HADITH GHADEER

Mir Hamid Hussain  wrote that Jalal Al-Din Al-Suyuti  (quoted by):

The well-learned scholar, Jalal Al-Din Al-Suyuti, has also confirmed the Tawatur of that sacred Hadeeth, as in his treatise, Al-Azhar Al-Mutanathira Fi Al-Akhbar Al-Mutawatira, which three copies of it are owned by me, and the introduction of it, he writes the following:

And so, I have compiled a book, and called it, Al-Fawa’id Al-Mutakathira Fi Al-Akhbar Al-Mutawatira, where I have recorded what have been narrated from ten companions or more, and made it comprehensive for each Hadeeth’s chains and its different wordings, so it became a thorough book, which has no alike, but the multitude of the chains recorded there, no one would be concerned to read it, unless he has a high interest and concern in the science of Hadeeth, and those folks are always few, so; I have decided to abridge its contents in that booklet so its benefit become wider, in that way, I mention the Hadeeth and name few of the companions who narrated it, followed by listing some of who recorded it of the prominent Imams, and it would be sufficient for knowledge seekers, and I called it, Al-Azhar Al-Mutanathira Fi Al-Ahadeeth Al-Mutawatira.

There, he mentioned the Hadeeth of Al-Ghadeer among the Mutawatir Hadeeth, as he says, in the chapter of the Hadeeths of the virtues of his holiness, the Commander of the Faithful (a.s):

The Hadeeth of “Man Kuntu Mawla Fa Aliyyun Mawla”:

– Al-Tirmidhi narrated it from Zayd bin Arqam, Ahmad bin Alee and Aboo Ayub al-Ansari.

– Al-Bazzaz from Aboo Hurayra, Talha, Umara, ibn Abbas and Buraydah.

– Al-Tabarani from ibn Umar, Malik bin Al-Huwayrith, Habshi bin Junadah, Hawshab, Sa’ad bin Abi Waqqas, Abi Sa’eed Al-Khudri and Anas.

– Aboo Nu’aym from Khudayj Al-Ansari.

– Ibn Asakir narrated it from Umar bin Abdul-Aziz, who said: Many (of the companions) informed that they have heard from the Messenger of Allah (saw) saying; Man Kuntu Mawla Fa Aliyyun Mawla.

– Ibn Uqdah, recorded, in Kitab Al-Muwalat, that ibn Hubaysh said: Alee (a.s) asked: “Who are here from the companions of Muhammad?” So, twelve men, among whom are Qays bin Thabit, Habib bin Budayl bin Warqa, and they all testified that they have heard the Messenger of Allah (saw) saying, “Man Kuntu Mawla Fa Aliyyun Mawla.” He also recorded it as narrated by Ya’la bin Murrah, who said: When Alee (a.s) came to Kufa, he asked from people, who have heard the Messenger of Allah (saw) saying, “Man Kuntu Mawla Fa Aliyyun Mawla?” So, came to him ten and few more men, among them are Yazid or Zayd bin Sharhabeel Al-Ansari.

The end of the words of Al-Suyuti.

It is clear from the above statement that Al-Suyuti, absolutely, verily, surely and definitely believed that the Hadeeth is undoubtedly uttered by the Prophet (saw), and he, indeed, flamed the hearts of the leaders of denial and arrogance (denial of facts and arrogance to accept it) by the sparks of the Tawatur.

Source: Abaqat Al-Anwar. Vol. 1, Pg. # 203 – 205.

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Shah Abdul-Aziz Dehlavi:

The 81st way of (Shi’as’ ways of) deception: It is that they narrate narrations which match with their beliefs from books of men who are mistakenly attributed to the Ahl us Sunnah, but in reality they are not, such as ibn Uqdah who was a Jaroudi (a sub-sect of Zaydism) Rafidhi.

Source: Tohfa Ithna Ashari. Pg. # 148.

Response One

The reply to Dehlavi and his kinds of extremely prejudiced so-called ‘Sunni’ scholars is that, early Sunni scholars attest ibn Uqdah as a high-ranking Sunni scholar, and the accusation of being Zaydi only occurred by Dehlavi and the later generations of so-called Sunni scholars. Not to mention that Zaydis themselves do not consider ibn Uqdah as one of their scholars. The worst part of it, is that Dehlavi considered Shi’as using the words of ibn Uqda, as one of their ways of plotting and deception against the so-called ‘Ahl us Sunnah!” Whilst it is more worthy that Dehlavi’s denial of ibn Uqda being a Sunni scholar is infact one of his own ways of plotting and deception to escape from the truth.

In the following quotations, we read statements by Sunni scholars who praised ibn Uqdah, and that they hold ibn Uqdah’s views and opinion in high esteem and so quote him in their books.

Mir Hamid Hussain:

It is not a hidden fact that ibn Uqdah, according to them (so-called Sunnis) is one of the earliest trustworthy scholars of Hadeeth, and the greatest. And their investigating Imams and their chief leaders transmit his statements here and there in their books, as you have seen examples. Haven’t you heard that ibn Hajar Al-Asqalani in his book, Al-Isabah, used the narrations of ibn Uqdah as proofs to confirm some of the Sahaba being Sahaba, and those Sahaba being mentioned by ibn Uqdah’s book was sufficient for him to confirm them as Sahaba.

Source: Abaqat Al-Anwar. Vol. 1, Pg. # 52 – 53.

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FAYZ-e-QADEER fi ma yata’allaq bi-hadith al-ghadir;

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Shaikh Abbas Qummi (RA) has summarized Hadith Ghadeer of Abqat-ul Anwar in the Name Fayz Qadeer

Sheikh Abbas Qummi:

It should be known that those who narrated and recorded the Hadeeth of Al-Ghadeer are a huge number of the prominent Imams, the dignified scientists, the Shuyukh of Islam, the great investigators, the reliable Muhadditheen (i.e. scholars of Hadeeth), the trustworthy researchers, the skilled Huffadh (plural of Hafidh, i.e. a scholar who memorizes the Holy Qur’aan and/or Hadeeth by heart), the well-versed critics, the sources of graciousness and perfection, the investigators in the science of Hadeeth and Rijal, the protectors of the dignity of the sciences of Diraya and Usool, the senior leaders, the great and potent scholars, among whom are the following:

People of the Second (Islamic/Hijri) century:

– Muhammad bin Is’haq

– Mo’ammar bin Rashid, Aboo Urwa Al-Azdi.

– Isra’eel bin Yunous Al-Subay’i, Aboo Yusuf Al-Koofi.

– Shurayk bin Abdullah Al-Qadhi.

– Muhammad bin Ja’far Al-Madani, better known as Ghandar.

– Al-Wakee’ bin Al-Jarrah bin Mulayh Al-Rawasi.

– Abdullah bin Numayr Al-Hamadani.

People of the Third (Islamic/Hijri) century:

– Muhammad bin Abdullah, Aboo Ahmad Al-Zubayri, Al-Habbal.

– Yahya bin Adam bin Sulayman Al-Umawi.

– Muhammad bin Idrees Al-Shafi’i.

– Aswad bin Amir, Shadhan Al-Shami.

– Abdul-Razzaq bin Homam Al-Sana’ani

– Hussain bin Muhammad Al-Marwazi.

– Al-Fadhl bin Dukayn, Aboo Nu’aym Al-Koofi.

– Affan bin Muslim Al-Saffar.

– Sa’eed bin Mansoor Al-Khorasani.

– Ibraheem bin Al-Hajjaj Al-Shami.

– Alee bin Hakeem Al-Iwadi.

– Alee bin Muhammad Al-Tanfasi.

– Hadba bin Khalid Al-Basri

– Abdullah bin Muhammad bin Abi Shayba Al-Absi.

– Ubaydullah bin Umar Al-Qawareeri.

– Is’haq bin Ibraheem Al-Handhali, better known as ibn Rahawayh.

– Uthman bin Muhammad, Abul-Hassan bin Abi Shaybah.

– Qutaybah bin Sa’eed Al-Balkhi.

– Ahmad bin Muhammd bin Hanbal Al-Shaybani.

– Haroon bin Abdullah, Aboo Moosa Al-Hammal.

– Muhammad bin Bashar Al-Abdi.

– Muhammad bin Al-Muthanna, Aboo Moosa Al-Anzi.

– Al-Hassan bin Urfa Al-Abdi.

– Muhammad bin Yahya Al-Dhuhli.

– Hajjaj bin Yusuf Al-Sha’ir Al-Baghdadi.

– Isma’eel bin Abdullah Isfahani, nicknamed as Samaweh.

– Hassan bin Alee bin Affan Al-Amiri.

– Muhammad bin Yazid bin Majah Al-Qazwini.

– Ahmad bin Yahya Al-Baladhuri.

– Abdullah bin Muslim Al-Dinawari, better known as ibn Qutaybah.

– Muhammad bin Isa bin Sura Al-Tirmidhi.

– Ahmad bin Amr Al-Shaybani, known as ibn Abi Asim.

– Zakariya bin Yahya Al-Khayyat.

– Abdullah bin Ahmad bin Muhammad bin Hanbal Al-Shaybani.

– Alee bin Muhammad Al-Mosaysi.

– Ibraheem bin Yunus Al-Baghdadi, nicknamed as Harami.

– Ahmad bin Amr bin Abdul-Khaliq Al-Bazzar.

People of the Fourth (Islamic/Hijri) century:

– Ahmad bin Shu’ayb Al-Nasa’i

– Hassan bin Sufyan Al-Nasawi.

– Ahmad bin Alee, Aboo Ya’la Al-Mosuli.

– Muhammad bin Jareer Al-Tabari.

– Abdullah bin Muhammad, Aboo Al-Qassim Al-Baghawi.

– Muhammad bin Alee bin Al-Hussain bin Bashir, Aboo Abdullah Al-Zahid Al-Hakeem      Al-Tirmidhi.

– Ahmad bin Salama Al-Tahawi.

– Ahmad bin Muhammad bin Abd-Rabbeh, Aboo Amr Al-Qurtubi.

– Husain bin Isma’il Al-Mahamili.

– Ahmad bin Muhammad bin Sa’eed, Aboo Al-Abbas, better known as ibn Uqdah.

– Yahya bin Abdullah Al-Ghabari.

– Da’laj bin Ahmad Al-Sanjari.

– Muhammad bin Abdullah Al-Bazzar Al-Shafi’i.

– Muhammad bin Hayyan Al-Basti.

– Sulayman bin Ahmad Al-Tabarani.

– Ahmad bin Ja’far Al-Qutay’i.

– Alee bin Umar Al-Darqutni.

– Ubaydullah bin Abdullah, known as ibn Batta.

People of the Fifth (Islamic/Hijri) century:

 – Muhammad bin Abdullah, Aboo Abdillah Al-Hakim.

– Abdul-Malik bin Muhammad bin Ibraheem Al-Kharkooshi.

– Ahmad bin Abdul-Rahman bin Ahmad Al-Farisi Al-Shirazi.

– Ahmad bin Mousa bin Mardawayh Al-Ispahani.

– Ahmad bin Muhammad bin Ya’qoub, Aboo Alee Meskawayh.

– Ahmad bin Muhammad bin Ibraheem Al-Tha’labi.

– Ahmad bin Abdullah, Aboo Nu’aym Al-Ispahani.

– Isma’il bin Alee bin Al-Hussain bin Zanjawayh Al-Razi, known as ibn al-Samman.

– Ahmad bin Al-Hussain bin Alee Al-Bayhaqi.

– Yusuf bin Abdullah, better known as ibn Abd Al-Barr, Al-Namri Al-Qurtubi.

– Ahmad bin Alee, known as al-Khateeb Al-Baghdadi.

– Alee bin Ahmad, Aboo Al-Hassan Al-Wahidi.

– Mas’oud bin Nasir Al-Sijistani.

– Alee bin Muhammad Al-Jilabi, known as ibn Al-Maghazili.

– Ubaydullah bin Abdullah, Aboo Al-Qassim Al-Hasakani.

– Alee bin Al-Hassan bin Al-Hussain Al-Khal’i.

People of the Sixth (Islamic/Hijri) century

 – Muhammad bin Muhammad, Aboo Hamid Al-Ghazali.

– Al-Hussain bin Mas’oud Al-Baghawi.

– Razeen bin Mu’awiyah Al-Abdari.

– Ahmad bin Muhammad Al-Asimi.

– Mahmood bin Umar Al-Zamakhshari.

– Muhammad bin Alee bin Ibraheem, Aboo Al-Fath Al-Natanzi.

– Muwaffaq bin Ahmad, Aboo Al-Mow’ayyad, better known as Akhtab Kharazim.

– Umar bin Muhammad bin Khidr Al-Ardabili, known as Al-Mullah.

– Alee bin Al-Hassan bin Hibatullah, better known as ibn Asakir Al-Dimashqi.

– Muhammad bin Umar bin Ahmad bin Aboo Moosa Al-Madini Al-Ispahani.

– Fadhlullah bin Abi Sa’eed, Al-Hassan bin Al-Hassan Al-Toorbeshti.

– As’ad bin Mahmood bin Khalaf, Aboo Al-Fath Al-Ijli.

People of the Seventh (Islamic/Hijri) century:

– Muhammad bin Umar Al-Razi.

– Mubarak bin Muhammad bin Muhammad, Aboo Al-Sa’adat, better known as ibn Al-Athir.

– Alee bin Muhammad bin Muhammad bin Abd al-Karim Al-Jazari, Aboo Al-Hassan, (also) known as ibn Al-Athir.

– Muhammad bin Abd Al-Wahid Al-Maqdisi Al-Hanbali.

– Muhammad bin Talha Al-Nusaybi.

– Yusuf bin Muhammad, Aboo Al-Hajjaj Al-Balawi, known as ibn Al-Shaykh.

– Yusuf bin Kazghali, the grandson of ibn Al-Jawzi.

– Muhammad bin Yusuf Al-Ganji Al-Shafi’i.

– Abdul-Razzaq bin Rizqullah Al-Ras’ani.

– Yahya bin Sharaf Al-Nawawi.

– Ahmad bin Abdullah, Muhib Al-Din, Al-Tabari Al-Makki.

– Ibraheem bin Abdullah Al-Wisabi Al-Yamani Al-Shafi’i.

People of the Eighth (Islamic/Hijri) century:

– Ibraheem bin Muhammad Al-Hamawayni.

– Ahmad bin Muhammad bin Ahmad, Ala’ Al-Dawla Al-Simnani.

– Yusuf bin Abdul-Rahman Al-Mazzi.

– Hassan bin Hussain, Nidham Al-Din Al-A’araj Al-Nishapuri.

– Muhammad bin Abdullah, Wali Al-Din Al-Khatib.

– Umar bin Mudhaffar bin Umar, Aboo Hafs Al-Ma’ari Al-Halabi, famously known as ibn Al-Wardi.

– Ahmad bin Abd al-Qadir bin Maktoom, Taj Al-Din Al-Qaysi Al-Nahwi.

– Muhammad bin Yusuf Al-Zarandi.

– Muhammad bin Mas’oud Al-Kazeruni.

– Abdullah bin As’ad bin Alee Al-Yamani Al-Yafi’i.

– Isma’il bin Umar Al-Dimashqi, better known as ibn Kathir.

– Umar bin Al-Hassan, Aboo Hafs Al-Maraghi.

– Alee bin Shihab Al-Din Al-Hamadani.

– Muhammad bin Abdullah bin Ahmad Al-Maqdisi.

– Muhammad bin Ahmad Al-Farghani

People of the Ninth (Islamic/Hijri) century:

– Muhammad bin Muhammad, known as Khajeh Parsa.

– Muhmmad bin Muhammad, Shams Al-Din Al-Jazari.

– Ahmad bin Alee bin Abd Al-Qadir Al-Maqrizi.

– Shihab Al-Din bin Shams Al-Din Al-Dawlat Abadi.

– Ahmad bin Alee bin Muhammad, known as ibn Hajar Al-Asqalani.

– Alee bin Muhammad bin Ahmad, known as ibn Al-Sabbagh Al-Maliki Al-Makki.

– Mahmood bin Ahmad Al-Ayni Al-Hanafi.

– Hussain bin Mo’een Al-Din Al-Yazdi Al-Maybadhi.

– Abdullah bin Abdul-Rahman, famously known as Asil Al-Din Al-Muhaddith.

– Fadhlullah bin Roozbehan bin Fadhlullah Al-Khonji Al-Shirazi.

  People of the Tenth (Islamic/Hijri) century:

– Alee bin Abdullah, Nur Al-Din Al-Samhoodi.

– Abdul-Rahman bin Abi Bakr, Jalal Al-Din Al-Suyuti.

– Ata’ Allah bin Fadhlullah Al-Shirazi, known as Jamal Al-Din Al-Muhaddith.

– Abdul-Wahab in Muhammad, Rafi’ Al-Din Ahmad.

– Ahmad bin Muhammad bin Alee bin Hajar Al-Haythami Al-Makki.

– Alee bin Hussam Al-Din Al-Muttaqi.

– Muhammad Tahir Al-Fattuni.

– Mirza Makhdoom bin Abd Al-Baqi.

People of the Eleventh (Islamic/Hijri) century:

– Alee bin Sultan Muhammad Al-Harawi, known as Al-Qari.

– Muhammad bin Abd Al-Ra’oof bin Taj Al-Arifin Al-Manawi.

– Sheikh bin Abdullah Al-Aydaroos Al-Yamani.

– Mahmood bin Muhammad bin Alee Al-Shaykhani Al-Qadiri Al-Madani.

– Alee bin Ibraheem bin Ahmad bin Alee, Nur Al-Din Al-Halabi.

– Ahmad bin Al-Fadhl bin Muhammad, Bakathir Al-Makki.

– Abd Al-Haqq bin Sayf Al-Din Al-Bukhari Al-Dehlavi.

– Muhammad bin Muhammad Al-Misri.

– Muhammad bin Safi Al-Din, Ja’far, called as Mahboob-e Alam.

– Salih bin Mahdi Al-Muqbili.

People of the Twelfth (Islamic/Hijri) century:

– Muhammad bin Abd Al-Rasool Al-Barzanji Al-Madani.

– Husam Al-Din bin Muhamma Bayazid Al-Saharnpuri.

– Mirza Muhammad bin Mu’tamid Khan Al-Badakhshani.

– Muhammad Sadr Aalam, the author of Ma’arij Al-Ula.

– Waliullah Ahmad bin Abd Al-Rahim Al-Dehlavi.

– Muhammad bin Isma’il bin Salah Al-Amir Al-Yamani Al-Sana’ani.

– Muhammad bin Alee Al-Sabban.

– Ibraheem bin Mor’i bin Atiyyah Al-Shabarkhiti Al-Maliki.

– Ahmad bin Abd Al-Qadir Al-Ijli.

 People of the Thirteenth (Islamic/Hijri) century:

– Rashid Al-Din Khan Al-Dehlavi.

– Al-Moulawi Muhammad Mobin Al-Lucknawi.

– Muhammad Salim Al-Bukhari Al-Dehlavi.

– Al-Moulawi Waliullah Al-Lucknawi.

– Al-Moulawi Haydar Alee Al-Faydhabadi.

Source: Faydh Al-Qadeer. Pg. # 174 – 182.

 

WORKS ON ABAQAT

WORKS ON ABAQAT

1 Khulasat ‘Abaqat al-Anwar

Sayyid ‘Ali Milani has published ten volumes of Khulasat ‘Abaqat al-Anwar, which is a condensed translation of the book in Arabic. The first two volumes of his translation, which begins with Hadith al-Thaqalayn, were published in 1398. Bunyad­e Bi’that, Tehran, has published a new edition of the Khulasah, of which ten parts, dealing with Hadith al-Thaqalayn, Hadith al-­Safinah, Hadith al-­Nur and Hadith al-Ghadir, have appeared.

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Sayyid ‘Ali al-Husayni al-Milani (may Allah extend his life) (author of Khulasat `Abaqat al-‘Anwar)

2- Faydh Al-Ghadeer.

Sheikh Abbas Qummi:The Great scholar has summarized the Abqat the Volume of Hadith Ghadeer in the name Fsyz-e Ghadeer

It should be known that those who narrated and recorded the Hadeeth of Al-Ghadeer are a huge number of the prominent Imams, the dignified scientists, the Shuyukh of Islam, the great investigators, the reliable Muhadditheen (i.e. scholars of Hadeeth), the trustworthy researchers, the skilled Huffadh (plural of Hafidh, i.e. a scholar who memorizes the Holy Qur’aan and/or Hadeeth by heart), the well-versed critics, the sources of graciousness and perfection, the investigators in the science of Hadeeth and Rijal, the protectors of the dignity of the sciences of Diraya and Usool, the senior leaders, the great and potent scholars, among whom are the following:

People of the Second (Islamic/Hijri) century:
– Muhammad bin Is’haq
– Mo’ammar bin Rashid, Aboo Urwa Al-Azdi.
– Isra’eel bin Yunous Al-Subay’i, Aboo Yusuf Al-Koofi.
– Shurayk bin Abdullah Al-Qadhi.
– Muhammad bin Ja’far Al-Madani, better known as Ghandar.
– Al-Wakee’ bin Al-Jarrah bin Mulayh Al-Rawasi.
– Abdullah bin Numayr Al-Hamadani. 

People of the Third (Islamic/Hijri) century:

– Muhammad bin Abdullah, Aboo Ahmad Al-Zubayri, Al-Habbal.
– Yahya bin Adam bin Sulayman Al-Umawi.
– Muhammad bin Idrees Al-Shafi’i.
– Aswad bin Amir, Shadhan Al-Shami.
– Abdul-Razzaq bin Homam Al-Sana’ani
– Hussain bin Muhammad Al-Marwazi.
– Al-Fadhl bin Dukayn, Aboo Nu’aym Al-Koofi.
– Affan bin Muslim Al-Saffar.
– Sa’eed bin Mansoor Al-Khorasani.
– Ibraheem bin Al-Hajjaj Al-Shami.
– Alee bin Hakeem Al-Iwadi.
– Alee bin Muhammad Al-Tanfasi.
– Hadba bin Khalid Al-Basri
– Abdullah bin Muhammad bin Abi Shayba Al-Absi.
– Ubaydullah bin Umar Al-Qawareeri.
– Is’haq bin Ibraheem Al-Handhali, better known as ibn Rahawayh.
– Uthman bin Muhammad, Abul-Hassan bin Abi Shaybah.
– Qutaybah bin Sa’eed Al-Balkhi.
– Ahmad bin Muhammd bin Hanbal Al-Shaybani.
– Haroon bin Abdullah, Aboo Moosa Al-Hammal.
– Muhammad bin Bashar Al-Abdi.
– Muhammad bin Al-Muthanna, Aboo Moosa Al-Anzi.
– Al-Hassan bin Urfa Al-Abdi.
– Muhammad bin Yahya Al-Dhuhli.
– Hajjaj bin Yusuf Al-Sha’ir Al-Baghdadi.
– Isma’eel bin Abdullah Isfahani, nicknamed as Samaweh.
– Hassan bin Alee bin Affan Al-Amiri.
– Muhammad bin Yazid bin Majah Al-Qazwini.
– Ahmad bin Yahya Al-Baladhuri.
– Abdullah bin Muslim Al-Dinawari, better known as ibn Qutaybah.
– Muhammad bin Isa bin Sura Al-Tirmidhi.
– Ahmad bin Amr Al-Shaybani, known as ibn Abi Asim.
– Zakariya bin Yahya Al-Khayyat.
– Abdullah bin Ahmad bin Muhammad bin Hanbal Al-Shaybani.
– Alee bin Muhammad Al-Mosaysi.
– Ibraheem bin Yunus Al-Baghdadi, nicknamed as Harami.
– Ahmad bin Amr bin Abdul-Khaliq Al-Bazzar.

People of the Fourth (Islamic/Hijri) century:
– Ahmad bin Shu’ayb Al-Nasa’i
– Hassan bin Sufyan Al-Nasawi.
– Ahmad bin Alee, Aboo Ya’la Al-Mosuli.
– Muhammad bin Jareer Al-Tabari.
– Abdullah bin Muhammad, Aboo Al-Qassim Al-Baghawi.
– Muhammad bin Alee bin Al-Hussain bin Bashir, Aboo Abdullah Al-Zahid Al-Hakeem      Al-Tirmidhi.
– Ahmad bin Salama Al-Tahawi.
– Ahmad bin Muhammad bin Abd-Rabbeh, Aboo Amr Al-Qurtubi.
– Husain bin Isma’il Al-Mahamili.
– Ahmad bin Muhammad bin Sa’eed, Aboo Al-Abbas, better known as ibn Uqdah.
– Yahya bin Abdullah Al-Ghabari.
– Da’laj bin Ahmad Al-Sanjari.
– Muhammad bin Abdullah Al-Bazzar Al-Shafi’i.
– Muhammad bin Hayyan Al-Basti.
– Sulayman bin Ahmad Al-Tabarani.
– Ahmad bin Ja’far Al-Qutay’i.
– Alee bin Umar Al-Darqutni.
– Ubaydullah bin Abdullah, known as ibn Batta.

People of the Fifth (Islamic/Hijri) century:
 – Muhammad bin Abdullah, Aboo Abdillah Al-Hakim.
– Abdul-Malik bin Muhammad bin Ibraheem Al-Kharkooshi.
– Ahmad bin Abdul-Rahman bin Ahmad Al-Farisi Al-Shirazi.
– Ahmad bin Mousa bin Mardawayh Al-Ispahani.
– Ahmad bin Muhammad bin Ya’qoub, Aboo Alee Meskawayh.
– Ahmad bin Muhammad bin Ibraheem Al-Tha’labi.
– Ahmad bin Abdullah, Aboo Nu’aym Al-Ispahani.
– Isma’il bin Alee bin Al-Hussain bin Zanjawayh Al-Razi, known as ibn al-Samman.
– Ahmad bin Al-Hussain bin Alee Al-Bayhaqi.
– Yusuf bin Abdullah, better known as ibn Abd Al-Barr, Al-Namri Al-Qurtubi.
– Ahmad bin Alee, known as al-Khateeb Al-Baghdadi.
– Alee bin Ahmad, Aboo Al-Hassan Al-Wahidi.
– Mas’oud bin Nasir Al-Sijistani.
– Alee bin Muhammad Al-Jilabi, known as ibn Al-Maghazili.
– Ubaydullah bin Abdullah, Aboo Al-Qassim Al-Hasakani.
– Alee bin Al-Hassan bin Al-Hussain Al-Khal’i. 

People of the Sixth (Islamic/Hijri) century

 
– Muhammad bin Muhammad, Aboo Hamid Al-Ghazali.
– Al-Hussain bin Mas’oud Al-Baghawi.
– Razeen bin Mu’awiyah Al-Abdari.
– Ahmad bin Muhammad Al-Asimi.
– Mahmood bin Umar Al-Zamakhshari.
– Muhammad bin Alee bin Ibraheem, Aboo Al-Fath Al-Natanzi.
– Muwaffaq bin Ahmad, Aboo Al-Mow’ayyad, better known as Akhtab Kharazim.
– Umar bin Muhammad bin Khidr Al-Ardabili, known as Al-Mullah.
– Alee bin Al-Hassan bin Hibatullah, better known as ibn Asakir Al-Dimashqi.
– Muhammad bin Umar bin Ahmad bin Aboo Moosa Al-Madini Al-Ispahani.
– Fadhlullah bin Abi Sa’eed, Al-Hassan bin Al-Hassan Al-Toorbeshti.
– As’ad bin Mahmood bin Khalaf, Aboo Al-Fath Al-Ijli.

People of the Seventh (Islamic/Hijri) century:
– Muhammad bin Umar Al-Razi.
– Mubarak bin Muhammad bin Muhammad, Aboo Al-Sa’adat, better known as ibn Al-Athir.
– Alee bin Muhammad bin Muhammad bin Abd al-Karim Al-Jazari, Aboo Al-Hassan, (also) known as ibn Al-Athir.
– Muhammad bin Abd Al-Wahid Al-Maqdisi Al-Hanbali.
– Muhammad bin Talha Al-Nusaybi.
– Yusuf bin Muhammad, Aboo Al-Hajjaj Al-Balawi, known as ibn Al-Shaykh.
– Yusuf bin Kazghali, the grandson of ibn Al-Jawzi.
– Muhammad bin Yusuf Al-Ganji Al-Shafi’i.
– Abdul-Razzaq bin Rizqullah Al-Ras’ani.
– Yahya bin Sharaf Al-Nawawi.
– Ahmad bin Abdullah, Muhib Al-Din, Al-Tabari Al-Makki.
– Ibraheem bin Abdullah Al-Wisabi Al-Yamani Al-Shafi’i.

People of the Eighth (Islamic/Hijri) century:
– Ibraheem bin Muhammad Al-Hamawayni.
– Ahmad bin Muhammad bin Ahmad, Ala’ Al-Dawla Al-Simnani.
– Yusuf bin Abdul-Rahman Al-Mazzi.
– Hassan bin Hussain, Nidham Al-Din Al-A’araj Al-Nishapuri.
– Muhammad bin Abdullah, Wali Al-Din Al-Khatib.
– Umar bin Mudhaffar bin Umar, Aboo Hafs Al-Ma’ari Al-Halabi, famously known as ibn Al-Wardi.
– Ahmad bin Abd al-Qadir bin Maktoom, Taj Al-Din Al-Qaysi Al-Nahwi.
– Muhammad bin Yusuf Al-Zarandi.
– Muhammad bin Mas’oud Al-Kazeruni.
– Abdullah bin As’ad bin Alee Al-Yamani Al-Yafi’i.
– Isma’il bin Umar Al-Dimashqi, better known as ibn Kathir.
– Umar bin Al-Hassan, Aboo Hafs Al-Maraghi.
– Alee bin Shihab Al-Din Al-Hamadani.
– Muhammad bin Abdullah bin Ahmad Al-Maqdisi.
– Muhammad bin Ahmad Al-Farghani

People of the Ninth (Islamic/Hijri) century:
– Muhammad bin Muhammad, known as Khajeh Parsa.
– Muhmmad bin Muhammad, Shams Al-Din Al-Jazari.
– Ahmad bin Alee bin Abd Al-Qadir Al-Maqrizi.
– Shihab Al-Din bin Shams Al-Din Al-Dawlat Abadi.
– Ahmad bin Alee bin Muhammad, known as ibn Hajar Al-Asqalani.
– Alee bin Muhammad bin Ahmad, known as ibn Al-Sabbagh Al-Maliki Al-Makki.
– Mahmood bin Ahmad Al-Ayni Al-Hanafi.
– Hussain bin Mo’een Al-Din Al-Yazdi Al-Maybadhi.
– Abdullah bin Abdul-Rahman, famously known as Asil Al-Din Al-Muhaddith.
– Fadhlullah bin Roozbehan bin Fadhlullah Al-Khonji Al-Shirazi.
 

People of the Tenth (Islamic/Hijri) century:
– Alee bin Abdullah, Nur Al-Din Al-Samhoodi.
– Abdul-Rahman bin Abi Bakr, Jalal Al-Din Al-Suyuti.
– Ata’ Allah bin Fadhlullah Al-Shirazi, known as Jamal Al-Din Al-Muhaddith.
– Abdul-Wahab in Muhammad, Rafi’ Al-Din Ahmad.
– Ahmad bin Muhammad bin Alee bin Hajar Al-Haythami Al-Makki.
– Alee bin Hussam Al-Din Al-Muttaqi.
– Muhammad Tahir Al-Fattuni.
– Mirza Makhdoom bin Abd Al-Baqi.

People of the Eleventh (Islamic/Hijri) century:
– Alee bin Sultan Muhammad Al-Harawi, known as Al-Qari.
– Muhammad bin Abd Al-Ra’oof bin Taj Al-Arifin Al-Manawi.
– Sheikh bin Abdullah Al-Aydaroos Al-Yamani.
– Mahmood bin Muhammad bin Alee Al-Shaykhani Al-Qadiri Al-Madani.
– Alee bin Ibraheem bin Ahmad bin Alee, Nur Al-Din Al-Halabi.
– Ahmad bin Al-Fadhl bin Muhammad, Bakathir Al-Makki.
– Abd Al-Haqq bin Sayf Al-Din Al-Bukhari Al-Dehlavi.
– Muhammad bin Muhammad Al-Misri.
– Muhammad bin Safi Al-Din, Ja’far, called as Mahboob-e Alam.
– Salih bin Mahdi Al-Muqbili.

People of the Twelfth (Islamic/Hijri) century:
– Muhammad bin Abd Al-Rasool Al-Barzanji Al-Madani.
– Husam Al-Din bin Muhamma Bayazid Al-Saharnpuri.
– Mirza Muhammad bin Mu’tamid Khan Al-Badakhshani.
– Muhammad Sadr Aalam, the author of Ma’arij Al-Ula.
– Waliullah Ahmad bin Abd Al-Rahim Al-Dehlavi.
– Muhammad bin Isma’il bin Salah Al-Amir Al-Yamani Al-Sana’ani.
– Muhammad bin Alee Al-Sabban.
– Ibraheem bin Mor’i bin Atiyyah Al-Shabarkhiti Al-Maliki.
– Ahmad bin Abd Al-Qadir Al-Ijli.
People of the Thirteenth (Islamic/Hijri) century:
– Rashid Al-Din Khan Al-Dehlavi.
– Al-Moulawi Muhammad Mobin Al-Lucknawi.
– Muhammad Salim Al-Bukhari Al-Dehlavi.
– Al-Moulawi Waliullah Al-Lucknawi.
– Al-Moulawi Haydar Alee Al-Faydhabadi.

Source: Faydh Al-Qadeer. Pg. # 174 – 182.

faydh-al-qadir

AUTHOR’S APPROACH IN ABAQAT & IT’S SECTIONS

In the seventh chapter of the Tuhfe h, where Shah ‘Abd al-Aziz attacks the Shi’i doctrine of Imamate, he claims that the Shi’i claim is based on only six verses of the Qur’an and twelve traditions of the Prophet (S). Accordingly, Sayyid Hamid Husayn wrote his book in two sections,

The first section concerning the Qur’anic basis of Imamate. It has not been published.

The second section concerning basis of Imamate in Prophet’s Hadith.

The second section consists of 12 parts, each of which deals with the sanad (chains of transmission) and the meaning (dalalah) of one of the twelve traditions of the Prophet (S) concerning ‘Ali ibn Abi Talib (A) or the Ahlul Bayt (A) rejected by Shah ‘Abd al-Aziz as supporting the doctrine of Imamate.

The first part studies the isnad and dalalah of what is called Hadith al-­Ghadir. 1 It is contained in three volumes, of which the first was published in 1293/1876, in 1251 pages and the remaining two, of 609 and 399 pages, in 1294/1877.

The second part deals with Hadith al-­Manzilah. 2  It appeared in 1295/1878 in 977 pages.

The third part deals with Hadith al-­Wilayah. 3 It was published in 1303/1885 in 585 pages.

The fourth part deals with Hadith al-­Tayr. 4 It was published in 1306/1888 in two volumes of 512 and 224 pages from Matba’ah­ye Bustan, Lucknow.

The fifth part deals with Hadith Madinat al-­‘ilm. 5 It consists of two volumes, of which the first, in 745 pages, appeared in 1317/1899 and the second, in 600 pages, in 1327/1909.

The sixth part deals with Hadith al-­Tashbih. 6 It was published in 1301/1883 in two volumes of 456 and 248 pages.

The seventh part, which deals with Hadith al-­Munasabah 7 and was completed by Sayyid Muhammad Sa’id ibn Sayyid Nasir Husayn ibn Sayyid Hamid Husayn, has not been published yet.

The eighth part, dealing with Hadith al-­Nur, 8 was published in 1303/1885 in 786 pages by Matba’ah­ye Mashriq al-Anwar, Lucknow.

The ninth part, dealing with Hadith al-­Rayah, 9 has also remained unpublished.

The tenth part dealing with the hadith… (al-haqqu ma’a ‘Aliyyin wa ‘Aliyyun ma’al- haqq) 10 also remains unpublished.

الحق مع علي وعلي مع الحق

The eleventh part dealing with Hadith al-­Muqatalah 11  also remains unpublished.

The twelfth part deals with Hadith al-Thaqalayn and Hadith al-­Safinah. 12  .It was published in two big volumes, the first of which in 664 pages appeared in 1314/1896 and the second in 891 pages in 1351/ 1932.

Sayyid Hamid Husayn and his work ‘Abaqat have been held in great esteem amongst leading Shi’i scholars and many of them, from Mirza Sayyid Hasan Shirazi, the great marji’ and juristic authority of his days, to contemporary scholars, have extolled the author and his great work. Sayyid ‘Ali Milani, in the first volume of his condensed translation of ‘Abaqat into Arabic, quotes the statements of various scholars. Here we will confine ourselves to the opinion expressed by the great scholar ‘Allamah Aqa Buzurg Tehrani, the author of al-­Dhari’ah ila tasanif al-­Shi’ah, about Sayyid Hamid Husayn and his work. He says about the author:

من أكابر متكلمي الامامية وأعاظم علماء الشيعة المتبحرين في أوليات هذا القرن ، كان كثير التتبع ، واسع الاطلاع والإحاطة بالآثار والاخبار والتراث الإسلامي ، بلغ في ذلك مبلغا لم يبلغه أحد من معاصريه ولا المتأخرين عنه ، بل ولا كثير من أعلام القرون السابقة ، أفنى عمره الشريف في البحث عن اسرار الديانة والذب عن بيضة الإسلام وحوزة الدين الحنيف ، ولا أعهد في القرون المتأخرة من جاهد جهاده وبذل في سبيل الحقائق الراهنة طارفه وتلاده ، ولم تر عين الزمان في جميع الأمصار والاعصار مضاهيا له في تتبعه وكثرة اطلاعه ودقته وذكائه وشدة حفظه وضبطه.

(He is) one of the greatest of Imami theologians (mutakallimun) and one of the greatest and deeply learned of Shi’i scholars who lived in the early part of this century. He was profoundly learned, and had extensive knowledge and mastery over the Islamic traditions and heritage and attained such a station in it that none of his contemporaries or anyone of those who came after him, or even most of the celebrities of the preceding centuries, have been able to attain. He spent his entire noble life in fathoming the mysteries of religiosity and in the defense of Islam and the realm of sincere religion. I don’t know of anyone in the latter centuries who waged a jihad like him and sacrificed everything in his possession in the way of everlasting truths. The times, in all ages and periods, will never see a compeer of him in his research, his extensive knowledge, his precision, intelligence, and the immensity of his memory and retention.

Aqa Buzurg Tehrani says about the ‘Abaqat: “It is the greatest of books compiled on the subject (i.e. Imamate) from the outset of the Islamic era to the present.” And what he says about the author and his book is perfectly representative of the opinion of leading Shi’i scholars on this matter. 13

The Author’s Approach in ‘Abaqat

‘Abaqat al-Anwar was written in Persian because Shah ‘Abd al-Aziz’s Tuhfah, which it refuted, was also in Persian. As mentioned above, Shah ‘Abd al-Aziz had cited five verses of the Qur’an and twelve traditions of the Prophet (S) as constituting the basis of Shi’i argument concerning the Imamate of the Imams of the Ahlul Bayt (A). This was itself a misrepresentation of the Shi’i case, for there are hundreds of verses and traditions, many of which are scattered throughout the Sunni hadith corpus as well as works in tafsir. Even the verses and traditions that he cites are dismissed summarily by him on, as Sayyid Hamid Husayn shows, flimsy and untenable pretexts.

The published parts of ‘Abaqat deal with eight of these traditions, each part dealing with the sanad and doctrinal import of one of them. Sayyid Hamid Husayn’s approach in each of these parts is to show that the hadith is a mutawatir one, having been narrated by Sunni traditionists of every generation from the time of the Companions to the scholars of his own era. He devotes a section to each of the narrators, quotes the tradition as narrated by him, and cites the opinions of biographers and Sunni authorities of ‘ilm al-­rijal regarding his reliability, trustworthiness and his scholarly station.

After discussing the sanad aspect of the tradition, he goes on to deal with its meaning, dealing one by one with all the various arguments that have been advanced by Sunni scholars to refute what the Shi’ah assert to be its doctrinal implications. His treatment is so logical, meticulous, precise, thorough and exhaustive that one cannot but be struck with wonder at his prodigious, or rather miraculous, learning and his encompassing mastery over the entire Islamic heritage of thirteen centuries before him which lies in front of him like an open book.

This sketchy study of ‘Abaqat relates to its part concerning the Hadith al-Thaqalayn. At first we will give a list of its narrators belonging to every century of the Hijrah calendar. A brief reference is given under the name of each narrator concerning his standing with Sunni authorities on rijal. We have included the names of other narrators from the appendix (mulhaqat) to ‘Abaqat by Sayyid ‘Abd al-Aziz Tabataba’i, which has been included in the condensed Arabic translation by Sayyid ‘Ali Milani.

Reprints of most parts of ‘Abaqat al-Anwar have appeared in Iran.

The first section of the first part, dealing with the sanad aspect of Hadith al-­Ghadir was published in 1369/1949 in 600 pages from Tehran.

The twelfth part, dealing with Hadith al-Thaqalayn and Hadith al-­Safinah, was published in six parts and three volumes (vol. 1 in 1379, vol. 2 in 1378­79, and vol. 3 in 1381 and 1382) by Mu’assaseh­ye Nashr­e Nafa’is­e Makhtutat, Isfahan.

Madrasat al-Imam al-­Mahdi, Qumm, has published offset reprints of the first Indian lithographed print on the occasion of the author’s first death centenary (vol. 3 on Hadith al-­Wilayah, 1406; vol. 4 on Hadith al-­Tayr, 1405; vol. 5 on Hadith Madinat al-­‘ilm, 1406; vol. 6 on Hadith al-­Tashbih, 1406; vol. 8 on Hadith al-­Nur, 1406).

Allamah Shaykh Ghulam Rida Burujerdi has prepared a new edition of the book giving all the necessary references. His edition is under print.

Sayyid ‘Ali Milani has published ten volumes of Khulasat ‘Abaqat al-Anwar, which is a condensed translation of the book in Arabic. The first two volumes of his translation, which begins with Hadith al-Thaqalayn, were published in 1398. Bunyad­e Bi’that, Tehran, has published a new edition of the Khulasah, of which ten parts, dealing with Hadith al-Thaqalayn, Hadith al-­Safinah, Hadith al-­Nur and Hadith al-Ghadir, have appeared.

REFERENCES

  • 1. This is the famous tradition, also mentioned in the narration given by al-Hakim in Mustadrak `ala al-­Sahihayn (vol. III, pp. 109-­110), quoted in the section “On Some Sahih Versions of the Hadith” in the present article, in which the Prophet (S) while returning from his last pilgrimage stopped the entire caravan at Ghadir Khumm and made the announcement:

من كنت مولاه فعلي مولاه.

Of whomever I am his master, `Ali also is his master (mawla).

This is also a mutawatir tradition about which al­-Allamah al-Amini wrote his great work al-Ghadir fi al-­Kitab wa al-Sunnah wa al-adab. Among the many Sunni traditionists who have recorded this tradition in their works are:

A-Al-Tirmidhi in his Sahih (Bulaq, 1292), ii, 298;

B-Sunan Ibn Majah (Matba`at al-­Faruqi, Delhi), in “bab Fada’il ashab Rasul Allah (S)” from al-­Bara’ ibn `Azib and Sa`d ibn Abi Waqqas;

C-Al-Hakim in Mustadrak (Hyderabad, 1313) from Zayd ibn Arqam (iii, 109, 533), Sa`d ibn Malik (iii, 116), from Rifa`ah ibn Ayas al-Dabbi from his father from his grandfather (iii, 371), and from Buraydah al­-Aslami; (iii, 110; ii, 129);

D-Imam Ahmad ibn Hanbal in his Musnad, al-­Matba`at al-­Maymaniyyah, Egypt, 1313, from al-­Bara’ ibn `Azib (iv, 281), Buraydah al-Aslami (v, 347, 350, 358), Zayd ibn Arqam (iv, 372, iv, 368, v, 307), Ibn `Abbas (i, 330), Abu al-Tufayl (iv, 270) and `Ali ibn Abi Talib (A) (i, 84, 88, 118, 139, 152, v, 307, 366, 419);

E-Abu Nu`aym al-Isfahani; in Hilyat al-awliya’ (Egypt: Matba`at al-­Sa`adah, 1351) iv, 23, v, 26;

F-Fakhr al-Din al-Razi; in al-­Tafsir al-kabir (Dar Tiba`at al-Amirah) under the verse 5:67;

G-Al-Khatib al-Baghdadi, in Ta’rikh Baghdad (Matba`at al-­Sa`adah, 1360), vii, 377, viii, 290, xii, 343, xiv, 236;

H-Al-Nasa’i in Khasa’is (Matba`at al-­Taqaddum al-llmiyyah, Egypt, 1348), pp.4, 21, 22, 23, 25, 26, 40;

I-Al-­Muhibb al-Tabari, in al-­Riyad al-­nadirah (Matba`at al­-Ittihad, Egypt, 1st ed.), ii, 169, 170, 172, 203 and Dhakha’ir al-uqba (Egypt 1356), 86;

J-Ibn Hajar al-Asqalani in al-­Sawa’iq al-­muhriqah (al-­Matba`at al-­Maymaniyyah, Egypt; 1312), pp. 25, 26;

K-`Ali al-Muttaqi al-Hindi in Kanz al-ummal (Hyderabad, 1312), i, 48, vi, 83, 153, 154, 390, 397, 398, 399, 403,405, 406, 407;
L-Ibn Hajar al-Asqalani in al-lsabah (Calcutta, 1853 A.D.), i, part one, 57, 319; iii, part one, 29; iv, part one, 14, 16, 61, 143, 169, 182; vi, 223, vii, part one, 78, 156;

M-Ibn al-Athir in Usd al-ghabah (al-­Matba`at al-­Wahbiyyah, Egypt, 1285), i, 308, 367, 368, ii, 307, 233, iii, 92, 93, 321, 374, iv, 28, v, 205, 276, 383;

N-Ibn Qutaybah in al-Imamah wa al-­siyasah (Matba`at al-Futuh al-Adabiyyah, 1331), 93;

O-Al-Tahawi in Mushkil al-athar (Hyderabad, 1333), ii, 307;

P-Al-­Manawi in Fayd al-Qadir (Egypt, 1356), vi, 218, 358 and Kunuz al-­haqa’iq (Istanbul, 1285), 92;

Q-Al-Haythami Majma` al-zawa’id (Egypt, 1352), vii, 17, ix 103, 104, 105, 106,107, 108, 119, 163, 164;

R-`Ali ibn Sultan Muhammad al-Qari in Mirqat al-­mafatih (al-­Matba`at al-­Maymaniyyah, Egypt, 1309), v, 568.

  • 2. Al-Bukhari in his Sahih (al-­Matba`at al-­Khayriyyah, Egypt, 1320) in “Kitab bad’ al-­khalq”, “Bab manaqib `Ali ibn Abi Talib” and “Bab ghazwat Tabuk,” in two places, records this tradition in which the Prophet (S) is reported to have said to `Ali (A):

أما ترضى أن تكون مني بمنزلة هارون من موسى؟

Are you not pleased to have the position (manzilah) in relation to me as that Aaron had in relation to Moses?

Among other traditionists who have recorded this tradition in their works are:

A-Muslim in his Sahih (Matba`at Bulaq, 1290), “Kitab fada’il al-Sahabah,” through three chains;

B-al-Tirmidhi, in his Sahih, ii, 301;

C-Ibn Majah in his Sunan, p. 12;

D-al-Hakim in Mustadrak, ii, 337;

E-Imam Ahmad ibn Hanbal in Musnad, i, 29, 170, 173, 174, 175, 177, 179, 182, 184, 185; 230, iii, 338, vi, 369;

F-al-Nasa’i in Khasa’is, 4, 14, 15, 16, 17, 19, 32;

G-Ibn Sa`d in al-Tabaqat (Leiden 1322) iii, part one, 14, 15;

H-Abu Nu`aym in Hilyat al-awliya’, vi, 345, vii, 194, 195, 196, viii, 307;

I-al-Khatib in Ta’rikh Baghdad, i, 324, iii, 288, iv, 71, 204, 382, vii, 452, viii, 52, ix, 394, x, 43, xi, 432, xii, 323;

J-al-Tabari in his Ta’rikh al-umam wa al-­muluk (Matba`at al-lstiqamah, Cairo, 1357), ii, 368;

K-Ibn al-Athir, Usd al-ghabah, v, 8;

L-al-Muttaqi al-Hindi, Kanz al-ummal, iii, 154, v, 40, vi, 154, 188, 395, 402, 404, 405, viii, 215;

M-al-Haythami, Majma` al-zawa’id, ix, 109, 110, 111, 119;

N-al-­Muhibb al-Tabari, in al-­Riyad al-­nadirah, i, 13, ii, 162, 163, 164, 175, 195, 203 and Dhakha’ir al-uqba, 120.

  • 3. Al-Tirmidhi, in his Sahih, ii, 297, records this tradition of the Prophet (S):

إن عليا مني وأنا منه, وهو ولي كل مؤمن بعدي.

Verily, `AIi and I are inseparable, and he is the master (wali) of every believer after me.

Among other traditionists who have recorded it in their books are:

A-Ahmad ibn Hanbal in his Musnad, iv, 437, v, 356;

B-Abu Dawud al-­Tayalisi in his Musnad, iii, 111, xi, 360;

C-al-Haythami, Majma` al-zawa’id, ix, 109, 127, 128, 199;

D-al-Khatib al-Baghdadi, Ta’rikh Baghdad, iv, 339;

E-al-­Muhibb al-Tabari, al-­Riyad al-­nadirah, ii, 203, 171;

F-al-Muttaqi al-Hindi, Kanz al-ummal, vi, 154, 155, 396, 401;

G-Ibn al-Athir in Usd al-ghabah, v, 94;

H-Abu Nu`aym in Hilyat al-awliya’, vi, 294;

I-al-Nasa’i, Khasa’is, 19, 23;

as well as Ibn Abi Shaybah, al-Tabari, al-Tabarani, al-­Daylami, Ibn Mardawayh, Ibn al­Jawzi, al-­Rafi`i, and Ibn Hajar.

  • 4. Al-Tirmidhi in his Sahih reports that once when the Prophet (S) sat down to eat a fowl that had been prepared for his dinner, he prayed to God:

اللهم إئتني بأحب خلقك إليك يأكل معي هذا الطير فجاء علي عليه السلام فأكل معه

“My God, bring the most beloved of Your creatures, that he may eat this fowl with me.” Then `Ali (A) came and the Prophet ate with him.

Among others who have recorded this tradition in their works are:

A-al-Hakim in Mustadrak, iii, 130, 131;

B-Abu Nu`aym in Hilyah, vi, 339;

C-al-Khatib in Ta’rikh Baghdad, ii, 171;

D-al-­Muhibb al-Tabari in al-­Riyad al-­nadirah, ii, 160, 161, and

E-Dhakha’ir al-uqba, 61;

F-al-Haythami in Majma` al-zawa’id, ix, 125, 126;

G-al-Muttaqi in Kanz al-ummal, iv, 406;

H-Ibn al-Athir in Usd al-ghabah, iv, 30.

  • 5. Al-Hakim records this tradition of the Prophet (S) in his Mustadrak, iii, 126, 127:

. أنا مدينة العلم وعلي بابها فمن أراد المدينة فليأت الباب

I am the city of knowledge and `Ali is its gate; whoever intends to enter the city should come to its gate.

Among others who have narrated or recorded it in their works are:

A-al-Khatib in Ta’rikh Baghdad, ii, 348, 377; vii, 172; xi, 48, 49;

B-al-­Muhibb al-Tabari in al-­Riyad al-­nadirah, ii, 193;

C-al-Muttaqi in Kanz al-ummal, vi, 152, 156, 401;

D-Ibn Hajar in al-­Sawa’iq al-­muhriqah, 73;

E-Al-­Manawi in Kunuz al-­haqa’iq, 43 and Fayd al-Qadir, iii, 46;

F-al-Haythami, Majma` al-zawa’id, ix, 114;

G-Ibn al-Athir in Usd al-ghabah, iv, 22 and Tahdhib al-­Tahdhib (Hyderabad, 1325), vi, 152;

as well as al-Uqayli, Ibn `Adi and al-Tabarani.

  • 6. The following is one of its versions:

من أراد ان ينظر إلى آدم في علمه وإلى نوح في تقواه وإلى ابراهيم في حلمه وإلى موسى في بطشه وإلى عيسى في عبادته فلينظر إلى علي بن أبي طالب.

Whoever wishes to see Adam in his knowledge, Noah in his piety, Abraham in his forbearance, Moses in his strength, and Jesus in his worship and devotion should look at `Ali ibn Abi Talib.

Among the narrators who have recorded similar traditions in their works are:

A-Al-­Muhibb al-Tabari in al-­Riyad al-­nadirah, ii, 218, 208;

B-al-Muttaqi in Kanz al-ummal, i, 226;

C-Ibn Abi al-­Hadid, Sharh Nahj al-­balaghah (Egypt, ed. Muhammad Abu al-Fadl), ix, 168;

D-Al-Qunduzi, Yanabi` al-mawaddah (Istanbul), p. 214, 312;

E-Ibn `Asakir, Ta’rikh Dimashq, “tarjumat al-Imam `Ali ibn Abi Talib,” ii, 280;

F-Fakhr al-Razi, Tafsir, ii, 700;

G-Ibn al-Maghazili, Manaqib, 212;

H-Ibn al-­Sabbagh al-Maliki, al-­Fusul al-­muhimmah, 107.

  • 7. This is the following tradition:

من ناصب عليا الخلافة فهو كافر.

Whoever contests `Ali in regard to the khilafah is an unbeliever.

Among those who have narrated it in their works are:

A-Ibn al-Maghazili in his Manaqib (Tehran), p.45, from Abu Dharr al-Ghifari, and `Allamah `Ayni Hyderabadi in Manaqib Sayyidina `Ali (A`lam Press, Charminar), p.52, from al-Khatib al-Khwarazmi and Ibn al-Maghazili.

  • 8. Al-­Muhibb al-Tabari narrates this tradition on the authority of Salman from the Prophet (S ) in al­Riyad al-­nadirah, ii, 163:

كنت أنا وعلي نورا بين يدي الله تعالى قبل ان يخلق آدم عليه السلام بأربعة عشر ألف عام فلما خلق الله آدم عليه السلام قسم ذلك النور جزئين فجزء أنا وجزء علي.

Fourteen thousand years before Adam ­ upon whom be peace ­ was created, I and `Ali were a light in the presence of God. When God created Adam ­ upon whom be peace ­ He divided it into two parts. I am one of the parts and `Ali is the other part.

Among others to have narrated this tradition are:

A-Ahmad ibn Hanbal in al-Fada’il;

B-Sibt ibn al-­Jawzi in Tadhkirat al-­khawass, 46;

C-Abu Hatim Muhammad ibn Idris al-Razi in Zayn al-­fata fi tafsir Surat Hal ata, MS.;

D-`Abd Allah ibn Ahmad ibn Hanbal in Zawa’id manaqib Amir al-­Mu’minin, MS.,

also Ibn Mardawayh, Ibn `Abd al-Barr, al-Khatib al-Baghdadi, Ibn al-Maghazili, al-Asimi, Shiruyah al-­Daylami and others from `Ali (A), Salman, Abu Dharr, Anas ibn Malik, Jabir ibn `Abd Allah and other Companions. See the part of `Abaqat on this tradition, which discusses fifty­five different riwayahs narrated by leading and eminent Sunni and Shi`i traditionists and scholars.

Among Shi`i scholars those who have narrated it are:

al-­Kulayni in al-­Kafi, from Abu Ja`far al-thani (A) and al-Imam al-Sadiq (A);

Muhammad ibn al-Abbas ibn Mahyar in Ma nazala min al-Qur’an fi Ahlul Bayt, cf., Ghayat al-­maram, 12;

Furat ibn Ibrahim al-Kufi in his Tafsir from Ibn `Abbas;

Al-­Saduq in al-­Khisal and ‘Ilal al-­Shara’i` from al-Imam al-­Rida (A),

Mu’adh ibn Jabal and al-Imam al-Sadiq (A) and in Kamal al-Din from al-Imam `Ali ibn al-Husayn (A) and al-­Imam al-Sadiq (A);

al-Sayyid Hashim al-­Bahrani in Ghayat al-­maram, bab 2, pp. 8­13;

al-Shaykh al-­Mufid in al-Ikhtisas;

al-Shaykh al-­Tusi in al-Amali, i, 186, 300­301, 311­312, 320 from al-Imam al-Hadi (A), al-Imam al-Sadiq (A), al-Imam al-Kazim and Anas ibn Malik from the Prophet (S);

Qutb al-Din al-­Rawandi in al-­Khara’ij wa al-­jara’ih from Sa`dan;
as well as al-Allamah al-­Hilli, Hasan ibn Muhammad al-­Daylami, Husayn ibn Hamdan al-Hadini, Muhammad ibn `Ali ibn Ahmad al-­Fasi, Sharaf al-Din ibn `Ali al-­Najafi and al­`Allamah al-­Majlisi in their works.

  • 9. Al-Bukhari mentions this tradition in his Sahih, “Kitab al-­jihad wa al-­siyar”:

عن سهل بن سعد قال: قال النبي صلى الله عليه وسلم يوم خيبر: لأاعطين الراية غدا رجلا يفتح على يديه يحب الله ورسوله ويحبه الله ورسوله يفتح الله على يديه،يحب الله ورسوله ويحبه الله ورسوله, فباتت الناس ليلتهم أيهم يعطي فغدوا كلهم يرجوه فقال: أين علي؟ فقيل يشتكي عينيه فبصق في عينيه ودعا له فبرى كأن لم يكن به وجع، فأعطاه…

Sahl ibn Sa`d said: “The Prophet (S) said on the day of (the victory of) Khaybar: ‘Tomorrow I will give the standard to a man, by whose hand God shall conquer (Khaybar). He loves God and His Messenger, and God and His Messenger love him.’ The people passed the night wondering as to who will receive it and everyone was hopeful of getting it. (The next day) the Prophet (S) declared: ‘Where is `Ali?’ He was told: ‘He is suffering with an eye pain.’ (When `Ali came) the Prophet applied his saliva to his eyes and prayed for him. `Ali recovered as if he had no pain before. Then the Prophet (S) gave it (the standard) to him….

Among others to have recorded this tradition in their books are:

A-Muslim in his Sahih, “Kitab al-jihad wa al-­siyar” and “Kitab fada’il al-Sahabah”;

B-al-Tirmidhi in his Sahih, i, 218;

C-Ibn Majah in Sunan (Matba`at al-­Faruqi, Delhi) “bab fada’il ashab Rasul Allah (S)”;

D-al-Hakim in Mustadrak, iii, 38, 437;
E-Imam Ahmad ibn Hanbal in Musnad, i, 99, 133, 185, 320, iv, 51, v, 353;

F-Abu Nu`aym in Hilyat al-awliya’, i, 26, 62;

G-al-Nasa’i in Khasa’is, 4, 5, 7, 8, 32;

H-al-Muttaqi in Kanz al-ummal, v, 283, 285, vi, 394, 395, 405;

I-al-Haythami in Majma` al-zawa’id, vi, 150, 151, ix, 119, 123, 124;

J-Ibn Hajar, Tahdhib al-­Tahdhib, vii, 337, 339;

K-al-Muhibb al-Tabari, al-­Riyad al-nadirah, ii, 185, 187, 203;

L-al-Tabari, Ta’rikh, ii, 300;

M-Ibn Sa`d, al-Tabaqat, ii, part one, 80;
N-Ibn `Abd al-Barr, al-Isti`ab (Hyderabad, 1336), ii, 450;

O-al-Bayhaqi in Sunan, vi, 362.

  • 10. Al-Tirmidhi has recorded this tradition of the Prophet (S) in his Sahih, ii, 298:

رحم الله عليّا, اللهم ادر الحق معه حيث دار.

May God’s mercy be upon `Ali. My God, keep the haqq (truth, righteousness, justice) always with `Ali.

Among others who have recorded it in their works are:

A-al-Hakim in Mustadrak, iii, 119, 124;

B-al-Khatib in Ta’rikh Baghdad, xiv, 321;

C-al-Haythami in Majma` al-zawa’id, vii, 134, 235; 243; and

D-al-Muttaqi in Kanz al-ummal, vi, 157.

  • 11. Al-Nasa’i in Khasa’is, 40, reports this tradition on the authority of Abu Sa`id al-Khudri:

عن أبي سعيد الخدري قال: كنا جلوسا ننتظر رسول الله صلى الله عليه وسلم فخرج إلينا قد انقطع شسع نعله  فرمى به إلى علي رضي الله عنه ، فقال : إن منكم رجلا يقاتل الناس على تأويل القرآن ، كما قاتلت  على تنزيله, قال أبو بكر: أنا؟ قال: لا, قال عمر: أنا؟ قال: لا, ولكن خا صف النعل.

Abu Sa`id al-Khudri reports: “We sat waiting for the Messenger of Allah (S) when he came out to meet us. The strap of his sandal was broken and he tossed it to `Ali. Then he (S) said, ‘A man amongst you will fight the people over the ta’wil (interpretation) of the Qur’an in the same way as I have fought over its tanzil (revelation).’ Thereupon Abu Bakr said, ‘Is that I?’ The Prophet (S) said, ‘No.’ Then `Umar asked him, ‘Is that I?’ ‘No.’ said the Prophet (S). ‘It is the mender of the sandal (i.e. `Ali).'”

Among others who have recorded this tradition in their works are:

A-al-Hakim in Mustadrak, iii, 122;

B-Ahmad ibn Hanbal in his Musnad, iii, 33, 82;

C-Abu Nu`aym in Hilyat al-awliya’, i, 67;

D-Ibn al-Athir in Usd al-ghabah, iii, 282, iv, 33;

E-Ibn Hajar, al-lsabah, i, 22, iv, 152;

F-Ibn `Abd al-Barr, al-lsti`ab, ii, 423;

G-al-Haythami, Majma` al-zawa’id, v, 186;

H-al-Muttaqi, Kanz al-ummal, vi, 155, 390, 391.

  • 12. Al-Hakim records this tradition of the Prophet (S) in his Mustadrak, ii, 343, iii, 150:

مثل أهل بيتي مثل

سفينة نوح من ركبها نجا ومن تخلف عنها غرق

The parable of my Ahlul Bayt is that of the boat of Noah, whoever gets aboard it is saved and whoever stays away from it is drowned.

Among the traditionists who have narrated it are:

A-Abu Nu`aym in Hilyat al-awliya’, iv, 306;

B-al-Khatib in Ta’rikh Baghdad, xii, 19;

C-al-Suyuti in al-Durr al-manthur (al-Matba`at al-­Maymaniyyah, Egypt, 1314), under verse 2:58;

D-al-Muttaqi in Kanz al-ummal, i, 250, vi, 216;

E-al-Haythami in Majma` al-zawa’id, ix, 167, 168;

F-al-Muhibb al-Tabari in Dhakha’ir al-uqba, 20;

G-al-­Manawi in Kunuz al-­haqa’iq, 132.

  • 13. See al-Sayyid `Ali al-­Milani, “Al-Sayyid Hamid Husayn (r) wa Kitabuhu al­-Abaqat,” Turathuna, No. 4 (Rabi` 1406 H.) pp. 144­156.

Eulogies

The Eulogy by Great Marja and Interpreter of Quran Hazrat Ayatullah Al Uzma “Nasir Makarim Shirazi “(May Allah increase his life span)

The great researcher and scholar “Late Mir Hamid Hussain Hindi” was a noble and a great propagator and Mujahid of spreading the Knowledge of Ahlul Bayt (AS) of his time. In his blessed life of 60 years he has left behind, in relation with Ahlul Bayt (AS) a great sign of himself.

Abqat ul Anwar his one of his great knowledgeable work. It is such a comprehensive book written on the topic of Wilayat from different Islamic sources especially from Ahle Sunnat‘s famous and well known sources that before and after him  there is no one who has written such a comprehensive and vast book on the topic of Wilayat. He was an extremely hard working a Scholar and researcher. He was constantly day and night involved in writing. He wrote so excessively that his right hand fingers gave up, he continued writing with his left hand till the end of his life. His knowledge was vast, memory strong and methodology of research unique. The great libraries of India were well within his reach and he took complete advantage of this bounty of Allah and took the responsibility of writing ABAQAT .He completed his work in 10 volumes. When this great work of him was published and reached Najaf, the great scholars of the time like Mirza Shirazi and Shaikh Zainul Abedeen Mazandarani and other great scholars of the time wrote absolute important Eulogy on his work and praised his work. To the effect that likes of great religious scholars like Shaikh Abbas Hindi sherwani wrote a special book in the name of  Sawateh anwar fi taqrezzat Abaqat Anwar .In these books it is mentioned that within a year of publication of this blessed  book   a number of people accepted Maktab-e-Ahlul Bayt.

Due to the vastness and comprehensive of this book it was not possible for all the levels of the people to derive benefit from this book, therefore Some of the researcher were of the opinion that the summary of this great book must be published in this regard the name of Ayatullah Milani (may Allah increase his life span) emerged out. He wrote Nafhatul Azhar fi khulasatul Abaqt ul Anwar in 19 volumes.

Abaqat ‘s language is mixed Persian and Arabic naturally for Urdu speaking people it was not possible for them to take full advantage from Abaqat as it should be. Hence respected Hujjat ul Islam janab Shujaat Hindi translated it in Urdu which resulted in benefit of Muslims of Indian subcontinent. This translation work is gaining momentum and the first work has been published in Urdu. This publication will become a cause of happiness for the lovers of Ahlul Bayt. We hope that the Urdu speaking people will study this book especially the youths will be inclined for its study. May Allah tabaraka wa taala accept his services and consider ourselves as the servant of  khandan-e- Risalat.

Qum Houzeh Ilmiya
Nasir Makarim Shirazi
Moharram 1422.

Eulogy By: Teacher of Islam and Translator of Tafseer Al Mizan “Allameh Sayed Saeed Akhtar Rizvi (RA)”.

Founder: Bilal Muslim Mission Tanzania

Shah Abdul Aziz Dehlavi wrote his book Tuhfeh¬ Isna Ashariya opened the door for discussion and debate amongst the Muslims of Indian subcontinent. Tuhfeh was published in 1204 AH (1780-1790) and was immediately spead. Maulvi Aslam Madrasi (d.1272 AH, 1755-1756 AD) translated it into Arabic and son of Nawab Ali Mohammed walajah sent it to Middle East countries. A short summary was published in Egypt. Sir Sayed Ahmed Khan Aligarh translated the 10th and 12th chapter of Tuhfeh into Urdu and published in the name of Taufeh Hasan in the year 1260 AH (1844 AD)

The refutation of Tuhfeh was written in the year 1206 AH. (1792 AD) just within two years of its publication by fourth Martyr Mirza Mohammed Kamil Kashmiri Dehlavi, Nazhayah Isna ashriyah in 12 volumes. Every chapter was refutation of one chapter of Tuhfeh. The first, third, fourth, fifth and ninth volume are already published, the whereabouts of other volumes are not known. Mirza Mohammed kamil was poisoned by the relatives of the second Akbar Shah in 1235 AH. (1819 to 1820 AD)

According to Kashf ul Hujub The refutation of the First and second chapter of Theft was by Mirza Mohammed Akbari Nishapuri (Marytdom:1233AH, 1817-1818AD) in the name of Saif Maslool.Because there were voices  raised from Sunni quarters that Tuhfeh Isna ashari is still not answered therefore it will be very beneficial to quote some of the books written as answer to Tuhfeh.

1-    The answers of the First chapter of Tuhfeh (The beginning of Shia Faith and its branches)
A-Saif Maslool (Mirza Mohammed Akhbari Nishapuri)
B-Nazhiyah Asna ashriya (Mirza Mohammed Kamil) First Volume Printed in Lucknow.
C- al-Sayf al-nasiri (Mufti Mohammed Quli) I am aware about two hand written copies out of which one is in my personal library Kitab Khan-e- Riyaze Maarif.

2-    The answers of the second chapter of Tuhfeh (The beliefs of Shias)
A-Saif Maslool (Mirza Mohammed Akhbari Nishapuri)
B- Taqlid al-¬maka’id (Mufti Mohammed Quli) Printed in Delhi

3-    The answers of the third chapter of Tuhfeh (Shia Ulema and their books)
A-    Nazhiyah Asna ashriya (Mirza Mohammed Kamil) Volume 3, the hand written copy of this is available in India Office Library in Delhi Persian collection. Now the India Office library is amalgamated with British Library.

4-    The answers of the fourth chapter of Tuhfeh (Shia Ahadith and their narrators)
A-Nazhiyah Asna ashriya (Mirza Mohammed Kamil) Fourth Volume Printed in Ludhiana (1279 AH, 1862-1863AD)

5-    The answers of the fifth chapter of Tuhfeh (Ilahiyat)
A-Nazhiyah Asna ashriya (Mirza Mohammed Kamil) Volume 5
B-Swarim ul Ilahiyah (Sayed Dildar Ali Gufran Maab) printed in Calcutta (1218 AH, 1803-04 AD)

6-    The answers of the Sixth chapter of Tuhfeh (Nabuwaat)
A-Hasam-ul-Islam (Sayed Dildar Ali Gufran Maab) printed in Calcutta (1218 AH, 1803-04)

7-    The answers of the Seventh chapter of Tuhfeh (Imamat)
A-Risaleh Gaibat (Sayed Dildar Ali Gufran Maab) printed in Calcutta (1218 AH, 1803-04 AD)
B- Al-¬Bawariq al-¬mubiqah (Sultan ul Ulema Sayed Mohammed bin Gufran Maab)
C-Al-Jawahir al-Abqariyyah (Mufti Sayed Mohammed Abbas Sushtari) Printed in Lucknow( 1271 AH, 1854-55 AD)
D- Burhan al-¬sa’adah (Mufti Mohammed Quli ) Hand written copy Reza Library Rampur
E-Abqat-ul Anwar (Mir Sayed Hamid Hussain Musavi) A detailed discussion of this book will come later.

8-    The answers of the Eight chapter of Tuhfeh (Maad)
A-Ahya-ul Sunnat (Sayed Dildar Ali Gufran Maab) printed in Calcutta and Ludhiana(1281 AH, 1864-1865)

9-    The answers of the Ninth chapter of Tuhfeh (Masail Fiqh)
A-Nazhiyah Asna ashriya (Mirza Mohammed Kamil) Hand written copy Reza Library Rampur
B-    Mahajjat al-¬Burhan (Sayed Jafar Abu Ali) Hand written copy Reza Library Rampur

10-    The answers of the Tenth chapter of Tuhfeh (Maataein)
A-    Ta’n al-¬rimah (Sultanul Ulema Sayed Mohammed) Printed in Lucknow (1238 AH, 1822-23 AD)
B-    Tashyid al-¬mata’in li kashf al-¬dagha’in (Mufti Mohammed Quli) Volume 1 pages 1910, Volume 2 pages 442 printed Ludhiana (1283 AH, 1866-67 AD) Recently it has been offset printed in Qum
C-    Baarqah Zaigamiyah Dar Mouzih Muta( Sultan ul Ulema Sayed Mohammed)
D-    Taksir al-¬sanamayn (Sayed Jafar Abu Ali)

11-    The answers of the Eleventh chapter of Tuhfeh (Characteristic of Shia Faith)
A-    Masari’ al-¬afham li qal’ al-awham. (Mufti Mohammed Quli) Hand written copy: Nasariyah library Lucknow

12-    The answers of the Twelfth chapter of Tuhfeh (Tawalla wa Tabarra)
A-Zulfikar (Sayed Dildar Ali Gufran Maab) printed in Ludhiana (1281 AH, 1864-65 AD)
B-Tardul Manadeen ( Sultan ul Ulema Sayed Mohammed)
Tauhfa was written in Persian therefore these answers were also in Persian. Famous Adeeb Mirza Mohammed Hadi Ruswa (d. 1250 AH, 1931-32 AD) answered Tuhfeh in Urdu in 15 volumes in the name Tuhfeh Sunnah which according to the report of Matlaeh Anwari is available in the library of Madrast ul Waizeen.

Why Abaqat al Anwar was written

Al-Imam Sayyid Hamid Husayn Lakhnowi quddisa sirruh wrote his great work ‘Abaqat al-Anwar fi imamat al- ‘A’immat al-athar. in Persian as a refutation of the seventh chapter of Tuhfehye ithna ‘ashariyyah of Shah ‘Abd al-Aziz al-Dehlawi (1159 1239/1746 1823). In twelve chapters of this work, which is said to be a plagiary in Persian of al-Sawa’iq al-mubiqah by an obscure writer Nasr Allah al-Kabuli, Shah ‘Abd al-Aziz severely attacked Shi’i doctrines, beliefs and practices. Shah ‘Abd al-Aziz’s book was an effort to check the expanding influence of Shi’ism, which had begun to flourish under the patronage of the Shi’i kingdom of Awadh and under the religious leadership of the great Shi’i scholar and mujtahid Sayyid Dildar ‘Ali ibn Muhammad Mu’in al-Naqawi al-Nasirabadi (116 1235/1752 1819), known as Ghufran Ma’ab.

Shah ‘Abd al-Aziz’s attack and accusations drew a massive response from Shi’i scholars. ‘Allamah ‘Abd al-Aziz Tabataba’i mentions the following authors who wrote refutations of Tuhfehye ithna ‘ashariyyah:

  1. Sayyid Dildar ‘Ali al-Naqawi al-Nasirabadi

who wrote five books refuting various chapters of the Tuhfah:

  • A-al-Sawarim al-ilahiyyat fi qat’ shubuhat ‘abid al-Uzza wa al-Lat (1215/1800), a refutation of the fifth chapter of the Tuhfah regarding theological issues;
  • B-Khatimat al-Sawarim, a refutation of the seventh chapter concerning the Shi’i doctrine of Imamate;
  • C-Husam al-Islam wa siham al-malam (Calcutta, 1215/1800), a refutation of the sixth chapter of the Tuhfah concerning prophet hood;
  • D-Ihya’ al-Sunnah wa imatat al-bid’ah bi ta’n al-asinnah (1281/1864), a refutation of the eighth chapter of the Tuhfah;
  • E-al-Zulfiqar, a refutation of the twelfth chapter.
  1. Shaykh Jamal al-Din Abu Ahmad Mirza Muhammad ibn ‘Abd al-Nabi Akbarabadi (d. 1232/1816)

who wrote : Sayf Allah al-maslul ‘ala mukharribi Din al-Rasul, in six big volumes, as refutation of all the chapters of the Tuhfah.

  1. ‘Allamah Mirza Muhammad ibn ‘Inayat Ahmad Khan Kashmiri Dehlawi (d. 1235/1820)

He wrote: Nuzhat al-Ithna ‘Ashariyyah fi al-radd ‘ala al-Tuhfat al-ithna ‘ashariyyah in twelve volumes, of which the first, third, fourth, fifth and seventh volumes were published (1255/ 1839) and others remained incomplete.

  1. Mawlawi Hasan ibn Aman Allah Dehlawi ‘Azimabadi (d. c. 1260/ 1844)

He wrote Tajhiz al-jaysh li kasr sanamay Quraysh, as a refutation of all the chapters of the Tuhfah.

  1. ‘Allamah Sayyid Muhammad Quli ibn Sayyid Muhammad Husayn Lackhnowi Kanturi (d. 1260/1844)

He is father of Sayyid Hamid Husayn, who wrote five books in refutation of different chapters of the Tuhfah:

  • A-    al-Sayf al-nasiri on the first chapter,
  • B-    Taqlid al-maka’id (Calcutta, 1262/1846) on the second chapter,
  • C-    Burhan al-sa’adah on the seventh chapter,
  • D-    Tashyid al-mata’in li kashf al-dagha’in in two volumes (1283/1866) on the tenth chapter,
  • E-     and Masari’ al-afham li qal’ al-awham.
  1. Mawlawi Khayr al-Din Muhammad Allahabadi

He wrote: Hidayat al-Aziz (or Hadiyyat al-Aziz) as a refutation of the fourth chapter of the Tuhfah about usul al-hadith and rijal.

  1. ‘Allamah Sayyid Muhammad ibn Sayyid Dildar ‘Ali (d. 1284/ 1867) known as Sultan al-‘Ulama’

He wrote two books, one in Persian and the other in Arabic, in refutation of the seventh chapter of the Tuhfah concerning Imamate, of which the former was entitled al-Bawariq al-mubiqah. He also wrote Ta’n al-rimah in refutation of the tenth chapter.

  1. Sayyid Ja’far Abu ‘Ali Khan ibn Ghulam ‘Ali Musawi Banarasi

He wrote :

  • A-Burhan al-sadiqin and Mahajjat al-Burhan (a condensation of the former) in refutation of the seventh chapter
  • B-and Taksir al-sanamayn in refutation of the tenth chapter.
  1. ‘Allamah Sayyid Mufti Muhammad ‘Abbas Musawi Tustari Jaza’iri (d. 1306/1888)

He wrote :al-Jawahir al-Abqariyyah in refutation of the Tuhfah’s seventh chapter.

  1. Al-Shaykh Ahmad ibn ‘Ali Kirmanshahi (d. 1235/1819)

He wrote : Kashf al-shubhah ‘an hilyat al-mut’ah (MS dated 1227 H. in the National Museum, Karachi), in refutation of the ninth chapter.

11. Abaqat al-Anwar

However, the most important work that was written as a refutation of the seventh chapter of the Tuhfah concerning the Shi’i doctrine of Imamate was ‘Abaqat al-Anwar, which was destined to take its place not only as the greatest work on Imamate ever written but also perhaps as one of the greatest masterpieces of scholarship ever compiled on a doctrinal issue anywhere in the history of religion.

Tohfa -e- Ithna Ashariyya and Abaqat al Anwar

Mohaddis Abdul Aziz Bin Waliullah Dehlavi‘s linage ends at Umar Ibn Khattab. He was born in 1159 AH and died in 1239 AH. His famous book is Tuhfeh which was written with the purpose of curtailing the influence and mission of Sayed Dildar Ali Gufran Maab. This was the precise reason that the first one to refute Tuhfeh was Gufan Maab himself.

Tuhfeh was published in the beginning of the 13 century Hijri in Persian by author’s name Gulam Haleem but in its second edition the name was changed to Abdul Aziz Mohaddis Dehlavi. In this book Mohaddis Dehlavi has discussed about the Shia believes of Tauheed, Nabuwaat, Imamat, and Maad etc. The sole purpose of writing the book was to sow the seeds of discord amongst the Muslims. Mohaddis Dehlavi in the beginning of the book emphasized that only those topics will be discussed which are acceptable to both the parties but whoever studies his book will realize that he did not do justice with his claim and the book is far from the truth and reality. Especially on the subject of Imamate. He denied all the verses of Quran and Ahadith which proves the Imamate of Ali Ibn Abi Talib (AS).He did it with such deceit that no example can be found elsewhere.

This is also important that Tuhfeh is plagiary of Nasrullah Kabuli’s book As Sawaiq which he translated into Persian with a little addition from his side. This book consists of 12 chapters. The list of refutations written by the scholar’s chapter wise has been mentioned by Sayed Saeed Akhtar Rizvi in his eulogy.

Mir Hamid Hussain following the footsteps of earlier Shia Ulema first have narrated the sayings of Mohandas Dehlavi and others, then answered every objection sentence by sentence rather those objections which Dehlavi could not raised, he answered them too.

For example:

No. Sayings of Mohaddis Dehlavi Refutation by Mir Hamid Hussain
1 Sibte Ibn Jauzi after quoting Hadith Saqlain in Al Ilal Mutanihiyate Fil Ahadith Al wahiyate said this Hadith is not correct Mir Hamid Hussain has refuted the saying of Ibn Jauzi by 156 reasons.

 

2 Hadith Safeena that it does not proof the Imamate of Ali (AS), surprisingly he did not object on sanad of Hadith Safeena but Ibn Taimiyah did saying that the sanad of Hadith Safeena is not mentioned in any of the reliable books.

 

Mir Hamid Hussain has first mentioned 92 people who have narrated this Hadith .The first amongst them is Shafeii, Then Ahmed, Then Muslim then continued till his own time (i.e. fourteen century). He mentioned there exact statement because discussion of Narrators is preferred over discussion of dalalah. This way he destroyed the foundation of statement of Mohaddis Dehlavi as well as Ibn Taiymiyyah.

 

 

Mir Hamid Hussain has unveiled many of the truths while investigating the sayings of his opponents has reached to their roots. Mir Hamid proved that Mohaddis Dehlavi has not said something new but just the repetitions of his seniors which have been answered and refuted hundreds of time. He proved that Tuhfeh is plagiary of Nasrullah Kabuli’s book As-Sawaiq with addition from his father and Hesamudden Saharanpuri. Also Mohaddis Dehlavi Bustanul Mohaddaseen is a plagiary of Tajudden dahan’s Kifayatul Mattalleh.

While refuting Tuhfeh Mir Hamid has unveiled many unfounded claims Example:

No. Sayings of Mohaddis Dehlavi Unveiling the false claim by Mir Hamid Hussain
1 A group says that Ibn Jauzi has considered Hadith Tair amongst fabricated traditions This is false attribution towards Ibn Jauzi he has not done so.

.

 

2 It is said about Hafiz Yahya bin Moeen that in the context of Hadith Ana Madinatul Ilm that it is devoid of reality It is absolutely false saying about Hafiz Yahya bin Moeen. He never said it.

 

3 About Tirmidhi it is said that he considered Hadith Madina amongst rare hadith Tirmidhi has said nothing like it.

 

4 Shamsuddeen Ibn Jauzi it is said that He does not accept Hadith Madina It is wrongly attributed to him
5 Ibn Taimiyah has reasoned from a Hadith and said that it is found in Sahih Bukhari and Sahih Muslim The Hadith is:”Once Prohet (S) asked Abu Bakr and Umar regarding Isra .Abu Bakr said Fidiaa should be taken from him and Umar said he should killed after listening Prophet (S) said regarding Abu Bakr he is like Hazrat Ibraheem and Hazrat Eisa and Umar like Hazrat Nooh “.

 

The Hadith is   found neither in Sahih Bukhari nor Sahih Muslim.
6 Allameh Hilli after narrating Hadith Ishbah (Whoever wants to see Ilm of Adam, piety of Nooh…….should look at Ali (AS)) from Baihaqi .Then he has done istedlal with it.But some people have denied the narration from Bahaiqi. Mir Hamid has done a lengthy discussion on it and said This is wrong attribute towards Baihaqui
7 Imam Razi has claimed that Ibn Ishaq has not narrated Hadith Ghadeer which proves it to be a weak tradition This claim is false and Ibn Ishaq has narrated Hadith Ghadeer, in fact he is amongst one of the Narrators and a group of people have narrated Hadith Ghadeer from Ibn Ishaq himself.

 

8 Shaikh Ali Qari and Waliullah Dehlavi related the fabricated tradition “Do follow after me the two, means Abu Bakr and Umar”. To Sahih Bukhari and Sahih Muslim. This is wrong and Hakim Nishapuri in his book “Mustadrak ala Shaiyaeen” after narrating the hadith clarified that it is not mentioned in Sahih Bukhari and Sahih Muslim.

 

Mir Hamid has also discussed in details about various alteration and changes in number of Ahadith.

For the same reason the opponents till today could not answer Abaqat .Therefore there is consensus amongst Shia Ulema that in past and present there is no book written like Abaqat.

 

Abaqat al-Anwar – The Empirical Book of Shia Islam

Abaqat al-AnwarAbaqat al-Anwar is not only a greatest work on Imamat ever written but also perhaps as one of the greatest masterpieces of scholarship ever compiled on a doctrinal issue anywhere in the history of any religion.

Aqa Buzurg Tehrani says about the Abaqat al-Anwar: “It is the greatest of books compiled on the subject (ie. Imamat) from the outset of the Islamic era to the present.”

1-Mirza Abul Fazl Author of Shafa-us Sudur

Abaqat is the book by Mir Hamid Hussain, ‘The Great Sayed’, ‘The Perfect Mohaddis’, ‘The shining star of Hind’, ‘Pride of Lucknow’,  ‘The Last of Mutakallimin’, May Allah sends His Blessing on his Grave.
Since the beginning of Ilm Kalam till the day of writing of this Book .No book has been written like it, Where the sayings of “ Excellence of Aimma Athar “ has been collected from the books of opponents themselves.
Ref; Safa us sudur 99-100.

2-Sayed Mohsin Ameen Aamuli Author of Ayan-us Shia

The Book written in Persian Abqatul Anwar is such that, never a book has been written on this topic in the past as well as present. Shah Abdul Aziz Dehlavi the Author of Tuhfeh with different excuses has denied all those Ahadith which proves the Imamat of Ali (AS). The Author of Abaqat has established the continuity (Tawator) of those Ahadith from the books of Ahle Sunnat themselves. One can understand the comprehensives of the knowledge of the author. One of the volumes of Abaqat is regarding Hadith Tair. All the volumes are published from India. I have done study of it and found it is bursting spring and free flowing river of knowledge and then I realized the vastness of knowledge of the Author.
Ayan-us Shia vol 18 p 371

3-Shaikh Buzurg Tehrani Author Az zariyah ila Tasanif Shia

“Abaqat al-Anwar: It is the greatest of books compiled on the subject (ie. Imamat) from the outset of the Islamic era to the present.”
Alamus-shia Vol 1 p 348

Sheikh Buzurg Tehrani writes at another place, “This book is one amongst Theology (Kalami), Narrators (Rijali)  and  History (Tarikhi) book. It contains knowedges which has not been discussed earlier in any of the books”.
Mosaffal Makal fi musannaf fi ilm rijal p 149

4-Sheikh Abbas Qummi Author of Safinat-ul- Bihar

Since the advent of Islam till the present day, No book has been written like Abaqat .It is not possible to write such a book without Taufeeq and Grace from Allah and Special Attention of Wali ASR (AJTF).
Hadeyatul ahbab p 177 and Fawaid-e- Razaviya

5-Mohaqaiq Shaikh Mohammed Ali Tabrezi Author of Rehant-ul- Ahbab

Whoever read Abaqat  will conclude the in Ilm Qalam especially on the topic of Imamat, since the advent of Islam till the day none has written such a book with such unique methodology. Such a comprehensive knowledge is possible only by the help Allah and attention of Wali Asr (AJTF)

6-Allameh Ameeni Author of Al- Ghadeer

Mir Hamid Hussain Hindi Lucknowi, who died in the year 1306 AH at the age of sixty, wrote two big volumes of Hadith Ghadeer comprising of 1080 pages. He wrote about the continuous chain of narrators and meaning of Hadith Ghadeer. These two volumes are bigger as compared to other volumes of Abaqat. The Great Sayed like his pure father was always eager and ready to defend the religion of Allah from the enemies of truth. They both were great signs of Ayat-e-Ilahi. Allah through him only has finalized the truth and clarified the way. The sweet smell of Abaqat has engulfed the whole world and their stories have reached Far East and west. Whoever studies the book will realize that it is an open miracle and falsehood cannot face. I have been greatly benefitted by various knowledge from the book
Al Ghadeer Vol 1, page 156

7-Imam Al Khomeini author of Kashf-ul Asrar

The Like of Abaqat of Respected Sayed Mir Hamid Hussain has not been written so far. I have heard it is in 30 Volumes, In Iran only 15 Volumes are available. I have seen some about seven to eight volumes. New publications are on its way. It is compulsory on every person according to his capacity to see it publication and distribution, Before we lose this great encyclopedia. The enemy is in waiting for its destruction.
Kashf-ul Asrar:  p 142