Ali Hubbuhu Junna

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The Nastaliq calligraphy by Ahmad 'Ali related to the Safavid Era

ʿAlī ḥubbuhū junna (Arabic: عليٌ حُبُّه جُنَّة, lit: 'Ali, his love is a shield) is a poem that highlights the position and virtues of Imam 'Ali (a), often attributed to Muhammad b. Idris al-Shafi'i, one of the four major Sunni jurists. This four-line poem alludes to the concept of finding protection from the fires of hell through love for Imam 'Ali (a) and emphasizes his authority over the division of heaven and hell. Furthermore, the poem underscores Imam 'Ali's rightful succession to the Prophet (s) and his imamate over all humans and jinn. It is worth noting that this poem has also been attributed to other individuals in addition to al-Shafi'i.

The theme of this poem is reflected in hadiths found in both Shiite and Sunni sources. Additionally, lines from this poem have been incorporated into the works of other poets. The poem "'Ali hubbuhu junna" is inscribed on the entrance of the hall of Imam 'Ali's (a) shrine.

Other similar poems are also composed by other poets.

Content

عَلیٌّ حُبُّه جُنَّة *** قَسیمُ النّارِ و الجَنَّة *** وَصیُّ المصطفی حَقّاً *** إمامُ الإنسِ و الجِنَّة[1]
Ali, his love is a shield
The divider of the hell and the heaven
The rightful successor of al-Mustafa
The Imam of humans and jinn.
[2]

The first hemistich says that the love of Imam 'Ali (a) is a “junna,” which literally means a weapon[3] or shield[4] that protects the person. Some people have interpreted it as everything that protects the individual.[5]

The theme presented in the first hemistich, which highlights protection from the fires of hell through love for Imam 'Ali (a), is found in hadiths attributed to the Prophet (s) in both Shiite[6] and Sunni[7] sources. It is also mentioned by 'Umar b. al-Khattab,[8] and in some sources, a similar poem conveying the same idea is attributed to the second caliph.[9]

The division of heaven and hell by Imam 'Ali (a) is also reflected in hadiths from the Prophet (s) about Imam 'Ali (a),[10] in Imam 'Ali’s own words,[11] and those of other Imams.[12] Additionally, it is reflected in hadiths in Sunni sources,[13] and some people like Ibn Abi l-Hadid believe that these hadiths are mustafid (frequently transmitted).[14] Ibn al-Hanbal is said to have defended this idea.[15]

The Poet

In several sources, the poem "'Ali hubbuhu junna" is often attributed to Muhammad b. Idris al-Shafi'i, one of the prominent Sunni jurists among the four (150/767-8 - 204/819-20).[16] However, there are also attributions of the poem to 'Amir b. Tha'laba[17] and 'Ammar b. Taghliba.[18] It is worth mentioning that numerous sources have referenced the poem without specifically identifying its poet.[19]

Similar Poems

Several poets have explored similar themes in their compositions, delving into the concept of seeking refuge from hell through the love of Imam 'Ali (a) and his portrayal of heaven and hell.[20] Here are some examples:

One of the oldest poems of this kind is attributed to al-Sayyid Isma'il al-Himyari:

He is the divider of hell, telling it/ take my enemy and leave my helper/ That is 'Ali b. Abi Talib/ the chosen pure prophet’s son-in-law.[21]

Similar poems are composed by Sahib b. 'Abbad[22] and Di'bil.[23]

The theme of the poem “'Ali hubbuhu junna” is reflected in later works.[24] Some poets have incorporated lines of this poem in their own works.

In 1376/1956-7, two gilded gates were installed in the hall of the Holy Shrine of Imam Ali (a), which were adorned with inscription of the poem “'Ali hubbuhu junna.”[25]

Notes

  1. ↑ Qundūzī, Yanābīʿ al-mawadat. vol. 1, p. 254.
  2. ↑ ShāhMuḥammadī, ʿAlī wa shukūh-i Ghadīr bar farāz-i waḥy wa risālat. p. 235.
  3. ↑ Ibn Durayd, Jamharat al-lugha, vol. 1, p. 93; Jawharī, al-Ṣiḥāḥ, vol. 5, p. 2094.
  4. ↑ Ibn Manẓūr, Lisān al-ʿArab, vol. 13, p. 94; Ḥusaynī al-Zabīdī, Tāj al-ʿarūs, vol. 18, p. 115.
  5. ↑ Ibn Manẓūr, Lisān al-ʿArab, vol. 13, p. 94; Fīrūz Ābādī, al-Qāmūs al-muḥiṭ, vol. 4, p. 195.
  6. ↑ Ṣadūq, al-Amālī, p. 657; Ṭabarī, Bishārat al-Muṣṭafā, p. 75; Ḥillī, Kashf al-yaqīn, p. 225-226.
  7. ↑ Khaṭīb Baghdādī, Tārīkh-i Baghdād, vol. 3, p. 380; Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 42, p. 243-244; Ibn Ḥajar al-ʿAsqalānī, Lisān al-mīzān, vol. 4, p. 497.
  8. ↑ Daylamī, al-Firdaws bi maʾthūr, vol. 2, p. 142.
  9. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 3, p. 200.
  10. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 389-390; Khazzāz al-Qummī, Kifāyat al-athar, p. 151; Ṣadūq, al-Amālī, p. 31, 46, 89, 361, and 671.
  11. ↑ Ṣaffār, Baṣāʾir al-darajāt, vol. 1, p. 191, 192, 199, and 200; ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 2, p. 17-18; Kulayni, al-Kafi, vol. 1, p. 196-198.
  12. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 324; Ṣaffār, Baṣāʾir al-darajāt vol. 1, p. 415; Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 2, p. 85-86.
  13. ↑ Ṭabāṭabāʾī, Ahl al-Bayt fī l-maktaba al-ʿarabiyya, p. 561-567.
  14. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 9, p. 165.
  15. ↑ Ibn Abī Yaʿlī, Ṭabaqāt al-ḥanābila, vol. 1, p. 319-320; Ibn Fuwatī, Majmaʿ al-ādāb , vol. 3, p. 352.
  16. ↑ Qundūzī, Yanābīʿ al-mawadat, vol. 1, p. 254; Shūshtarī, Iḥqāq al-ḥaqq, vol. 15, p. 188, vol. 20, p. 252, 328, 392, 393, 394, and 395, and vol. 21, p. 652; Tirmidhī Ḥusaynī, Manāqib-i Murtaḍawī, p. 161.
  17. ↑ Ibn ʿAbd al-Wahhāb, ʿUyūn al-muʿjizāt, p. 31; Ṭabarī, Nawādir al-muʾjizāt, p. 121.
  18. ↑ Baḥrānī, Madīnat maʿājiz , vol. 1, p. 260.
  19. ↑ Ḥimawī Shāfiʿyī, Farāʾid al-samṭayn, vol. 1, p. 326; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib vol. 2, p. 160; Ibn Ṭāwūs, Ṭaraf min al-ʾAnbaʾ p. 393- 394.
  20. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 2, p. 159-160; Ṭabāṭabāʾī, Ahl al-Bayt fī l-maktaba al-ʿarabiyya, p. 566-567.
  21. ↑ Ṭabāṭabāʾī, Ahl al-Bayt fi l-maktaba al-'arabiyya, p. 566; Amīn, Aʿyān al-Shīʿa, vol. 3, p. 423; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 2, p. 159; Ibn Ṭāwūs, Ṭaraf min al-ʾAnbaʾ, p. 293.
  22. ↑ Shubbar, Adāb al-ṭaf, vol. 2, p. 146.
  23. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 2, p. 160; Ṭabāṭabāʾī, Ahl al-Bayt fi l-maktaba al-'arabiyya , p. 566.
  24. ↑ Qalashqandī, Ṣubḥ al-aʿshā, vol. 8, p. 240-241; Mudarrisī Ṭabāṭabāʾī, Bargī az tārīkh-i Qazwīn, p. 136.
  25. ↑ Ḥakīm, al-Mufaṣṣal fī tārīkh al-Najaf al-ashraf, vol. 2, p. 66; Khalīlī, Mawsūʿa al-ʿatabāt al-muqaddasa, vol. 1, p. 98.

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