Virtues of Imam Ali (a)

Priority: a, Quality: c
From wikishia
(Redirected from Excellences of Imam Ali (a))

Virtues of Imam Ali (a) and his distinctive characteristics are reported in the Quran, Hadith, and historical sources. The Prophet (s) is reported to have said that the virtues of Ali (a) are innumerable. According to another hadith, retelling, writing, and listening to the virtues of Imam Ali (a) brings about forgiveness of sins.

Imam Ali's (a) virtues are of two types: exclusive virtues and virtues shared by the other members of Ahl al-Bayt (a). The Verses wilaya, sale, and al-Infaq Verse, the hadiths of Ghadir, Tayr, Manzila, his birth inside the Ka'ba, and his giving charity while he was in the ruku' of his prayer are among his exclusive virtues.

During the Umayyad rule, retelling the virtues of Imam Ali (a) was banned, and those who related them were persecuted. Moreover, Mu'awiya would encourage people to fabricate virtues for other Companions of the Prophet (s) parallel to those of Imam Ali (a).

Nevertheless, numerous virtues have been recorded in Shiite and Sunni hadith collections for Imam Ali (a). Many Shiite and Sunni scholars also composed monographs on the virtues of the Imam (a), such as Fada'il Amir al-Mu'minin (The Virtues of the Commander of the Faithful) by Ibn Hanbal, Khasa'is Amir al-Mu'minin (Exclusive Virtues of the Commander of the Faithful) by al-Nasa'i, and Umdat uyun sihah al-akhbar fi manaqib Imam al-Abrar (The Major Springs of Authentic Reports on the Virtues of the Leader of the Righteous) by Ibn Bitriq.

Categorization

The virtues of Imam Ali (a) are reflected in a set of Quranic verses, hadiths and historical sources. By virtues, we mean attributes and characteristics that make one superior to other people.[1] In Shiite theological works, the virtues of Imam Ali (a) are used to demonstrate that he was the rightful successor of the Prophet (s).[2]

The Prophet (s) is reported to have said that the virtues of Ali (a) are innumerable.[3] Ahmad b. Hanbal also reportedly stated that the number of virtues that have been narrated for Ali (a) have not been narrated for any other Companion.[4]

Imam Ali's virtues are of two types:

  • Exclusive virtues, such as sleeping where the Prophet (s) used to sleep when the latter's life was in danger, about which the Quran 2:207 was revealed.
  • Shared virtues, which are the virtues of Imam Ali (a) and other members of Ahl al-Bayt (a), such as Hadith al-Thaqalayn and Hadith al-Kisa'.

According to a hadith narrated by Ibn Shadhan al-Qummi, the Prophet (s) said that he who writes a virtue of Ali (a), angels ask God to forgive him as long as a trace of that writing remains; he who listens to a virtue of Ali (a), the sins that he committed with his ears will be forgiven; and he who looks at a [sign of a] virtue of Ali (a), the sins that he committed with his eyes will be forgiven.[5]

In the Quran

Several Quranic verses are revealed about Imam Ali (a) and his virtues. Ibn Abbas is reported to have said that the amount of Quranic verses that were revealed about Ali (a) is more than those revealed about any other Companion.[6] Ibn Abbas also reported that the Prophet (s) said, "God revealed no verse beginning with the expression 'O you who believe' but Ali is the head and commander of those believers."[7] Some scholars have counted more than 300 verses praising Imam Ali (a).[8] Among the Imam's virtues in the Quran are the following:

  • The Wilaya Verse which speaks of the wilaya of God, the Prophet (s), and those believers who establish prayer and pay zakat while in ruku'.[9] According to Shiite and Sunni commentators, this verse was revealed when Imam Ali (a) gave his ring to a poor man while he was in the ruku' of his prayer.[10] (see: Giving Ring as Charity)
  • The Sale Verse praises those who are ready to sacrifice their lives seeking God's pleasure.[11] According to the Mu'tazilite scholar Ibn Abi l-Hadid, all commentators believe that this verse was revealed on the occasion of Laylat al-Mabit, when the polytheists planned to invade the Prophet's house and murder him.[12] On that night, in order to preserve the Prophet's (s) life, Imam Ali (a) slept where the Prophet (s) used to sleep.[13]
  • The Proclamation Verse in which God instructs the Prophet (s) to deliver a message to people and declares that if he does not deliver the message, he has failed to accomplish his mission.[14] Shiite and Sunni commentators have reported that this verse was revealed when the Prophet (s) was returning from his last pilgrimage and on the occasion of Ghadir.[15]
  • The Perfection Verse speaks of the perfection of Islam on a specific day.[16]18 Based on historical reports and hadiths, Shiite commentators have argued that this day was the day of Ghadir when the Prophet (s) proclaimed that Ali (a) would be the leader of the Muslim community after him and thus Islam was perfected by the imamate of Ali (a).[17]
  • Quran 9:119 commands the believers to "be with the honest." In Shiite traditions, it is stated that "the honest" is a reference to Ahl al-Bayt (a), including Imam Ali (a).[18]
  • Quran 98:7 states that those who believe and do righteous deeds are the best of creation.[19] According to Shiite and Sunni hadiths, these are Imam Ali (a) and his followers.[20]
  • Quran 66:4 states that God, Gabriel and other angels, and "the righteous among the faithful" support the Prophet (s). According to a number of Shiite and Sunni hadiths,[21] Imam Ali (a) is meant by the expression "the righteous among the faithful."[22]
  • Quran 2:274 speaks of "those who give their wealth by night and day, secretly and openly," and states that such people "shall have their reward near their Lord."[23] According to commentators, this verse was revealed about Ali (a), who had four dirhams and gave one for God's sake at night, one during the day, one secretly, and one openly.[24]
  • Quran 58:12 commanded the believers to give charity when they wanted to talk secretly to the Prophet (s).[25] Al-Tabrisi reports that according to most Shiite and Sunni commentators, Ali (a) was the only person who obeyed this command.[26]
  • Quran 19:96 proclaims that God will endear "those who have faith and do righteous deeds" to others. According to some hadiths, the Prophet (s) told Imam Ali (a) to say, "O God, put my love in the hearts of believers!" and then this verse was revealed.[27]
  • Quran 3:61 points to the story of mubahala and the Christian delegation from Najran that came to Medina. In this verse, the Prophet (s) is commanded to say to the Christian delegation, "Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call down Allah's curse upon the liars." According to the commentators, the expression "our souls" (or "ourselves") refers to Imam Ali (a),[28] which is understood to indicate the closeness between the Prophet (a) and Imam Ali (a).
  • The Purification Verse (Quran 33:33) proclaims God's will to purify the "household" of the Prophet (s) from all impurities. Shiite commentators maintain that the expression "ahl al-bayt" (household) in the verse refers to the People of the Cloak,[29] including Imam Ali (a), and indicates their infallibility.
  • Quran 4:59 commands believers to obey God, the Prophet (s), and "ulu l-amr"[30] (those vested with authority). Shiite commentators maintain that this verse indicates the infallibility of ulu l-amr,[31] who in turn are said in hadiths to be the Twelve Imams.[32]
  • Quran 76:7-9, according to the commentators, relates the story of the sacrifice made by Imam Ali (a) and Fatima (a) when they fasted, together with Fidda, for the healing of al-Hasan (a) and al-Husayn (a). At sunset, when they were about to break their fasts and eat, a homeless man came to their house and asked for food, so they all gave him their food even though they needed it. The same thing happened on the second day of their fast when an orphan asked them for food at the time of iftar and also on the third day when a captive came to their door and asked for food.[35]

In Hadiths

Among the hadiths that mention the virtues of Imam Ali (a) are the following:

  • Hadith al-Ghadir: On the Prophet's (s) return from his last pilgrimage in a place called Ghadir Khumm, the Prophet (s) stopped and in a sermon introduced Ali (a) as the mawla of all Muslims. There is no disagreement among Muslims regarding the authenticity of this report, but they disagree as to the meaning of the word mawla. Shiite scholars have argued that it is clear from the context that mawla means "master" or "guardian," and thus the Prophet (s) meant to appoint Ali (a) as his successor and the leader of the Muslim community after himself.[38]
  • Hadith Madinat al-'Ilm: in a famous hadith, which is considered authentic by at least twenty-one Sunni hadith scholars, the Prophet (s) stated that he (s) is the city of knowledge and Ali (a) was its gate.[40]
  • Hadith Yawm al-Dar: According to this hadith, which is recorded in Shiite and Sunni sources, when the Prophet (s) invited his relatives to accept Islam, he declared that Ali (a) would be his legatee and successor.[41] Shiite theologians have referred to this hadith as evidence for the imamate and caliphate of Imam Ali (a).[42]
  • Hadith al-Wisaya: According to this hadith, the Prophet (s) introduced Ali (a) as his legatee.[43]This hadith also has been regarded as indicating the imamate of Ali (a).
  • Hadith al-Wilaya: In this hadith, the Prophet (s) says, "Ali is the wali of every believer after me." Shiite scholars argue that the word "wali" in this hadith cannot have meanings such as friend or helper because Ali (a) was a helper and friend of believers during the Prophet's lifetime as well, and there is no point in restricting this characteristic of Ali (a) to the time after the Prophet (s).[44] Therefore, wali in this hadith means "guardian", which indicates the imamate of Ali (a).[45]
  • Hadith al-Tayr: According to this hadith, the Prophet (s) once wanted to eat a roasted bird, so he asked God to send the best of His creation to eat the bird with him, and then Ali (a) appeared and joined the Prophet (s) in eating the bird.[46] This hadith is recorded in both Sunni and Shiite sources.[47]
  • Hadith al-Raya: According to this famous hadith, narrated by Shiites and Sunnis, in the Battle of Khaybar, the Prophet (s) said, "Tomorrow I will give the flag to a man who will open the gate of Kharybar. He loves God and His apostle, and God and His apostle love him," and then on the next day he gave the flag to Ali (a).[48]
  • Hadith al-Thaqalayn: In this well-known hadith, which is recorded in both Sunni and Shiite sources, the Prophet (s) proclaims, "I leave behind among you two precious things; as long as you hold on to them, you will never go astray: the book of God and my progeny, my household [ahl bayti]."[49] According to the Hadith al-Kisa' (see below) and other hadiths, the Prophet (s) would refer to Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a) as his "household" (Ahl al-Bayt).
  • Hadith al-Kisa': This well-known hadith, recorded in both Shiite[50] and Sunni[51] hadith collections, reports that the Prophet (s) covered Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a) with a woolen cloak and prayed, "O God, these are my Ahl al-bayt [household]. Repel all impurity from them and purify them."[52] This prayer was followed by the revelation of Qur'an 33:33, which declared the fulfillment of the Prophet's prayer and thus the purity of Ahl al-Bayt (a) from all impurity.
  • Hadith al-Safina: In this hadith, narrated by both Shiite and Sunnis, the Prophet (s) likens his Ahl al-Bayt (a) to the Ark of Noah, which those who embarked were saved and those who left were drowned.[53]
  • Hadith al-Shajara: The Prophet (s) is reported to have said, "Ali and I are of the same tree, and other people are of other trees."[54] Some scholars have interpreted the hadith as indicating the equality between Imam Ali (a) and the Prophet in that people are obliged to obey and love them.
  • Hadith al-Lawh: Among the hadiths narrated from the Prophet (s) is the hadith in which he names the Twelve Imams, starting from Imam Ali (a), as his successors.[55]
  • Hadith al-Haqq: In a well-known hadith, the Prophet (s) speaks of Imam Ali (a) as the criterion of truth: "Ali is with truth, and the truth is with Ali; they never part until they come to me at the Pond of Kawthar."[56]
  • Hadith al-Tashbih: In another hadith, the Prophet (s) mentions the similarity between Ali (a) and the past prophets. This hadith is recorded in both Shiite[57] and Sunni[58] sources.
  • La Fata Illa Ali: in a well-known hadith, it is announced that "there is no valorous man except Ali," indicating his utmost bravery. It is reported that it was Gabriel who made this announcement during the Battle of Uhud[59] because of the valorous deeds of Imam Ali (a) in the battle.
  • Hadith Qasim al-Janna wa l-Nar: the Prophet (s) is reported to have said that Ali (a) is the one who divides people on the Day of Judgment and determines who will go to Paradise and who will be doomed in hell.[60] This hadith is recorded in Shiite[61] and Sunni[62] sources with different wordings.

Many other hadiths mention virtues of Imam Ali (a), such as "the strike of Ali in the Battle of Khandaq is better than all the acts of worship performed by human beings and jinns",[63] "he who curses Ali has indeed cursed me",[64] "he who hurts Ali has indeed hurt me",[65] "love for Ali is a sign with which believers are recognized from hypocrites",[66] "Ali is from me, and I am from Ali";[67] "remembering Ali is an act of worship";[68] and "looking at Ali is an act of worship."[69]

The titles al-Siddiq al-Akbar "the Greatest Truthful"[70] and al-Faruq al-A'zam "the Greatest Distinguisher"[71] are also applied in hadiths to him to reflect his virtues. Amir al-Mu'minin (the Commander of the Faithful) was another title of Imam Ali (a), which, according to the Shiite view, was given to him by the Prophet (s).[72] based on 220 hadiths from Sunni sources, al-Sayyid Ibn Tawus argues that this title was the exclusive title of Imam Ali (a).[73]

Other Virtues

Imam Ali (a) had other honorable characteristics, such as

  • Being the husband of Fatima (a): It is reported that this marriage was done by the command of God[74] and that if Ali (s) did not exist, there would be no one to deserve being Fatima's husband.[75]
  • Birth inside the Ka'ba: Another honorable characteristic of Imam Ali (a) was the fact that he was born inside the Ka'ba. No one before or after him has had this honor.[76]
  • Sadd al-Abwab: Another honor of Imam Ali (a) was the fact that the Prophet (s) ordered that those doors that opened to his mosque from the houses which were connected to the mosque had to be permanently closed except the door of the house of Ali (a).[77]
  • The first Muslim: Shiites and some Sunni scholars maintain that Ali (a) was the first man who embraced Islam.[79]
  • Declaration of Bara'a verses: In addition, according to Tafsir Nimuna, almost all the commentators and historians agree that when the first verses of Qur'an 9 was revealed, which declared the nullification of all the pacts between the Muslims and the Polytheists, the Prophet (s) first charged Abu Bakr with the task of going to hajj and declaring this nullification to all people. However, he annulled Abu Bakr's mission and entrusted Ali (a) with the task.[80]
  • Giving ring as charity: refers to giving Imam Ali's (a) ring (khatam) to a beggar in the ruku' of his prayer. This event has been narrated in Shi'a and Sunni books of hadiths.[81]
  • Radd al-Shams: (returning of the Sun) In this event, the Prophet (s) supplicated Allah so that the sun returned back, and Imam Ali (a) had enough time to pray his Asr prayer.[82]

Prohibition

During the Umayyad period, Mu'awiya prohibited relating and transmitting the virtues of Imam Ali (a). According to al-Mada'ini, a historian of the third/ninth century, Mu'awiya wrote to his governors that the life and properties of anyone who narrated anything regarding the virtues of Ali (a) and his family would no longer be protected.[83] Likewise, narrating hadiths from Imam Ali (a), saying good things about him, and naming one's children Ali were banned.[84] Mu'awiya used to curse Imam Ali (a) and would say, "I won't stop doing this until no one mentions any virtues for him."[85] He also commanded that Ali (a) be cursed on the pulpits[86]—a custom that continued for about sixty years until the time of Umar b. Abd al-Aziz.[87]

The Umayyads persecuted those who related virtues of Imam Ali (a) or transmitted hadiths from him. They also executed disciples of Imam Ali (a) such as Maytham al-Tammar, Amr b. al-Hamiq al-Khuza'i, Rushayd al-Hajari, Hujr b. Adi, and Kumayl b. Ziyad.

According to the Sunni scholar Muhammad Abu Zahra, the Umayyad dynasty has an effective role in concealing Imam Ali's hadiths, and this is why there are few hadiths from the Imam (a) in Sunni sources. Most Shiite scholars maintain that one of the reasons for banning the transmission of hadith after the demise of the Prophet (s) was preventing the transmission of the hadiths about Imam Ali's virtues.[88]

Forging Virtues for Others

Ibn Abi l-Hadid has reported that Mu'awiya charged a group of hadith transmitters to forge some hadiths that attribute negative deeds or characteristics to Ali (a).[89] In a letter to one of his governors, Mu'awiya ordered him to find the proponents of Uthman, promote them, and record what they relate about the virtues of Uthman.[90]

According to al-Mada'ini, some people began to forge hadiths in praise of Uthman to gain wealth and high positions.[91] Then, Mu'awiya wrote another letter to his governors to call people to relate virtues for the Companions, and especially the first three caliphs, so that for every virtue of Imam Ali (a) there be a parallel virtue for the first three caliphs or other Companions.[92]

Written Works

Imam Ali's virtues are recorded in Shiite and Sunni sources, including the Authentic Six, the most important Sunni hadith collections.[93] Also, in the works on the virtues of Ahl al-Bayt (a), there is a section devoted to the virtues of Imam Ali (a). Moreover, Shiite and Sunni scholars wrote monographs on the Imam's virtues.

Sunni Monographs

  • Fada'il Amir al-Mu'minin (The virtues of the Commander of the Faithful) by Ahmad b. Hanbal (d. 241/855), the founder of the Hanbali branch. In this book, 369 hadiths on the virtues of Imam Ali (a) are collected.[94] Among the events reported by Ibn Hanbal in this book is the congratulation of Umar to Imam Ali (a) on the day of Ghadir.[95]
  • Manaqib al-Imam Ali b. Abi Talib (The virtues of Imam Ali b. Abi Talib) by Ibn al-Maghazili (d. 483/1090), which reports such virtues as being born in Ka'ba, being the first to embrace Islam, and the verses that were revealed about Ali (a).
  • Al-Mi'yar wa l-muwazana (The Criterion and balance, on the virtues of the Commander of the Faithful Imam Ali b. Abi Talib) by Muhammad b. Abd Allah al-Iskafi (d. 240/854).

Shiite Monographs

  • Al-Maratib fi fada'il Amir al-Mu'minin (The stages on the Virtues of the Commander of the Faithful) by the Zaydi scholar Abu l-Qasim al-Busti (fl. 4th/10th century). In this work, 450 virtues of Imam Ali (a) has been mentioned.
  • Al-Risala al-'Alawiyya fi fadl Amir al-Mu'minin (The Alid treatise on the superiority of the Commander of the Faithful to all creation except our master the Apostle of God). This work was written by Abu l-Fath al-Karajuki (d. 449/1057) and contains discussions on the superiority of Imam Ali (a) based on Quranic verses, the Imam's characteristics, and responses to questions about him.

Notes

  1. ↑ Aṣgharpūr, Darāmadī bar manāqibnigārī-i Ahl Bayt, p. 267.
  2. ↑ Bayāḍī, al-Ṣirāṭ al-mustaqīm, vol. 1, p. 151-298.
  3. ↑ Ibn Shādhān, Miʾat manqaba, p. 177.
  4. ↑ Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 3, p. 116.
  5. ↑ Ibn Shādhān, Miʾat manqaba, p. 177.
  6. ↑ Ibn Manẓūr, Mūkhtasar tārīkh Dimashq li-Ibn ʿAsākir, vol. 18, p. 11.
  7. ↑ Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 63-71; Shablanjī, Nūr al-abṣār, vol. 1, p. 159.
  8. ↑ Ganjī al-Shāfiʿī, Kifāyat al-ṭālib, p. 231; Qundūzī, Yanābīʿ al-mawadat, vol. 1, p. 337.
  9. ↑ Qur'an 5:55.
  10. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 6, p. 25; Suyūṭī, al-Durr al-manthūr, vol. 2, p. 293; Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 209-239.
  11. ↑ Qur'an 2:207.
  12. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 13, p. 262.
  13. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 100.
  14. ↑ Qur'an 5:67
  15. ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 1, p. 332; Suyūṭī, al-Durr al-manthūr, vol. 2, p. 298; Ālūsī, Rūḥ al-maʿānī, vol. 6, p. 194.
  16. ↑ Qur'an 5:3.
  17. ↑ Amīnī, al-Ghadīr, vol. 2, p. 115.
  18. ↑ Kulaynī, al-Kāfī, vol. 1, p. 208; Āmadī, Ghāyat al-marām, vol. 3, p. 52.
  19. ↑ Qur'an 98:7.
  20. ↑ Ḥaskānī, Shawāhid al-tanzīl, vol. 2, p. 459; Suyūṭī, al-Durr al-manthūr, vol. 6, p. 379.
  21. ↑ Ḥaskānī, Shawāhid al-tanzīl, vol. 2, p. 341-352; Suyūṭī, al-Durr al-manthūr, vol. 6, p. 244; Ṣadūq, al-Amālī, p. 31; Ḥuwayzī, Nūr al-thaqalayn, vol. 5, p. 370.
  22. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 332.
  23. ↑ Qur'an 2:274.
  24. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 38, p. 206.
  25. ↑ Qur'an 58:12.
  26. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 9, p. 380.
  27. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 56.
  28. ↑ Suyūṭī, al-Durr al-manthūr, vol. 2, p. 39; Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 764; Ṭabāṭabāʾī, al-Mīzān, vol. 3, p. 30.
  29. ↑ Ḥibarī, Tafsīr al-Ḥibarī, p. 297-311; Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 560; Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 311.
  30. ↑ Qur'an 4:59
  31. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 4, p. 389; Fakhr al-Rāzī, Mafātīḥ al-ghayb, vol. 10, p. 113.
  32. ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 1, p. 251-252; Qundūzī, Yanābīʿ al-mawada, vol. 1, p. 341.
  33. ↑ Qur'an 42:23.
  34. ↑ Majlisī, Biḥār al-anwār, vol. 23, p. 232.
  35. ↑ Zamakhsharī, Tafsīr al-kashshāf, vol. 4, p. 670.
  36. ↑ Quran 16:43; Quran 21:7.
  37. ↑ Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 432.
  38. ↑ Ḥillī, Kashf al-murād, p. 369.
  39. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 5, p. 19, hadith 3706; Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1870-1871, hadith 2404; Kulaynī, al-Kāfī, vol. 8, p. 106-107, hadith 80; Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 156.
  40. ↑ Qummī, Tafsīr al-Qummī, vol. 1, p. 68; Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 3, p. 137, hadith 4637.
  41. ↑ Baḥrānī, al-Burhān, vol. 4, p. 186-189; Suyūṭī, al-Durr al-manthūr, vol. 5, p. 97; Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 543.
  42. ↑ Mufīd, al-Fuṣūl al-mukhtara, p. 96.
  43. ↑ Majlisī, Biḥār al-anwār, vol. 38, p. 154-339; Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 42, p. 392.
  44. ↑ Ṣadūq, al-Amālī, p. 2.
  45. ↑ Rahīmī Iṣfahānī, Wilāyat wa rahbarī, vol. 3, p. 119-121.
  46. ↑ Nasā'ī, Khaṣāʾiṣ Amīr al-Muʾminīn, vol. 1, p. 29, hadith 10.
  47. ↑ Nasā'ī, Khaṣāʾiṣ Amīr al-Muʾminīn, vol. 1, p. 29, hadith 10; Majlisī, Biḥār al-anwār, vol. 38, p. 355.
  48. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 5, p. 18, hadith 3701-3702; Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1872, hadith 2406.
  49. ↑ Kulaynī, al-Kāfī, vol. 1, p. 294.
  50. ↑ Ṭūsī, al-Amālī, p. 368; Kulaynī, al-Kāfī, vol. 1, p. 287.
  51. ↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn, p. 184; Ṭabarī, al-Mustarshid, p. 598; Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1883, hadith 2424.
  52. ↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn, p. 184; Ṭabarī, al-Mustarshid, p. 598; Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1883, hadith 2424.
  53. ↑ Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 2, p. 373, hadith 3312.
  54. ↑ Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 2, p. 363, hadith 2949; Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 376-377.
  55. ↑ Kulaynī, al-Kāfī, vol. 1, p. 527.
  56. ↑ Khaṭīb Baghdādī, Tārīkh-i Baghdād, vol. 16, p. 470; Ṣadūq, al-Amālī, p. 89.
  57. ↑ al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī, p. 497-498; Ṣadūq, Kamāl al-dīn, vol. 1, p. 25; Mufīd, Kitāb al-amālī, p. 14; Ṭabarī, al-Mustarshid, p. 287; Ṭūsī, al-Amālī, p. 417; Ṭabarī Āmulī, Bishārat al-Muṣṭafā, p. 83.
  58. ↑ ʿĀṣimī, al-ʿAsal al-muṣaffā, vol. 1, p. 124-126; Ibn ʿAsākir, Tarjumat al-Imām ʿAlī b. Abī Ṭālib, vol. 2, p. 280; Ibn Maghāzīlī, Manāqib ʿAlī b. Abī Ṭālib, p. 281; Khwārizmī, al-Manāqib, p. 84, 312; Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 103; Ṭabarī, Dhakhāʾir al-ʿuqbā, p. 93-94; Ḥimawī, Farāʾid al-samṭayn, 1398 AH, vol. 1, p. 170.
  59. ↑ Kulaynī, al-Kāfī, vol. 8, p. 110.
  60. ↑ Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 2, p. 27, 86; Ṣaffār, Baṣā'ir al-darajāt, p. 414-418.
  61. ↑ Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 2, p. 27, 86; Ṣaffār, Baṣāʾir al-darajāt, p. 414-418; Majlisī, Biḥār al-anwār, vol. 39, p. 193-211.
  62. ↑ Ibn Maghāzīlī, Manāqib ʿAlī b. Abī Ṭālib, p. 107; Khwārizmī, al-Manāqib, p. 295; Ḥimawī, Farāʾid al-samṭayn, Muʾassisa Maḥmūdī, vol. 1, p. 235-326.
  63. ↑ Ḥaskānī, Shawāhid al-tanzīl, vol. 2, p. 14.
  64. ↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 194.
  65. ↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 174.
  66. ↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 172.
  67. ↑ Ibn Ḥanbal, Musnad al-Imām Aḥmad, vol. 5, p. 179.
  68. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 42, p. 356.
  69. ↑ Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 3, p. 152, hadith 4681.
  70. ↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 183.
  71. ↑ Ṭūsī, al-Amālī, p. 552.
  72. ↑ Mufīd, al-Irshād, vol. 1, p. 48.
  73. ↑ Taqaddumī Maʿṣūmī, Nūr al-amir fī tathbīt khuṭbat al-ghadīr, p. 97.
  74. ↑ Fattāl al-Nayshābūrī, Rawḍat al-wāʿiẓīn, p. 147.
  75. ↑ Fattāl al-Nayshābūrī, Rawḍat al-wāʿiẓīn, p. 146.
  76. ↑ Amīnī, al-Ghadīr, vol. 6, p. 21-23.
  77. ↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 177; Majlisī, Biḥār al-anwār, vol. 39, p. 35.
  78. ↑ Ibn ʿAbd al-Barr, al-Istīʿāb fī maʿrifat al-aṣḥāb, vol. 3, p. 1097-1098.
  79. ↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 186-187; Nasā'ī, Sunan al-kubrā, vol. 5, p. 107.
  80. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 7, p. 275.
  81. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 6, p. 25; Suyūṭī, al-Durr al-manthūr, vol. 2, p. 293; Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 201-239.
  82. ↑ Mufīd, al-Irshād, vol. 1, p. 346.
  83. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 11, p. 44.
  84. ↑ Muḥammadī Reyshahrī, Dānishnāma-yi Amīr al-Muʾminīn, p. 475-483.
  85. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 4, p. 57.
  86. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 11, p. 44.
  87. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 94.
  88. ↑ Mughnīya, al-Ḥusayn wa baṭalat Karbalā, p. 187.
  89. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 4, p. 63.
  90. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 11, p. 44.
  91. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 11, p. 44.
  92. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 11, p. 45.
  93. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 5, p. 18; Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1870-1871, hadith 2404.
  94. ↑ Mardī, Remembrance of Muḥaqqiq Ṭabaṭabaʾī
  95. ↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 197.

References

  • Amīnī, ʿAbd al-Ḥusayn. Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab. [n.p]. [n.d].
  • Ālūsī, Maḥmūd b. ʿAbd Allāh al-. Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm. [n.p]. [n.d].
  • Abū Zahrā, Muḥammad. Al-Imām al-Ṣādiq, ḥayātihi wa ʿaṣrihi wa ārā'ih. [n.p]. Maṭbaʿat Muḥammad ʿAlī Mukhayyam. [n.d].
  • Aṣgharpūr, Ḥasan. Darāmadī bar manāqibnigārī-i Ahl Bayt. [n.p]. [n.d].
  • Al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī. 1st edition. Qom: Madrisat al-Imām al-Mahdī, 1409 AH.
  • ʿĀṣimī, Aḥmad b. Muḥammad. Al-ʿAsal al-muṣaffā min tahdhīb zayn al-fatā fī sharḥ sūrat hal atā. Edited by Muḥammad Bāqir Maḥmūdī. Qom: Majmaʿ Iḥyāʾ al-Thiqāfat al-Islāmiya, 1418 AH.
  • ʿAyyāshī, Muḥammad b. Masʿūd al-. Tafsīr al-ʿAyyāshī. Edited by Rasūlī Maḥallātī. Tehran: al-Maktaba al-ʿIlmiyya, 1380 Sh.
  • Baḥrānī, Hāshim b. Sulaymān al-. Al-Burhān fī tafsīr al-Qurʾān. [n.p]. [n.d].
  • Bukhārī, Muḥammad b. Ismāʿīl al-. Ṣaḥīḥ al-Bukhārī. Edited by Muḥammad Zuhayr b. Nāṣir al-Nāṣir. [n.p]. Dār Ṭawq al-Najāt, 1422 AH.
  • Bayāḍī, ʿAlī b. Muḥammad. Al-Ṣirāṭ al-mustaqīm ilā mustaḥaqqay al-taqdīm. Edited by Ramaḍān Mikhāil. Najaf: al-Maktaba al-Ḥaydariyya, 1384 AH.
  • Fattāl al-Nayshābūrī, Muḥammad b. al-Aḥmad al-. Rawḍat al-wāʿiẓīn wa baṣīrat al-muttaʿzīn. Qom: Intishārāt-i al-Raḍī, 1375 Sh.
  • Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. Mafātīḥ al-ghayb (al-Tafsīr al-Kabīr). Third edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.
  • Ganjī al-Shāfiʿī, Muḥammad b. Yūsuf al-. Kifāyat al-ṭālib fī manāqib ʿAlī b. Abī Ṭālib. Edited by Muḥammad Hādī Amīnī. Tehran: Dār Iḥyāʾ al-Turāth Ahl al-Bayt, 1404 AH.
  • Ḥibarī, Ḥusayn b. al-Ḥakam al-. Tafsīr al-Ḥibarī. Beirut: Muʾassisat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1408 AH.
  • Ḥākim al-Nayshābūrī. Muḥammad b. ʿAbd Allāh al-. Al-Mustadrak ʿala l-ṣaḥīḥayn. Edited by Musṭafā ʿAbd al-Qādir ʿAṭā. Beirut: Dār al-Kutub al-ʿIlmīyya, 1411 AH.
  • Ḥaskānī, ʿUbayd Allāh b. ʿAbd Allāh al-.Shawāhid al-tanzīl li-qawāʿid al-tafḍīl. Edited by Muḥammad Bāqir Maḥmūdī. Tehran: Sāzmān-i Chāp wa Intishārāt-i Wizārat-i Irshād-i Islāmī, 1411 AH.
  • Ḥillī, al-Ḥasan b. Yūsuf al-. Kashf al-murād fī sharḥ tajrīd al-iʿtiqād. Edited by Ḥasan Ḥasanzāda Āmulī. Qom: Muʾassisat al-Nashr al-Islāmī, 1413 AH.
  • Ḥimawī Shāfiʿyī, Ibrāhīm b. Saʿd al-Dīn. Farāʾid al-samṭayn. Edited by Muḥammad Bāqir Maḥmūdī. [n.p]. Muʾassisa al-Maḥmūd, [n.d].
  • Ḥimawī Shāfiʿyī, Ibrāhīm b. Saʿd al-Dīn. Farāʾid al-samṭayn. Edited by Muḥammad Bāqir Maḥmūdī. 1st edition. Beirut: Muʾassisa al-Maḥmūd, 1398 AH.
  • Ibn Abī l-Ḥadīd, ʿAbd al-Ḥamīd b. Hibat Allāh. Sharḥ Nahj al-balāgha. Edited by Muḥammad Abu l-faḍl Ibrāhīm. Qom: Maktabat Ayatullāh Marʿashī Najafī, 1404 AH.
  • Ibn Baṭrīq, Yaḥya b. Ḥasan. Khaṣāʾiṣ al-waḥy al-mubīn fī manāqib Amīr al-Muʾminīn. Qom: Dār al-Qurʾān al-Karīm, 1417 AH.
  • Ibn Taymīyya, Aḥmad b. ʿAbd al-Ḥalīm. Minhāj al-sunna al-nabawīyya fī naqd kalām al-shīʿa al-qadarīyya. Edited by Muḥammad Rashād Sālim. [n.p]. Jāmiʿat al-Imām Muḥammad b. Saʿūd al-Islāmiyya, 1406 AH/1986.
  • Ibn Ḥanbal, Aḥmad b. Muḥammad. Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib. Edited by ʿAbd al-ʿAzīz Ṭabaṭabaʾī. Qom: Dār al-Tafsīr, 1433 AH.
  • Ibn Ḥanbal, Aḥmad b. Muḥammad. Musnad al-Imām Aḥmad b. Ḥanbal. Edited by Shuʿayb al-Arnaʾūt and ʿĀdil Murshid. Beirut: Al-Risāla, 1421 AH.
  • Ibn al-Jawzī, ʿAbd al-Raḥmān b. ʿAlī. Al-Mawḍūʿāt. Edited by ʿAbd al-Raḥmān Muḥammad ʿUthmān. Medina: Al-Maktabat al-Salafiyya, 1386 AH.
  • Ibn Shādhān al-Qummī, Muḥammad. Miʾat manqaba min manāqib Amīr al-Muʾminīn. Qom: Madrisat al-Imām al-Mahdī, 1407 AH.
  • Ibn Shahrāshūb, Muḥammad b. ʿAlī. Manāqib Āl Abī Ṭālib. Qom: ʿAllāma, 1379 AH.
  • Ibn ʿAbd al-Barr, Yūsuf b. ʿAbd Allāh. Al-Istīʿāb fī maʿrifat al-aṣḥāb. Edited by ʿAlī Muḥammad al-Bajāwī. Beirut: Dār al-Jīl, 1412 AH.
  • Ibn ʿAsākir, ʿAlī b. al-Ḥasan. Tārīkh madīnat Dimashq. Edited by ʿAlī Shīrī. Beirut: Dār al-Fikr, 1415 AH.
  • Ibn ʿAsākir, ʿAlī b. al-Ḥasan. Tarjumat al-Imām ʿAlī b. Abī Ṭālib (a) min tārīkh madīnat Dimashq. Edited by Muḥammad Bāqir Maḥmūdī. 2nd edition. Beirut: Muʾassisa-yi Maḥmūdī, 1400 AH.
  • Ibn Qayyim al-Jawziyya, Muḥammad ibn Abī Bakr. Al-Manār al-munīf fī al-ṣaḥīḥ wa al-ḍaʿīf. Edited by ʿAbd al-Fattāḥ Abū Ghudda. [n.p]. Maktabat al-Maṭbūʿāt al-Islāmiyya, 1390 AH-1970.
  • Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. Al-Bidāya wa l-nihāya. Beirut: Dār al-Fikr, 1407 AH-1986.
  • Ibn Mardawayh, Ahmad b. Mūsā. Manāqib ʿAlī b. Abī Ṭālib. Qom: Dār al-Ḥadīth, 1424 AH.
  • Ibn Maghāzīlī, ʿAlī b. Muḥammad. Manāqib ʿAlī b. Abī Ṭālib. 3rd edition. Beirut: Dār al-Aḍwāʾ, 1424 AH.
  • Ibn Manẓūr, Muḥammad b. Mukarram. Mūkhtasar tārīkh Dimashq li-Ibn ʿAsākir. Edited by Ruḥiyat al-Nuḥas and Riyādh ʿAbd al-Ḥamīd Murād and Muḥammad Muṭīʿ. Damascus: Dār al-Fikr li-Ṭabʿat wa al-Tawzīʿ wa al-Nashr, 1402 AH-1989.
  • Istarābādī, Muḥammad Jaʿfar. Al-Barāhīn al-qāṭiʿa fī sharḥ tajrīd al-ʿaqāʾid al-sāṭiʿa. Edited by Markaz Muṭāliʿat wa Taḥqīqāt-i Islāmī. Qom: Maktab al-Aʿlām al-Islāmī, 1382 Sh.
  • Khaṭīb Baghdādī, Aḥmad b. ʿAlī. Tārīkh-i Baghdād. Edited by Bashār ʿAwād Maʿrūf. Beirut: Dār al-Gharb al-Isālmī, 1422 AH-2002.
  • Khwārizmī, Muwaffaq b. Aḥmad al-. Al-Manāqib. Edited by Mālik Mahmūdī. 2nd edition. Qom: Muʾassisa al-Nashr al-Isālmī, 1411 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhundī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
  • Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
  • Mughnīya, Muḥammad Jawād al-. Al-Ḥusayn wa baṭalat Karbalā. Edited by Sāmī ʿAzīzī. Qom: Dār al-Kitāb al-Islāmī, 1426 AH.
  • Mufīd, Muḥammad b. Muḥammad al-. Kitāb al-amālī. Edited by Ḥusayn Ustād Walī and ʿAlī Akbar Ghaffārī. 1st edition. Kungira-yi Shaykh al-Mufīd, 1413 AH.
  • Muslim Nayshābūrī. Ṣaḥīḥ Muslim. Edited by Muḥammad fuʾād ʿAbd al-Bāqī . Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Muḥammadī Reyshahrī, Muḥammad. Dānishnāma-yi Amīr al-Muʾminīn (a). [n.p]. [n.d].
  • Nasā'ī, Aḥmad b. Shuʿayb. Sunan al-kubrā. Edited by Ḥasan b. ʿAbd al-Munʿim ʿAlī Khurāsānī. Beirut: Muʾassisat al-Risāla, 1421 AH-2001.
  • Nasā'ī, Aḥmad b. Shuʿayb. Khaṣāʾiṣ Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib. Edited by Aḥmad Mīrīn Balūshī. Kuwait: Maktabat al-Muʿllā, 1406 AH.
  • Nuʿmānī, Muḥammad b. Ibrāhīm al-. Kitāb al-Ghayba. Edited by ʿAlī Akbar Ghaffārī. Tehran: Nashr-i Ṣadūq, 1397 Sh.
  • Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī. Edited by Ṭayyib Mūsawī Jazāʾrī. Qom: Dār al-Kitāb, 1404 AH.
  • Qundūzī, Sulaymān b. Ibrāhīm. Yanābīʿ al-mawadat li-dhi l-qurbā. Qom: Uswa, 1422 AH.
  • Rahīmī Iṣfahānī, Ghulām Ḥusayn. Wilāyat wa rahbarī. [n.p]. [n.d].
  • Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. Al-Durr al-manthūr fī tafsīr al-maʾthūr. Qom: Maktabaṭ Āyat Allāh al-Marʿashī, 1404 AH.
  • Shablanjī, Muʾmin b. Ḥasan. Nūr al-abṣār fī manāqib Āl Bayt al-Nabī al-mukhtār. Qom: al-Sharīf al-Raḍī, [n.d].
  • Ṣadūq, Muḥammad b. ʿAlī al-. Al-Amālī. Tehran: Kitābchī, 1376 Sh.
  • Ṣadūq, Muḥammad b. ʿAlī al-. ʿUyūn akhbār al-Riḍā. Edited by Mahdī Lājiwardī. 1st edition. Tehran: Nashr-i Jahān, 1378 AH.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Kamāl al-dīn wa itmām al-niʿma. Edited by ʿAlī Akbar Ghaffārī. 2nd edition. Tehran: Islāmiyya, 1395 AH.
  • Ṣaffār, Muḥammad b. Ḥasan. Baṣā'ir al-darajāt fī faḍāʾil-i Āl-i Muḥammad. Edited by Muḥsin Kūchabāghī. 2nd edition. Qom: Kitābkhāna-yi Āyatullāh al-Marʿashī, 1404 AH.
  • Taqaddumī Maʿṣūmī, َAmīr. Nūr al-amir fī tathbīt khuṭbat al-ghadīr. [n.p]. [n.d].
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. Al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH.
  • Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Edited by Muḥammad Jawād Balāghī. 3rd edition. Tehran: Intishārāt-i Nāṣir Khusraw, 1372 Sh.
  • Ṭabarī Āmulī, ʿImād al-Dīn al-. Bishārat al-Muṣṭafā li Shīʿat al-Murtaḍā. 2nd edition. Najaf: al-Maktaba al-Ḥaydarīyya, 1387 AH.
  • Ṭabarī, Aḥmad b. ʿAbd Allāh. Dhakhāʾir al-ʿuqbā fī manāqib dhawi al-qurbā. Cairo: Maktabat al-Qudsī, 1354 AH.
  • Ṭabarī, Muḥammad b. Jarīr al-. Al-Mustarshid fī Imāmat ʿAlī b. Abī Ṭālib. Edited by Aḥmad Maḥmūdī. Qom: Kūshānpūr, 1415 AH.
  • Ṭabarī, Muḥammad b. Jarīr al-.Tārīkh al-umam wa l-mulūk. Edited by Muḥammad Abu l-faḍl Ibrāhīm. 2nd edition. Beirut: Dar al-Turāth, 1387 AH.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Amālī. Edited by Muʾassisa al-Biʿtha. Qom: Dār al-Thiqāfa, 1414 AH.
  • Zamakhsharī, Maḥmūd b. ʿUmar al-. Tafsīr al-kashshāf. Beirut: Dār al-Kutub al-ʿArabī, 1407 AH.
Retrieved from "https://en.wikishia.net/w/index.php?title=Virtues_of_Imam_Ali_(a)&oldid=189090"