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NINTH SESSION FRIDAY NIGHT 2nd Sha'ban 1345 A.H.

SHEIKH: You always fault the actions of the Sunnis but do not care about the ways of the Shias. You unjustly defend them although their actions are depraved.

WELL-WISHER: I am accustomed to defending the truth. Our imam, Amiru'I-Mu'minin, exhorted his sons, particularly Hasan and Husain, in these words: "Always speak the truth and perform your deeds in light of the hereafter. Be hostile to the oppressor and help the oppressed. "

If I have found fault with the opponents or defended the Shias, I have done so in support of the truth. What I complained of was based on logical reasoning.! will listen to your charges concerning wrongdoing of the Shias.

SHIAS' ACCUSING A'yesha OF ADULTERY AND ITS REPLY

SHEIKH: The worst thing that the Shias are guilty of is that they accuse Ummu'I-Mu'minin A'yesha of adultery. It is an acknowledged fact that she had the honor of sexual intercourse with the Holy Prophet of Allah and that she was his lovin~wife. Theydo not realizewhatthis slanderous accusat ion leads to. Have they not read sura an-Nur (Light)of the Holy

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Qur'an? Allah says: "Bad women are for bad men and bad men are for bad women. Good women are for good men and good men are for good women." (24:26)

Well-Wisher: First the charge that the Shias accuse Ummu'l-Mu'minin A'yesha of immoral actions and adultery is absolutely false. Never has such a thing been said by Shias. This assertion is a blatant calumny circulated centuries ago by the Nawasib and Khawarij in order to instigate confusion. They attributed to the Shias what they themselves said. Subsequently others, without making inquiries, attacked the Shias as you are now doing. If you would study Shia books, you would not find anywhere that Ummu'l-Mu'minin A'yesha has been accused of adultery.

A'yesha 'S EXONERATION FROM THE CHARGE OF ADULTERY

If you read the Shia histories and commentaries, you will see how they have defended Ummu'l-Mu'minin A'yesha from the charges of adultery. The fact is that such reports were made by a group of hypocrites during the time of the Holy Prophet. Some of those involved were Mista Bin Uthatha, Hasan Bin Thabit and Abdullah Bin Ubayy. Concerning A'yesha 's exoneration from the false charges of the hypocrites, seven verses were revealed in the Holy Qur'an. Shias believe that to make a false charge of adultery or immoral action against any Muslim is unlawful, not to mention a wife of the Holy Prophet, whether she is A'yesha or Hafsa.

A HUSBAND AND WIFE DO NOT NECESSARILY SHARE THE SAME LEVEL OF ATTAINMENT

Second, the holy verse you have recited does not mean what you have said. It is not necessarily so that if a husband is a virtuous believer and worthy of Paradise that his wife will be the same. There are many instances which prove that spouses may attain different levels of virtue.

Allah says in the Sura Tahrim (The Prohibition): "Allah sets forth an example to those who disbelieve, the wife of Noah and the wife of Lot: they were both under two of Our righteous servants, but they were unfaithful to them, so they availed them nothing against Allah, and it was said: 'Enter the fire with those who enter.' And Allah sets forth an example to those who believe, the wife of Pharaoh when she said: 'My Lord! build for me a house with Thee in the Garden and deliver me from Pharaoh and his doing, and deliver me from the unjust people.'" (66:10-11)

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Sheikh: It is strange that during this short period there appears to be a clear inconsistency in your statements.

Well-Wisher: Please tell me what you see as inconsistent.

Sheikh: At one point you say that accusing anybody of adultery is unlawful but at another you say that Noah's and Lot's wives were unfaithful to their husbands. Are these two sentences not inconsistent with each other? Is it not unbecoming of you to accuse the wives of the prophets of adultery and faithlessness?

Well-Wisher: I am sure you know you are adopting a deceptive manner. You know very well what "faithlessness" means in the holy verse referred to earlier.

MEANING OF FAITHLESSNESS OF NOAH'S AND LOT'S WIVES

It is strange of you that you mistake faithlessness to mean adultery though there is a vast difference between the two. The wives of the prophets were absolutely free from adultery. Here the discussion is about their faithlessness. First, if a wife of a prophet acts against the instructions of her husband, she is certainly faithless. Second, I am not the one who says that they proved faithless. The Qur'an itself states it: "They were unfaithful to their husbands," and unfaithfulness was not adultery. As I have said earlier, the wives of the prophets were free from this kind of unfaithfulness. So the meaning of their unfaithfulness was disobedience.

The Prophet Noah's wife was opposed to her husband and used to insult him in public. She said: "My husband is mad. Since I am associated with him all day and night, I know his true state. Do not be deceived by him." The Prophet Lot's wife used to inform the people of every guest that came to his house. She used to create mischief by disclosing the secrets of the house to his enemies.

FAITHLESSNESS OF WIVES DOES NOT IMPLY IMPURITY

According to Qur'anic commentators and also according to the statements of the infallible ones, the meaning of the verse of the sura an-Nur (Light) from which you make your point is that impure women deserve impure men and impure men are inclined towards them. Pure women deserve pure men and pure men are inclined towards them. In the same chapter in the preceding verse Allah says: "The fornicator shall not marry

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any but a fornicatress or idolatress and (as for) the fornicatress, none shall marry her but a fornicator or an idolater." (24:3)

In short, the holy verse "impure women are for impure men..." in no way proves your point.

REFERENCE TO A'yesha 'S CONDUCT

The criticism of A'yesha is not due to prejudice. It is because of her wrong conduct. She committed misdeeds which no other wife of the Holy Prophet, including Hafsa, daughter of Umar, did. Moreover, the Shias' criticism is strictly within the bounds of the comments made by your owns ulema, who have reported that this anxious woman committed serious wrongs.

Sheikh: Is it proper for a noble man like you to make such charges against Ummu'l-Mu'minin?

Well-Wisher: All the wives of the Holy Prophet except Ummu'l-Mu'minin Khadija, are of equal rank. Umme Salma, Suda, A'yesha , Hafsa, Maimuna, and the others in our view all are Ummu'l-Mu'minin. But A'yesha 's conduct and her words were certainly different from those of the other women. Again, this is not merely my version, but your own prominent ulema have written that her life was blemished. The good and bad actions of people cannot remain hidden forever. Eventually truth reveals itself.

Sheikh: Assuredly, because she opposed Ali, you find fault with her regarding insignificant matters.

Well-Wisher: We do not find fault regarding insignificant matters. A'yesha 's opposition to Amiru'l-Mu'minin, imam Hasan, imam Husain, and the Ahle Bait is a separate issue. But the foundation of the ugly history of her life had been laid during the period of the Holy Prophet himself. She used to vex and torment him.

Sheikh: It is strange that you consider Ummu'l-Mu'minin A'yesha , the beloved wife of the Holy Prophet, so morally debased that you dare to say that she vexed the Holy Prophet. How can we accept your assertion when Ummu'l-Mu'minin had definitely read the Holy Qur'an and the following verse: " Surely (as for) those who speak evil things of Allah and His Apostle, Allah has cursed them in this world and the hereafter, and he has prepared for them a chastisement bringing disgrace." (33:57)

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So it is possible for her to vex the Holy Prophet so that she could be cursed by Allah? This is definitely one of the slanders of the Shias.

Well-Wisher: No it is not a lie! Regarding these holy verses, I admit that not only Ummu'l-Mu'minin A'yesha must have read them, but her father Abu Bakr and other eminent companions must have also read them. In the light of those reports and hadith which I have mentioned in previous nights, many truths may be revealed to us provided that we are just.

A'yesha GRIEVED THE HOLY PROPHET

The fact that A'yesha grieved the Holy Prophet is not only related by Shia ulema, but by your own eminent ulema. imam Ghazali in his 'Ihya'u'l-Ulum, vol. II, ch. 3, Kitab-e-Adabu'n-Nika, p. 135, has reported many hadith condemning A'yesha 's conduct. Among them is her quarreling with the Holy Prophet and Abu Bakr's intervention. This event is also narrated by Mulla Ali Muttaqi in Kanzu'l-Ummal, vol. VII, p. 116; Abu Yala in his Musnad and Abu'sh-Sheikh in his Kitab-e-Amthal. They write that when Abu Bakr went to see his daughter, he found that there was a grievance between A'yesha and the Holy Prophet. The decision was left in Abu Bakr's hands. A'yesha used insulting language in her remarks. In the course of her conversation, she asked the Holy Prophet to be fair in his attitude. This insolent remark made Abu Bakr so indignant that he slapped her so severely in her face that blood flowed down her clothes.

Also imam Ghazali in the same Chapter on Marriage and others, too, have narrated that once, when Abu Bakr reached his daughter's house, he found that the Holy Prophet was displeased with A'yesha . He asked them to tell him what was the cause of their grievance so that he might bring about reconciliation. The Holy Prophet asked A'yesha if she should begin telling it. She replied, 'You may begin but you should speak the truth.' In her next sentence she added, 'You are a man who really thinks himself to be a Prophet!'

These remarks show that A'yesha did not believe that the Holy Prophet was the divinely appointed Prophet. Such degrading remarks are reported in your books in large numbers. They were the cause of great anguish to the Holy Prophet.

NO SUCH REPORTS ABOUT OTHER WIVES OF THE HOLY PROPHET

You will note that the ulema and historians of both the sects have not

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recorded such things about the other wives of the Holy Prophet. They have not attributed such things even to Hafsa, daughter of Umar. It was only A'yesha 's behavior which led to her indignity. We related only as much as your prominent ulema have said about her. Have you not studied imam Ghazali's books, the histories by Tabari, Mas'udi and Ibn A'tham Kufi etc. which report that all your eminent ulema have described her as disobedient to the Holy Prophet. Still, you complain because I have criticized Ummu'l-Mu'minin's conduct. Can there be any clearer blot on one's character than transgression against the order of Allah and His Prophet and revolution against the Caliph of the Holy Prophet?

In the sura of al-Ahzab (The Clans), Allah has addressed the wives of the Holy Prophet: "And stay in your houses and display not your finery like the display of the ignorance of yore." (33:33)

Of course the other wives of the Holy Prophet complied with this order and never left their houses without an urgent reason. Even A'mash has reported this fact.

UMMU'L-MU'MININ SUDA DID NOT GO OUT EVEN FOR HAJJ OR UMRA

It is reported in the Sahih and other books of your traditionists and historians that people asked Suda, wife of the Holy Prophet, why did she not perform the Hajj and the Umra. She replied, "It is compulsory for me to perform one Hajj and Umra and no more. And He says: 'And stay in your houses.' So in obedience to this command, I shall not go out of my house; rather, my intention is that I will not, as far as possible, go out of the room in which the Holy Prophet of Allah had placed me until I die." In fact she did this and it was her dead body which was taken out of the room.

Suda, A'yesha , and Umme Salma, were wives of the Holy Prophet and were mothers of the believers. Of course they differ from one another because of their conduct.

According to the community, A'yesha and Hafsa are worthy of respect, not because they were the daughters of Abu Bakr and Umar, though you respect them on that score, but because they were the wives of the Holy Prophet. But the wives of the Holy Prophet deserve honor when they are devout, as it is clearly stated in the Holy Qur'an. "O wives of the Prophet! you are not like any of the other women." (33:32)

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A'yesha GOES OUT TO FIGHT AGAINST ALI

So Suda was a pious, obedient wife of the Holy Prophet of Allah. A'yesha was a stubborn wife who conspired with Talha and Zubair against Ali and went to Basra. There Uthman Bin Hanafi, a great companion of the Prophet and governor of Basra appointed by Ali, was captured. His hair and beard were pulled out; he was tortured and driven out. More than 100 innocent, helpless persons were killed. Ibn Athir, Mas'udi, Muhammad Bin Jarir Tabari, Ibn Abi'l-Hadid, and others have written in detail about this event.

After this outrage, she mounted a camel named Askar, dressed in the skin of a lion, protected by armor and entered the battlefield like a soldier. Because of her revolt, thousands of Muslims lost their lives. Was this initiative on her part not a transgression against the command of Allah and His Holy Prophet?

ALI'S VIRTUES ARE BEYOND NUMBER

And what is more surprising is that she adopted this shameless stand against Ali Bin Abi Talib, whose virtues and merits have been so extensively recorded by your own distinguished ulema that it is impossible to recount them all.

imam Ahmad Bin Hanbal in his Masnad, Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, imam Fakhru'd-din Razi in his Tafsir-e-Kabir, Katib Khawarizmi in his Manaqib, Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, Muhammad Yusuf Ganji Shafi'i in Kifayatu't-Talib, ch. 62, and Mir Seyyed Ali Hamadani Shafi'i in his Mawaddatu'l-Qurba, Mawadda V, narrate from the second Caliph, Umar Bin Khattab and Abdullah Ibn Abbas that the Holy Prophet said to Ali: "If all the oceans were ink, all the trees were pens, and all human beings were writers and all the Jinn maintained the records, even then, O Abu'l-Hasan! Your virtues could not be numbered."

When the Holy Prophet states that "all men and jinn combined cannot account for his virtues," how can we, with our limited means, give a complete account of his merits?

Apart from the Shia ulema, your own ulema, for all their fanaticism, have filled their books with only part of his innumerable virtues.

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HADITH IN PRAISE OF ALI'S VIRTUES

You should study your Siha-e-Sitta, the six books of hadith. Apart from these, it is stated in Mir Seyyed Ali Hamadani's Mawaddatu'l-Qurba; Tabrani's Mu'ajam Kabir; Muhammad Bin Talha Shafi'i's Matalibu's-Su'ul; imam Ahmad Bin Hanbal's Musnad and Faza'il; Hamidi's Bainu's-Sahihain; Khawarizmi's Manaqib; Ibn Abi'l-Hadid's Sharh-e-Nahju'l-Balagha, vol. II, p.449; Ibn Sabbagh Maliki's Fusulu'l-Muhimma, particularly p.124, from Hafiz Abdu'l-Aziz Bin Al'Akhzaru'l-Janabiz, who writes in his book Ma'alimu'l-'Atratu'n-Nabawiyya that Fatima Zahra said that on the night of Arafa her father, the Holy Prophet of Allah, went to her and said, "Allah Almighty takes pride in you people before the angels and has forgiven you all and particularly Ali. I, the Prophet of Allah, say without any consideration for love due to kinship that verily the most fortunate and prosperous man is he who is a friend of Ali during his life or after his death. The most damned of the damned is he who is an enemy of Ali, during his life or after death."

Also in the above books is a detailed hadith which I think I have referred to in earlier nights, from Caliph Umar Bin Khattab, who said that the Holy Prophet said to Ali: "A liar is he who thinks that he loves me while he is your enemy. O Ali! He who is your friend is my friend. If somebody is my friend, Allah is his friend. If Allah is somebody's friend, He admits him to Paradise. He who is your enemy, is my enemy. If somebody is my enemy, Allah also is his enemy and He throws him into Hell."

FRIENDSHIP WITH ALI IS FAITH AND OPPOSITION TO HIM IS INFIDELITY AND HYPOCRISY

It is also reported from the Kitabu'l-Al of Ibn Khalawayh, narrating from Abu Sa'id Khadiri, that the Holy Prophet said to Ali: "O Ali! Friendship with you is faith and opposition to you is hypocrisy. The first person who enters Paradise shall be your friend, and the first person who is thrown into Hell shall be your enemy."

Mir Seyyed Ali Hamadani Shafi'i in his Mawaddatu'l-Qurba, Mawadda III, and Hamwaini in his Fara'id report that the Holy Prophet said while among his companions: "No one loves Ali except one who is a believer, and no one is hostile to him except one who is an infidel." On another occasion he said: "O Ali! It is only the believer who loves you, and it is only the hypocrite who hates you."

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ALI 'BEST OF MANKIND' SAID THE HOLY PROPHET - REPORTED BY A'yesha

Muhammad Bin Yusuf Ganji Shafi'i in his Kifayatu't-Talib, p. 119, ch.62, quotes from Ta'rikh-e-Damishqi, Muhadith-e-Sham, and Muhadith-e-Iraq, narrating from Hudhaifa and Jabir that the Holy Prophet said: "Ali is the best of mankind; one who refuses to accept this is an infidel."

It is also reported from Ata that people asked A'yesha about Ali and she said: "He is the best of mankind. No one except an infidel has any doubt of it."

He says that Hafiz Ibn Asakir in his Ta'rikh, a work comprised of 100 volumes three volumes of which are written in praise of Ali, has reported this hadith from A'yesha .

Muhammad Bin Talha Shafi'i in Matalibu's-Su'ul, p.17, Ibn Sabbagh Makki in Fusulu'l-Muhimma, report from Tirmidhi and Nisa'i that Abu Sa'id Khudri said: "During the days of the Holy Prophet we used to recognize the hypocrites by their animosity towards Ali."

It is related in Fusulu'l-Muhimma that the Holy Prophet said to Amiru'l-Mu'minin Ali: "O Ali! To fight against you is to fight against me; your blood is my blood. I fight against him who fights against you; it is only the legitimate person who loves you, and it is the illegitimate one who has animosity towards you. It is only the believer who loves you, and it is only the hypocrite who is hostile to you."

Sheikh: Such hadith are not unique to Ali; they have also been narrated about other caliphs.

Well-Wisher: Kindly cite other such hadith by way of example.

Sheikh: Abdu'r-Rahman Ibn Malik Maghul narrates from his sources that Jabir said that the Holy Prophet of Allah said: "A believer has no animosity towards Abu Bakr and Umar, and a hypocrite has no love for them."

Well-Wisher: I am again surprised to hear such a thing from you. Have you forgotten our mutual agreement on the first night that we would not rely on questionable hadith. You should not quote concocted hadith, whose narrators are liars and forgers. Quote authentic hadith.

Sheikh: Your response indicates that you have decided that if you hear

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any hadith from us, you will reject it.

Well-Wisher: It is not I alone who have rejected it. Even your own prominent ulema have rejected it. Refer to Mizanu'l-I'tidal of Dhahabi and Ta'rikh of Khatib-e-Baghdadi, vol. X, p.236. You will find that most of the eminent commentators have written about the character of Abdu'r-Rahman Bin Malik saying: "Verily, he was such a liar, a blasphemer, and a forger of hadith that no one has any doubt about it."

Please tell us if such a one-sided hadith narrated by a liar and forger, can be compared to those hadith which your prominent ulema have narrated and some of which I have already mentioned. I would advise you to consult Jami'u'l-Kabir, by Suyuti, vol. VI, p.390, Riyazu'n-Nazara, vol. IX, p.215, by Muhibu'd-din; Jami'i Tirmidhi, vol. II, p.299; Isti'ab, vol. III, p.46, by Ibn Abdu'l-Barr; Hilyatu'l-Auliya, vol. VI, p.295, by Hafiz Abu Nu'aim Matalibu's-Su'ul, p.17, by Muhammad Bin Talha Shafi'i; Fusulu'l-Muhimma, p.126, by Ibn Sabbagh Maliki. You will find that every one of them narrated in slightly different words from Abu'dh-Dharr Ghifari who said: "During the time of the Holy Prophet we used to recognize the hypocrites by three signs: the denial of Allah and the Holy Prophet, failing to offer prayers, and animosity towards Ali Bin Abi Talib." It is reported from Abi Sa'id Khudri that Abu'dh-Dharr Ghifari said: "We used to recognize the hypocrites by their enmity against Ali and in the time of the Holy Prophet we had no other sign of finding out the hypccrites except that they were hostile to Ali."

AUTHORS WHO NARRATE HOLY PROPHET'S HADITH ABOUT HYPOCRITES' HATRED OF ALI

In addition, the following authors narrate the hadith concerning hypocrites' hatred of Ali: imam Ahmad Hanbal in Musnad, vol. I, pp.95, 138; Ibn Abdu'l-Barr in Isti'ab, vol. III, p.37; Ahmad Khatib Baghdadi in Ta'rikh-e-Baghdad, vol. XIV, p.426; Ibn Abi'l-Hadid in Sharh-e-Nahju'l-Balagha, vol. IV, p.264; imam Nisa'i in Sunan, vol. VIII, p.117 and Khasa'isu'l-Alawi, p. 27; Hamwaini in Fara'id, ch.22; Ibn Hajar in Isaba, vol.II, p.509; Hafiz Abu Nu'aim in Hilyatu'l-Auliya, vol.IV, p.185; Sibt Ibn Jauzi in Tadhkira, p.15; Suyuti in Jami'u'l-Kabir, pp. 152, 408; Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul, p.17; Tirmidhi in Jami'i, vol. II, p.13, all these have reported in their books in slightly different words from Umme Salma or Ibn Abbas that the Holy Prophet said: "O Ali! A hypocrite is not your friend and a believer is not your enemy. It is only the believer who loves you, and it is only the hypocrite who hates you. A hypocrite does not love Ali and a believer does not hate

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Ali."

Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol. I, p.367, reports from Sheikh Abu'l-Qasim Balkhi, the chief of Mu'tazilites, that he said, 'All the hadith unanimously report those correct hadith and there is no doubt in the authenticity of those which say that the Holy Prophet said to Ali, 'No one is hostile to you except the one who is a hypocrite. No one is your friend except the one who is a believer.'

Also, in volume IV of his book, on page 264, he quotes the sermon of Amiru'l-Mu'minin, in which the Holy imam says: "If I strike a believer with this sword in his face so that he might be hostile to me, he will never be hostile to me; but if I give the whole world to a hypocrite so that he might love me, he will never love me. And this is in accordance with the utterance of the Holy Prophet who said: 'Only believers love you, only hypocrites are hostile to you.'"

There are many hadith of this kind in your reliable books. I have cited only a few of them.

Wasn't A'yesha 's revolt against Ali's authority a revolt against the Prophet himself? Was this fighting or her urging the people to fight against Ali, due to her friendship or was it due to enmity? Obviously, it was due to hostility. In all the hadith which I have just related, the Holy Prophet said that one of the signs of infidelity is fighting against Ali. How would you reconcile the stand taken by Ummu'l-Mu'minin A'yesha in fighting Ali with these hadith? It has just come to my mind that Mir Seyyed Ali Hamadani Shafi'i in his Mawaddatu'l-Qurba, Mawadda 3, has reported from A'yesha herself that the Holy Prophet said: "Allah has pledged His word to me that whoever revolts against Ali is an infidel and his place is in Hell."

It is strange that when people asked her why she revolted against Ali having heard such a hadith from the Holy Prophet she merely replied: "I forgot this hadith on the day of the Battle of the Camel. I did not remember it until I came to Basra."

Sheikh: But how can you find fault with Ummu'l-Mu'minin, when it is obvious that to forget is but human.

Well-Wisher: Even if I admit that she forgot that hadith on the day of the Battle of the Camel, didn't she remember it when she was returning from Mecca and all her friends including the pious wives of the Holy Prophet warned her that she should not perpetrate such an action, since opposition

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to Ali was opposition to the Holy Prophet?

Your own historians who have recorded the Battle of the Camel have drawn attention to the fact that the Holy Prophet said: "O A'yesha ! Fear that path on which the dogs of Haw'ab may bark at you." When however, on her way to Basra, she reached the brook of the Bani Kilab, dogs surrounded her litter and began barking. She asked the people what place it was. She was told that it was Haw'ab. Then she remembered what the Holy Prophet had said. Why then did she walk into the trap of Talha and Zubair? Why did she proceed until she reached Basra where she created such a tumultuous uproar? Would you say that she had forgotten this also, or that she trod that path deliberately?

She deliberately transgressed the order of Allah and the Holy Prophet and, having conspired with Talha and Zubair, went to fight against the Caliph and vicegerent of the Holy Prophet, although she had herself reported that the Holy Prophet said: "One who fights against Ali is an infidel."

Was it not a cause of distress to the Holy Prophet that as soon as the Commander of the Faithful assumed the reins of the caliphate, disturbances were created and conspirators prepared for battle against him. I have told you earlier with authentic sources that the Holy Prophet said, "He who distresses Ali, verily distresses me. He who distresses me, verily distresses Allah. O people! he who distresses Ali shall be raised as a Jew or Christian on the day of resurrection."

SLAUGHTER OF SAHABA (COMPANIONS) AND INNOCENT BELIEVERS IN BASRA BY ORDER OF A'yesha

These reports can be found in your authentic books. Why then should you find fault with the Shias? Responsibility for the blood of innocent believers, the torture and expulsion of Uthman Bin Hunaif, and the murder of more than 100 including the unarmed keepers of the Treasury who had no concern with the battle - forty of whom were killed in the mosque - lay squarely on the instigator of the battle. Allama Mas'udi in his Muruju'z-Dhahib, vol. II, p.7, has written about this in these words: "Besides those who were injured, seventy of the unarmed guards of baitu'l-mal (Treasury) were put to death. Of these seventy, fifty were beheaded in prison. These people were the first among the Muslims to have been tortured to death."

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Among your ulema and historians, Ibn Jarir and Ibn Athir have given detailed accounts of these events.

SHIAS SAY ABOUT A'yesha EXACTLY WHAT HISTORY SHOWS

Perhaps you should expunge these reports from your authentic books. In fact, in the reprints of these books, some of your ulema have changed some of this disagreeable information and in some cases have omitted it altogether. You should either refuse to accept what your notable ulema and historians have written, or you should give up censuring the Shias. They say only what is recorded in your own reliable books.

NO EVIDENCE THAT A'yesha REPENTED

Sheikh: What you say is of course true, but Ummu'l-Mu'minin A'yesha was only a human being; she was not infallible. Having been misguided she committed a fault. It was because of her simplicity that she fell into the trap of two prominent companions, but later she repented for her revolt. Allah excused her for that.

Well-Wisher: First, you have admitted that some of the prominent companions were sinners, although they were among those who were present "under the tree" and at Bai'atu'l-Rizwan. On previous nights you argued that the Sahaba (companions) were like stars, and should we follow any of them, we would be rightly guided. You now admit that this is not true. Second, you have said that Ummu'l-Mu'minin A'yesha repented of her action. It is only a hollow claim. While the revolt, battle and the slaughter of the Muslims are unanimously accepted, there is no evidence for her repentance.

A'yesha PREVENTS BURIAL OF imam HASAN NEAR THE HOLY PROPHET

Of course, it is a fact that Ummu'l-Mu'minin A'yesha was restless. She committed many foolish mistakes. But you claim that she repented of her fault and, being ashamed, confined herself to her house. But if this were true, why did she treat the body of the grandson of the Holy Prophet so shamefully?

We have discussed how she vexed the Holy Prophet and how she subsequently went into battle mounted on a camel to fight against his successor. But later, this time mounted on a mule she stopped the corpse of the elder grandson of the Holy Prophet from moving ahead for burial

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near the Holy Prophet. Your own eminent ulema and historians, including Yusuf Sibt Ibn Jauzi in his Tadhkira Khawasu'l-Umma, p.122; Allama Mas'udi, author of Muruju'z-Dhahab, in Isbatu'l-Wasiyya, p.136; Ibn Abi'l-Hadid in Sharh-e-Nahju'l-Balagha, vol. IV, p.18, reporting from Abu'l-Faraj and Yahya Bin Hasan, author of Kitabu'n-Nasab; Muhammad Khwawind Shah in his Rauzatu's-Safa, and many others have written that when the corpse of imam Hasan was being transported to Medina, A'yesha , mounted on a mule and accompanied by a group of the Bani Umayya and their slaves, stopped the group with imam Hasan's body. They said that they would not let imam Hasan be buried by the side of the Holy Prophet. According to the report of Mas'udi, Ibn Abbas said: "It is strange of you, A'yesha ! Was not the Day of Jamal, that is, your entering the battlefield mounted on a camel, sufficient for you? Now should the people also keep in memory the Day of Baghl (mule)?

Mounted on a mule, you have stopped the bier of the son of the Holy Prophet. One day mounted on a camel, another mounted on a mule, you have torn asunder the modesty of the Holy Prophet of Allah. Are you determined to destroy the Light of Allah? But surely Allah perfects His light however unpleasant it is to the polytheists; verily, we are Allah's and to Him shall we return."

Some people have written that Ibn Abbas said to her: "One time you mounted a camel and one time a mule. If you live longer, you will also mount an elephant (that is you will fight against Allah)! Though out of one-eighth you have one-ninth share, yet you took possession of the whole."

The Bani Hashim drew their swords and intended to drive them away. But imam Husain intervened and said that his brother had told him that he did not want a drop of blood to be spilled because of his funeral procession. Accordingly, the corpse was taken back from there and buried in Baqi' (a cemetery in Medina still visited by pilgrims today).

A'yesha 'S PROSTRATION AT MARTYRDOM OF AMIRU'L-MU'MININ

If A'yesha repented of her revolt against Amiru'l-Mu'minin why did she perform a prostration of thanks when she heard the news of the Holy imam's martyrdom? Abu'l-Faraj Ispahani, author of Aghani, writing
about the Holy imam in his Maqatilu't-Talibin, says: "When A'yesha heard the news of the martyrdom of Amiru'l-Mu'minin Ali, she offered a prostration (of thanks)." Later however, she asked the informant who had killed Ali. She was told that it was Abdu'r-Rahman Ibn Muljim of the Bani Murad clan. Instantly she recited the following couplet: "If Ali is

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away from me, the news of his death was brought by a slave, who may not have dust in his mouth."

Zainab, daughter of Umme Salma, was present at that time. She asked A'yesha if it was proper for her to express her jubilation and utter such words about Ali. It was a bad thing. A'yesha replied that she was not in her senses and that she uttered those words through forgetfulness. "If such a thing appears in me again and I repeat those things, you may remind me, so that I may refrain from doing that."

These facts clearly show that A'yesha did not repent later in life as you have claimed.

CONTRADICTORY STATEMENTS OF A'yesha ABOUT UTHMAN

At this time I recall another thing. You people object to the Shias because they criticize Caliph Uthman for his faults, faults which your own ulema have recorded in their books.

Accordingly, you should not look with favor on Ummu'l-Mu'minin A'yesha either because ulema and historians, like Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol. II, p.77; Mas'udi in his Kitab-e-Akhiru'z-Zaman and Ausat; Sibt Ibn Jauzi in Tadhkira Khawasu'l-umma, p.36; Ibn Jarir, Ibn Asakir, and others have written that Ummu'l-Mu'minin A'yesha always spoke ill of Uthman, so much so that she called out: "Kill Na'thal (the old dotard)! May Allah kill him, as he has become an infidel." But as soon as Uthman was killed, she, because of her opposition to Ali, began to say: "Uthman has been killed as an oppressed one. By Allah, I will avenge his death. So rise up and help me."

Ibn Abi'l-Hadid writes, "Certainly A'yesha was the greatest enemy of Uthman. So much so that she hung the garment of the Holy Prophet in her house and used to tell the people who came there: 'This is the garment of the Holy Prophet of Allah. It has not yet become old, but Uthman has made the Holy Prophet's sunna old and worn out.'"

Ibn Abi'l-Hadid writes that, when A'yesha heard in Mecca the news of Uthman's murder, she said, "May Allah reject him from His mercy. He committed bad actions. And Allah does not oppress His subjects." That is, if He chastises anyone, it is because of his sinful actions.

You hear these remarks from A'yesha about Uthman without any proof and yet you take no notice of it. But if the same words are used by Shias,

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you immediately call them infidels.

We should take an impartial view of things. It is an established fact that Ummu'l-Mu'minin A'yesha bitterly opposed imam Amiru'l-Mu'minin. When she heard that the Muslims had sworn allegiance to the Holy imam she said: "The falling of the skies on the earth is better than the establishment of Ali's caliphate. Uthman has been slain as an oppressed one."

Certainly these inconsistent statements indicate an unstable mind.

ALLAH IS MERCIFUL BUT THE BLOOD OF INNOCENT MUSLIMS CANNOT GO UNQUESTIONED

Sheikh: These inconsistencies of Ummu'l-Mu'minin A'yesha have of course been generally reported, but two things are accepted and proved. First, that she had been deceived and that for a brief time she was not mindful of the vicegerency of Ali. She herself said that she had forgotten it and only remembered it at Basra. Second, she repented for her action. Certainly Allah, having forgiven her, will give her a high place in Paradise.

Well-Wisher: I will not repeat what I have already said on the question of repentance. The blood of those Muslims who were killed for no fault, the disgrace and insults they were subjected to, and the plundering of their property will not go unquestioned. It is true that at the place of forgiveness, Allah is most merciful, but at the place of chastisement He is most strict. Apart from this, she herself admitted until her death that she was responsible for all those odious events. As your own ulema have reported, she stipulated in her will that she could not be buried by the side of the Holy Prophet. She knew that she had sponsored many of the disturbances after him. Hakim in his Mustadrak; Ibn Qutayba in his Ma'arif, Muhammad Bin Yusuf Zarandi in his Kitab-e-A'lam bi siratu'n-Nabi and Ibnu'l-Bayya Nishapuri and others have reported that A'yesha exhorted Abdullah bin Zubair in these words: "Bury me beside my sisters in Baqi. I brought about innovations and novelties after the Holy Prophet of Allah."

A'yesha CANNOT PLEAD LOSS OF MEMORY BECAUSE SHE WAS REMINDED BY UMME SALMA

You said she recollected the virtues of Ali at Basra and had forgotten

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what the Holy Prophet had forbidden her to do. This is not true. You should consult the authentic books of your own prominent ulema. For example, refer to Sharh-e-Nahju'l-Balagha, vol. II, p.77, by Ibn Abi'l- Hadid.

Ibn Abi'l-Hadid reports from the Ta'rikh-e-Abi Makhnaf Lut Bin Yahya Azadi that Umme Salma also was present in Mecca when she heard that A'yesha intended to take vengeance for the murder of Uthman and was going to Basra. She was shocked at this and began proclaiming the merits of Ali in all congregations. A'yesha went to Umme Salma in order to win her over to her point of view before leaving for Basra.

Umme Salma said to her, "Until yesterday you were abusing Uthman and calling him a stupid dotard, and now you have turned against Ali to avenge Uthman's murder. Are you not aware of Ali's virtues? If you have forgotten them, I would recall them to you."

"Remember the day, when I came to your room along with the Holy Prophet of Allah? Then Ali came in and began talking privately with the Holy Prophet. When the private talk continued for some time, you got up to scold the Holy Prophet. I dissuaded you from doing that, but you did not pay any attention to my advice. You said to Ali in anger, 'Of every nine days, one is for me, and on that day too you come in and keep him engaged in talking.'

At this the Holy Prophet became so indignant with you that his face became red and he said, 'Get back! I swear by Allah that whoever has any hostility towards Ali, whether he belongs to my house or otherwise, is excluded from Iman (belief).' Then, being ashamed, you turned back."

A'yesha said, "Yes, I remember it."

Umme Salma said: "You may remember that one day you were washing the head of the Holy Prophet, and I was preparing 'hais' (a kind of food). The Holy Prophet raised his head and said: 'Who among you is that sinner who will mount the camel, and at whom the dogs of Haw'ab bark, and who will fall headlong from the Bridge of Sirat?' I then left the 'hais' and said, 'O Holy Prophet of Allah! I seek refuge of Allah and His Holy Prophet from such an action. After this the Holy Prophet, striking you in your back said, 'Eschew this; it is you who will do this action.'"

A'yesha said, "Yes, I remember it."

Umme Salma further said, "I remind you that on one of the journeys you

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and I were with the Holy Prophet. One day Ali was mending the shoes of the Holy Prophet, and we two were sitting in the shade of a tree. It so happened that your father, Abu Bakr, and Umar came and sought permission. You and I went behind the screen. They sat down and after talking for a while said, 'O Holy Prophet of Allah! We do not know the value of your companionship. So we ask you to let us know who will be your successor and caliph, so that after you he may be our guide.'

The Holy Prophet said to them: 'I know his place, rank, and position, but if I introduce him directly, you will reject him as the Bani Israel rejected Aaron.' They both were silent and soon left. After they left we came out. I said to the Holy Prophet, 'Who will be your caliph for them?' The Holy Prophet said, 'He is mending my shoes.' We saw that there was no one except Ali. Then I said, 'O Holy Prophet of Allah! I did not find anybody except Ali.' He said, 'The same Ali is my caliph.'"

A'yesha said, "Yes, I remember it."

Umme Salma then said: "Since you know these hadith, where are you going?" She replied: "I am going to make peace among the people."

It is clear, therefore, that Ummu'l-Mu'minin A'yesha had not been merely deceived by others. She herself caused huge problems and, knowing all these things, she deliberately rose in rebellion even though Umme Salma reminded her of the hadith of the Holy Prophet. Even after admitting the rank and position of Amiru'l-Mu'minin, she left for Basra and created a violent tumult, which resulted in the killing of many Muslims.

HADITH OF MENDING SHOES IS THE GREATEST PROOF OF THE imamATE AND CALIPHATE OF ALI

The hadith of mending shoes is the greatest proof for the imamate and caliphate of Ali.

The Shias make searching inquiries into the affairs of the past 1400 years. With a knowledge of the verses of the Qur'an and the authentic books of the ulema of both sects, they draw fair conclusions. Accordingly, we believe that, although historically Ali was given the fourth place, this apparently inferior position does not affect his superiority nor belittle the importance of the hadith that prove his rightful place as the Prophet's successor.

We also admit that it is a recorded fact of history that Abu Bakr (through

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political devices) was nominated caliph in the Saqifa in the absence of Ali, the Bani Hashim, and other prominent Companions, in spite of the opposition of the Khazraj clan of the Ansars. After that it was through personal dictatorship that Umar and Uthman occupied the seat of the caliphate. But there is a difference. These men were caliphs of the Community; their associates made them caliphs. On the other hand Amiru'l-Mu'minin Ali was the caliph of the Holy Prophet and was ordained by Allah and the Holy Prophet to be the vicegerent.

Sheikh: This is unkind of you. There was no difference between them. The very people who unanimously decided to entrust the caliphate to the three caliphs, Abu Bakr, Umar, and Uthman also entrusted it to Ali.

DIFFERENCE IN MODE OF APPOINTMENT OF THE FIRST THREE CALIPHS IS PROOF OF INVALIDITY OF THEIR CALIPHATE

Well-Wisher: There were many clear differences in the manner of the appointments of the caliphs. First, you referred to the Ijma.' (unanimous decision). It is unnecessary to repeat my point. I have proved the baselessness of the issue of Ijma' in the previous nights. There was in fact no unanimous decision about the caliphate of any one of them.

OTHER PROOFS FOR INVALIDITY OF CONSENSUS (IJMA')

Second, if you rely on consensus as the basis of the caliphate and consider it permissible from the side of Allah and the Holy Prophet then whenever a caliph died, the whole Community should have gathered together to appoint a caliph. Whoever would have been unanimously elected would have been the caliph of the people (of course not of the Holy Prophet of Allah). And this procedure should have been followed in all ages.

You must, however, acknowledge that such an Ijma or consensus has never been held. Even the incomplete consensus for which the Bani Hashim and the Ansar were not present was not held for any one except Abu Bakr Bin Abi Qahafa. The caliphate of Umar, according to the opinion of all historians and traditionists of Islam, was based on the solitary verdict of Abu Bakr Bin Qahafa. If consensus were a requirement for the appointment of a caliph, why was it not held for entrusting the caliphate to Umar and why was consensus of opinion not obtained thereon?

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Sheikh: It is obvious that when Abu Bakr was made the caliph through consensus, the verdict of the caliph for the appointment of his successor was quite valid. There was no need for calling another consensus. Rather, the verdict of every caliph for the appointment of the caliph after him was basically sound and sufficient. This right is vested in the caliph that he might appoint a caliph after him so that the people might not be thrown into confusion and perplexity. Accordingly, when the acknowledged caliph, Abu Bakr, appointed through general agreement, nominated Umar as the next caliph, the latter became the rightful caliph of the Holy Prophet.

HOLY PROPHET'S NOMINATION OF ALI IGNORED AND ABU BAKR'S NOMINATION OF UMAR UPHELD

Well-Wisher: You believe that the acknowledged caliph has the right to nominate his successor. It is his responsibility not to leave the Community confused and unguided, and his decision is sufficient for the appointment of the caliph. But if you believe this, why do you deprive the Holy Prophet of this right? And why do you disregard all those clear indications which the Holy Prophet explicitly and repeatedly gave on different occasions, naming Ali as his successor, and which are all present in your authentic books. You simply sidetrack the issue and advance irrelevant interpretations just as Ibn Abi'l-Hadid has rejected the hadith of Umme Salma on ridiculous grounds.

Moreover on what basis can you claim that the first caliph, who was appointed by means of consensus, had the right to nominate his successor. Did the Holy Prophet give any such instruction? No. You also claim that when the first caliph secured his appointment through consensus, there was no need for the appointment of other of the caliphs through ijma. The same caliphs had the authority from the Community to nominate the caliph after them.

OBJECTION TO MAJLIS-E-SHURA (CONSULTATIVE BODY)

If that were so, why was that principle adopted for the caliphate of Umar alone? For the caliphate of Uthman this principle was not followed. Instead of nominating a caliph after him, Umar left the question to be decided by a consultative body of six members. I do not know what you consider the principle on which the selection of a caliph is based. You know that if there are basic differences in the arguments, the real issue becomes void.

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If your position is that the basis of the caliphate is consensus and the entire Community should unanimously make the decision (not to mention the fact that such a consensus was not held for the caliphate of Abu Bakr) why then was such a consensus not held for the caliphate of Umar? If you consider that consensus was necessary only for the first caliphate, and for the appointment of the future caliphs the verdict of the elected caliph was sufficient, then why was this principle not followed in the case of Uthman? Why did Caliph Umar abandon the principle enunciated by Abu Bakr? Why did he leave the selection of the caliph to a Majlis-e-Shura (a consultative committee)? Caliph Umar arbitrarily nominated the committee though it should have been the representative body of the community (so that there might be some slight representation of the views of the majority).

OBJECTION TO ABDU'R-RAHMAN BIN AUF BEING ARBITER

The most surprising thing is that the rights of all other members of the committee were made subservient to Abdu'r-Rahman Bin Auf. We do not know what was the basis of Abdu'r-Rahman Bin Auf's selection. Was it religion, reputation, knowledge, or performance? We can only note that he was a near relation of Uthman and would not support any one else except him. It was decided that what Abdu'r-Rahman said was right, and when he swore allegiance to somebody, all others must follow him.

ACCORDING TO THE HOLY PROPHET, ALI SHOULD BE FOLLOWED IN PREFERENCE TO ALL THE OTHERS

When we consider the matter carefully we find that it was a dictatorial order issued under the guise of Shura (consultation). Even today we see that the principles of democracy are completely contrary to it. But the Holy Prophet repeatedly said, "Ali revolves round the truth and truth revolves around Ali." Also the Holy Prophet said: "Ali is the 'Faruq' (Discriminator) of this Community and draws a distinction between right and wrong." Hakim in his Mustadrak, Hafiz Abu Nu'aim in Hilya; Tabrani in Ausat; Ibn Asakir in Ta'rikh; Muhammad Bin Yusuf Ganji Shafi'i in Kifayatu't-Talib; Muhibu'd-din Tabari in Riyazu'n-Nuzra; Hamwaini in Fara'id; Ibn Abi'l-Hadid in Sharh-e-Nahju'l-Balagha and Suyuti in Durru'l-Mansur narrate from Ibn Abbas, Salman, Abu Dharr and Hudhaifa that the Holy Prophet said, "Soon after me a disturbance will take place. On that occasion it will be necessary for you to attach yourselves to Ali Bin Abi Talib since he is the first man who will clasp hands with me on the Day of Judgement. He is the most truthful one and

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is the Faruq of his Community; he draws a distinction between right and wrong, and he is the chief of the believers."

According to a hadith from Ammar Yasir (to which I have referred earlier with full details of its sources) the Holy Prophet said: "If all the people go one way and Ali goes the other, you should follow Ali and leave all the others. O Ammar! Ali will not misguide you and will not lead you to destruction O Ammar! Obedience to Ali is obedience to me, and obedience to me is obedience to Allah."

WORST INJUSTICE DONE BY UMAR TO AMIRU'L-MU'MININ'S POSITION

Even then, Caliph Umar, defying the instructions of the Holy Prophet, makes Ali subordinate to Abdu'r-Rahman in the Shura. Is that authority justified which repudiates the distinguished Companions? Respected men! Be fair! Study the historical accounts of this period, such as Isti'ab, Isaba and Hilyatu'l-Auliya. Then compare Ali with Abdu'r-Rahman, and see whether he deserved to have the right of veto or Amiru'l-Mu'minin. You will find that it was through political manipulation that Ali's right was usurped.

Moreover, if the method of selection adopted by Caliph Umar Bin Khattab was worth following, that is, if the Majlis-e-Shura was necessary for the appointment of the caliph, why was it not done when Amiru'l-Mu'minin was made caliph?

It is strange that for the caliphate of the four caliphs (Abu Bakr, Umar, Uthman, and Ali) four different methods were adopted. Now which of those methods was basically right and which one was void? If you say that all four methods were justified, then you must admit that you have no fundamental principle for the establishment of the caliphate.

Sheikh: Perhaps your statements are correct. You say we should deeply ponder this question. We find that the caliphate of Ali is also of a dubious nature since the kind of consensus, which appointed the previous caliphs, Abu Bakr, Umar and Uthman also elected Ali caliph.

Well-Wisher: What you say might be considered tenable were it not for the statement of the Holy Prophet. In fact the caliphate of Ali did not depend upon the ijma'(consensus) of the Community. It was ordained by Allah.

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CALIPHATE OF ALI WAS ORDAINED BY ALLAH

The Holy imam assumed the caliphate by way of taking back his right. If somebody's right has been usurped, he may take it back whenever he gets the opportunity to do so. Accordingly, when there were no obstructions and the atmosphere demanded it, the Holy imam secured his right.

If you have forgotten the points we have made previously, you may consult the newspapers, which reported information we presented regarding this issue. We have proved that Ali's occupying the caliphate was based on Qur'anic verses and on the hadith of the Holy Prophet.

You cannot cite a single hadith accepted by both sects in which the Holy Prophet said that Abu Bakr, Umar, or Uthman were his successors. Of course, apart from hadith in Shia books, there are a large number of hadith from the Holy Prophet recorded in your own authentic books, which show that the Holy Prophet expressly appointed Ali as his successor.

Sheikh: There are also hadith which show that the Holy Prophet said that Abu Bakr was his caliph.

Well-Wisher: Apparently you have forgotten my argument of previous nights which disproves the acceptability of those hadith. I will, however, reply again tonight. Sheikh Mujaddidu'din Firuzabadi, the author of Qamusu'l-Lughat says in his Kitab-e-Safaru's-Sa'adat: "What ever has been said in praise of Abu Bakr is based on such fictitious stories that common sense does not admit them as true."

If you properly scrutinize the problem of the caliphate, you will find that there was actually no consensus for any of the four major caliphs (Abu Bakr, Umar, Uthman and Ali) or for any of the Umayyad and Abbasid caliphs. The whole Community was never assembled nor were representatives of the entire community gathered together to cast their vote. But, comparatively speaking, we find that Ali's caliphate was supported by what was very close to consensus. Your own historians and ulema write that for the caliphate of Abu Bakr at first only Umar and Abu Ubaida Jarra, the grave digger, were present. Later some of the Aus clan swore allegiance to him only because they were opposed to the Khazraj clan which had nominated Sa'd Bin Ubaida as a candidate. Later on others through intimidation, (as I have stated in detail earlier) and another group prompted by political considerations swore allegiance to Abu Bakr. The Ansars, who followed Sa'd Bin Ubaida, did not acknowledge the caliphate
till the last moment. Then the caliphate of Umar was founded

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only on Abu Bakr's proposal, which had nothing to do with consensus. Uthman subsequently became caliph through the decision of the Majlis-e-Shura (consultative committee) which had been arbitrarily formed by Caliph Umar.

At the time of Ali's caliphate a majority of the representatives of most of the Islamic countries, who by chance had come to Medina to seek redress of grievances, insisted on Ali being the caliph.

Nawab: Did the representatives of the Islamic countries gather in Medina for the purpose of electing their caliph?

Well-Wisher: No. Caliph Uthman was still caliph. Representatives of most of the major Muslim tribes and clans assembled in Medina to complain of the atrocities of the Umayyad governors, officers, and other notables of the court, like Marwan. The result of this consensus was that Uthman, who persisted in his oppressive policies, was murdered.

It was after this affair that the people of Medina approached Ali and with insistent entreaties brought him to the mosque, where all the people swore allegiance to him. Such an open consensus had not been held for any of the caliphate of any of the first three caliphs. The people of Medina and the leaders of the nations swore allegiance to a particular person and acknowledged him as their caliph.

REAL BASIS OF ALI'S CALIPHATE IS NOT CONSENSUS BUT THE HOLY PROPHET'S DECLARATIONS

But despite this consensus held for Amiru'l-Mu'minin, we do not consider it the basis of his caliphate. To validate his caliphate we rely only on the Holy Qur'an and the ordinances of the Holy Prophet. It was a practice of the Prophets that they themselves, in accordance with the command of Allah, appointed their successor and caliph.

You said that there was no difference between Amiru'l-Mu'minin and other caliphs. And yet there are many indications that there was a vast difference between Ali and other caliphs.

ALI WAS SUPERIOR TO ALL THE OTHER CALIPHS

The first characteristic of Amiru'l-Mu'minin which made him distinctly superior to other caliphs was that he was appointed the Prophet's

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successor by Allah and His Prophet. All others were appointed by small groups of people. Obviously the caliph appointed by Allah and His Holy Prophet must be superior to those who have been appointed by the people. Of course the most distinguishing characteristic of Amiru'l-Mu'minin was the superiority of his knowledge, virtue, and piety. All the ulema of the community (except a few Kharijis, Nasibis, and followers of Abu Bakr) are unanimous in their view that, after the Holy Prophet, Ali surpassed all others in knowledge, virtue, justice, nobility, and piety.

In support of this fact, I have previously quoted a number of hadith and verses from the Holy Qur'an. Now I have recalled still another hadith regarding this point.

HADITH OF HOLY PROPHET REGARDING ALI'S SUPERIORITY

imam Ahmad Bin Hanbal in Musnad, Abu'l-Mu'ayyid Muwaffaq Ibn Ahmad Khawarizmi in the fourth chapter of the Manaqib; Mir Seyyed Ali Hamadani Shafi'i in Mawaddatu'l-Qurba, Hafiz Abu Bakr Baihaqi Shafi'i in his Sunan, and many others have narrated from the Holy Prophet in slightly different words and versions that he said: "Ali among you is the most learned scholar, the most virtuous man, and the best judge. He who rejects his statement, action, or opinion, really rejects me. He who rejects me, rejects Allah, and he is within the confines of polytheism." Moreover, Ibn Abi'l-Hadid Mu'tazali, who is one of your eminent ulema, has written in many places in his Sharh-e-Nahju'l-Balagha that the superiority of Amiru'l-Mu'minin Ali was the belief of many companions and followers. The Sheikhs (the chiefs) of Baghdad also acknowledged it.

Would you kindly let me know what you consider to be the virtues in man which make him superior to others?

Sheikh: In fact there are many virtues and praiseworthy qualities which can claim superiority to others, but in my opinion the most meritorious qualities after believing in Allah and the Holy Prophet are these: (1) pure ancestry (2) knowledge, and (3) piety.

Well-Wisher: Allah bless you! I will confine my discussion to these three points.

Of course every companion, whether he was the caliph or not, had some distinctive quality. But those who possessed all these virtues were definitely superior to all others. If I prove that in these three characteristics

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it was Amiru'l-Mu'minin who excelled all others, then you must admit this holy man was the worthiest claimant for the caliphate. And if he was deprived of the caliphate, it was because of political contrivances.

ALI'S PURE ANCESTRY

In the matter of ancestry with the exception of the Holy Prophet, no man can compare with Ali. Even some of the fanatical ulema of your sect, like Ala'u'd-din Mulla Ali Bin Muhammad Ushji, Abu Uthman Amr Bin Bahr Jahiz Nasibi, and Sa'idu'd-din Mas'ud Bin Umar Taftazani have said: "We are in awe at the words of Ali who said, 'We are the Ahle Bait of the Holy Prophet. No one can bear comparison to us."

Also, in the second sermon of Nahju'l-Balagha, the Holy imam after accepting the caliphate said, "No person of this Community can bear comparison with the family of Muhammad. How can those who have received blessings, knowledge, and kindness from them equal them? They are the foundation of religion and the pillars of belief. Those who diverge from the right path turn to them, and those who lag behind, step forward to attach themselves to them. They alone have the exclusive right of vicegerency and imamate. It was for them alone that the Holy Prophet made his will. They were his rightful inheritors. Now the right has returned to its legitimate claimant and has again reached the place from which it had been removed."

These statements of Amiru'l-Mu'minin about his claim for the caliphate are the best proof for his right to the caliphate.

But these words were not uttered by Amiru'l-Mu'minin alone. Even his opponents have acknowledged the same thing. I have pointed out on a previous night that Mir Seyyed Ali Hamdani reports in his Mawaddatu'l-Qurba Mawadda 7, from Abi Wa'il, who reports that Abdullah Bin Umar said: "In pointing out the companions of the Holy Prophet, we mentioned the names of Abu Bakr, Umar and Uthman. A man asked where was Ali's name. We said, 'Ali belongs to the Ahle Bait of the Prophet, and no one can bear comparison with him; he is with the Holy Prophet of Allah in the same rank.'"

Also he narrates from Ahmad Bin Muhammad Kurgi Baghdadi, who said that Abdullah Bin Ahmad Hanbal (the imam of the Hanbalites) about the Companions who were worthy of praise, he named Abu Bakr, Umar, and Uthman. He then asked what he thought about Ali Bin Abi Talib. Ahmad Bin Hanbal said, "He belongs to the Ahle Bait. The others cannot be compared to him."

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As for the ancestry of Ali, it has two aspects: one of light and one of the body. So in this respect Ali had a unique position after the Holy Prophet of Allah.

ALI'S CREATION FROM LIGHT AND HIS ASSOCIATION WITH THE HOLY PROPHET

From the point of view of light, Amiru'l-Mu'minin occupied the foremost place, as many of your illustrious ulema point out. imam Ahmad Bin Hanbal in his Musnad, Mir Seyyed Ali Hamdani Faqih Shafi'i in his Mawaddatu'l-Qurba; Ibn Maghazili Shafi'i in his Manaqib and Muhammad Bin Talha Shafi'i in Matalibu's-Su'ul Fi Manaqib-e-alu'r-Rasul narrate from the Holy Prophet that he said, "I and Ali Bin Abi Talib both were a single light in the presence of Allah 14,000 years before the creation of Adam. When Allah created Adam, he deposited that light in Adam's loins. We remained together as one light until we separated in Abu'l-Muttalib's loins. Then I was endowed with Prophethood and Ali with the caliphate."

Mir Seyyed Ali Hamdani Faqih Shafi'i in his Mawaddatu'l-Qurba, Mawadda VII, mentions this point. "Ali and the Holy Prophet are from one Light. Ali was endowed with such qualities as were not given to any one else in all the world."

Among hadith which have been recorded in this Mawadda, there is a report from the third Caliph, Uthman Bin Affan, who said that the Holy Prophet said, "I and Ali were created from one light 4,000 years before the creation of Adam. When Allah created Adam, He deposited that light into Adam's loins. We remained as one light until we were separated in Abdu'l-Muttalib's loins. Then I was endowed with prophethood and Ali with vicegerency."

In another hadith he writes that the Holy Prophet, addressing Ali, said: "So prophethood and messengership came to me. Vicegerency and the imamate came to you, Ali."

The same hadith has been narrated by Ibn Abi'l-Hadid Mu'tazali in his Sharh-e-Nahju'l-Balagha, vol.II, p.450 (printed in Egypt) from the author of Kitab-e-Firdaus. Also Sheikh Sulayman Balkhi in his Yanabiu'l-Mawadda, part I, reports from Jam'u'l-Fawa'id, Manaqib of Ibn Maghazili Shafi'i, Firdaus of Dailami, Fara'idu's-Simtain of Hamwaini and Manaqib of Khawarizmi, with slight difference in wording but not in purport, that the

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Holy Prophet Muhammad and Ali were created from light thousands of years before the creation of the universe and that both of them were one light until they were separated from each other in the loins of Abdu'l-Muttalib. One part was placed in the loins of Abdullah and through it was born the Holy Prophet. The other part was placed in the loins of Abu Talib and through it was born Ali. Muhammad was selected for prophethood and Ali for vicegerency, as was disclosed by the Holy Prophet himself.

Abu'l-Mu'ayyid Mu'affaq Bin Ahmad Khawarizmi and many others have reported from reliable sources that the Holy Prophet said: "I and Ali were born of one light. We remained together until we reached the loins of Abu Talib where we were separated from each other."

ALI'S PHYSICAL ANCESTRY

So far as Ali's physical creation was concerned, he was evidently of the most exalted rank from both his maternal and paternal side. All of his forefathers back to Adam himself were worshipers of Allah. This light never settled in an impure loins or womb. None of the other companions can make such a claim. The lineage of Ali is as follows:

(1) Ali Bin (2) Abu Talib Bin (3) Abdu'l-Muttalib (4) Hashim (5)Abd-e-Manaf (6) Qusai (7) Kilab (8) Murra (9) Ka'b (10) Luwai (11) Ghalib (12) Fehr (13) Malik (14) Nazr (15) Kinana (16) Khazima (17) Madreka (18) Ilyas (19) Muzar (20) Nizar (21) Ma'd (22) Adnan (23) Awwad (24) Al-Yasa' (25) Al-Hamis (26) Bunt (27) Sulayman (28) Haml (29) Qidar (30) Isma'il (31) Ibrahim Khalil-Ullah (32) Ta'rikh (33) Tahur (34) Sharu (35) Abraghu (36) Taligh (37) Abir (38) Shale' (39) Arfakhad (40) Sam (41) Noah (42) Lumuk (43) Mutu Shalkh (44) Akhnukh (45) Yarad (46) Mahla'il (47) Qinan (48) Anush (49) Seth (50) Adam Abu'l-Bashir.

Except for the Holy Prophet, no one else had such a brilliant ancestry.

AZAR WAS ABRAHAM'S FATHER

Sheikh: You have said that all the ancestors of Ali were monotheists. I think you are mistaken. Some of his ancestors were idol worshipers. For instance Abraham Khalilullah's father, Azar, worshipped idols. The Holy Qur'an clearly says "And when Abraham said to his father, Azar: 'Do you take idols for gods? Surely I see you and your people in manifest error.'"

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Well-Wisher: You repeat what your elders have said although you know that the scholars of genealogy unanimously agree that Abraham's father was Tarukh, and not Azar.

Sheikh: But this is ijtihad (reasoning based on your own judgement) in face of divine ordinance. You are putting forward the views of the scholars of genealogy in opposition to the Holy Qur'an, which clearly says that Abraham's father was Azar, who was an idol worshiper.

Well-Wisher: I never argue in opposition to divine law. My aim is to know the real interpretation of the Qur'an. In order to accomplish this, I seek guidance from those who are equal to the Holy Qur'an as sources of guidance, the Ahle Bait of the Holy Prophet. The word in the holy verse has been used in the general sense because in the general sense even the uncle and the mother's husband are also called "father."

There are two views about Azar. One is that he was Abraham's uncle and the second is that in addition to being his uncle, after the death of Abraham's father, Tarukh, he married Abraham's mother. Hence Abraham used to address him as his father, since he was his uncle as well as his mother's husband.

Sheikh: We cannot ignore the explicit meaning of the Holy Qur'an, unless we find its other meaning in the Qur'an itself, clearly indicating that uncle or mother's husband are also called 'father'. If you fail to produce such evidence (and certainly you will fail), your argument will be unacceptable.

Well-Wisher: There are instances in the Holy Qur'an where words have been used in their general sense. For example, verse 133 of chapter II, Baqara (The Cow) of the Holy Qur'an supports my point. It records the questions and answers of the Prophet Jacob with his sons at the time of his death. It says: " When he said to his sons: What will you serve after me? They said: we will serve your God and the God of your fathers, Abraham and Isma'il and Isaac, the one God only, and to Him do we submit." (2:133)

In this verse the proof of my claim is the word Isma'il. According to the Holy Qur'an, Jacob's father was Isaac and Isma'il was his uncle, but, according to the general practice, he used to call him his father. Since the sons of Jacob also according to the general practice, called their uncle their father, they used the same word in reply to his father. God reported their question and answer as it was. Similarly, Abraham also used to call his uncle and his mother's husband, 'father', although, according to

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strong evidence of historical and genealogical accounts, it is an acknowledged fact that Abraham's father was not Azar, but Tarukh.

FATHERS AND MOTHERS OF THE HOLY PROPHET WERE NOT POLYTHEISTS BUT THEY WERE ALL BELIEVERS

The second proof of the fact that the Holy Prophet's ancestors were not polytheists and infidels is verse 219 of Chapter 26 of Shu'ara (The Poets) which says, "And your turning over and over among those who prostrate themselves to Allah." (26:219)

Concerning the meaning of this holy verse Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, vol.II, and many others of your ulema have narrated from Ibn Abbas, who said, "Allah transferred particles of the being of the Holy Prophet from Adam's loins to successive prophets, one after the other, all of whom were monotheists, until He made him appear from his father's loins through nika (lawful wedlock) and not unlawfully."

There is also a well known hadith which all of your ulema have narrated. Even imam Tha'labi, who is called the imam of traditionists, writes in his commentary and Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, vol. II, narrates from Ibn Abbas, that the Holy Prophet said: "Allah sent me to the earth in the loins of Adam and transferred me to the loins of Abraham. He continued transferring me from the distinguished and exalted loins to pure wombs until He created me from my father and mother, who never met unlawfully."

In another hadith he is reported to have said, "Allah never mixed in me any base element of ignorance."

In the same chapter Sulayman Balkhi reports from Ibkaru'l-Afkar of Sheikh Salahu'd-din Bin Zainu'd-din Bin Ahmad known as Ibnu's-Sala Halbi and from Sharh-e-Kibrit-e-Ahmar of Sheikh Abdu'l-Qadir narrating from Ala'u'd-Dowlat Semnani, a detailed hadith from Jabir Ibn Abdullah that the Holy Prophet was asked about what Allah created first. He answered the question in detail, which I cannot relate at this time. Towards the end of the hadith the Holy Prophet said: "Similarly, Allah continued transferring my light from pure side to pure side, until He deposited me in my father, Abdullah Bin Abdu'l-Muttalib. From there He brought me to the womb of my mother, Amina. Then He caused me to appear in this world and conferred upon me the title of Sayidu'l-Mursalin (the chief of the Messengers) and Khatamu'n-Nabiyyin (the Seal of the Prophets)."

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The Holy Prophet's statement that he continued to be transferred from pure one to pure one proves that none of his forefathers was an infidel. According to the Holy Qur'an, which says: "Verily, the polytheists are polluted ones," (9:28) every infidel and polytheist is polluted. He said that he was transferred from pure wombs to pure wombs. Since idol worshipers are not pure, it follows that none of his forefathers was an idol worshiper.

In the same chapter of Yanabiu'l-Mawadda a hadith from Ibn Abbas is reported via Kabir that the Holy Prophet said: "I was not born through the unlawful wedlock of the days of ignorance. I was born through the Islamic ways of Nika."

Have you not read sermon 105 of Nahju'l-Balagha?. The Commander of the Faithful says about the forefathers of the Holy Prophet: "Allah provided for them (i.e., the Prophets) the best place (the loins of their forefathers) and gave them the best placements (the holy wombs of their mothers). He transferred them from distinguished and respectable loins to pure wombs. When the father of any of them passed away, his son succeeded him with the religion of Allah, until Allah Almighty made Muhammad His Prophet and Messenger. So He made the source of the Holy Prophet's creation the most exalted one. The Holy Prophet's lineage included His Prophets who were of high rank."

In short, the ancestors of the Holy Prophet, back to the Prophet Adam, were all believers and monotheists. It is quite obvious that the people of the Ahle Bait (the Progeny) of the Holy Prophet knew more about the status of their forefathers than others knew.

ALI'S FOREFATHERS WERE EQUALLY FREE FROM POLYTHEISM

When it is proved that the ancestors of the Holy Prophet were believers and monotheists, it naturally follows that Ali's ancestors were also worshipers of Allah. I have already proved through your own books that Muhammad and Ali were from one light and always remained together in pure loins and wombs until they were separated from each other in the loins of Abdu'l-Muttalib. Every sensible man would admit that such a distinguished personality was the rightful claimant to the caliphate.

MISUNDERSTANDING ABOUT ABU TALIB'S FAITH CLARIFIED

Sheikh: I accept the fact that Tarukh was Abraham's father, and you have proved the purity of the Holy Prophet's ancestors. But it is

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not possible to find such evidence in the case of Ali. Even if we admit that all of his ancestors down to Abdu'l-Muttalib were monotheists, his father, Abu Talib, certainly left this world an infidel.

Well-Wisher: I admit that there are differing opinions among the community concerning Abu Talib's faith. But we should say, "O Allah! curse the first tyrant who showed injustice to Muhammad and curse his descendants. Allah's curse be on him who fabricated hadith with the result that the Nasibis and Kharijis began to claim that Abu Talib left this world an unbeliever.

The Shia ulema in general and all the members of the entire family of the Holy Prophet believe in the faith of Abu Talib. Also, many of your scholars and fair minded ulema, like Ibn Abi'l-Hadid, Jalalu'd-din Suyuti, Abu'l-Qasim Balkhi, Abu Ja'far Askafi, their teachers from the Mu'tazali sect, and Mir Seyyed Ali Hamadani Faqih Shafi'i - all agree that Abu Talib was a Muslim.

SHIA CONSENSUS REGARDING BELIEF OF ABU TALIB

The Shia believe that Abu Talib, from the very beginning, believed in the Holy Prophet. The Shia, following the holy Ahle Bait, acknowledge with one accord "Abu Talib never worshipped an idol; he was one of the successors of Abraham." The same view has also been expressed in the authentic books of your own ulema. For instance, Ibn Athir says in his Jam'u'l-usul: "According to the holy Ahle Bait among all the uncles of the Holy Prophet, only Hamza, Abbas, and Abu Talib accepted Islam.

The common agreement of the holy Ahle Bait regarding a point must be considered decisive. The Hadith-e-Thaqalain and other hadith which I have referred to on previous nights clearly prove that the Holy Prophet made clear statements regarding his family's infallibility. They were the parallels of the Holy Qur'an and one of the Thaqalain (two weighty things) which the Prophet left as sources of infallible guidance for his people. It is necessary for all Muslims to adhere to them so that they may not be led astray.

Second, according to the saying "The people of the house know better about family matters," this exalted family knew more about the belief of their forefathers than Mughira Bin Sha'ba, the Bani Umayya, the Kharijis and Nasibis, or other uninformed people.

It is really surprising that your ulema do not accept statements of the Ahle

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Bait of the Holy Prophet, including the chief of the pious, the Commander of the Faithful, to whose veracity and truthfulness Allah and the Holy Prophet testified. All say that Abu Talib died a believer. You do not believe that, but you accept the word of the confirmed liar and sinner, Mughira, some Amawis, Kharijis, and Nasibis.

Ibn Abi'l-Hadid Mu'tazali, who is one of your accredited ulema, says in his Shahr-e-Nahju'l-Balagha, vol.III, p.310: "There is a difference of opinion concerning the Islam of Abu Talib. The imamiyya sect and most of the Zaidiyyas say that he left this world a Muslim. Apart from the entire Shia ulema, some of our own chief ulema, like Abu'l-Qasim Balkhi and Abu Ja'far Askafi hold the view that Abu Talib embraced Islam, but he did not reveal his belief so that he might give full support to the Holy Prophet and, because of his (Abu Talib's) influence, the opponents might not block the Holy Prophet's way."

MISUNDERSTANDING ABOUT CONCOCTED HADITH OF ZUHZAH CLARIFIED

Sheikh: Apparently you are not familiar with the "Hadith of Zuhzah" which says: "Abu Talib is in the fire of Hell."

Well-Wisher: This is a fabricated hadith invented during the period of Mu'awiya Bin Abu Sufyan by some of the enemies of the Holy Prophet. Later the Bani Umayya and their followers continued their efforts to fabricate hadith against Ali Bin Abi Talib and circulated them among the people. They did not allow Abu Talib's belief to become well known like that of Hamza and Abbas. The forger of Hadith Zuhza was one Mughira, who was a sinner and an enemy of the Commander of the Faithful.

Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol.III, pp 159-163; Mas'udi in Muruju'z-Dhahab and other ulema write that Mughira committed fornication in Basra. When his witnesses were produced before Caliph Umar, three of them testified against him, but the fourth was tutored to say such things as made his evidence unacceptable. Accordingly, the three other witnesses had to suffer the prescribed penalty, and Mughira was acquitted.

The author of this hadith, however, was a fornicator and drunkard upon whom the penalty prescribed by religion was about to be inflicted. He invented hadith because of his opposition to the Commander of the Faithful and to flatter Mu'awiya. Mu'awiya and his followers and other Umayyads strengthened this spurious hadith and began testifying that "Abu Talib is in the fire of Hell."

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Moreover, those connected with the narration of this hadith like Abdu'l-Malik Bin Umar, Abdu'l-Aziz Rawandi and Sufyan Thawri, are weak and unacceptable reporters. This fact has been verified by your own eminent commentator and scholar, Zahi, who has expressed this view in his Mizanu'l-I'tidal, vol.II. So how can one rely on a hadith like this, which has been narrated by such notorious liars and weak reporters?

EVIDENCE FOR ABU TALIB'S BELIEF

There is plenty of evidence to prove the belief of Abu Talib.

(1) The Holy Prophet says in a hadith (joining his two fingers): "I and the supporter of the orphan are together in Paradise like these two fingers."

Ibn Abi'l-Hadid also has reported this hadith in his Sharh-e-Nahju'l-Balagha, vol.IV, p.312, where he says that it is obvious that the Holy Prophets statement does not mean all supporters of orphans, since most of the supporters of orphans are sinners. So the Holy Prophet meant by it Abu Talib and his distinguished grandfather, Abdu'l-Muttalib, who looked after the Holy Prophet. The Holy Prophet was known in Mecca as the yatim (orphan) of Abu Talib because after the passing away of Abdu'l-Muttalib, the Prophet, from the age of eight, had been in the care of Abu Talib.

(2) There is a well known hadith which both the Shia and Sunni sects have narrated in different ways. Some of them say that the Holy Prophet said: "Gabriel came to me and gave me good news in these words: 'Allah has definitely exempted from the fire the loins through which you appeared, the womb which sustained you, the breasts which suckled you, and the lap which supported you.'"

Mir Seyyed Ali Hamadani in his Mawaddatu'l-Qurba, Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, and Qazi Shukani in his Hadith-e-Qudsi have reported that the Holy Prophet said: "Gabriel came to me and said 'Allah sends greetings to you and says verily He has exempted from the fire the loins which gave you shelter, the womb which sustained your weight, and the lap which supported you.'"

These reports and hadith clearly prove the faith of the Prophet's supporters, namely, Abdu'l-Muttalib, Abu Talib and his wife Fatima Bint Asad, and also the Holy Prophet's father, Abdullah, and mother, Amina Bint Wahhab, and his wet nurse, Halima.

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IBN ABI'L-HADID'S COUPLETS IN PRAISE OF ABU TALIB

(3) Your great scholar, Izzu'd-din Abdu'l-Hamid Ibn Abi'l-Hadid Mu'tazali, composed the following couplets in praise of Abu Talib. They are recorded in Sharh-e-Nahju'l-Balagha, vol.III, p.318: "Without Abu Talib and his son (Ali Bin Abi Talib), Islam would have no distinction or strength. Abu Talib protected the Holy Prophet in Mecca and supported him and Ali in Medina. Abda'l-Manaf (Abi Talib) by order of his father Abdu'l-Muttalib, continued taking care of the Holy Prophet and Ali and perfected those efforts.

When Abu Talib died through Allah's will, it did not cause any loss because he left his fragrance (Ali) as his memory. Abu Talib initiated outstanding services in the way of Allah, and Ali perfected them for the sake of Allah.

Abu Talib's eminence cannot be harmed by the foolish utterances of people, or by the willful suppression of his virtues (by his opponents), just as when a man calls the light of day darkness, the light will not be affected."

COUPLETS OF ABU TALIB PROVE HIS ISLAM

(4) Similarly, the couplets Abu Talib himself composed in praise of the Holy Prophet are a clear proof of his faith. Some of these couplets have been recorded by Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol.III, p.316. Moreover, your prominent ulema, like Sheikh Abu'l-Qasim Balkhi and Abu Ja'far Askafi, have produced them as evidence for Abu Talib's belief.

Abu Talib wrote: "I seek shelter in Allah from those who rail at us or attribute profanity to us, from the sinner who speaks ill of us, and from the person who associates things in religion from which we are aloof.

I swear by the House of Allah that he lies who says that we shall leave Muhammad, though we have not yet fought against his enemy with the sword and lance.

We will indeed help him until we have crushed his enemy. We will offer such sacrifice that we will forget our wife and children.

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His light is such that through the brightness of his face we invoke the shower of Allah's mercy.

He comes to the assistance of orphans; he is the refuge of widows. The helpless people of the Bani Hashim go to him for help and are blessed with all kinds of favors.

I swear by my life that I have a passionate love for Ahmad. I love him like a pure friend.

I found my self fit for sacrifice to him, so I helped him as he is an ornament for the people of the world, a curse for enemies, and a grace for society.

May the Creator of the World support him with His help and reveal His religion, which is the way to Allah, and in which there is not a particle of wrong."

There are some special couplets of Abu Talib which Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol.III, p.312, and others have quoted in proof of his belief. In his panegyric, he says:

"These people expect us to fight against Islam with sword and lance; they think that we will kill Muhammad. But our faces have not yet been colored with blood in his help. I swear by the House of Allah that you have told me a lie; you may fall into disaster. Hatim and Zamzam may fill to the brim with severed heads. Injustice is being done to the Prophet, who has been sent by Allah to guide the people. He has been given the book, which has been revealed by the Lord of the Sky."

Apart from these clear evidences, which prove the faith of Abu Talib, Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, v.III, p.315, quotes the following couplets:

"You bear witness to the existence of Allah! Bear witness that verily I follow the religion of the Prophet of Allah, namely, Ahmad. Others may be misled in their religion, but I am one of these who are guided."

Gentlemen ! Be fair and tell us if the writer of such couplets can be called an infidel.

Sheikh: These couplets are not acceptable for two reasons. First, there is no continuity of narration about them. Second, it was nowhere seen that Abu Talib acknowledged Islam. Reporting some of his couplets does not conclusively prove that he was a Muslim.

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Well-Wisher: Your objection about lack of continuity of narration is strange. Whenever you wish, you accept a lone report to be reliable and when you do not wish, you use the weapon of lack of continuity.

If you reflect for a moment that if these couplets have not been continuously reported by individuals, even so, taken as a whole, they prove that Abu Talib believed in the Prophethood of the Holy Prophet. There are many such things whose continuity of narration is determined in the same way. For instance, the battles of the Commander of the Faithful and the examples of his bravery also depend upon lone reports. But taken as a whole these reports create the sense of continuity, which gives us the necessary knowledge of his valor. Hatim's generosity and Nushirwan's justice are known in the same way.

Since you are so fond of continuity, please let us know how you would prove that the Hadith of Zuhza has been successively transmitted.

ABU TALIB'S ACKNOWLEDGEMENT OF HIS BELIEF IN ALLAH AT THE TIME OF HIS DEATH

As for your second objection, my reply is quite simple. It is necessary to express one's acknowledgement of the unity of Allah, prophethood, the Day of Resurrection, etc. in prose. But if one composes couplets in which he expresses his belief, it is quite sufficient. When Abu Talib said: "You who believe in Allah! Bear witness that verily I follow the religion of the Prophet of Allah, Ahmad," it had the same effect as if he had said it in prose.

Besides this, he acknowledged his belief at the time of his death in prose as well. Seyyed Muhammad Rasuli Bazranji, Hafiz Abu Nu'aim, and Baihaqi have reported that a party of the chiefs of the Quraish, including Abu Jahl and Abdullah Ibn Abi Umayya, came to Abu Talib when he was dying. At that time the Holy Prophet said to his uncle Abu Talib: "Say that 'there is no god but Allah,' so that I may bear witness to it before Allah." Instantly Abu Jahl and Abi Umayya said, "Abu Talib! Will you turn away from the creed of Abdu'l-Muttalib?" They repeated these words time and again until he said, "You should know that Abu Talib follows the creed of Abdu'l-Muttalib." The result was that those people went away well pleased. When the signs of death appeared on Abu Talib, his brother Abbas, who was sitting on the edge of his bed, saw that his lips were moving.

When he listened to what he said, he heard him saying: "There is no god but Allah." Abbas said to the Holy Prophet: "Nephew! I swear by Allah that my brother (Abu Talib) has said what you

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ordered him to say." Since Abbas had not himself embraced Islam at that time, he did not utter those words.

We have proved earlier that the ancestors of the Holy Prophet were all believers in the unity of Allah. You should know that it was expedient for Abu Talib to say that he followed the creed of Abdu'l-Muttalib. He satisfied those people, and in reality he acknowledged his faith in the unity of Allah because Abdu'l-Muttalib followed the creed of the Prophet Abraham. Moreover, he did utter the words "There is no god but Allah." If you study the historical facts about Abu Talib, you will certainly acknowledge that he was a believer.

HOLY PROPHET'S CONVERSATION WITH ABU TALIB AT THE ANNOUNCEMENT OF HIS PROPHETHOOD

On the day of his bi'that (announcement of Prophethood) the Holy Prophet, along with his uncle, Abbas, went to Abu Talib and said to him: "Verily, Allah has ordered me to announce His command; verily, He has made me His Prophet; so how will you treat me?"

Abu Talib was the chief of the Quraish, the Head of the Bani Hashim, and the most veracious man in the eyes of the people of Mecca. He had reared the Holy Prophet. Had he been an infidel, he would have at once opposed him. And if that had not proven sufficient, since the Holy Prophet had come to him to seek help to propagate his prophethood, Abu Talib seeing that it was against his religion, would have confined the Holy Prophet or at least would have turned him out of his place. Such a rejection would have hindered the Holy Prophet from his great resolve. Abu Talib's religion (supposing it to be polytheism) would have been saved, and he would have earned the gratitude of his associates. Abu Talib could have rebuked the Holy Prophet as Azar had done to his nephew the Prophet Abraham.

ABRAHAM'S ANNOUNCEMENT OF PROPHETHOOD AND HIS CONVERSATION WITH AZAR

In the Holy Qur'an, Allah Almighty tells of the raising up of Abraham Khalilu'r-Rahman as Prophet of Allah. He said to his uncle, Azar, "O my father! Truly knowledge has come to me which has not come to you; therefore follow me, I will guide you on a right path." (19:43) "He said: Do you dislike my gods, O Abraham? If you do not desist, I will certainly revile you; leave me for a long time." (19:46)

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ABU TALIB ASSURES HOLY PROPHET OF FULL SUPPORT AND ALSO RECITES COUPLETS IN PRAISE OF ISLAM

But, on the contrary, when the Holy Prophet sought his help, Abu Talib said: "O my nephew! Proceed with your mission. Verily, you are high in rank, strong in your clan and the most exalted in family lineage. I swear by Allah that the tongue which speaks ill of you will be answered by me with sharp swords. By Allah, the whole Arab world will kneel down before you, as an animal humbles itself before its master."

Moreover, he composed the following verses, referring to the Prophet's mission. These have been recorded by Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol.III, p. 306, and Sibt Ibn Jauzi in his Tadhkira, p. 5:

"I swear by Allah that those people with their partisans will never reach you, till I consign them to their graves.

So you should go on performing your duty. I give you the good news of your success. Make your eyes cool with it.

You have called me to your religion. I believe that you have guided me to the right path; you are surely the truthful one and have ever been trustworthy.

You have brought us a religion which I know is the best of all religions.

If I had no fear of taunt and reproach, you would have found me openly supporting you."

These couplets show that Abu Talib recognized Muhammad to be a messenger of Allah. There are however many other similar couplets which Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, and many other ulema, have recorded in their books.

Is a man who recites such couplets an infidel or a true believer?

ABU TALIB WAS A SUPPORTER AND GUARDIAN OF THE HOLY PROPHET

Most of your prominent ulema have recorded this fact. You might consult Sheikh Sulayman Balkhi Hanafi's Yanabiu'l-Mawadda, ch.52, in which it is reported from Abu Uthman Amr Bin Bahr Jahiz that, writing about Abu Talib, he said, "Abu Talib was a supporter of the prophethood and

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messengership of the Holy Prophet. He wrote many couplets in praise of the Holy Prophet. He was the leader of the Quraish."

This clear evidence proves the sincerity of Abu Talib's faith. Of course the Bani Umayya encouraged people to curse the chief of the monotheists, the Commander of the Faithful, and the grandsons of the Holy Prophet, Hasan and Husain. They also fabricated hadith condemning the holy imam and forged reports that his father (Abu Talib), died an infidel. The reporter was the accursed Mughira Bin Sha'ba, an enemy of Ali and friend of Mu'awiya. The Kharijis and Nasibis propagated the view that Abu Talib was an infidel. The simple people were led to believe that it was a correct view. It is strange that they consider Abu Sufyan, Mu'awiya, and Yazid (May Allah's curse be upon them) believers and Muslims, even though there are countless indications to the contrary. And yet they attribute infidelity to Abu Talib in spite of clear proofs which show that he was a firm believer.

NOT PROPER TO CALL MU'AWIYA 'KHALU'L-MU'MININ'

Sheikh: Is it proper for you to call the Khalu'l-Mu'minin (uncle of the believers), Mu'awiya Bin Abu Sufyan "infidel" and always curse him. Will you let us know what evidence you have that Mu'awiya Bin Abu Sufyan and Yazid were infidels and fit to be cursed. These two distinguished men were among the caliphs. In fact Mu'awiya was both Khalu'l-Mu'minin (uncle of the believers) and also Katib-e-Wahi (scribe of revelations).

Well-Wisher: Would you please tell me how Mu'awiya merits the title Khalu'l-Mu'minin (uncles of the believers)?

Sheikh: Since Mu'awiya's sister, Umme Habiba, was the wife of the Holy Prophet and Ummu'l-Mu'minin (mother of believers), her brother Mu'awiya was Khalu'l-Mu'minin.

Well-Wisher: In your opinion was the rank of Ummu'l-Mu'minin A'yesha greater or that of Umme Habiba, sister of Mu'awiya?

Sheikh: Although both were Ummu'l-Mu'minin, A'yesha was definitely superior to Umme Habiba.

Well-Wisher: According to your criteria, all brothers of the wives of the Holy Prophet are Khalu'l-Mu'minin. Then why don't you call Muhammad Bin Abi Bakr Khalu'l-Mu'minin? According to you his father

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was superior to Mu'awiya, and his sister was also superior to Mu'awiya's sister. No, Mu'awiya's being Khalu'l-Mu'minin has no reality.

MU'AWIYA PRONOUNCES TAKBIR AT imam HASAN'S MARTYRDOM

Abu'l-Faraj Ispahani in his Maqatilu't-Talibin, Ibn Abdu'l-Bar in his Isti'ab, Mas'udi in his Isbatu'l-Wasiyya, and many other ulema have reported that Asma Ju'da, by order and promise of Mu'awiya, gave poison to Abu Muhammad Hasan Ibn Ali. Ibn Abdu'l-Bar and Muhammad Bin Jarir Tabari have also reported that when Mu'awiya was informed of the demise of the holy imam, he shouted the takbir ("Allah is Great"). Of course, such a damned person should be called Khalu'l-Mu'minin according to you!

MUHAMMAD BIN ABI BAKR WAS KILLED THIRSTY AND BURNT TO ASHES FOR LOVE OF AHLE BAIT

But look at Muhammad Ibn Abi Bakr, who was brought up by the Commander of the Faithful and was one of the staunchest friends of the holy Ahle Bait!

Addressing this illustrious family he says: "O descendants of Fatima! You are a place of safety for me and my guardian. It is through you that on the Day of Judgement, the significance of my good actions will be greater. Since my love for you is sincere, I do not mind if somebody barks near me."

Although he was the son of the first caliph, Abu Bakr, and the brother of Ummu'l-Mu'minin A'yesha , he was not call Khalu'l-Mu'minin. He was abused and deprived of his father's legacy!

When Amr Bin As and Mu'awiya Bin Khadij conquered Egypt, the supply of water was cut off to Muhammad Bin Abu Bakr. When he had nearly died of thirst, he was killed. He was then enclosed in the skin of an ass and the bundle was thrown into a fire. When Mu'awiya learned of this, he was very pleased.

Hearing these facts, you do not question why these damned people treated Abu Bakr's son, Khalu'l-Mu'minin Muhammad Bin Abu Bakr, so cruelly. But when Mu'awiya is cursed, you immediately become angry. So you see the opposition to the progeny of the Holy Prophet, and it continues

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today.

Since Muhammad Bin Abi Bakr was one of the friends of the descendants of the Holy Prophet, you neither call him Khalu'l-Mu'minin nor regret his murder. Since Mu'awiya was the bitterest enemy of the Ahle Bait of the Holy Prophet, you call him Khalu'l-Mu'minin. Allah save us from such fanatical perversity!

MU'AWIYA WAS NOT A SCRIBE OF WAHI (REVELATION) BUT ONLY OF LETTERS

Second, Mu'awiya was not the writer of Wahi. He embraced Islam in the tenth year of the Hijra when revelation was complete. In fact he was the scribe who wrote letters. He caused immense trouble for the Holy Prophet. In the eighth year of the Hijra when Mecca was conquered and Abu Sufyan embraced Islam, Mu'awiya wrote many letters to his father railing at him because he had accepted Islam. When, however, the whole Arabian peninsula and beyond came under the influence of Islam, Mu'awiya was himself forced to embrace Islam. In doing so he lost all his prestige. Abbas then asked the Holy Prophet to assign Mu'awiya some position so that he might no longer feel humiliated. In view of the recommendation of his uncle, the Holy Prophet appointed him as scribe for the writing of letters.

EVIDENCE FOR MU'AWIYA'S INFIDELITY

Third, there are many suras of the Qur'an and hadith proving that he was an infidel and worthy of curses.

Sheikh: I would like very much to hear these suras and hadith.

Well-Wisher: Only a few will be pointed out. If I narrate them all, it would form a complete book. Muslim, in his Sahih, reports Mu'awiya was a scribe of the Holy Prophet. Mada'ini says: "Sa'id Bin Thabit was the Wahi (revelation) and Mu'awiya used to write the letters of the Holy Prophet to other Arabs."

EVIDENCE FROM SURAS OF THE HOLY QUR'AN AND HADITH MU'AWIYA AND YAZID ARE CURSED

(1) Please refer to ayat 60 of Sura 17 (Bani Israel). Commentators from your own ulema, like Tha'labi, imam Fakhru'd-din Razi, and others

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say that the Holy Prophet saw in a dream that the Bani Umayya, like monkeys, ascended and descended his pulpit. Thereafter Gabriel brought this holy ayat: "And when We said to you: Surely your Lord encompasses men. And we did not create the vision which We showed you except as a trial for men and the cursed tree in the Qur'an as well. And we cause them to fear, but it only adds to their grievous transgression." (17:60)

Allah Almighty has called the Bani Umayya, whose leaders were Abu Sufyan and Mu'awiya, the "cursed tree" in the Holy Qur'an. Mu'awiya, who was a strong limb of this tree, was definitely accursed.

(2) Again Allah Almighty says, "But if you held command, you would surely make mischief in the land and cut off the ties of kinship. Those it is whom Allah has cursed so He has made them deaf and blinded their eyes." (47:22-23)

In this verse those who make mischief in the earth and sever the ties of kinship are cursed by Allah. Who was a greater mischief monger than Mu'awiya, whose caliphate was notorious for its evil practices. Besides this, he severed the ties of kinship.

(3) Also Allah says in the Holy Qur'an: "Surely as for those who speak evil things of Allah and His Apostle, Allah has cursed them in this world and in the hereafter, and He has prepared them for a chastisement bringing disgrace." (33:57)

Certainly tormenting the Commander of the Faithful and the two grandsons of the Holy Prophet Hasan and Husain as well as Ammar-e-Yasir and other distinguished companions of the Holy Prophet was the equivalent of tormenting the Holy Prophet himself. Since Mu'awiya did torment these pious people, he was, according to the explicit wordings of the verse, definitely accursed in this world and in the hereafter.

(4) In sura Mu'min (The Believer), Allah says: "The day on which their excuse shall not benefit the unjust, and for them is a curse and for them is an evil abode." (40:52)

(5) In the sura Hud, He says: "Now surely the curse of Allah is on the unjust." (11:18)

(6) In the sura Al-A'raf (The Elevated Places) Allah says: "Then a crier will cry out among them that the curse of Allah is on the unjust." (7:44)

Similarly, in many other verses revealed about the unjust ones, it is clear

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that every unjust one is accursed. I do not think any of you would deny the open injustices perpetrated by Mu'awiya. So the very fact that he was unjust, proves that he deserved Allah's curse in the light of these clear indications we too can curse the one who deserves Allah's curse.

(7) In the sura Nisa (The Women) Allah says: "And whoever kills a believer intentionally, his punishment is Hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement." (4:93)

MURDER OF PROMINENT BELIEVERS, LIKE imam HASAN, AMMAR HAJAR BIN ADI MALIK ASHTAR, AND MUHAMMAD BIN ABI BAKR, , BY ORDER OF MU'AWIYA

This holy verse explicitly says that if a man kills a single believer intentionally, he deserves Allah's curse and his abode is in Hell. Wasn't Mu'awiya associated with the murder of believers? Did he not order the killing of Hajar Ibn Adi and his seven companions? Did he not order that Abdu'r-Rahman Bin Hasan Al-Ghanzi be buried alive?

Ibn Asakir and Yaqub Bin Sufyan in their Histories; Baihaqi in his Dala'il; Ibn Abdu'l-Bar in Isti'ab; and Ibn Athir in Kamil have reported that Hajar Bin Adi was one of the eminent companions who, along with seven companions was brutally murdered by Mu'awiya. Their crime was refusing to curse Ali.

imam Hasan was the elder grandson of the Holy Prophet. Was he not included in Ashab-e-Kisa (people of the mantle)? Was he not one of the two leaders of the youths of Paradise and a believer of exalted rank? According to the reports of Mas'udi, Ibn Abdu'l-Bar, Abu'l-Faraj Ispahani, Tabaqa of Muhammad Bin Sa'd, Tadhkira of Sibt Ibn Jauzi, and other accredited ulema of the Sunnis, Mu'awiya sent poison to Asma' Ju'da and promised her that if she killed Hasan Ibn Ali, he would give her 100,000 dirhams and would marry her to his son Yazid. After the martyrdom of imam Hasan, he gave her 100,000 dirhams but refused to marry her to Yazid. Would you hesitate to call Mu'awiya accursed? Is it not a fact that in the Battle of Siffin the great companion of the Holy Prophet, Ammar Yasir, was martyred by Mu'awiya's order? All your prominent ulema say with one accord that the Holy Prophet said to Ammar Yasir: "It will not be long before you will be killed by a rebellious and misguided group."

Have you any doubt that thousands of devout believers were killed by Mu'awiya's subordinates? Wasn't the pure and valiant warrior, Malik

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Ashtar, poisoned by Mu'awiya's order? Can you deny that Mu'awiya's chief officials, Amr Bin As and Mu'awiya Bin Khadij, brutally martyred the Commander of the Faithful's governor, the pious Muhammad Bin Abi Bakr? Not content with that, they put his body into the carcass of a donkey and set it on fire. If I were to give you the details about the believers killed by Mu'awiya and his officials, it would require not one night, but several.

MURDER OF 30,000 BELIEVERS BY BUSR BIN ARTAT ON ORDER OF MU'AWIYA

The greatest atrocity was that of Busr Bin Artat who killed thousands of believers on Mu'awiya's orders.

Abu'l-Faraj Ispahani and Allama Samhudi in Ta'rikhu'l-Medina, Ibn Khallikan, Ibn Asakir and Tabari in their histories; Ibn Abi'l-Hadid in Sharh-e-Nahju'l-Balagha, vol.I, and many others of your notable ulema have written that Mu'awiya ordered Busr to attack San'a and Yemen from Medina and Mecca. He gave a similar order to Zuhak Bin Qais Al-Fahri and others. Abu'l-Faraj reports it in these words: "Whoever from the companions and Shia of Ali is found should be killed; even women and children should not be spared." With these strict orders, they set out with a force of 3000 and attacked Medina, San'a', Yemen, Ta'if, and Najran. When they reached Yemen, the governor, Ubaidullah Ibn Abbas, was out of the city. They entered his house and slaughtered his two sons Sulayman and Dawud in the lap of their mother.

Ibn Abi'l-Hadid writes in his Sharh-e-Nahju'l-Balagha, vol.I, p.121, that in this raid 30,000 people were killed, excluding those who were burnt alive.

Do you gentlemen still doubt that Mu'awiya deserves to be cursed?

MU'AWIYA ORDERED THAT ALI BE CURSED

Among the many clear proofs that Mu'awiya was an infidel and deserved damnation was his public rejection of the Commander of the Faithful and his ordering the people to recite imprecations against the holy imam in their qunuts (supplication in daily prayers). This fact is acknowledged by both you and us. Even the historians of other nations have recorded that this vile practice was openly pursued and that many people were put to death because they did not utter the curses. This outrage was discontinued by the Umayya Caliph, Umar bin Abdu'l-Aziz.

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Obviously, one who curses the brother of the Holy Prophet, the husband of Fatima, the Commander of the Faithful, Ali Bin Abi Talib, and who orders others to do it is definitely damned. This fact has been recorded by all your eminent ulema in their authentic books. For instance, imam Ahmad Bin Hanbal in his Musnad, imam Abu Abdu'r-Rahman Nisa'i in his Khasa'isu'l-Alawi, imam Tha'labi and imam Fakhru'd-in Razi in their Tafsir (commentary), Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, Muhammad Bin Yusuf Ganji Shafi'i in his Kifayatu't-Talib, Sibt Ibn Jauzi in his Tadhkira, Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Mir Seyyed Ali Hamadani in his Mawaddatu'l-Qurba, Dailami in his Firdaus, Muslim Bin Hajjaj in his Sahih, Muhammad Bin Talha Shafi'i in his Matalibu's-Su'ul, Ibn Sabbagh Maliki in his Fusulu'l-Muhimma, Hakim in his Mustadrak, Khatib Khawarizmi in his Manaqib, Abraham Hamwaini in his Fara'id, Ibn Maghazili Shafi'i in his Manaqib, imamu'l-haram in his Dhakha'iru'l-Uquba, Ibn Hajar in his Sawa'iq, and your other prominent ulema have, in slightly different words, reported that the Holy Prophet said: "One who reviles Ali, really reviles me; who reviles me, really reviles Allah."

Dailami in his Firdaus, Sulayman Hanafi in Yanabiu'l-Mawadda have reported that the Holy Prophet said: " One who gives pain to Ali, really gives pain to me, and the curse of Allah is upon him who causes pain to me." Ibn Hajar Makki in his Sawa'iq narrates a hadith concerning the consequence to one who curses against any of the progeny of the Holy Prophet. He reports that the Holy Prophet said: "If anyone curses my Ahle Bait, there is nothing for him but exclusion from Islam. If anyone injures me concerning my Ahle Bait, may Allah's curse be upon him."

Therefore Mu'awiya was certainly cursed. As reported by Ibn Athir in his Kamil, Mu'awiya used to curse Ali, the grandsons of the Holy Prophet, Hasan and Husain and also Abbas and Malik Ashtar in the qunut of his daily prayers.

imam Ahmad Ibn Hanbal reports in his Musnad from a number of sources that the Holy Prophet of Allah said: "If any one injures Ali he shall be treated as a Jew or Christian on the Day of Judgement." Certainly you must know that it is one of the tenets of Islam that to call Allah and the Holy Prophet by ill names leads to infidelity.

Muhammad Bin Ganji Shafi'i in his Kifayatu't-Talib, part X, reports that once Abdullah Ibn Abbas and Sa'id Ibn Jabir saw on the brink of Zamzam a group of Syrians railing at Ali. They went to them and said: "Who among you was abusing the Holy Prophet of Allah?" They replied: "None of us was abusing the Holy Prophet of Allah." Then they said: "Well, who

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among you was abusing Ali?" They said: "Yes, we have been abusing Ali."

Then Abdullah and Sa'id said: "You should bear witness that we heard the Holy Prophet saying to Ali, 'One who abuses you really abuses me; one who abuses me, really abuses Allah. If someone abuses Allah, He will throw him headlong into the fire of Hell.'"

THE COMPANIONS OF THE PROPHET WERE AT DIFFERENT LEVELS OF UNDERSTANDING

Sheikh: Is it proper for a man of your caliber to condemn such an able and dignified companion of the Holy Prophet? Is it not a fact that Allah Almighty revealed a number of verses in praise of the companions of the Holy Prophet and gave them the good tidings of their deliverance. And Khalu'l-Mu'minin Mu'awiya, who was definitely a distinguished companion, deserved the praise contained in the holy verse. Doesn't insulting the companions amount to insulting Allah and the Holy Prophet?

Well-Wisher: Perhaps you have forgotten what I have already told you on previous nights. No one denies that verses have been revealed in praise of the companions. But if you understand the meaning of the sahaba or companions, you will admit that the verses revealed in praise of the companions are not generally applicable to all. We cannot regard all of them as entirely pure.

Respected man! You know full well that "sahaba" literally means the joining together of persons. So it may mean living together or, as is commonly understood, helping or giving assistance to others. According to Arab lexicography, the Qur'an, and the hadith, a companion of the Holy Prophet refers to one who has spent his life in the company of the Holy Prophet, whether he was a Muslim or an infidel. So your interpretation that all the companions deserve Paradise is not correct. This contradicts common sense as well as the hadith.

IN THE WORDS OF THE HOLY QUR'AN "SAHAB" AND "SAHABA," MEANING "COMPANIONS", HAVE NO REVERENTIAL SIGNIFICANCE

I will submit additional Qur'anic verses and authentic hadith from Sunni scholars so that you will not be mistaken about the word "companion."

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This word was used for all companions, whether they were Muslims or not.

(1) In the sura Najm (the Star), Allah says to the Polytheists: "Your companion does not err, nor does he go astray." (53:2)

(2) In the sura of Saba (Sheba), Allah says: "Say: I exhort you only to one thing, that you rise up for Allah's sake in pairs and singly, then ponder: your companion is not possessed." (34:46)

(3) In the sura of Kahf (The Cave), Allah says: "and said he to his companion while he disputed with him: I have greater wealth than you and am mightier in followers." (18:34)

(4) In the same sura, Allah says: "His companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust, then from a sperm drop, then He made you a perfect man." (18:37)

(5) In the sura of A'raf (The Elevated Places), Allah says: "Do they not

reflect that their companion had not unsoundness in mind? He is only a plain warner." (7:184)

(6) In the sura of An'am (The Cattle), Allah says: "Say: Shall we call on that besides Allah, which does not benefit us nor harm us, and shall we be returned back on our heels after Allah has guided us, like him whom the devils have made to fall down perplexed on the earth. He has companions who call him to the right way, (saying): 'Come to us.' Say: Surely the guidance of Allah, that is the (true) guidance, and we are commanded that we should submit to the Lord of the worlds." (6:71)

(7) In the sura of Yusuf (Joseph) He says: (Yusuf addressing his two fellow prisoners who were polytheists) "O my two Companions of the prison! Are many lords better or Allah, the One, the Supreme?" (12:39)

These are a few verses, which I have quoted by way of example. It is clear that the words "sahaba," "sahib," "musahib" and "ashab" have no special relationship to Muslims. They are used in reference to Muslims and polytheists alike. As I have said, a man who has a social dealing with another man is called his musahib or ashab. The companions of the Holy Prophet refer to those who had social dealings with him.

Certainly among the companions of the Holy Prophet and among those who sat in his company, were all sorts of people, good and bad, believers as well as hypocrites. The verses revealed in praise of the companions

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cannot be attributed to all of them. They refer only to the good companions. It is also true that none of these exalted prophets of the past had companions as distinguished as those of our Holy Prophet. For instance, the companions of Badr, Uhud, and Hunain were such as stood the test of time. They helped the Holy Prophet and were firm in their resolve.

But among his companions were also a number of men of debased character, enemies of the Holy Prophet and his Ahle Bait, men like Abdullah Bin Ubayy, Abu Sufyan, Hakam Bin As, Abu Huraira, Tha'labi, Yazid Bin Sufyan, Walid Bin Aqaba, Habib Bin Musailima, Samra Bin Jundab, Amr Bin As, Busr Bin Artat (a tyrant and bloodthirsty man), Mughira Bin Sha'ba, Mu'awiya Bin Abi Sufyan, and Dhu's-Sadiyya. These men, both during the life time of the Holy Prophet and after his death, caused great tumult among the people. One such man was Mu'awiya, whom the Holy Prophet cursed in his own time. After the death of the Holy Prophet, when Mu'awiya got an opportunity, he rose in revolt in the name of seeking vengeance for Uthman's murder and caused the blood shed of many Muslims. In this slaughter, many respected companions of the Holy Prophet, like Ammar Yasir, were martyred. The Holy Prophet himself foretold his martyrdom. I have already mentioned some hadith regarding this event.

HOLY QUR'AN PRAISES GOOD COMPANIONS BUT ALSO CONDEMNS BAD COMPANIONS

There are many verses in the Holy Qur'an and hadith in praise of distinguished companions and pious believers. And there are also many verses and hadith condemning those companions who were sinners.

Sheikh: How can you claim that the companions of the Holy Prophet caused social disturbances?

Well-Wisher: This is not merely my claim. Allah Almighty in the sura of Ahle Imran (the House of Imran) says: "If then he (Muhammad) dies or is killed, will you turn back upon your heels?" (3:144)

Apart from this and other verses of the Holy Qur'an, your own ulema, including Bukhari, Muslim, Ibn Asakir, Yaqub Bin Sufyan, Ahmad Bin Hanbal, Abdu'l-Bar, and others have recorded a number of reports and hadith concerning the condemnation of some of the companions. I will refer to only two hadith.

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Bukhari reports from Sahl Ibn Sa'd and Abdullah Ibn Mas'ud that the Holy Prophet of Allah said, "I shall be waiting for you at the fountain of Kauthar. When a group of you goes astray from my way, I will say, 'O Allah! These were my companions!' Then a reply from Him will come to me: 'You do not know what innovations they introduced after you.'"

Again imam Ahmad Bin Hanbal in his Musnad, Tabrani in his Kabir, and Abu Nasr Sakhri in his Ibana narrate from Ibn Abbas that the Holy Prophet said: "I want to save you from the chastisement of Hell. I ask you to fear Hell and to make no changes in the religion of Allah. When I die and am separated from you, I shall be present at the Fountain of Kauthar. Whoever reaches me there is saved. At the end of time when I find a large number of people caught in divine chastisement, I shall say: 'O Allah! These are the people of my Community.' The reply shall come, 'Verily, these people returned to their old creed after you.'" According to Tabrani's report in Kabir, the reply shall be: "You do not know what innovations they introduced after you. They adopted their former religion of ignorance."

ABU TALIB WAS A FIRM BELIEVER

You insist that Mu'awiya and Yazid are Muslims even though their many atrocities are recorded in your own books. Some of the Sunni ulema have written complete books in their condemnation, but you stubbornly insist that they were praiseworthy and that Abu Talib a sincere believer was an infidel!

It is quite evident that this foolish talk is the product of enmity against the Commander of the Faithful, Ali. You try to refute the arguments which prove the infidelity and hypocrisy of Mu'awiya and Yazid. And yet you reject Abu Talib's open pronouncements regarding his belief in Allah and the Holy Prophet.

ADDITIONAL PROOF OF ABU TALIB'S BELIEF

Is it not a fact that the Holy Prophet's Ahle Bait have said