Narrations Disparaging The Ahl Al-bayt Please Al-bukhari

Narrations disparaging the ahl al-bayt please al-Bukhari

It is extremely regretful that Imam al-Bukhari chose his path and travelled his way amidst the schools of the Caliphs which were established by the ruling authorities or those schools chose al-Bukhari and others like him. They (the schools) constructed from them support, pillars and symbols to consolidate their power and to propagate their schools and market their views which became, during the Caliphates of the Umayyads and 'Abbasids, a circulating market and a profitable commodity for all scholars who competed and fought to assist the Caliphate by all forms of fabrications and interpolations which were in concordance with the prevalent politics. All this was done to gain the honour and rewards from the rulers. In doing so, they sold their hereafter for this world, their commerce was not profitable, on the day of judgement they will regret and will be among the losers.

I attempted again to convince the listeners that al-Bukhari was not a proof [to be cited] against the Prophet (S.A.W.) but without success. For this Lebanese Christian had played on their minds as he wished. There was nothing for me to do but stop the debate, pointing out that we were not talking on the same wavelength. For they sought to argue with me based on al-Bukhari, when I did not believe in everything he reported.

I emerged angry at the Muslims who had provided these people and the enemies of Islam and Muhammad (P) with an effective weapon which they used to fight against us, and at the head of these was al-Bukhari. I returned to my home that day, sad; and began to read through Sahih al-Bukhari to find out what he mentioned about the merits of 'A'isha and her condition when lo! I had to say: "All praise is due to Allah who opened my eyes, otherwise, I would have remained perplexed regarding the personality of the Messenger of Allah (S.A.W.) and perhaps doubt regarding him would have entered my mind, God forbid".

It is absolutely necessary that I relate some of the narrations that I came across during the debate so that it may be clear to the reader that the critics do not [criticize] emptily, but rather, have based their views on our own Sihah and have used them against us.

In "The Book of the Beginning of Creation", in "The Chapter on the Marriage of the Prophet to 'A'isha, and his arrival in Medina and his taking up residence with Her" al-Bukhari related: "From 'A'isha (R) who said: 'The Prophet married me when I was a girl of six (years). We went to Medina and stayed at the home of Banu al-Harith b. Khazraj. Then I got ill and my hair fell down. Later on, my hair grew (again) and my mother, Umm Ruman, came to me while I was playing on a swing with some of my girl friends. She called me and I went to her, not knowing what she wanted to do to me. She caught me by the hand and made me stand at the door of the house. I was breathless then, and when my breathing became allright, she took some water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some Ansari women who said: 'Best wishes and Allah's Blessing and good luck'. Then she entrusted me to them and they prepared me (for the marriage). Unexpectedly Allah's Apostle came to me in the forenoon and my mother handed me over to him, at that time I was a girl of nine years of age".

I leave for you, O reader, to reflect upon such narrations. Similarly, al-Bukhari reported in "The Book of Manners", in "The Chapter of Being Happy with the People": From 'A'isha (R) who said: "I used to play with some dolls in the presence of the Prophet, and I had some companions who played with me. When the Prophet of Allah entered, they would stop themselves [from playing], but he would instruct them to come to me, and they used to come play with me".

The commentator said: "Playing with dolls, means the images (of living things) which are called dolls: and "yusaribihinna ilayya, i.e., instruct and send them to me". When you read narrations such as these in Sahih al-Bukhari, does there remain any objection to the criticisms of the Orientalists, if you are objective?

Tell me, by your lord! When you read the words of 'A'isha to the Prophet of Allah: "I do not perceive your Lord except that he hastens [to fulfill] your desires" does there remain in your mind any respect and veneration for a woman such as this, who doubts the Prophet's purity? Does that not make you feel that her behaviour is that of an adolescent who is immature?

After this, can the enemies of Islam be rebuked, those who pose the [question of] the love of Muhammad for women, and that he was desiring [women]? If they read in al-Bukhari that Allah used to hasten [to fulfill] his desires, and they also read in al-Bukhari that he used to sleep with eleven wives in a single hour, and that he had the strength of thirty men, [can they be blamed]?

The blame is on those Muslims who accepted these legends and accepted them as being correct; in fact, they considered it like the Qur'an, which is not open to doubt. But these [Muslims] have been controlled in everything - even in their creed and there is no choice for them in anything. These books have been imposed on them from the earliest rulers. Let us relate now traditions from al-Bukhari that denigrate the ahl al-bayt.

In "The Book of Campaigns", in "The Chapter on the Witnessing by the Angels at Badr" volume 5 p.16, al-Bukhari reported: "From 'Ali b. al-Husayn, that al-Husayn b. 'Ali informed him that 'Ali said: 'I got a she-camel in my share of the war booty on the day [of the battle] of Badr, and the Prophet had given me a she-camel from the khumus . When I intended to marry Fatima, the daughter of Allah's Apostle, I had an appointment with a goldsmith from the tribe of Bani Qaynuqa' to go with me to bring idhkhir (i.e. grass of pleasant smell) and sell it to the goldsmiths and spend its price on my wedding party. I was collecting for my she-camels equipment of saddles, sacks and ropes while my two she-camels were kneeling down beside the room of an Ansari man. I returned after collecting whatever I collected to see the humps of my two she-camels cut off and their flanks cut open and some portion of their livers was taken out. When I saw that state of my two she-camels, I could not help weeping. I asked: 'Who has done this?' The people replied: 'Hamza b. 'Abd al-Muttalib who is staying with some Ansari drunks in this house'. I went away till I reached the Prophet, and Zayd b. Haritha was with him. The Prophet noticed on my face the effect of what I had suffered, he asked: 'What is wrong with you?'

I replied: 'O Allah's Apostle! I have never seen such a day as today. Hamza attacked my two she-camels, cut off their humps, and ripped open their flanks, and he is sitting there in a house in the company of some drunks'. The Prophet then asked for his covering sheet, put it on, and set out walking followed by me and Zayd b. Haritha till he came to the house where Hamza was. He asked permission to enter, they allowed him and they were drunk. Allah's Apostle started rebuking Hamza for what he had done, but Hamza was drunk and his eyes were red. Hamza looked at Allah's Apostle and then he raised his eyes, looking at his knees, then he raised up his eyes looking at his umbilicus, and again he raised up his eyes and looked at his face. Hamza then said: 'Aren't you but the slaves of my father?' Allah's Apostle realized that he was drunk, so he retreated, and we went out with him".

Reflect, O reader, upon this transmission which is filled with lies and false charges, defaming the leader of the martyrs for he is the pride of the ahl al-bayt . How many times did Imam 'Ali (A.S.) take pride in him in his poems saying: "And Hamza, the chief of the martyrs, is my uncle" and how often the Prophet took pride in him to the point that when he was killed, he was greatly saddened and he wept intensely for him and named him "the leader of the martyrs?"

Hamza was the uncle of the Prophet (S.A.W.) through whom Allah had strengthened Islam. When some of the weak Muslims used to worship Allah in secrecy, he took his famous stand against the Quraysh and helped his nephew, declaring his Islam to the assembly of the Quraysh, not fearing anyone.

Hamza had emigrated before the Prophet and prepared for his nephew's coming on the famous day. Hamza was, with his nephew 'Ali, the hero of Badr and Uhud. Al-Bukhari himself related in his Sahih in "The Book of Tafsir of the Qur'an", in "The Chapter of these are two opponents who disputed with their Lord" volume 5, p. 242: "[Narrated] from 'Ali b. Abi Talib (R) who said: 'I am the first of those who will kneel infront of the Merciful one for accounting on the day of judgement". Qays said that it is in their regard that "These were two opponents who disputed about their Lord" was revealed. He said: "They are the ones who fought on the day of Badr: 'Ali and Hamza and 'Ubayda, and Shaiba b. Rabi'a and 'Utba b. Rabi'a, and al-Walid b. 'Utba".

Al-Bukhari is pleased to relate such blemishes that destroy the pride of the ahl al-bayt , and the chain of falsifiers who concocted such narrations is long. Al-Bukhari said: "Abdan told us that 'Abd Allah informed him from Yunus, and Ahmad b. Salih told us that Anbasatu informed him from Yunus from al-Zuhri who reported from 'Ali b. al-Husayn. There are seven persons from whom al-Bukhari reports before the chain reaches 'Ali b. al-Husayn, i.e., Zayn al-'Abidin, and the leader of those who prostrate. Is it proper that Zayn al-'Abidin should relate such lies, to the effect that the leader of the martyrs drank intoxicants after his accepting Islam, after his emigration, and shortly before his martyrdom for, according to the narration, 'Ali b. Abi Talib was preparing the feast for his wedding with Fatima (A.S.) with whom he cohabited in 2 A.H. The Prophet (S.A.W.) had given 'Ali his share from the booty the day of Badr. Now, is it proper for the chief of martyrs that he should have a prostitute singer singing to him and asking him to slaughter the two camels and that he did this without any concern?

Is it proper for the leader of the martyrs to eat forbidden meat without the [prescribed] slaughter, to cut open the hips and take the livers? Is it proper for the Prophet of Allah (P) to go and seek permission to see Hamza in that setting wherein there were intoxicants and immoral [things]? And for him to enter that place?

Does it behoove the leader of the martyrs to be red eyed and insult the Messenger (P): "You are nothing but slaves of my father?" Is it proper that the Apostle of Allah retreat back without any remonstration or rebuke when it is known about him that he used to get angry for Allah's sake?

I am absolutely convinced that this narration, were it (for argument's sake only, of course) to mention Abu Bakr, 'Umar, 'Uthman, or Mu'awiya instead of Hamza, al-Bukhari would not have reported it due to its disgraceful [nature]. Had he reported it, he would have edited and expurgated it as was his practice. But what could be done, since al-Bukhari did not love those who refused to accept the school of the Caliphs? Even after the incident of Kerbala and their murdering all of them, none remained with the exception of 'Ali b. al-Husayn, to whom they falsely attributed the narration.

Why did al-Bukhari not relate any fiqh from the ahl al-bayt nor [anything] of their knowledge, traits, asceticism, nor their virtues which have filled books and which are abundantly [found] in the collection of the ahl al-sunna before [they are found] in the collection of the Shi'as?

Let us look at another narration he recorded, slandering the ahl al-bayt , the apex in essence, since all the transmitters, among them al-Bukhari, could not find in 'Ali b. Abi Talib a single defect, nor could they record throughout his entire life a single lie, and did not know of a single wrong doing. If there was [even] one, they would have filled the earth with clamour and laments. Instead, they resorted to fabricating a hadith alleging that 'Ali would take the prayers lightly.

In "The Book of Eclipse" in "The Chapter on the Encouraging by the Prophet (S.A.W.) of the Night Prayer and the Prophet's (S.A.W.) knocking [on the door of] Fatima and 'Ali (A.S.) at Night for Prayer", al-Bukhari reported in volume 2, p. 43 of his Sahih : Abu'l-Yaman said to us that Shu'ayb reported from al-Zuhri who said: "'Ali b. al-Husayn informed me that al-Husayn b. 'Ali informed him that 'Ali b. Abi Talib informed him that the Prophet of Allah (S.A.W.) knocked on the door of Fatima, the daughter of the Prophet (S.A.W.) one night and said: 'Do you not pray?' I said: 'O Apostle of Allah, our souls are in the hands of Allah. When he wishes to awaken us, He does so'. He went away when we said this without replying anything to me. Then I heard him when he turned away, striking his thigh saying: 'Surely man argues in most things".

Fear Allah, O Bukhari! This is 'Ali b. Abi Talib we are discussing, the historians record that he would observe the night prayer growling, (in the battle of Siffin) having spread a mat and praying between the lines of battle while the archers and arrows fell around him, yet he was not frightened nor did he discontinue his night prayer.

'Ali b. Abi Talib was the one who explained to the people the principles of fate and divine decree and he enjoined upon human beings the responsibility of their [own] actions. Do you perceive him, in this narration, to be a fatalist believing in predestination and arguing based on this with the Prophet of Allah [using] the words: "Our souls are in the hands of Allah, if He wishes to awaken us, we do" meaning that if Allah wanted us to pray, we would have prayed. This is 'Ali, love for him is [a sign of] faith, and hatred for him is [a sign of] hypocrisy. Yet you describe him to be the most argumentative of creatures in most things? This is a disgraceful lie which even Ibn Muljim, the murderer of the Imam, or Mu'awiya, who used to order the people to curse him, will not agree with. It is a cheap lie but you were tagging along many behind [you] since, by this, you pleased the rulers of your time and the enemies of the ahl al-bayt . They raised your stature in this transitory world, but you have angered your Lord by this stand against the Commander of the Faithful, the leader of those with distinctive marks of paradise, the one who will divide [people] between heaven and hell for he will stand on the day of judgement on the heights and everyone will be known by his marks and he will say to the Fire: "This one is for me, and that one is for you".

I don't know if your book on the day of judgement will be like your book of today which is adorned, [classified] in volumes, embellished so as to be the most magnificent adornment which a book can be known for.

Certainly it was difficult for al-Bukhari to show that his master 'Umar b. al-Khattab did not observe the obligatory prayer when there was no water and that he espoused this view even in his Caliphate and said: "As for me, I do not pray" thereby challenging the Qur'an and the sunna.

So al-Bukhari searched among the Satans and the falsifiers and they concocted for him this hadith which accuses the Commander of the Faithful, 'Ali b. Abi Talib, that he was lazy and did not pray the supererogatory night prayer. Assuming his tradition is authentic, there is no blame nor any sin nor wrong doing on 'Ali for it concerns the optional prayers, for which one receives rewards for performing but is not punished for not doing it. There can be no comparison between the action of 'Umar in leaving the obligatory prayer and 'Ali's leaving the optional prayers, if the narration is correct. But there is no way this tradition can be correct, even if it was reported in al-Bukhari's Sahih.

Al-Bukhari is regarded by the ahl al-sunna as being authentic, and the ahl al-sunna are the ones who supported the school of the Caliphate which was built on Umayyad and 'Abbasid politics. A researcher knows this fact, which is no longer a secret to anyone. The ahl al-sunna wa'l-Jama'a , in following of the politics of the rulers who persisted on enmity and fighting the ahl al-bayt and anyone who befriended and followed them, became, without their knowledge, the enemies of the ahl al-bayt and their Shi'as as they befriended their enemies and were inimical to their friends. As a result, they raised the status of al-Bukhari to the degree of the highest honour. You therefore do not find with them any legacy of the ahl al-bayt nor any sayings of the twelve Imams mentioned not even from the door of the city of knowledge, he who was in relation to the Prophet (S.A.W.) as Aaron was to Moses, that of a Prophet of his Lord.

The question that needs to be posed to the ahl al-sunna is: "In comparison to the other hadith scholars, what is it that al-Bukhari preserved that [made him] attain this excellence for you?" I believe that the only answer to this question is that al-Bukhari:

1. Changed the hadith that touched on the honour of [some] companions, especially Abu Bakr, 'Umar, 'Uthman and Mu'awiya. This is what Mu'awiya and the rulers after him wanted.

2. Propagated the hadith that spoke against the infallibility of the Prophet of Allah (P), and portrayed him as an ordinary person subject to error. This is what the rulers wished at all times.

3. He reported false hadith in praise of the three Caliphs and he preferred them over 'Ali b. Abi Talib. This is precisely what Mu'awiya wanted, to obliterate the mention of 'Ali's name, according to his [own] claim.

4. He related spurious hadith that denigrated the honour of the ahl al-bayt.

5. He related other hadith that supported fatalism, corporealism, fate and destiny regarding the Caliphate. These were what the Umayyads and 'Abbasids propagated so as to determine the fate of the community.

6. He related spurious hadith which resembled myths and fairy tales to scare the umma and cause confusion. This is what the rulers wanted in al-Bukhari's time.

To cite an example; here, O reader, is a narration:-

Al-Bukhari reported in "The Book of The Beginning of Creation" in "The Chapter of the Days of Ignorance", volume 4, p. 238: Al-Bukhari said: "Nu'aym b. Hammad informed me that Hushaym b. al-Husayn heard from Amr' b. Maymun, who said: 'I saw in the days of ignorance a monkey which had fornicated. [Other] monkeys gathered around her to stone her and I also stoned her along with them".

We say to al-Bukhari: "Perhaps Allah, Glory be to Him, out of mercy to the apes, abrogated the ruling of stoning which He had made obligatory upon them after their expulsion from heaven, and made fornication permissible for them during Islam after it was initially forbidden in the days of ignorance. As a result, no Muslim has ever claimed that he attended or took part in the stoning of a monkey since the prophethood of Muhammad (S.A.W.) up to our present time".

Conclusion

After these tales, and others like this are abundant in al-Bukhari's [work], can the researchers, the scholars, free thinkers remain silent and not speak out?

Some will say: "Why this attack on al-Bukhari alone? There are in other hadith books more numerous [traditions] than in this [book]. This is correct, but we have analysed al-Bukhari's work critically because this book has attained fame beyond comprehension; so much so that it has become like a holy book for the scholars of the ahl al-sunna, as if no falsehood comes from the front nor from behind it. For everything in it is [deemed to be] true, not subject to any doubt. The fountain of this illusion and sanctity originated from the sultans and the kings, especially during the 'Abbasid dynasty, when the Persians took over the rulership in every part of the state and amongst them were ministers, advisers, doctors, and astronomers. Abu Faras said of that:

"Convey this message to the Banu 'Abbasid. They should not claim the ownership of this kingdom

Because the real kings are the non-Arabs,

What glorious qualities have remained in your houses

Because in it, the aliens are ruling and managing you"

The Persians strove their utmost, and used all their resources until the book of al-Bukhari occupied the highest position after the noble Qur'an and Abu Hanifa became the greatest Imam, above the other three Imams.

Had it not been for the Persian fear of Arab national agitation during the 'Abbasid caliphate, they would have raised al-Bukhari higher than the Qur'an itself, and they would have elevated Abu Hanifa above the Prophet (S.A.W.), who knows?

I have read from some of them their attempts in this regard. They have said clearly that the hadith adjudicates the Qur'an, they mean the hadith of al-Bukhari of course. Similarly, they say that if the hadith of the Prophet (S.A.W.) is at variance with the views and personal judgements of Abu Hanifa, it is necessary to give precedence to the judgements of Abu Hanifa. They justify [this by saying] that the hadith may have several meanings. This is if the hadith is of established authenticity; if however, there is doubt regarding its veracity, then there is no problem.

The Islamic community has grown and increased gradually but its affairs have always been controlled, its fate directed by kings and sultans, by the foreigners, the Persians, the Mamlukes, the slaves, the Moghuls, the Turks, the French, the English, Italians, and Portugese colonialists.

Most scholars have persisted behind the rulers and sought to please them by issuing rulings and by flattering them, coveting their wealth and glory. They have always worked along the principle of "divide and rule". They did not allow ijtihad to anyone, nor to open that door which the rulers closed at the beginning of the second century, relying on the discord and war which occurred between the ahl al-sunna - which is the majority that represented the governing body, and the Shi'a who were the neglected minority representing, in their (rulers) view, a dangerous opponent that had to be destroyed. The 'ulama' of the ahl al-sunna have busied themselves in the political games and plots, in criticizing and labelling the Shi'as as infidels, refuting their proofs by [using] all types of arguments and debates; so much so that thousands of books have been written, and thousands of innocent people have been killed for no other reason but because of their friendship to the progeny of the Prophet (S.A.W.), and because of their rejection of those who ruled over the umma by power and force.

Here we are today in the age of freedom, in the age of enlightenment, as they call it, a period of knowledge and competition of nations to conquer outer space and to control the earth. [Yet] any scholar who stands up and frees himself from the fetters of zeal and blind imitation and writes anything which smells of the following of the ahl al-bayt, they become furious and spend their efforts vilifying and labelling him as an infidel and [trying to] disgrace him. Not because of anything except that he has opposed what has been written by them. But if he was to write a book praising al-Bukhari and glorifying him, he would be seen as the most erudite of the learned, and they would heap honour and praise on him from every side, people whose prayer and fasting do not prevent them from flattery and falsity would bow at his doorstep.

When you think of all the factors which have led most of [Allah's] servants to deviate, and the reasons which have resulted in leading most of the people astray, the noble Qur'an informs you of its hidden secret during the conversation between the Lord of Honour and Majesty and the accursed devil.

He (the Lord) said: "What prevented you from prostrating when I ordered you to do so?" He (Satan ) said: "I am better than him. You created me from fire and him from clay".

He said: "Go down from it, You cannot be arrogant here [in the garden] so begone! You are amongst the meanest of creatures".

He said: "Give me a respite until the day when they are resurrected".

He said: "You are amongst those who are given a respite".

He said: "As You have expelled me, I will lay in wait for them in your straight path, then I shall come from the front and from behind, from their right and left, and you will find most of them ungrateful to You". He said: "Get out abased and expelled! If any of them follows you, I shall fill the hell with all of you" (7:12-18).

"O Children of Adam! Do not let Satan corrupt you as he led to the expulsion of your parents from paradise, stripping them of their clothes to show them their nakedness. Surely he (Satan) and his tribe sees you from whence you perceive them not. We have made Satans the friends for those who do not believe. If they commit an immoral [deed] they say we found our fathers doing it and Allah has ordered us to do it! Say to them: 'Certainly Allah never orders wrongdoing! Do you say of Allah what you do not know?' Say: 'My Lord has ordered me [to practise] justice and to fix your attention (to Him) at every place of prostration and to supplicate to Him in sincerity for, as He has brought you into being, so unto Him will you return. Some He has guided right, others have deserved to go astray, for they have taken Satans as their friends instead of Allah, they think that they are rightly guided" (7:26-30).

I therefore say to all my Muslim brothers in general: "Curse the Satan and do not grant him any means of [approaching] you. Come together for an academic discussion which the Qur'an and the authentic sunna establish. Let us agree upon a common word between us and you that we will not use as proof except what is proven to be authentic to both you and us. We will leave aside what we differ on. Did the Prophet of Allah (S.A.W.) not say "My umma will not unite in (committing) a mistake?" Truth and what is right lies in what we, Sunnis and Shi'as, agree upon. Falsehood lies in what we differ in. If we erect this pillar, only purity, agreement and joy would envelope us, we would be reunited, the help of Allah and victory would come. From the earth and the skies blessings would rain upon us. For the time has come, and we do not have any more time to wait, before that day in which there is no barter and no transaction is allowed. We are all - Sunnis and Shi'as - awaiting the coming of our Imam al-Mahdi (A.S.) for our books are replete with the tidings of his coming. Is this not sufficient proof of the oneness of our path? For the Shi'as are nothing but your brothers, and the ahl al-bayt are not exclusive to them. For Muhammad (P) and the members of his household are the Imams of all Muslims. We, Sunnis and Shi'as, are in agreement on the veracity of the hadith of the two weighty things, and the saying of the Prophet (S.A.W.): "I have left with you something which, if you stick to, you will never go astray; Allah's book and my household".

And the Mahdi is from his progeny. Is this not another proof? Now the time of tyranny and oppression during which no one was as oppressed as the ahl al-bayt , the progeny of the Prophet (S.A.W.) were, has passed. They were cursed from the pulpits, killed, their women and children taken prisoners - all this within the sight and earshot of all the Muslims.

The time has now come to remove the acts of injustices from the members of the Prophet's household, for the umma to return under their protective arms which are filled with affection and mercy to their flourishing group which is filled with knowledge and deeds. [It is time for the umma to return] to the shadows of the lofty tree which is filled with merit and honor. For Allah and His angels have sent blessings to them, and [He] has ordered the Muslims to do that in every prayer just as he has ordered us to love and befriend them.

The superiority of the ahl al-bayt then, is something which no Muslim denies, the poets have sung their praises with the passage of time. Al-Farazdaq said about them:

"If the pious men were enumerated, they would be their Imams. If it was asked who are the best of the people on earth, it would be said "them".

They are from that group, love for them is [true] religion. And hating them is infidelity.

And closeness to them is place of refuge and stronghold. Their remembrance has precedence after the remembrance of Allah in every good deed; and the talks are sealed with their remembrance".

And Abu Faras, the famous poet praised the ahl al-bayt and exposed the 'Abbasids in his well known ode called al-Shafi'a: We quote here a bit from it:

"O wine sellers, stop your boasting [and submit to] those people who sell their lives in battles, leave the boasting for those who are the most knowledgeable when they are asked and the most accomplished implementers when they know

Those who do not become angry except for Allah's sake when they are angry

And do not abandon the law of the Lord when they judge

In their houses the Qur'an is recited in the mornings and in your houses there are musical instruments and songs

Their places are at rukn al-Yamani and the Ka'ba and it's cover and Zam Zam and Safa' and the hijr Isma'il and the sanctuary

There is no oath in the Qur'an which we know except they are, without any doubt, that oath".

Al-Zamakhshari, al-Bayhaqi and al-Qastalani have all narrated the following verses from Imam Abu 'Abd Allah Muhammad b. 'Ali al-Ansari al-Shatibi

Some Christians have written numerous books on the qualities and excellences of 'Ali b. Abi Talib specifically, and of the ahl al-bayt in general. This is what al-Shatibi meant:

"I do not want to mention Banu 'Uday and Banu Taym in a derogatory manner.

But I am the lover of Banu Hashim. And when 'Ali and his family are mentioned For the sake of Allah, I do not care for the rebuke of critics. They say: 'Why do even Christians love them and also the people of intelligence be they Arabs or non-Arabs?' I say to them: 'I think that their love has penetrated into the hearts of all creatures, even the animals".

The author of "Kashf al-Ghumma " on page 20 of his book has quoted the sayings of some Christians in praise of the Commander of the Faithful 'Ali b. Abi Talib:

"'Ali is the Commander of the Faithful, definitely

And no other person can aspire for the Caliphate

He has the highest lineage, and he is the first in his Islam -

and virtues

They all agree 'Ali is the best of the people and most pious and bravest of them all after the Prophet

If I were I to desire any religion other than my own,

I would not be anything but a Shi'a Muslim".

The Muslims are more fitting to show love and to befriend the ahl al-bayt of the Prophet; and the reward of having accepted the message is completely dependent on [our] loving them.

Perchance my call will reach [some] attentive ears, perceptive hearts and open eyes, and I hope that I will, by that, achieve happiness in this world and in the hereafter. I beseech Him, the most Glorious and Exalted, to make my effort sincere for His noble cause, to accept my effort and to forgive me and to make me a servant for Muhammad and his progeny (S.A.W.) in this world and in the hereafter. For in service to them lie a great success. Indeed, with my Lord is the straight Path. My last prayer is that all praise is for Allah the Lord of all the worlds, and the choicest praises and blessings be for Muhammad and his progeny, the most cleansed and pure.