Selections from Sihah-e-Sittah (Saheeh Bukhari, Saheeh Muslim Jam'a Tirmizee, Sunan Ibne-e-Majah & Sunan Abi Dawood ) and other Sunni authentic books, Mishkat, Mustadrak, Istee'ab, Isbah, Izalat-ul-Khifa, Kanz-ul-Ummal, Kunoo-ul-Haqaique Raiz-un-Nazarah, Usd-ul-Ghaba, Musnad Imam Ahmed Bin Hambal, Selections from Kanz-ul-Ummal, Jam'a Sagheer, Khasais Nasaee Tabaqat Ibn-e-Sa'd etc. etc.
SYED FARHAT HUSAIN
Second Edition Zilhajj 1381 A.H.
1000 Copies. May 1962 A.D.
In this book we present selections from Sihah-e-Sittah and other Sunni authentic sources. These `ahadees` (traditions) have already been published in Urdu; some have also appeared in Gujarati. We hope that this English Rendering will serve the needs of those who can read neither Urdu or Gujarathi.
We are grateful to Syed Farhat Husain, former Editor of
Newsfeatures of India (English Selection),
The first edition was published in June 1960 and was completely sold out within a few months. by the pressing demands of the public this second edition is now being published and it is hoped that it will be of benefit to the seekers of truth.
بسم الله الرحمن الرحيم
ان الدين أمنوا وعملو الصالحات أولئك هم خير البرية
"Those who believe and do good, they are the best of created beings."
(The Holy Qur'an Chap. XCVIII, V.7)
يريدون ليطفوا نور الله بأفواهم والله متم نوره ولوكره الكفرون
" They desire to put out the light of Allah with their mouths, but Allah will perfect His light though the disbelievers may be averse"
(The Holy Qur'an Chap. LXI, V.8.)
 The Messenger of Allah exclaimed:
"O Ali ! From Me are You, and From You am I."
(1)Saheeh Bukhari Chap. 10, p. 580, Chap. 14, p. 386 & Chap. 17, p. 24. (2)Jam'a Tirmizee p. 461. (3)Sunan Ibn-e-Majah p. 12. (4)Mishkat Vol. 8, p. 120 & p. 128. (5)Mustadrak Vol. 3, p. 70. (6)Izalat-ul-Khifa Maqsad 2, p. 257 & p. 261. (7)Selections From Kanz-ul-Ummal p. 30 & p. 447. (8)Kunooz-ul-Haqaique p. 20 & p. 63. (9)Isabah Vol.4, p. 271 (10) Riaz-un-Nazarah Vol. 2, p. 171. (11)Usd-ul-Ghaba Vol. 4, p. 27. (12)Musnad Imam Hambal Vol. 1, p. 109 & p. 115. Vol. 5, p.204, p. 356, p. 358 & p. 359.
 Mus'ab Bin Sa'd records from his father:
"When The Apostle of Allah was about
"At being left behind, Ali made the submission :
'Should I stay at home with the women and the children?'
'Aren't You content with the fact,' comforted the Prophet, 'that you're to Me what Haroon was to Moosa, except that no other Prophet is going to come after Me ? ' "
(1)Saheeh Bukhari Chap. 14, p.387 & Chap. 18, p. 89. (2)Saheeh Muslim Vol. 2, p. 278. (3)Jam'a Tirmizee p. 461. (4)Isabah Vol. 4, p. 270. (5)Usd-ul-Ghaba Vol. 4, p. 25. (6)Izalat-ul-Khifa Maqsad 2, p. 260 & p. 261 (7) Riaz-un-Nazarah Vol. 2, p.188 & p. 203. (8)Musnad Imam Hambal Vol. 1, p. 330. (9)Selections From Kanz-ul-Ummal, p.53.
 On countless occasions has the Prophet declared:
"Ali is to Me what Haroon was to Moosa."
(1)Saheeh Bukhari Chap. 14, p. 387 & Chap. 18, p. 89. (2)Saheeh Muslim Vol. 2, p. 278. (3)Sunan Ibn-e-Majah p. 12. (4)Mishkat Vol. 8, p.119. (5)Jam'a Sagheer p. 56. (6)Kunooz-ul-Haqaique p. 173. (7)Isabah Vol. 4, p. 25. (8)Usd-ul-Ghaba Vol. 4, p. 25. (9)Riaz-un-Nazarah Vol. 2, p. 157, p. 163, p. 188 & p. 203. (10)Mustadrak Vol. 2, p. 337, & Vol. 3, p. 19. (11)Istee'ab Vol. 2, p. 472. (12)Selections From Kanz-ul-Ummal, p. 31, & p. 370. (13)Izalat-ul-Khifa Maqsad 2, p.260, & p. 261. (14)Musnad Imam Hambal Vol. 1, p. 170, p. 173, p. 175, p. 179, p.182, p.184 & p.331, Vol. 3, p. 32 & p. 338, Vol. 6, p. 369 & p. 438.
 Abu Hureira relates:
"Abu Bakr detailed me to announce in
the Haj (Hijrah 9) that after that year no one professing polytheism was
permitted to perform the pilgrimage of
"Presently the Prophet dispatched Ali, enjoying that He alone was to do the preaching of the Surat-e-Barat-ut (Chap. IX of the Holy Qur’an)
Abu Hureira adds :
"On the Day of Sacrifice it was only Ali who made the announcement among the men of Mina that neither any polytheist was allowed to perform the Haj, nor was any person permitted to go naked round the House of Allah."
(Saheeh Bukhari, Chap. 2, p. 238)
 The Prophet dispatched Abu Bakr, ordering him to announce Allah's injunction. After him, soon the Prophet sent over Ali.
Abu Bakr was on the way out when he felt like having heard the Prophet's (own) dromedary overtaking him, and he thought that the Apostle of Allah was Himself coming ( that way ). But ( as he turned back ) his eyes fell on Ali who handed him over the writ, reading that Ali alone was to announce Allah's bidding.
(1)Saheeh Bukhari, Chap. 19, p. 194. (2)Jam'a Tirmizee p. 373. (3)Sunan Nasaee Vol. 2, p. 40 & p. 43.
 "......Sad and downcast returned Abu Bakr to the Messenger of Allah and submitted whether it was on account of Allah's bidding that the Surat-e-Barat-ut was taken back from him. The Prophet told him that Allah had dictated to Him ( Muhammad ) that the preaching of the Surah should be done either by Himself or only by any other member of His Family."
(1) Khasais Nasaee p. 14. (2) Selection From Kanz-ul-Ummal Chap. 1, p.444. (3) Izalat-ul-Khifa Maqsad 2, p.261. (4) Riaz-un-Nazarah Vol. 2, p.203. (5) Isabah Vol.4 p.270.
 "What was the treatment given to the messenger of Allah," some persons asked sahl Bin Sa'd Sa'adee,
"When he was wounded (in the battle of Ohud)?”
"Ali brought the water in his shield," sahl replied and Fatema Washed the blood off the Prophet's face. Then a bag was burnt up, and the wound fixed up with the ashes.'
(1)Saheeh Bukhari Chap. 1, p.176, Chap. 11, p.88, Chap. 12 p. 122, Chap. 16, p. 148 & Chap.23, p. 407. (2) Musnad Imam Hambal Vol. 5, p. 330.
 "......In the darkest time when every other Companion fled from The Prophet (leaving Him in the Lurch), He (Ali) alone did not desert Him."
(1)Riaz-un-Nazarah Vol. 2, p. 202. (2)Istee'ab Vol. 2, p. 470. (3)Izalat-ul-Khifa Maqsad 2, p. 261.
 One night during the Battle of Khaiber the Messenger of Allah made the prediction:
“Tomorrow morning that (brave) one will be entrusted with the 'Alam' at whose hands Allah will send down the victory. And He holds Allah and His Apostle dear to Himself, and Allah and His Apostle hold Him in high regard too." At this news, all the Companians of the Prophet passed the night in great excitement wondering who could be that privileged one to be honoured with the 'Alam'.
At last dawned the day, and all the Companions waited upon the Prophet, each one of them cherishing the dream of getting the 'Alam'.
But Muhammad inquired : " Where is Ali ? "
" Suffering from eyesore," they all replied as one.
" Fetch Him here," commanded Muhammad.
So Ali was led into the Prophet's presence. At once the Prophet applied the saliva of His mouth to the eyes of Ali, and the complaint disappeared so completely that Ali did not seem to have ever suffered from the ailment.
Then Muhammad handed over the ' Alam ' to Ali, and Ali asked Him :
" Should I go on fighting them until they become Muslims like ourselves ? "
“Get to the place first in all confidence," oredered the Apostle of Allah,” and having reached there, get down and invite them all to embrace Islam, telling them the obligations which are incumbent upon them to Allah. For, if Allah guides ant one of them to the right path through your efforts, it is far better than your giving away a string of scarlet camels in alms."
(Saheeh Bukhari, Chap.12, p. 96, p. 106&p. 114, Chap.14, p. 386&Chap. 17, p. 9.)
 ". . . Many of the Companions stretched themselves to their full heights so that they may be spotted by the Messenger of Allah . . ."
(1)Saheeh Muslim Vol. 2, p. 278 & p.279. (2)Jam'a Tirmizee p. 461. (3)Mustadrak Vol. 3, p. 125. (4)Musnad Imam Hambal Vol. 2, p. 26. (5)Tabaqat Ibn-e-Sa'd Vol. 2, Qism 1. (6)Istee'ab Vol. 2, p. 473. (7)Riaz-un-Nazarah Vol. 2, p. 187. (8)Isabah Vol. 2, p. 470. (9)Usd-ul-Ghaba Vol. 2, p. 21. (10)Selections From Kanz-ul-Ummal p. 128 & p. 130.
 " Only that day I cherished the desire to become the general," admitted Umar, "when the Prophet declared, ' Tomorrow I will honour that one with the ' Alam ' at whose hands Allah will send down the victory . . .' "
Kanz-ul-Ummal (Selections) p. 130.
 Qais Bin Ubadah records, having heard Ali saying:
“On the Day of Judgement, I will be the first man to bring my case before Allah."
“The Verse (Chapter. 22, verse. 19 of the Holy Qur’an ), reading , " These faithfuls and the infidels make the two contestants disputing about their Lord, " was revealed regarding those who had fought in the Battle of Badr, and they were Ali, Hamza and Ubaida on the one side and Utba, Shaiba and Waleed on the other side."
(1)Saheeh Bukhari, Chap. 16, p.10 & 39. (2)Mustadrak Vol. 2, p. 386. (3)Selections From Kanz-ul-Ummal, Vol. 1, p. 462. (4)Riaz-un-Nazarah Vol. 2, p. 160. (5)Izalat-ul-Khifa Maqsad 2, p. 265. (6)Tabaqat Ibn-e-Sa'd Vol. 2, Qism. 1, p. 2.
 The Apostle of Allah predicted Ali:
“Others will be preferred to You when they will not be in their own rights. Resign Yourself to it until You reach Me at the Hauz-e-Kausar."
(Saheeh Muslim, Vol. 2, p. 127)
 The Messenger of Allah said:
" If you make Ali your Caliph, although I know you will not do it, he will guide you to the path of righteousness, and you will see in him a leader and one who has been well-guided,"
( Musnad Imam Hambal from the Selection of Kanz-ul-Ummal Vol. 1, p.29.)
 The Prophet said:
"If you choose Ali for your Emir, although I understand that you are not going to do it, you will find him a leader and a well-guided one (at that). He will lead you to the right path."
(1) Mishkat Vol. 8, p. 128. (2) Musnad Imam Hambal Vol. 1, p.109, & Vol. 5, P. 356, p. 358 & p. 359. (3) Mustadrak Vol. 3, p.70. (4) Selections from Kanz-ul-Ummal p.191. (5) Isabah Vol. 4, p.271. (6) Usd-ul-Ghaba Vol. 4, p. 31 (7) Izalat-ul-Khifa Maqsad 2, p. 275. (8) Istee'ab vol. 2, p.478.
 Hazrat Umar declared:
"The Prophet died in a state of mind when he was well pleased with Ali,"
(Saheeh Bukhari Chap. 14, p. 386.)
 Yazeed Bin Habaan relates:
"Haseen Bin Samrah, Umar Bin Muslim and I called on the old (venerable) Zaid bin Arqam, a companion of the Apostle of Allah. When we had made ourselves comfortable, Haseen addressed the ancient,
‘O Zaid! You've had many blessings (of Allah): you’ve attended upon the prophet, heard him saying 'Ahadees,' fought along with him in the Battles, and have said your prayers behind him. There is no doubt that many blessings you have to your credit. O Zaid ! Do tell us too the 'Ahadees' yours was the good lot to have heard from the Apostle of Allah.'
‘O son of my brother!' said Zaid, 'I'm much too old for all that, and also, it’s long, long ago. many of the 'Ahadees' I had heard from the Prophet and remembered have escaped my memory. So be content with only as much as I may be able to tell you, and please don't insist on all that which I am unable to reproduce.'
“After a pause, Zaid continued,
the Prophet stood to say a sermon beside a spring which goes by the name of
Ghadeer-e-Khum and lies just in the middle of
“I, too, am a man like you. It is not long that the Messenger of Allah would come up to me and I would have resigned to His will. Harken ! I leave unto you two invaluable Precepts, one of them is the Book of Allah, in which is the Guidance for you and the Light. So hold on to it with all your might and attach yourselves to it."
‘Then the Prophet made the people intent on the practising of its instructions and said to them in the last, “The other Precept is My Progeny, My Ahl-e-Bait. Regarding My Ahl-e-Bait I ask you to fear Allah, in respect of My Ahl-e-Bait I ask you to fear Allah. " ' "
(Saheeh Muslim, Vol. 2, p. 279.)
 Yazeed Bin Habaan records from Zaid Bin Arqam:
"............ The Prophet said,
‘I am leaving two invaluable Precepts amongst you, one of which is the Book of Allah, which is the Rope of Allah. The one who clung to it remained on the Right Path, and the one who abandoned his hold on it was lost . . . '
“We asked Zaid Bin Arqam,
‘Who is who among the Progeny? Certainly the wives make the Progeny ! '
‘No, By Allah, No! ' replied Bin Arqam. ‘The wife lives with her husband not for long. Again, if the wife is divorced, she goes back to her father and her family. The Progeny of the Prophet comes from His Near relations who, like Him, are forbidden to have the Sadaqa.' "
(1)Saheeh Muslim, Vol. 2, p. 280. (2)Jam'a Tirmizee p. 467 & p.468. (3)Jam'a Sagheer p. 55. (4)Mustadrak, Vol. 3, p. 148, p. 533. (5)Mishkhat, Vol. 8, p. 130 & p. 133. (6)Selections From Kanz-ul-Ummal, p.95. (7)Musnad Imam Hambal, Vol. 2, p. 247. Vol. 3, p. 4, p. 14, p. 17, p. 26 & p. 59. Vol. 4, p. 367 & p. 371. Vol. 5, p. 182.
 Bara' Bin 'Aazib records from Zaid Bin Arqam, a Companion of the Prophet:
“On the way back from His last pilgrimage of Haj, when the Apostle of Allah reached the Spring of Ghadeer, He took the hand of Ali in His hand, and addressing the Muslims (there), asked,
‘Don’t you know that I hold a greater claim on the lives of the faithful than they do themselves? '
“The whole of the audience replied en masse,
‘Without a doubt, O Apostle of Allah! '
“Again, the Prophet asked,
‘Don’t you know that I have a greater sway on the lives of the faithful and rule over them more firmly than they do themselves? '
“The people returned,
“The Prophet then declared,
‘Of whomsoever I am the guardian, Ali is also his guardian. May Allah befriend that one who befriends Ali, may He bear enmity to that one who bears enmity to Ali?'
“Soon after this proclamation came Umar to see Ali and offered his congratulations, saying:
‘O Son of Abu Talib! May you be blessed. From now on you have become for ever the Master of every faithful man and woman.' "
(1)Mishkhat, Vol. 8, p. 120, p. 122 & p. 123. (2)Jam'a Sagheer, p. 154. (3)Kunooz-ul-Haqaique, p. 13. (4)Mustadrak, Vol. 3, p. 109, p. 110, p. 371 & p. 533. (5)Musnad Imam Hambal, Vol. 1, p. 28, p. 29, p. 118, p. 119 & p. 152. Vol. 4, p. 368, p. 370, p. 372. Vol. 5, p. 347, p. 366, p.370 & p.419.
 Zazan Bin Umar records, having heard Ali from the pulpit in Koofa addressing the audience:
“Whomsoever has been with the Apostle of Allah and heard Him with his own ears whatever the Prophet had said there may get up."
At this, relates Zazan, no less than thirteen persons got to their feet and they bore witness:
“We heard the Prophet at Ghadeer-e-Khum saying,
‘Of whomsoever I am the guardian, of that one Ali is also the guardian.' "
(Musnad Imam Hambal, Vol. 1, p. 84 & p. 88)
 It is recorded from Tarique Bin Shhaab:
“One of the Jews said to Umar,
‘You recite a verse [(The verse runs: “O Messenger! Make known that which has been revealed unto thee from thy Lord, for if thou do not do it, thou wilt not have conveyed His Message. Allah will protect thee from mankind. Lo ! Allah guideth not the disbelieving folk." ( The Holy Qur'an, Chap. 5, V. 67 ). Also Refer to Chap. 5, V. 3 ]. from the Qur'an which is so momentous that had it descended on us, we would have hailed the day of its revelation a veritable Eed.'
‘We know that verse,' replied Umar. ‘We also know that particular day when it was revealed. And this too, we do know where the Messenger of Allah had been at that time. The verse came down at 'Arafat where had stood the Apostle of Allah then.' "
( Saheeh Muslim, Vol. 2, p. 419 )
 Hazrat Umar declared:
“I have come to know of this too that some one among you has said that when Umar dies he would swear the oath of allegiance at the hands of so and so. As such, this should leave no one in doubt to assert that the Caliphate of Abu Bakr's had cropped up in a haphazard fashion or it was something that had been snatched at. As a matter of fact it did come into being as that, but Allah saved it from falling into ruin."
( Saheeh Bukhari, Chap. 28, p. 368 )
 Hazrat Umar visited Ali and asked him:
“O Abul Hasan! Do tell me in the name of Allah if the Messenger of Allah had really made You
“If I do tell you, may I know what reaction should have been of you Master (Abu Bakr) and yours?”
“As my Master is no more, “replied Umar, " no question arises of him, but I speak for myself that I would take off the responsibility of the Caliphate from my shoulders to place it on yours."
“Now there's no question as that," said Ali, “who is going to depose you from the Caliphate? But the fact of the matter is that the Apostle of Allah had made Me the Beacon of Guidance, and if I make myself to assert my claim, anyone who goes against Me will get lost."
(Riaz-un-Nazarah, Vol. 2, p. 244.)
 " May Allah help them," wished Hazrat Umar about the Members of the Conclave he had set up to elect the caliph after him. " If they choose Ali for their Caliph, he alone can lead them to Right Path, at any cost, even if he were held up to the point of the sword ! "
“Why don't you nominate him yourself the Caliph," the narrator remonstrated, “when you're so sure for Ali?”
(1)Riaz-un-Nazarah, Vol. 2, p. 242. (2)Istee'ab Vol. 2, p. 485.
 Ibn-e-Abbas records;
“When the Prophet's illness grew pretty serious, He asked for a pen and paper in order to leave after Him a document that would keep the people from getting lost after Him. But Umar interposed at once,
‘The Prophet is overcome by illness. Enough is the Book of Allah ( to guide us ).'
“At this dissension broke out and the quarrelling became intense. At last said the Prophet,
‘Get away! The quarrelling is not proper in My presence.' "
As he left the place, Ibn-e-Abbas observed,
“It’s the worst of all calamities that the Prophet was prevented from leaving the document after Him.”
(1)Saheeh Bukhari, Chap. 1, p. 106, Chap. 12, p. 126. Chap. 18, p. 100. Chap. 23, p. 384. Chap. 30, p. 701. (2)Saheeh Muslim, Vol. 2, p. 43.
In the Chapter of Jawaiz-ul-Wufood of his work Bukhari uses the word ' is wandering in mind ' instead o ' is overcome by illness '.
 Zahri records from Ubaidallah Ibn-e-Abdullah who heard Hazrat Aesha saying:
“When the Apostle of Allah fell ill and His pain became severe, He sought the permission from His other wives to spend the days of His ailment in my house where He should be nursed. All the wives agreed to this. In those days the Prophet went out supporting Himself on two persons, and His legs dragging along. One of those two persons who had offered Him the support was Ibn-e-Abbas and the other was someone else."
Obaidullah says that he mentioned this to Ibn-e-Abbas, who (at once) asked him,
‘Do you know who was this other man whose name Aesha avoided to mention.'
Obaidullah replied, ' No, please.'
‘It was Ali Ibn-e-Abi Talib,' said Ibn-e-Abbas.
(1)Saheeh Bukhari, Chap. 1, p. 151. (2)Saheeh Muslim, Vol. 1, p. 178.
 Abdullah Ibn-e-Ziad-e-Asadi records:
Talha, Zobeir and Aesha proceeded to
Saheeh Bukhari, Chap. 29, p. 548.
 Jabir Bin Samrah heard the Prophet saying:
“Mine will be (the) Twelve Emirs."
Jabir adds that after that the Prophet said something (in a low voice) which he failed to catch and (afterwards) asked his father about it who told him that the Prophet had continued:
“And all of them would come down from the Qureish."
(Saheeh Bukhari, Chap. 29, p. 628.)
 Jabir Bin Samrah records:
“Along with my father I paid a visit to the Apostle of Allah and heard Him saying:
‘As long as will continue (the) Twelve Caliphs in this faith of Islam, it will not fall into decay.'
“He then continued in a low voice and I could no more lend My ears to him. I asked my father about it (afterwards) and he told me that the Prophet had further said,
‘All of them would come down from the Qureish.' "
(Saheeh Muslim, Vol. 2, p. 119.)
 Jabir Bin Samrah records that he heard the Apostle of Allah saying:
“So long as the Muslims would have the Twelve Leaders and Guardians, their faith would continue." ( Jabir continues ) Muhammad then said something further which I could not get at and asked my father about it ( afterwards ), and he said to me that the Prophet had added :
“And all of them would descend from the Qureish."
(1)Saheeh Muslim, Vol. 2, p. 119. (2)Jam'a Tirmizee, p. 269.
(3)Sunan Abi Dawood, Vol. 2, p. 210.
 Jabir Bin Samrah relates that he heard the Prophet saying that so long as the Twelve Caliphs would continue in Islam, it would command respect and remain in power. Jabir further says that the Prophet then said something which he could not catch and asked his father about it, who told him that the Prophet had continued that all of them would come from the Qureish.
(Saheeh Muslim, Vol. 2, p. 119)
 ' Air Bin Sa'd Bin Abi Waqaas says that he wrote a letter to Jabir Bin Samrah and sent to him through his slave Naaf'a, requesting that he should be told any Hadees if Jabir had heard it from the Apostle of Allah. Jabir wrote to him in reply :
“On the night of the Friday when Aslami was stoned (to death), I heard the Apostle of Allah saying,
‘This faith would continue for ever. It would go on until the Day of Resurrection or until the Twelve Caliphs who will all be from the Qureish pass away.' "
(Saheeh Muslim, Vol. 2, p.119 )
 There would be Twelve Caliphs (among the Muslims).
(Mishkat, Vol. 8, p. 93)
 There would be Twelve Rulers in Islam as were the Heralds in number among the Israelites.
(Mustadrak, Vol. 4, p. 501)
 The Apostle of Allah was asked:
“We have learnt how to offer You salutation, but we haven't yet known how to wish You the ' durood ' (the Blessings of Allah)"
The Prophet replied,
‘O Allah! Send down Thy Blessings on Muhammad and the Progeny of Muhammad in the manner Thou hast conferred Thy blessings on Ibraheem and the Progeny of Ibraheem. O Allah ! bestow Thy bliss upon the Progeny of Muhammad in the way Thou hast sent it down upon the Progeny of Ibraheem. Verily, Thou art the Praised One and the Glorious ! ' "
(1)Saheeh Bukhari, Chap. 19, p. 305 & Chap. 26, p. 5. (2)Jam'a Tirmizee, p. 66 & p. 395. (3)Sunan Ibn-e-Majah p. 65. (4)Sunan Nasaee Vol. 1, p.189.
 No prayer is able to make its way to Allah, unless the one who says the prayer offers the greetings of the ' durood ' to Muhammad and the Progeny of Muhammad.
(1) Jam'a Sagheer p. 14. (2) Selections from Kanz-ul-Ummal vol. 2, p.6.
 "One day came out the Apostle of Allah," records Hazrat Aesha, “enwrapped in an embroidered black woollen mantle. Just then came to him Hassan Ibn-e-Ali and the prophet took him in to the mantle. Soon followed him Hussain and he was also taken into that mantle. After him came Fatema, the Prophet took her in the mantle too... In the last came Ali and the Prophet had him also in that mantle. Presently he recited the verse of ‘Tatheer’ (Purification):
'Allah desires to take away uncleanness from you, O Ahl-e-Bait, and to purify you by a perfect purification." (The Holy Qur’an Chap. 33, V.33)
(1)Saheeh Muslim, Vol. 2, p. 283. (2)Musnad Imam Hambal, Vol. 1, p. 330. (3)Selections From Kanz-ul-Ummal, p. 53.
 Amr Ibn-e-Abi Salma who was brought up by the Prophet relates:
“The Apostle of Allah was in the house of Umme Salma, when on Him descended the Verse,
‘Allah desires to take away uncleanness from you, O Ahl-e-Bait, and to purify you by a perfect purification.'
“The Prophet then got Fatema, Hasan and Hussain a mantle and as Ali stood behind Him, The Prophet took Ali too into the mantle and declared,
‘O Allah! These alone make My Progeny. Keep Them away from every sort of uncleanness and purify Them by perfect purification.'
“At this, submitted Umme Salma,
‘O Apostle of Allah, I too am with Them.'
“The Prophet replied,
‘You remain in your own place and with goodness you stay.' "
(1)Jam'a Tirmizee p. 393, p. 476 & p. 497. (2)Istee'ab Vol. 2, p. 473. (3)Riaz-un-Nazarah, Vol. 2, p. 188. (4)Usd-ul-Ghaba, Vol. 4, p. 39. (5)Izalat-ul-Khifa Maqsad 2, p. 260 & p. 261. (6)Mustadrak, Vol. 3, p. 108, p. 146 & p. 147.
 Masoor Bin Makramah records:
“The Prophet said,
‘Fatema is a piece of My Flesh. The one who incurred Her wrath incurred My wrath too.' "
(1)Saheeh Bukhari, Chap. 14, p. 390, p. 402 & Chap. 21, p. 143. (2)Saheeh Muslim, Vol. 2, p. 290. (3)Selections From Kanz-ul-Ummal p. 96. (4)Jam'a Tirmizee p. 475 & p. 476.
 " A scion of Mine is Fatema," said the Prophet " Whatever makes Her happy makes Me happy, and whatever fills Her with pain fills Me with pain too."
(1)Mustadrak Vol. 3, p. 154. (2)Selections From Kanz-ul-Ummal p.97.
 The Prophet said to Fatema:
“If Your wrath is incurred, it incurs the wrath of Allah, and if You are happy, it makes Allah happy too."
(1)Mustadrak Vol. 3, p. 154. (2)Selections From Kanz-ul-Ummal p. 97.
 "Fatema is a piece of my flesh. Whatever makes her sad, saddens me, and whatever fills her with pain, pains me too."
( Selection From Kanz-ul-Ummal, p. 97 )
 Hazrat Aesha relates:
"Fatema, the daughter of Muhammad, asked Abu Bakr to give her what she inherited from the property which was bestowed upon her father by the sweet will of Allah, (and what he had not gained as spoils of war). Abu Bakr declined, saying that the Prophet had declared that He would leave no heir, and whatever property would be left after Him was for the people. This incurred the wrath of Sayyeda, and She stopped talking with him, and did not talk with him even until Her last breath."
(The claim of the Descendants of Hazrat Fatema was admitted some ninety years later when Caliph Umar Bin Abdul Azeez restored Fidak to Imam Muhammad Baqir. See " Mu'jimul Buldan ", Vol. 6, p. 343, by Yaqoot Hamavi. Also see Ibn-e-Aseer, Tabari,
Suyuti, etc. etc.
Saheeh Bukhari Chap 12, p.140. Chap 27, p.291.
 Hazrat Aesha records:
“Fatema, the Prophet’s daughter, sent word to Abu Bakr to give her, her inheritance from the property which Allah had conferred upon the Prophet in Medina and which was not spoils of war, and also her patrimony from Fidak and the ‘Khums’ from Khaiber. Abu Bakr rejected her claim saying that the Apostle of Allah had said that he would have no heir, and all that which would be left after him was for the people. However, Abu Bakr bluntly refused, and from all that property he gave her not a shell. This incurred the wrath of Sayyeda so thoroughly that never did she talk with Abu Bakr although she lived for six months after the Prophet. And when shed died, Ali gave her burial during the night, saying the prayers at her dead body himself and did not even inform Abu Bakr of her death.”
(1) Saheeh Bukhari Chap. 17, p.17. (2) Saheeh Muslim Vol.2, p.91.
 Abu Sa’eed Khudri records:
“When the verse, commanding the prophet to give away to his close relatives whatever was due to them came down, the Messenger of Allah said to Fatema, ‘O Fatema! Fidak is thine.’”.
Selections From Kanz-ul-Ummal Vol. 1, p.228.
 Jabir Ibn-e-Abdullah states:
“The Apostle of Allah had said to me that he would give me, most certainly, so much, so much of the effects which were to come from Bahrein. But nothing was received from there so long as he lived. When the things turned up after him, Abu Bakr made a herald announce that any person whom the Prophet owed a thing or had promised something could approach him (to get it).
“I paid a call to Abu Bakr and told him that the Messenger of Allah had promised me so much, so much, and so much from the effects which were to come from Bahrein.
“Abu Bakr gave me on demand (some portion of ) the promised effects.
“After that I went over to him and made my demand, but he declined. Again, I went to him, and again he refused. Once again I approached him, yet again he rejected my demand. At this I remonstrated, ‘I have come to you so many times in vain. Either give me whatever is mine or behave like a miser.
“He replied, ‘You say that I behave with you like a miser. There’s nothing worse than that.”
“And he said this thrice and went on, ‘Never did I think of refusing you. Rather, inwardly I did intend to give you (your demand).’”
“Amr heard Muhammad Bin Ali saying:
“Jabir told me:
‘When I called upon Abu Bakr (for the last time), he gave me an amount counting 500 (coins) and told me to have twice that much (later).’”
Saheeh Bukhari Chap. 10, p.54 & p.573, Chap 17, p.18.
 Anas relate that the Messenger of Allah said, “Some of my Companions will come to me at the Hauz-e-Kausar. When I shall recognize them they will become restless in my presence. I shall, therefore, say to Allah, ‘O Lord, these were my companions, and His reply will be, ‘You do not know that what innovations in the religion they mad after you.’”
Saheeh Bukhari part 4, p.97.
 Through another line of narrators it is said upon the authority of Abu Hureira that the Prophet of Allah said, “On the day of Judgement will come unto me a group of my Companions who will be driven away from the Hauz-e-Kausar. I shall submit to Allah, ‘O Lord, these were my Companions.’ And Allah will reply, ‘O My Messenger, you do not know what innovations in the religion they made after you; they had become deniers and regressed from the Faith.’”
Saheeh Bukhari Part 4, p.96.
 ‘Amr Bin Sa’d Bin Abi Waqas relates:
“Mua’wiah ordered my father to curse Ali. He declined. At this demanded Mua’wiah,
‘What’s that which keeps you from cursing Ali?’
‘So long as I remember the three things I heard the Prophet saying in praise of Ali, replied Sa’d, I can never bring myself to curse Ali. If I had to my credit a single one of those three distinctions, I would have preferred it to possessing a string of scarlet camels.
(1) I’ve myself heard the Messenger of Allah saying about Ali when he was about to go to battle and had left Ali in his place who had submitted whether he was left behind to look after the women and the children, ‘Are you not well content with the fact that you hold the same position with me as Haroon to Moosa, except that no prophethood would continue after me?’
(2) On the day of Battle of Khaiber I heard the Prophet saying, ‘I’d hand over the Alam to that one (tomorrow) who is a friend of Allah and His Messenger, and Allah and His Messenger befriend him.’ At this we had stretched ourselves to our full heights in order to be seen by the Apostle of Allah. But he said, ‘Send for Ali!’ And Ali was fetched, although he been suffering from eyesore and the Apostle of Allah presented the ‘Alam’ to Ali, applying the saliva of his mouth to his eyes. And at the hands of Ali Allah sent down the victory.
(3) When descended the Verso of Mubahela (The Holy Qur’an Cahp.3, V.61) the Messenger sent for Ali, Fatema, Hasan and Hussain and submitted, ‘O Allah! This is my Progeny.’”
Saheeh Muslim Vol.2, p.278.
 It is narrated on the autority of Ibn-e-Abbas that he said that the Messenger of Allah said the prayers of Zuhr and ‘Asr together as also the prayers of Maghrib and ‘Isha although he was neither in a state of fear nor on a journey.
Saheeh Muslim Vol. 1, p. 264.
 Ibn-e-Abbas narrates that the Messenger of Allah recited the Zuhr and ‘Asr prayers together and also said the Maghrib and ‘Isha prayers together although he was neither in a state of fear nor there was any other cause, e.g. rains. It was related from Wakee that he asked Ibn-e-Abbas the reason (for the joint prayers). Ibn-e-Abbas replied “So that the followers may not experience inconvenience and difficulty.”
(1) Saheeh Muslim Vol. 1, p.265. (2) Jam’a Tirmizee p.254.
 Abdullah Bin Shaqeeq narrates that one day after the ‘Asr prayers. Ibn-e-Abbas began giving a sermon which was so enduring that the sun set and the stars appeared. People began to shout, “Prayers! Prayers!” (as it was time for Maghrib prayers). Ibn-e-Abbas paid no heed to them until someone from Banee Tameem stood up and shouted incessantly, “Prayers! Prayers!” Ibn-e-Abbas then said, “Woe unto you! You wish to teach me the tradition!” He said further, “I have personally seen the Messenger of Allah say the Zuhr and ‘Asr prayers together and the Maghrib and ‘Isha prayers together.”
The narrator says, “This statement of Ibn-e-Abbas kept pinching my conscience until I went and asked Abu Hureira about it and he attested what Ibn-e-Abbas had said.”
Saheeh Muslim Vol. 1, p. 265.
 It is related from Ibn-e-Abbas that the Prophet at one time recited seven raka’ats of Prayers and at other time eight raka’ats (all at once) i.e. he recited the Maghrib and ‘Isha prayers together and Zuhr and ‘Asr prayers together.
Saheeh Bukhari Part 1, p. 72.
 It is narrated by Ibn-e-Abbas that at Madina the Prophet used to say two prayers together (Zuhr and Asr and Maghrib and Isha) without there being any fear or rainfall. When asked about the reason for this he said, “The Prophet desired that his followers may not suffer inconvenience and therefore, the two prayers could be recited together.”
Sunan Nasaee p.290.
 Sa’eed Bin Musayyab records:
“At ‘Asqalaan rose a controversy between Ali and Usman regarding the Muta’h (the temporary marriage),
“Do you want to prohibit people, O Usman, from doing a thing which the Prophet himself did?
‘Let it go at that!!”
(1) Saheeh Bukhari Chap. 6, p. 93. (2) Saheeh Muslim Vol. 1, p. 402.
 It is reported from Abu Nazrah:
“I was sitting with Jabir Ibn-e-Abdullah when came in a person and told Jabir that Ibn-e-Abbas were in argument about the two Muta’sh that is of the Haj and of the women. Jabir said that in the days of the Prophet he himself performed the two Muta’hs but Umar in the reign of his Caliphate declared them forbidden.”
 “In the days of Muhammad,” Abu Zarr records, “We were permitted to contract the Muta’h.”
Saheeh Muslim Vol. 1, p. 402
 Some one asked Sa’d Bin Abi Waqaas about the Muta’h, whether it was permitted or not. He replied, “We have ourselves practiced it in the days when Muawiah was an idolator.”
Saheeh Muslim Vol. 1, p.402.
 Umar Ibn-e-Haseen records:
“In the days when the Apostle of Allah was alive we practiced the Muta’h, and until hi last moments no injunctions against it had come down unto him, but a person ( Umar) did just whatever he liked according to his own opinion.”
Saheeh Muslim Vo. 1, p, 403.
 Jabir records:
“For a pretty long time we had contracted the Muta’h fro a handful of dates or flour. During the days of Muhammad and also in the time of the Caliphate of Abu Bakr the Muta’h was current, but Umar declared it as forbidden.”
Saheeh Muslim Vol. 1, p. 451.
 Abu Sa’eed used to relate that he had seen the Prophet doing his prostration (Sijdah) on wet mud, so much so that he could see the stains of mud on his forehead.
Saheeh Bukhari Part 1, p. 104.
 The Prophet used to rest his forehead on the earth whils prostrating.
Saheeh Bukhari Part 1. p.97.
 The Prophet used to do his prostration on “Khumrah” (Sijdahgah).
(1) Saheeh Bukhari Part 2, p.214 & p.243. (2) Jam’a Tirmizee p.46. (3) Kanz-ul-Ummal Part 2, p.12.
 The Prophet declared that the best spot for prostration was the earth or a thing that grows from the earth.
Kanz-ul-Ummal Part 4, p.113.
 “The Prophet said to his wife Umme Salma, ‘Please fetch the Khumrah” (Sijdahgah) from the mosque.’ The word “Khumrah” means a small piece of chatai made from palm leaf on which only the head could be rested when prostrating.Ibn-e-Aseer in his “Jam’a ul-Usool” has written, Khumrah is the Sijdahgah on which the Shi’ahs of our time perform their prostration. I maintain that by this tradition it is “sunnat” to keep a “Sijdahgah”. Those who forbid it and call it the way of the “Rafzees” are wrong. To practice this “sunnat” I often perform my prostration on a fand made from palm leaf and o not care about the criticism of the ignorant. We are recognized only with the “sunnat” of the Prophet, no matter whether they call it the way of the “Rafzees: or Kharijees”. Let them rafe about it.”
Sunni Alim Maulana Vahidul Zamankhan in Anwar-ul-Lughat Chap, 7, p.118.
 Abdullah Bin Yousuf narrated to me that Ibn-e-Shehab heard from Hameed Bin Abdul Rahman who narrates as he heard from Abu Hureira that it is from the Messenger of Allah (may peace be upon him). He said, “Whoever stands to pray during the nights of Ramzan faithfully and for heavenly blessings shall be forgiven for all his earlier sin”.
Ibn-e-Shehab said that things were thus ever after the death of the Prophet. Then thing were the same in the Caliphate of Abu Bakr and the early days of Umar’s Caliphate. On the authority of Ibn-e-Shehab from Urvah Ibn-e-Zubair and from Abdul Rahman Ibn-e-Abdul Qaree it is narrated that Abdul Rahman said, “I came out one night with Umar Ibn-e-Khattab in the month of Ramzan and went to the Mosque. We saw that someone saying his prayers alone and someone was saying his prayers somewhere and a group was praying with him. Umar said, ‘I think that it will be better if I get them together behind one reciter.’ Then he took a decision on it and got them together behind Ubaiy Bin Ka’ab. Then another night I went with him.People were praying (Raraweeh) with their reciter. Umar said, ‘This is good innovation, and that (part of night) in which people sleep is better than (the part of night) in which they stand for prayers.’ He meant that the later part of the night was better for prayers, whereas people used to stand for prayers in the earlier part.”
Saheeh Bukhari, Kitabus-seyaam, Hadees no. 1875.
 Yayha Bin Bukair narrate to me “Lais narrates to me from Oqail from Ibn-e-Sehab who said, ‘Informed me Urvah from Aesha who was informed by the Messenger of Allah ( may peace be upon him) the he went out at night sometimes at midnight and prayed in the mosque and some men also prayed with him. Then it was morning and people spoke about it. So on the third night people crowded in the mosque. The Prophet went out and prayed and people also said their prayers with him. However when it was the fourth night the mosque could not hold all the people (such was the crowd) but the Prophet came to the Mosque only for the morning prayers. When he finished his morning prayers he addressed the people. After reciting Kalma-i-Shahadat he said, ‘After the praise of Allah, verily your being in this mosque was not hidden from me but I feared that it may become compulsory for you and you may not be able to fulfil it’ Then the Prophet died and things remained as such.;”
Saheeh Bukhari, Kitabus-seyaam, Hadees No. 1876.
 Some one came to Sahl Bin Sa’d, the Companion of the Prophet, to tell him that the (then) Governor of Madina was cursing Ali from the pulpit.
“What’s that he’s calling Ali ?” asked Sahl.
“Abu Turab”, replied the man.
Sahl broke into laughter and said:
“By Allah, that name the Prophet had himself given to Ali to whom it was dearer than any other of his names.”
At this, the man requested Sahl to tell him how Ali came to have the name, and Sahl related:
“Once came out Ali from (the house of) Fatema, and entering the mosque laid himself down. In the meantime went in the Prophet and asked about Ali (from Fatema). She told the Prophet that Ali had left for the Mosque. Repairing to the mosque Muhammad observed that dust had stuck to Ali’s back. As he set about cleaning away the dust, Muhammad started saying:
‘Get up, O Abu Turab ! Get you up !’”
(1) Sheeh Bukhari Chp.2, p.266. Chapter, 14, p.386. chp, 25, p.617& Chap. 26, p.70. (2) Kunooz-ul-Haqaique p. 61. (3) Istee’ab Vol, 2, p.48. (4) Riaz-un Nazarah Vol. 2, p.154.
 As a sacrifice, Muhammad killed an animal and made Ali share in the offering. He then ordered the distribution of it.
Saheeh Bukhari Chap. 9, p.427.
 Sa’d Bin Ubeidah records:
“A certain person visited Abdullah Bin Umar and asked him about Ali. Abdullah told him the intrinsic qualities of the character of Ali, and, pointing out, said,
‘Look yonder! That’s Ali’s house, there right in the centre of the Prophet’s houses!’
“But noticing that the man did not quite like it, said Bin Umar, after a pause,
‘You don’t seem to like that?’
‘Of course not,’ replied the man.
‘Then, retorted Abdullah, ‘most certainly , has Allah put your nose out of joint. Get away! Do whatever you can to Ali!’”
Saheeh Bukhari Cahp. 14, p.387
 Abu Sa’eed Al-Khudri relates:
“We were sitting with the Apostle of Allah who was distributing some effects when came in Zul Khuwaisarah of the tribe of Banee Tameem and remonstrated with Muhammad,
‘Don’t be unjust to us!’
‘May you go to the devil,’ replied Muhammad,
‘If I’m not going to be just, who else would be that:’
“Umar attempet to seek the Prophet’s permission to be head the man (on the spot:, but Muhammad forbade him saying:
‘Let him have his own way. There are many like him whose prayers would belittle your own prayers, and whose fastings would undermine your own fastings. And yet the Qur’an they pore over does not get down their throats. They would get away as lean from their faith as does the arrow that passes through the prey. For their sign, they would have among them a man, black in complexion, with an arm resembling the nipple of a woman’s breast which would ever keep shaking like a piece of flesh. These people would put in an appearance when the Muslims would be torn asunder into two opposite camps.’
‘I bear testimony that I heard the Prophet having prophesied as all that.
“Ali ordered a search to be made for the man the Messenger of Allah had predicted about. And when he was brought before Ali, I witnessed that he was just like what Muhammad had foretold about him.”
(1) Saheeh Bukhari Chap, 4. p.343 & Chap. 12, p.226 (2) Saheeh Muslim Vol. 1, p.431.
 Zaid Bin Arquam records:
“Ali was the first to profess Islam.”
Jam’a Tirmizee p.462.
 Ali took precedence over all others in receiving Muhammad.
Jam’a Sagheer p.31.
 Among men, the foremost to believe in Allah and His Prophet Muhammad was Ali Ibn-e-Abi Talib.
Istee’ab Vol.2, p.470.
 Ali will be the first to reach Muhammad at Hauz-e-Kausar, being the first to accept Islam.
(1) Riaz-un-Nazarah Vol.2, p.155. (2) Istee’ab Vol.2, p.470. (3) Usd-ul-Ghaba Vol. 2, p. 14. (4) Izalat-ul-Khifa Maqsad 2, p.261. (5) Selections from Kanz-ul-Ummal p.33.
 It is recorded from Salman, Abu Zarr, Miqdad, Jabir, Abu Sa’eed Al-Khudria and Zaid Bin Arqam that Ali was the first to profess Islam, and these (Companions of the Prophet) held Ali in reverence above all others.
(1) Riaz-un-Nazarah Vol,2, p.157. (2) Istee’ab Vo.2, p.470. (3) Tabaqat Ibn-e-S’ad Vol. 3, p.251. (4) Usd-ul-Ghaba Vol. 4, p.16. (5) Izalat-ul-Khifa Maqsad 2, p.251.
 It is reported from Anas Bin Malik:
“On Monday the Prophet received his
(1) Jam’a Trimizee p.463. (2) Riaz-un-Nazarah Vol.2, p.458. (3) Istee’ab Vol 2, p.472. (4) Usd-ul-Ghaba (Translation) Vol. 7, p.22.
 Ibn-e-Afeef Kindee reords:
“I was a tradesman.
“Once I went on pilgrimage to
“I swear by Allah that as I sat along with him in Mina, I witnessed a man coming out of a tent and taking the bearing of the sun. Having marked that the day had declined, he set about praying.
“Presently, a woman emerged from the same tent (from which the man had put in an appearance), and she too, taking her position behind the man, began saying her prayers.
“Again from the very tent popped out a lad of tender years, nearing manhood, and he too stood up along with them and started saying prayers.
‘Who is it?’ I asked Abbas.
‘It’s my nephew, Muhammad Bin Abdullah Bin Abdul Muttalib,’ he replied.
‘His wife, Khadeejah Bint Khuwailid.’ He replied.
‘And that youngster?’ I inquired.
‘Muhammad’s first cousin Ali Ibn-e-Abi Talib.’
‘What’s he doing there:’ I questioned.
‘Saying prayers!’ Abbas replied. ‘He calls himself the Apostle of Allah. But no one has so far believed in him with the only exceptions of his wife and his cousin. He prophesies that soon the gates of the treasures of Xerxes and Caesar would open on him.’”
Ibn-e-Afeef, who professed Islam only a few days after claims:
“If I had received Islam that very day, I would have been the Muslim only second to Ali.”
(1) Riaz-un-Nazarah Vol.2, p.158. (2) Usd-ul-Ghaba (Translation) Vol. 7, p.24. (3) Istee’ab Vol. 2, p.472. (4) Khasais Nasaee p.3. (5) Musnad Imam Hambal Vol. 2, p.209.
 “How Ali came to be the heir to the Prophet,” someone asked Katham Ibn-e-Abbas, “when you were there in your own right?”
“Because, he first attached himself to Muhammad,”
Katham replied, “and also stood with the Prophet through thick and thin with all the might of his being.”
(1) Mustadrak Vo.3, p. 125. (2) Izalat-ul-Khifa (Translation Maqsad 2, p.266.
 Ali had to his credit four great distinctions which no other person could ever achieve. Both, among the Arabs and the Non-Arabs he was the first to pray with the Apostle of Allah; in every battle he was honored with the ‘Alam’’ when other companions fled he was the only one who stood by the Prophet and it was he who gave the Prophet the after-death-wash and lowered him in his grave.
(1) Riaz-un-Nazarah Vol.2, p.202. (2) Izalat-ul-Khifa (Translation) Maqsad 2, p.261. (3) Istee’ab Vol. 2, p.470.
 In agreement are the learned divines that Ali has said his prayers in both the directions, the Ka’aba and the Bait-ul-Muqaddass.
(1) Istee’ab Vol. 2, p.472 (2) Usd-ul-Ghaba Vol. 4, p.16. (3) Isabah Vo.4, p.269. (4) Riaz-un-Nazarah Vol. 2, p.212. (5) Tabaqat Ibn-e-S’ad Vol. 3, Qism 1, p.14.
 The Apostle of Allah said on various occasions:
“You are the first, O Ali! who believed in me and bore me out.”
Riaz-un-Nazarah Vol. 2, p.157.
 “O Ali! You took precedence over all the faithfuls and were the foremost amongst the Muslims to profess Islam. You’re to me as Haroon was to Moosa.”
Riaz-un-Nazarah Vol2, p.157 & p.163.
 “Among you that (lone) one would be the first to reach Hauz-e-Kausar who was the first to embrace Islam.”
(1) Izalat-ul-Khifa Maqsad 2, p.261 (2) Istee’ab Vol. 2, p.470.
 “It was Ali who first said his prayers with me.”
 “Is it no satisfaction to you (Fatema) that I’ve married you to that one who was the first to receive Islam among my followers?.......”
(1) Musnad Imam Hambal Vol.5, p.26. (2) Selections from Kanz-ul-Ummal p.30.
 “Only the three are the Pioneers : Joshua Ben Noon who was the earliest to believe in Moses; Sahab-e-Yaseen. who was the foremost to believe in Christ and Ali who took precedence over all other to believe in me.”
(1)Riaz-un-Nazarah Vol 2, p.158. (2) Selections from Kanz-ul-Ummal p.30.
 Ali claimed:
“Seven years before the men had started saying their prayers I had offered mine.”
(1) Sunan Ibn-e-Majah p.12. (2) Riaz-un-Nazarah Vol.2, p.158. (3) Usd-ul-Ghaba Vol.4, p.71. (4) Izalat-ul-Khifa, Madsad2, p.252.
 “I was the first among the Arabs and Non-Arabs to say my prayers with the Messenger of All.”
Riaz-un-Nazarah Vol,2. p.158.
 “I am Siddeeq-e-Akbar, as I have professed earlier than Abu Bakr, and before him have I received Islam.”
Riaz-un-Nazarah Vol.2, p.157.
“I’ve embraced Islam much earlier than others. Manhood I hadn’t attained then and was a tender age youngster.”
Selections from Kanz-ul-Ummal p.40.
 Amr Bin Mamoon relates:
“I was sitting with Abdullah Ibn-e-Abbas when came in nine persons and requested him that he should either come aside or request others to leave him alone as they wanted to talk with him in private. Ibn-e-Abbas chose to go out with them. Until then he had no trouble with his eyes, not having lost his eyesight. As they went out they soon got into conversation with Ibn-e-Abbas, and Allah knows what they talked about. But, all too suddenly, back came he, detaching himself from them, and dusting his clothes said, “May they go (all) to the devil for the bad language they were using for the person who has credit no less than ten unparalleled distinctions, and their speech is full of curses for that one about whom the Prophet said, ‘Only that man can be assigned to do the preaching of the Surat-e-Barat-ut who comes from me and I am from him;’ once the Apostle of Allah addressed the uncles of his own. ‘Who is it among you who would want to be my helper and assistant in this world and the other?’ When all others declined, Ali responded, ‘O Messenger of Allah ! I am your helper and assistant in this world and the other.’ At this, the Prophet announced, ‘You are my helper and assistant in this world and the other.’ Then, keeping Ali aside, the Prophet repeated the question, (addressing his uncles) and putting it to a particular person, ‘Who would like to be my helper and assistant in this world and the other?’ All of them declined. Once again,Ali returned, ‘I am your helper and assistant in this world and the other.’ At this, the Messenger of Allah assured him, ‘You are my helper and assistant in this world and the world after…..”
(1) Riaz-un-Nazarah Vol.2, p.203 (2) Isabah Vol.4, p.270. (3) Izalat-ul-Khifa Maqsad 2, p.252 & p.261. (4) Musnad Ahmad Bin Hambal Vol. 1, p.330.
 Ali records:
“When the Verse reading ‘O Apostle, Warn the nearer kinsman.’ Descended, the Messenger of Allah summoned me and said, “Allah has commanded me to sound a note of warning to my nearer kinsman, but I eat my heart out, for I know when I preach Islam to them, unpleasant things must come to pass. Mainly because of this I had thought it better to keep silent, but eventually Gabriel visited me for the last time (about it) and said, “O Muhammad! If whatever is ordered to you is not carried out, (surely) it would incur the displeasure of Allah.’ As such, O Ali! Arrange for one S’a (about three and a half seers) of wheat flour, a leg of mutton and some milk, and then call in the sons of Abdul Muttalib so that I may tell them what Allah has ordered me to do.”
“So I provided what the Apostle of Allah had ordered me and invited them all. As they came in, they were forty strong and among them were the Uncles of the Apostle of Allah , namely Abu Talib, Hamza, Abbas and Abu Lahab.When they had assembled, the prophet ordered me to bring the dishes I had prepared. When I set them down, the Apostle picked up a piece of meat and tearing it apart with his teeth, he put it back on the edge of the plate and asked the guests to start eating in the name of Allah. They partook of it until each one of them had eaten to his full, and yet the dishes, (strangely enough), remained full, showing no sign of depleting, save the depressions which the fingers had left on them, although even a single person among them could have alone finished all that food. When the Prophet ordered me to get them something to drink, I placed the bowl of milk before them. All of them drank of the bowl to their heart’s content, although a single person among them could quaff that much of the milk. The feast having been finished, the Messenger of Allah was about to speak, but before he could say a word, Abu Lahab burst out, ‘on all of you Muhammad had cast a spell!’ At this , the assembly broke up that day, and the Prophet could snatch no opportunity to address the meeting.
“When followed the next day, the Messenger of Allah said to me, ‘O Ali! Abu Lahab stole a march on me as I was about to address the gathering (yesterday) and got it dispersed before I could speak, not giving me even a chance. Once again, arrange the feast today, providing loaves of bread and milk as before.’ I carried out his order. When the feast was ready, I called them again. The Messenger of Allah bade me to fetch the dishes, and soon I set the food before them. Again, he did as he had done the previous day, and to their entire satisfaction they partook of it. When they had finished up eating, the Prophet began, ‘O sons of Abdul Muttalib! Verily, by Allah I know of no young man who has ever brought boons to his people richer than mine, for I have come to offer you the blessings of this world and the other. Allah has commanded me to offer them to you all. So, who is going to share my burden in this matter amongst you?’ Although I was the youngest of them all, my eyes being the weakest, my body the thinnest, I responded, ‘I would share your burden, O Apostle of Allah!’ Then the Prophet placed his on (the back of ) my neck and declared, ‘Behold my brother, my vice-gerent! Among you he is my successor, so listen to him and follow him.’”
(1) Selections From Kanz-ul-Ummal p.41, p.42& p.43 (2) Tafseer-e-S’alabi. (3) Tafseer-e-Mualimat-ut-Tanzeel. (4) Tareekh-e-Kamil, Ibn-e-Aseer. (5) Dalail-un-Nuboowwah. (6) Tareekh-e-Abul Fida (7) Tareekh-e-Tabari.
 On the night preceding the flight (hijrat), the Qureishites got together to hatch a plot, someone suggesting that the next morning when the Prophet would wake up he should be trussed up with ropes, some urging he should be put to the sword, some insisting on his banishment. But Allah mad the Prophet get an inkling of the plot. Ali sleeping in his bed, the Messenger of Allah made good his escape and got into the cave whilst the infidels waited, drawing a cordon around Ali whom they took for the Apostle of Allah. At daybreak they all fell upon him, but their conspiracy went up in smoke when they discovered that Ali lay in the Prophet’s bed.
(1) Musnad Ahmad Bin Hambal Vol.1, p. 248. (2) Mishkat Vol. 8, p.74. (3) Izalat-ul-Khifa Vol. 4, p. 25. (4) Usd-ul-Ghaba Vol. 4, p.25.
 The first on who courted danger and death to seek the pleasure of Allah was Ali. When he slept in the bed of the Prophet, he recited these lines:
‘I’ve risked my life to save the person of that one who is the best of all who ever walk on the land of Mecca, rather he is better than all those who went round the House of Allah, and kissed the Black Stone.
“The Prophet had his fears lest his enemies should deal with him treacherously, the Almighty saved His Messenger from their designs…….
“The Prophet spent the night safe and sound in the cave under the protection of Allah.
“And I spent the night with eyes on the infidels while little did they suspect me. I had resigned my soul to being put to the sword or getting roped up.”
Mustadrak Vol. 2, p. 4.
 “When the Messenger of Allah established brotherhood among his companions, came in Ali, his eyes walled up with tears, and submitted, ‘O Apostle of Allah! You have built up a brotherhood among your companions, pairing off one with every other, except me.’
The Prophet returned:
‘I have linked you up with me as my brother in this world and the other.’”
(1) Jam’a Sagheer p.461. (2) Istee’ab Vol. 2. p.473. (3) Riaz-un-Nazarah Vol. 2, p. 1. (4) Isabah Vol. 4, p. 269. (5) Tabaqat Ibn-e-S’ad Vol3, Qism 1, p.3. (6) Usd-ul-Ghaba Vol. 4, p. 1.
 “The best of my cousins is Ali,” declared the Messenger of Allah.
(1) Jam’a Sagheer p.8. (2) Kunooz-ul-Haqaique p.13.
 Ali record:
“When the Prophet of Allah established brotherhood (among his companions) he left me over. At this I submitted, ‘O Messenger of Allah! You’ve built up brotherhood, linking up each one with the other, but, ignoring me alone (to pair off). At this, said the Prophet, ‘I’ve kept you for myself. I’m your bother and you’re mine. Now if anyone gets into argument with you, tell him that you are a creature of Allah and the brother of His Messenger. If any one else would claim to be so, he is an impostor.’”
Selections From Kanz-ul-Ummal p. 45.
 “Are you not content, O Ali, with your house
 Ali records:
“In his illness, the Prophet sent for me, saving , ‘Call in my brother.’ When I was brought in, he asked me to come nearer. As I went closer to him, he reclined against me and continued as that, holding conversation with me until some spittle fell from his mouth on me. Then he was in his last moments and laid down his life in my arms.”
(1) Selections From Kanz-ul-Ummal p.115. (2) Tabaqat Ibn-e-S’ad Vol.2, Qism 2. p.51.
 “Are you not content, O Ali! that you are my brother and my Wazeer?.....”
Selections From Kanz-ul-Ummal p.115.
 “You are my brother in this world and the other.”
(1) Jam’a Sagheer p.56. (2) Kunooz-ul-Haqaique p.20. (2) Selections From Kanz-ul-Ummal p.30.
 Anas Bin Malik records:
“Abu Bakr a visit to the Prophet and seated himself before him. Then he began, ‘You know all about my loyalty and my precedence in accepting Islam. I have done this and I’ve done that…….’
‘What’s that you want to get at?’ asked the Prophet.
‘I’ve come to this propose for the hand of Fatema,’ said Abu Bakr.
At this , the Prophet said not a word, but turned his face away from Abu Bakr.
Then, Abu Bakr hurried off Umar and said,
‘I’m done to death; I’m killed.’
‘What’s all this about?’ asked Umar.
Abu Bakr told Umar that he had proposed for the hand of Fatema, but the Prophet turned his face away from him.
‘You just look after things here,’ said Umar, ‘I’m going to the Prophet to propose for the hand of Fatema.’
So Umar visited the Prophet, and having seated himself before him, said, ‘O Messenger of Allah you are familiar with my loyalty and with my being one of the Pioneers in Islam. I’ve this to my credit and that……’
‘What do you mean by all that?’ asked the Messenger of Allah.
‘I should like to marry your daughter Fatema,’ said Umar.
But the Prophet turned his face away from Umar. Then, back hurried Umar to Abu Bakr and announced that the Prophet was waiting for Allah’s command concerning Fatema. Let us now call on Ali and ask him to propose for the hand of Fatema.
Ali says, “I was working in the nursery of my date palms when both of them came up to me and attracted my attention to the matter. As I set out to call on the Prophet, one end of my mantle rested on my shoulders and the other dragged along behind me. Thus I approached the Prophet, and sitting before him, submitted, ‘You are acquainted with my faithfulness and my being the first to profess Islam. I have good many things to my credit….’”
‘Tell me what you have come for,’ returned the Messenger of Allah.
‘Give me the hand of Fatema in marriage,’ I submitted.
‘Have you anything with you with which to pay the ‘mehr’ (alimony)?’
‘I’ve a horse and an armor,’ said I .
‘The horse you need sorely,’ remarked the Messenger of Allah. ‘You can turn the amour into money.’
‘So I sold the amour for four hundred and eighty ‘dirhams’ and came back to the Prophet with the money…….’”
(1) Riaz-un-Nazarah Vol.2, p.180. (2) Khasais Nasaee p.12 and p.13. (3) Selections from Kanz-ul-Ummal p.100.
 “You’ve married me to one,” said Fatema to the Prophet, “who is much of a pauper, having no riches and effects.”
“Are you not content with the fact,” replied the Prophet “that Allah made the choice of only two persons among the inhabitants of the earth, one He chose for your father, the other, for your husband.”
(1) Riaz-un-Nazarah Vol.2, p.182 (2) Izalat-ul-Khifa Maqsad 2, p.262.
 Once the conversation drifted to Ali in presence of Caliph Umar. He said, “Ali is the son-in-law of the Prophet. Gabriel came to the Prophet and said to him that Allah had commanded him to marry Fatema to Ali.”
Riaz-un-Nazarah Vol.2, p.188 & p.184.
 “O Fatema! I’ve married you to one whom I love most among my people.”
Mustadrak Vol.3, p.159.
 Anas relates that he was sitting with the Prophet when some revelation descended on him…..(and when he asked the Prophet about that particular revelation) the Apostle of Allah replied, “Allah has commanded me that I should marry Fatema to Ali.”
(1) Selections From Kanz-ul-Ummal p.100 (2) Kunooz-ul-Haqaique Vol.1, p.47.
 “If Ali was not born, Fatema had none of her set (to marry with),” said the Prophet.
 Anas Bin Malik, the Companion of the Prophet relates:
“Some one sent a roast bird as an offering to the Prophet, and the Prophet prayed, ‘O Allah! Send that one to me whom Thou lovest the most to partake of the roast along with me.’ (The prayer was answered) and Ali made an appearance to join the Prophet in the eating of the roast.”
(1) Jam’a Tirmizee p.461. (2) Khasais Nasaee p.21. (3) Mustadrak Vol.3, p.131. (4) selections From Kanz-ul-Ummal p.53. (5) Riaz-un-Nazarah Vol.2, p.160. (6) Usd-ul-Ghaba Vol. 4, p.30. (7) Izalat-ul-Khifa p.262.
 Some one asked Hazrat Aesha, “Who was that (blessed) one whom the Prophet loved most?”
She replied, “Fatema!”
“Whom did the Prophet love most among men?”
(1) Jam’a Tirmizee p.476 (2) Riaz-un-Nazarah Vol.2, p.161. (3) Khasais Nasaee p.20 & p.21.
 Hazrat Aesha relates:
“When the Apostle of Allah was in his last moments, he said, ‘Call in my loved one!’ The men about him brought Abu Bakr, The Prophet cast an eye on him and let his head drop down. Again he said, ‘Call in my loved one!’ This time people around summoned Umar. He cast a glance at him and again he let his head drop down. Once again he repeated, ‘Call in my loved one!’ This time they fetched Ali in. When the Prophet looked at Ali, he got Ali inside his mantle and held him there until he breathed his last. Even after his death, his hand was found rested on Ali.”
Riaz-un-Nazarah Vol.2, p.180.
 Hazrat Umme Salma relates:
“Upto the last moments of the Prophet, Ali kept nearest to him…”
(1) Riaz-un-Nazarah Vol.2, p.180. (2) Izalat-ul-Khifa Maqsad p.263.
 Sh’aabi records:
“Abu Bakr looked at Ali and said, ‘If any person wants to see that one whom the Messenger of Allah distinguishes as the most exalted, and who as a kinsman is the nearest to the Prophet, he should behold Ali.’”
Selections from Kanz-ul-Ummal p.43.
 The following names were given to Ali by the Messenger of Allah.
Yasoob-ud-Deen (The Chief of the Faithful).
Sayyid-ul-Muslimeen (The Chief of Moslems)
Wali-ul-Muttaqeen (The Guardian of the Pious).
Selection From Kanz-ul-Ummal p.34. (2) Mustadrak Vol. 3, p.138.
Imamul-Barrah and Qatil-ul-Fajarah (The Leader of the Good and the Destroyer of the Evil-doers).
(1) Jam’a Sagheer p.56. (2) Kunooz-ul-Haqaique p.21. (3) Selections from Kunooz-ul-Ummal p.30.
 “That one is (surely) an infidel who declined calling Ali Khair-ul-Basher (The Best of Mankind),”
(1) Selections From Kanz-ul-Ummal p.35. (2) Yanabi-ul-Muvaddah p.246.
 “That one is (surely) and infidel who did not own Ali as Khair-un-Naas (The Choicest of the Human Race).”
Selections from Kanz-ul-Ummal p.35.
 “I am the Chief of the human race and Ali the Chief of the Arabs!”
(1) Selections From Kanz-ul-Ummal p.34.
 Hazrat Aesha records:
“The Prophet said, ‘Call the Chief of the Arabs to see me!’
“I remarked,’ Are you not the Chief of the Arabs?’”
“At this replied the Apostle of Allah, ‘I’m the Chief of the entire human race while Ali is the Chief of the Arabs.’”
Mustadrak Vol.3, p.124.
 Only three are the Sadiqeen (Most Truthful). The first was Habeeb Najjar, whose motto has been quoted in the Qur’an, “O Countryman! Follow the men sent down by Allah.” The second was Ezekiel, the faithful among the people of the Pharaoh, who had said, “Would you put one to death merely because he says that his Sustainer is the Creator of the Worlds?” The third is Ali who is the most distinguished of them all.
(1) Jam’a Sagheer p.42. (2) Selections From Kanz-ul-Ummal p.30. (3) Riaz-un-Nazarah Vol.2, p.154& 158.
 Mu’azul-Udwiah, who heard Ali preaching from
the pulpit in
(1) Selections From Kanz-ul-Ummal p.40. (2) Riaz-un-Nazarah Vol.2, p.157.
 Ibad IBn-e-Abdullah heard Ali saying:
“I am a creature (slave) of Allah, the brother of the Prophet, and the Siddeeq-e-Akbar (The Most Truthful).Any one else who claims to be so lies and is an impostor, Seven years before the others, I have said my Prayers.”
 “There comes the Most Truthful Witness (to Islam) in the world! There comes the Most Truthful Witness (to Islam) in the world!” repeated the Prophet, as he saw Ali coming.
Selections From Kanz-ul-Ummal p.34.
 The Prophet had called Ali ‘Abu Raihanatain.’
Riaz-un-Nazarah Vol.2, p.154.
 “I am the last of all the Apostle of Allah (Khatam-un-Nabeeyeen), O Ali, whilst you are the last of the successors to the Prophets (Khatam-ul-Waseeyeen).”
(Riaz-un-Nazarah Vol.2, p.209. (2) Izalat-ul-Khifa Maqsad 2, p.263.
 “Allah has commanded me,” said the Apostle of Allah, “to fasten attachment (friendship) on four persons, and has also informed me that He too has regards for them.” The people near about submitted, “Do tell us the names of those (privileged) ones also.” Thrice said the Prophet, “Ali is one of them and the remaining are Salman, Abu Zarr and Miqdad.”
(1) Riaz-un-Nazarah Vo.2,p.213. (2) Izalat-ul-Khifa Maqsad , p.262.
 “Ali has taken precedence over all of you in ‘hijrit.’”
Selections From Kanz-ul-Ummal p.34.
 Ali records:
“I accompanied the Apostle of Allah to the House of Allah. The Apostle climbed on my shoulders and in that position I tried to get to my feet. Feeling that I was showing signs of weakness in lifting him up, he ordered me to sit down. As I sat down, he said, ‘Now climb on my shoulders.’ I did and then he got to his feet, I submitted, ‘I feel like touching the very corners of the skies overhead.’”
(1) Khasais Nasaee p.22. (2) Selections From Kanz-ul-Ummal p.55. (3) Riaz-un-Nazarah Vol.2, p.200. (4) Izalat-ul-Khifa Maqsad 2, p.252.
 Ali record:
“Reaching the House of Allah……the Prophet raised me on his shoulders and breaking the idols (there), I started flinging them down.”
Musnad Ahmad Bin Hambal Vol.1, p.151.
 Among men, the Prophet loved Ali the most of all.
Izalat-ul-Khifa Maqsad 2, p.263.
 “I wish you the blessings of knowledge, O Ali,” said the Prophet. “You drank it (like water ) to your entire satisfaction.”
Riaz-un-Nazarah Vol.2, p.220.
 “Whenever I asked the Messenger of Allah about anything never did he refrain from telling it to me, and when I had nothing to ask him, he himself started enlightening me,” said Ali.
(Jam’a Tirmizee p.461. (2) Khasais Nasaee p.262, (3) Riaz-un-Nazarah Vol.2, p.216. (4) Izalat-ul-Khifa Maqsad 2, p.262. (5) Usd-ul-Ghaba Vol.6, p.29. (6) Tabaqat Ibn-e-S’ad Vol.2, Qism 2, p.101.
 Ali said:
“The Prophet of Allah enlightened me on one thousand branches of knowledge, each branch opening a thousand gates (in itself) on learning.”
Selections From Kanz-ul-Ummal p.48.
 Abdullah Ibn-e-Abbas records:
“Of ten parts of learning Ali was given full nine, and the remaining one is shared by you all. By Allah, in the tenth part too Ali has his share.”
(1) Istee’ab Vol.2, p.475 (2) Riaz-un-Nazarah Vol.2, p.194. (3) Usd-ul-Ghaba Vol. 4, p.22. (4) Izalat-ul-Khifa Maqsad 2, p.267.
 Abdul Malik Bin Abi Suleiman records:
“I questioned A’ta whether there was anyone more erudite (learned ) than Ali amongst the companions of the Prophet. He replied, ‘By Allah, I know of on one else.’”
(1) Istee’ab Vol.2, p.475. (2) Riaz-un-Nazarah Vol.2, p.195. (3) Usd-ul-Ghaba Vol.2, p.22.
 Ali was the most learned of all in the “Sunnat-e-Rasool.’
Istee’ab Vol.2, p.475.
 Among all the citizens of
(1) Istee’ab Vol.2, p.475. (2) Riaz-un-Nazarah Vol.2, p.194.
 There was none amongst the Companions (of the Prophet) whose verdict on the ‘Fariaz’ was more knowledgeable and acceptable than that of Ali.
Istee’ab Vol.2, p.475.
 Sa’eed Bin Musayyab relates:
“Except Ali there was none to announce, ‘Do ask me, whatever you want me to tell you about.’”
(1) Istee’ab Vol.2, p.475. (2) Usd-ul-Ghaba Vol.4, p.22. (3) Riaz-un-Nazarah Vol.2, p.197.
 A’mir Bin Waseela relates that he heard Ali claiming from the pulpit:
“Do ask me whatever you want me to tell you about. By Allah, I can tell you about anything that is going to happen until the crack of Doom. You inquire of me about the Book of Allah. I know only too well about each one of all the Verses in it. I know whether it descended during the day or in the night, whether it came down in the hills or on the flat.”
(1) Selections From Kanz-ul-Ummal Vol.2, p.42 (2) Mustadrak Vol.2, p352& p.466.
 The above-mentioned hadees was also recorded, word by word, by Abu Tufail.
(1) Isabah Vol.4, p.279 (2) Istee’ab Vol.2, p.476. 93) Riaz-un-Nazarah Vol.2, p.198. (4) Izalat-ul-Khifa Maqsad 2, p.268. (5) Tabaqat Ibn-e-S’ad Vol.2, Qism 2, p.101.
 One the day of the Battle of Siffeen Ali announce:
“These Qur’an (which have been raised on lances) are (dead) silent, whilst I’m the Qur’an which speaks.”
Izalat-ul-Khifa Maqsad 2, p.276.
 The Messenger of Allah declared:
“I am the House of Wisdom, and Ali its Gate.”
(1) Jam’a Tirmizee p.461. (2) Jam’a Sagheer p.93. (3) Mishkat Vol.8, p.121. (4) Kunooz-ul-Haqaique p.72. (5) Selections from Kanz-ul-Ummal p.30. (6) Riaz-un-Nazarah Vol.2, p.193.
 “I am the City of
(1) Jam’a Sagheer p.93. (2) Kunooz-ul-Haqaique p.71 & p.72. (3) Mustadrak Vol.3, p.126 & p.127. (4) Selections From Kanz-ul-Ummal p.30 (5) Istee’ab Vol.2, p.474. (6) Izalat-ul-Khifa Maqsad 2, p.262. (7) Riaz-un-Nazarah Vol.2, p.193.
 “Ali is the vessel of (all branches of) my learning,” declared the Prophet.
(1) Jam’a Sagheer p.56. (2) Kunooz-ul-Haqaique p.20.
 “Ali is the treasure of all my knowledge,” said the Prophet.
(1) Selections From Kanz-ul-Ummal p.30.
 “Ali is with the Qur’an and the Qur’an with Ali and these two will never leave each other until they reach me at the Hauz-e-Kausar,” said the Prophet.
(1) Jam’a Sagheer p.56. (2) Selections From Kanz-ul-Ummal p.3.
 Abul Aswad relates:
“A called on Ali and found him lost in some deep thought, his head hanging on one side.
He said, ‘In this town I’ve heard people speaking the language incorrectly. I should do a book on the grammar of it.’……Three days after I paid him a visit again, and he put into my hands a booklet in which he had laid the foundations of the language on which was raised the structure of syntax and conjugation, and other parts of speech…. Saying. ‘here is the foundation on which you can build up the structure….’”
Selections From Kanz-ul-Ummal p.51.
 Among certain persons who had called on the Prophet the conversation drifted to the letter of the alphabet occurring most frequently in the Arabic language. When everyone had voted for the Alpha, Ali got to his feet and made a speech instantly, using the Alpha not even once throughout the discourse which he named “Muvaqqafah.”
Selections From Kanz-ul-Ummal p.321.
 At the advice of Ali, Umar initiated the dating of correspondence.
Selections From Kanz-ul-Ummal p.66.
 Bin Haani relates:
“I paid a call to Hazrat Aesha and asked her about the Masah-alal-Khuffain.’ She directed me to Ali Ibn-e-Abi Talib, saying that he remained with the Prophet whenever the Prophet made a journey.”
Saheeh Muslim Vo.1, p.135.
 Bin Haani relates:
“I asked Hazrat Aesha whether the “Masah-alal-Khuffain” was forbidden or not. At this she replied,
‘Go to Ali! He is more learned that I.’”
(1) Saheeh Muslim Vol,1, p.135. (2) Sunan Ibn-e-Majah p.42. (3) Sunan Ibn-e-Majah p.42, (3) Sunan Nasaee Vol.1, p.32. (4) Musnad Imam Humbal Vol.1, p.96, p.100, p.113, p.118, p.120, p.133, p.146& p.149. Vol.6, p.110.
 Hazrat Umar acknowledged:
“Amongst the best Judge is Ali.”
(1) Saheeh Bukhari chap. 18, p.117. Chap. 20, p.443. (2) Sunan Ibn-e-Majah p.14. (3) Kunooz-ul-Haqaique p.21. (4) Musnad Imam Hambal Vol.5, p.113. (5) Mishkat Vol.8, p.138. (6) Kanz-ul-Ummal p.36.
 It was customary with Umar to acknowledge that Ali was the best judge amongst them….
(1) Selections From Kanz-ul-Ummal Vol.2, p.54. (2) Sunan Ibn-e-Majah p.14.
 Abdullah relates:
“Very often we acknowledged among
ourselves that none in
(1) Usd-ul-Ghaba Vol.4,p.22 (2) Kunooz-ul-Haqaique p.21. (3) Tabaqat Ibn-e-S’ad Vol.2, Qism 2, p.101& p.102. (4) Musnad Imam Hambal Vol.5, p.113.
 Abu Sa’eed Khudri records that he heard Umar saying when he asked Ali about some problem:
“I seek the refuge of Allah from living in a people amongst whom there is no Ali.”
Riaz-un-Nazarah Vol.2, p.197.
 Whenever Umar asked a problem of Ali and Ali relieved him of the anxiety, he used to say, “O Ali! Allah forbid I survive you!”
Riaz-un-Nazarah Vol.2, p.197.
 Umar prayed, “O Allah! Send down on me no calamity when there is no Ali with me.”
Umar sought refuge of Allah from there being no Ali when a difficult problem confronted him.
(1) Riaz-un-Nazarah p.194. (2) Isabah Vol.4, p.270 (3) Tabaqat Ibn-e-S’ad Vol.2, Qism 2, p.102. (4) Usd-ul-Ghaba Vol.4, p.23. (5) Izalat-ul-Khifa Maqsad 2, p.267.
 “Umar would have been dead if there was no Ali,” announced Umar.
(1) Istee’ab Vol.2, p.474. (2) Riaz-un-Nazarah Vol.2, p.194. (3) Izalat-ul-Khifa Maqsad 2, p.268.
 Mughira declared on oath that Ali erred not once in all the judgments he delivered.
(1) Kunooz-ul-Haqaique p.21. (2) Musnad Imam Hambal Vol.5, p.113. (3) Mishkat Vol.8, p.136.
 “We performed the Haj,” related Abu Sa’eed Khudri, “with Umar in the lead. Having gone the rounds, Umar kissed the Black Stone (Hajer-e-Aswad) and announced, ‘I know of neither a harm nor a benefit that can come from it.’ At this Ali remonstrated with Umar, ‘That’s not true! It can work both ways. I bear testimony to the fact that the Apostle of Allah said:
On the Day of Judgment the Black Stone will be fetched and given a tongue, sharp and ready. And it would bear testimony to those who have kissed it with a deep faith in the unity of Allah. As such, it can mean harm and be beneficent too.’
“At this, Umar declared, ‘Allah forbid, I may live amongst a people with whom there’s no Abul Hasan (Ali0.’”