a believer, or a believer may become a hypocrite.

We Shi’as will not forsake faith in Allah and the Holy Prophet and in the true conduct on account of its being true. This faith will never change, and it is for this reason that the agents of colonialism have not left us alone. And the promise made by Allah is true when He says:

“They shall by no means harm you but with a slight evil; and if they fight with you, they shall turn (their) backs to you, then shall they not be helped” (3:111).

“Shame is pitched over them (Like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men…” (3:112).

‘Eid (Festival) Of Ghadir

When people want to speak about Imam Ali (‘a), his greatness perplexes their intellect and makes their tongues stammer. His eminence is based not on wealth and office, but on knowledge and uprightness. It does not arise from pedigree and race, but on sincerity and sacrifice in the path of Allah. The logic of this greatness is guidance and light, and the weapon of this greatness is jihad (struggle) against disorder, mischief, and hypocrisy.

It is this greatness that has hoisted the flags for Islam and eliminated the calamities and misgivings with regard to Islam. It is this greatness that has removed the hardships and difficulties of the Holy Prophet. It is this greatness has been acknowledged and certified by Allah, the Holy Prophet, the companions of the Holy Prophet, the followers of companions,17 and people belonging to every religion and nation.

If a person musters up his courage and wants to speak about Iman Ali, what should he say about him? About which greatness of Ali should he speak? For he is a man with uncountable merits.

When a man speaks about Imam Ali (‘a) from one angle he places himself in utmost difficulty, because he is like a person who is walking on a bridge narrower than a hair and sharper than a sword.

Nizam says: “It is difficult for a narrator to narrate the attributes of Imam Ali (‘a), because if he does justice to him, he sounds as exaggerating, and if he fails to state his rights, he will commit a crime. And it is very difficult to pursue the middle path.”

There is no doubt that the difficulties encountered in pursuing this path have not prevented people from speaking about the excellence of Imam Ali (‘a). On the other hand, these very things have made them believe in Imam Ali (‘a) and they consider him a spiritual figure and a statesman.

Difficulties involved in narrating the policies of Imam Ali (‘a), as summarized by Shobi in one sentence: “If we befriend Ali (‘a), we become impoverished and if we are in inimical towards him, we become infidels.”

By poverty, Shobi means the persecution by despotic rulers of the friends and followers of Imam Ali (‘a).

The difficulties involved in speaking about Imam Ali (‘a) have been mentioned by the Imam himself when he says:

“Very soon two groups will be ruined on my account: A friend who exaggerates his friendship, and this friendship takes him away from truth; and one who is an enemy and takes an extreme course in enmity, and this enmity becomes the cause of keeping him away from truth. The best persons are those who adopt the middle course about me.”

This introduction tells us that the greatness of Imam Ali (‘a) is not like general excellence in the view of people, because there is no question of shortcoming or excess in the matter of general excellence. Hence the greatness of the Imam is different from usual greatness and is higher. But it does not equal to the greatness of Allah.18 This is the very greatness whose difficulty and hardship to describe has been alluded to in the statement of Nizam.

In order not to get involved in treading the dangerous path of exaggerating or understating the merits of Imam Ali (‘a), we pursue the discussion of his excellence in light of his traditions and remarks, which are the just and real criteria of judging his merits. Then, naturally we shall gauge the depth of his knowledge.

On Hometown

Imam Ali (‘a) says about the limitation of hometown: “No city is more suitable for you than another. The best of the cities is one in which you pass your life.”

According to this remark, all cities are your home, and you should take steps to enhance the honour of and establish justice in those cities. The best city is not that in which you were born and in which your parents and kinsfolk live, but it is one that ensures your means of livelihood, security, freedom, and dignity. The correctness of this remark is proved beyond doubt in respect of immigrants whose means of livelihood are assured in places where they have settled.

On Relationships

Imam Ali (‘a) describes the relatives thus: “That person who possesses good morals is near to one.”

It means that affinity and relationship do not depend on kinship, because all human beings are descendants of Adam, and Adam was created from dust. On the other hand, true relationship is sympathy, loyalty, friendship, sincerity, kindness, and truthfulness. Hence one who deceives and ignores you is more distant from you than any other person, and even if a person is distant from you and is sincere to you and makes sacrifices to promote your interests, he is closer to you than others.

Imam Ali (‘a) means the same thing when he says: “There are many near ones who are more remote than the strangers and there are many distant ones who are closer than the nearest.”

Good Morals And Manners

Imam Ali (‘a) defines good morals thus: “Good morals mean refraining from the unlawful things and seeking lawful things.”

The Imam has connected the morals of an individual with their social values and general order and assessed the worth of individuals in light of their social worth because as long as an individual depends on the society, we cannot take into account his individual personality and ignore his social personality.

To call a man good-natured if he behaves well with his guest or to call a man 'truthful' if at times he speaks the truth, or to call a man prompt payer of debt if he repays one of his debts, would certainly be a mistaken judgment.

It is necessary that before judging an individual, we should study his actions in relation to the society. If he has wronged a person and is apparently happy and expresses sincerity and faith in him, he should not be called a human being. And if a person wrongs someone and we consider him to be endowed with good morals, we have wronged ourselves as well as humanity, wisdom, faith, and morals.

Social Document

In his letter addressed to Malik al-Ashtar, Imam Ali (‘a) gave him instructions which are very constructive for the governments that are desirous of achieving the continuity of their political life and well-being of the people. Imam Ali (‘a) instructed Malik al-Ashtar in these terms:

“Develop lands and take care of the traders, the workers and the industrialists, because these people are the source of profit and amenities for the people.”

These instructions given by Imam Ali are nowadays called 'Development Plans'. The governments have started five-year and seven-year plans and ten-year plans to obtain good results from land by selling it to individuals on instalments and to grant ability to purchase to everyone.

Event Of Ghadir

After these introductory remarks, we propose to write briefly about the event of Ghadir and the appointment of Imam Ali (‘a) to the caliphate. We believe that whether the Holy Prophet had specified it or not, caliphate was the natural right of Imam Ali (‘a) because people should be recognized by the right, and not that a right should be recognized by the presence of the individuals. There is no doubt that people were aware of the merits of Imam Ali (‘a). It was these virtues and qualities on account of which Eid of Ghadir came into being. If he had not possessed those merits, Ghadir and its Eid would not have been known at all.

Which day could be better than this festival when Allah perfected His religion and completed His favours to the Muslims by means of the wilayat (guardianship) of Imam Ali (‘a)? Which day could be better than that about which Allah says:

“On this day I have perfected your religion, completed My favours to you and have chosen Islam as your religion” (5:3).

This verse, regarding the perfecting of religion and completion of divine favours, was revealed on the day of Ghadir. All traditionists agree that on his return from the Farewell Hajj, the Holy Prophet stood before the Muslims on the 18^th of Zulhijjah, raised the arm of Imam Ali (‘a) and said:

Ali is the master of whomever I am the master. O Lord! Befriend him who is the friend of Ali and be the enemy of him who is the enemy of Ali. Make those persons who love Ali honoured and vanquish those who are inimical towards him. Help those who help Ali and ignore those who ignore Ali and make truth turn wherever Ali turns. O people, those who are present here must convey my words to those who are not.”

Before the people dispersed, Jibraeel the trustworthy angel descended and brought this verse:

“Today, the unbelievers have lost hope about your religion. Do not be afraid of them but fear Me. On this day I have perfected your religion, completed My favours to you and have chosen Islam as your religion” (5:3).

Then the Holy Prophet said: “Great is Allah Who has perfected the religion and completed His favours and has been satisfied with my prophethood and is pleased with the wilayat of Ali after me.”

After the Holy Prophet concluded his discourse, the companions approached Imam Ali (‘a) in groups and congratulated him. The foremost amongst those who offered congratulations to him were Abu Bakr and Umar. All were saying: “O Ali! Congratulations! Now you have become our master and the master of every believing man and woman.”

Sometimes it is said that what is meant by the verse relating to 'perfection' is the perfection of the religion of Islam. As all orders relating to acts of worship, personal lives, punishment for sins, contractual obligations and lawful and unlawful things had been conveyed, it was no longer necessary to enact any further laws.

The reply to this is:

1. Other verses related to orders (verses related to inheritance and usury) were revealed after the Festival of Ghadir. As stated in Sahih Bukhari the last verse revealed to the Holy Prophet was that related to usury.

2. The perfecting of a religion and political State can take place when the authority to enact laws and to enforce them is secure. Having the power only to enact laws, without the power to enforce them is ineffectual. In the present case, the power to enforce the laws was with the Holy Prophet. The infidels thought that after the Holy Prophet, the power of enforcement would vanish and consequently Islam would cease to exist. The Holy Prophet nominated Imam Ali (‘a) in his own place so that the religion of Islam might remain safe after him and Imam Ali (‘a) might administer the affairs in a good way and lead the people. He also introduced Imam Ali (‘a) to the people with a view to inform them that just as Zulfiqar was a blessing for the believers, it was a curse for the evil doers.

By nominating Imam Ali (‘a) to the caliphate, the Holy Prophet made the infidels lose all hope for the defeat of Islam, and with the delivery of the power of enforcement after the delivery of the power of enactment of laws, none could hope for the extinction and weakness of Islam. Indeed, by putting words into action and transferring power into the hands of a just and a wise man, all hopes for the extinction and weakening of Islam were frustrated.

Sunni and Shi’a traditionists agree on the veracity of the tradition of Imam Ali's mastership because as many as 110 companions of the Holy Prophet and 84 disciples of the companions (tabi’in) have quoted this tradition.

Those who were not able to raise issues concerning the narration of this tradition turned their criticism to its text, saying: ''By ‘wilayat’ the Holy Prophet meant friendship and love and he asked the people to be friendly towards Imam Ali (‘a). It has no bearing on caliphate and imamate”

In reply, we can quote the Holy Prophet's saying:

“I have more right on the believers than they do on themselves'' and “Ali is the master of him who considers me to be his master”

It proves that the spiritual and political authority of the Holy Prophet over the believers was specially meant for Imam Ali (‘a) and was turned over to him without any variation.

Even if Ahl Al-Sunna find a thousand and one literal meanings of the word ‘mawla’ - in addition to the twenty already collected by some of them - it becomes clear from the context of the tradition and the beginning and the end of the event that the reference was to caliphate.

Did Abu Bakr, Umar and others congratulate Imam Ali for the sake of friendship and love, or in connection with rulership and the caliphate? There is no denying the fact that no sensible person congratulates another on account of friendship. Shi’a ulama have discussed this and other traditions in detail and can cite numerous narrations which clearly point out to the caliphate of Imam Ali (‘a) immediately after the Holy Prophet.

Shi’a scholars have compiled many books on this subject. Some of them are as follows: Ihtijaj (Shaykh Mufid), Ash-Shafi (Sayyid Murtaza), Ayan ash-Shi’a (Sayyid Mohsin Amin), Al-Murajaat (Shaykh Sharafuddin) and Al-Ghadir (Allamah Mohsin Amini). The book Al-Ghadir consists of twelve bulky volumes.

The Shi’as love Imam Ali (‘a) according to their religion and faith and believe that he was more suited for wilayat than anyone else, because he did not want the caliphate to benefit from it or to rule over the people. He did not want it for the worldly purposes. The spiritual strength of Imam Ali (‘a) was much higher than any ambition for position or authority and sovereignty, for in his eyes the world was just like dust which is carried by the whirlwinds hither and thither.

Ibn Abbas says:

When Imam Ali (‘a) has become the caliph, I went to see him and saw him busy mending his shoe. I said: “O Ali! What are you doing? Leave this task.”

Ali did not speak to me till he had mended the shoe. Then he turned to me and said: “What is the monetary value of these shoes?” I said: “They have no value.” He said: “Assess their value, however small it may be.” I said: “They are worth a dirham or so.” Thereupon he said: “l swear by Allah that this pair of shoes is better in my eyes than ruling over you except that I should defend a right or eliminate a falsehood by means of the authority vested in me.”

How much deserving of caliphate would be the person in whose eyes rulership and the world are not worth as much as the lace of his shoe! Rather it will be very appropriate if the entire world is his shoe, and he rules over it.

What Imam Ali (‘a) said did not consist of only words and opinions. In fact, these views came out from the depths of his great heart, and he grappled with them and kept them alive. Imam Ali preserved this faith during all the difficulties and hardships.

In brief, Imam Ali (‘a) is not a man whose leadership may be confined to Muslims alone. He is not a man of the East or the West. He is an international hero and a perfect specimen of humanity. If we hold a celebration in connection with ‘Ali Day’ we celebrate this festival for the excellence of humanity and for the greatest specimen of the world; we celebrate it for the grandeur of religion and knowledge; we celebrate it for the magnificence of sincerity and sacrifice. We celebrate it for the greatness of valour and bravery; we celebrate it for the perfection of religion and completion of blessings; and we celebrate it for spreading Islam in the East and the West.

The End

Muhammad Jawad Mughniya

• 1. Alphabets of allegorical significance at the beginning of some chapters.
• 2. I have written an article on this topic in Al-Irfan, Issue no. 1, Year 1959. (Author).
• 3. Those who are fond of purchasing foreign-printed books expect to hear about the luminous realities of Islam from others. Since the orientalists have not forgotten their personal motives, they depicted Islam in distorted manner, and misled some people.
• 4. The Dutch filmmaker, Greet Wilders has committed this same foolishness by making a film on the Qur’an called ‘Fitna’.
• 5. Referring to the Battle of Khandaq (Ditch).
• 6. Abu Sufyan Shayku1 al-Umawiyyin, Pg. 190.
• 7. Pg 37.
• 8. Pg. 22.
• 9. For more details refer to: Mahmood Aqqad, Abush Shuhada; George Jordac, The Voice of Human Just ice, and An­Nasaih ash-Shatiyah liman Yatawalla Mu’awiyyah.
  And for what we have written about Shi’as and Mu’awiyyah, refer to our other books like Al-Majalis al-Husayniyyah and Sulh al-Hasan wa Istishad ul-Husayn. Also refer to As-Sirah baynal Amwiyyun wa abadi ' ul-Islam by Noori Ja'far.
• 10. Hafnavi has written this on page 143, but on page 70 he writes:
  Ali killed Umar Ibn Abd Wudd in the Battle of Khandaq. This makes clear what Allah said about the infidels in Surah Hajj, verse no. 46: For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts. (This shows that Hafnavi has said contradictory things). (Author).
• 11. Sahih Muslim, Tradition no. 2408, Kitab al-Fadail, Chapter of Min Fadail Ali Ibn Abi Talib (r.a.)
• 12. Sahih Tirmidhi, Tradition no. 3876
• 13. Henri Lammens was a Belgian orientalist. In order to cause harm to Islam and Muslims he has also written a book in praise of Mu’awiyyah and Yazid. (Author)
• 14. Reference to Qur’an 42:23.
• 15. Imam Khomeini has said that Muslims argue whether one should pray with hands open or clasped, while the enemy is thinking about cutting off their hands!
• 16. Fadl Ibn Ruzbahan wrote a book, Ibtal ul-Batil to counter Allamah Hilli's Nahj ul-Haqq. Therein he says: “Doubtlessly, this tradition is correct.” (Author)
• 17. This refers to a group of Muslims called the ‘Tabi’un’. They are those among the generation that have seen the companions of the Holy Prophet. [Note by Al-Islam.org]
• 18. Like it is said about the prophet that only he is great after the Almighty”, in the same way it can be said about Amir Al-Mu’minin that he is the greatest after the Holy Prophet - the specimen of ‘perfect man’, according to Ibn Arabi is a1so the honourable being of Amir Al-Mu’minin.