**In the Name of Allah, the Beneficent, the Merciful**

**A Brief Introduction to Ayatollah Mir Hamid Husayn (Author of ‘Abaqat al-Anwar), may Allah have mercy on him**

\* Name and Lineage

\* Teachers

\* The Ayatollah in the Words of Great Scholars

\* Writings

\* A Brief Account of Tuhfa Ithna Ashariyya and the Refutations Written Against It

\* ‘Abaqat al-Anwar and the Ayatollah’s Research Methodology

\* Universal Mourning

**Name and Lineage**

Firdaws-Ma’ab, Sayyid Mahdi, Abu al-Zafar, famous as Mir Hamid Husayn (1830 – 1889 AD), is the third son of Ayatollah Mufti Muhammad Quli (1774 – 1844 AD). His family belongs to the Musawi Sayyids of Nishapur, and their lineage reaches the seventh Imam (peace be upon him) through Imamzada Sayyid Muhammad Mahruq.

Mir Hamid Husayn—whose roots trace back to Nishapur and whose birthplace, along with that of his ancestors, was India within the territory of Lucknow—is regarded as the reviver of the culture of Imamate in the contemporary era, a meticulous researcher, a relentless scholar, and a tireless mujahid. In describing his elevated scientific status, highly lofty expressions have been quoted from great scholars. Titles such as “آيت الله في العالمين، حجة الإسلام والمسلمين، لسان الفقهاء والمجتهدين، ترجمان الحكماء والمتكّلمين، علّامة العصر وسيّد المجاهدين” represent only a fraction of the descriptions recorded by thinkers in his honor.

**Teachers**

From early childhood, the Ayatollah possessed a brilliant talent for learning various sciences. He began his introductory studies at the age of seven. Besides gathering knowledge from the harvest of his father’s learning, he also studied under other great masters:

*   Ayatollah Sultan al-Ulama, Ridwan-Ma’ab, Sayyid Muhammad (1785 – 1867 AD), the eldest son of the Reviver of the Sharia, Ayatollah al-Uzma Sayyid Dildar Ali Ghufran-Ma’ab (1753 – 1820 AD).

*   Ayatollah Sayyid al-Ulama, Illiyyin-Makan, Sayyid Husayn (1797 – 1857 AD), the youngest son of Ayatollah Sayyid Dildar Ali Ghufran-Ma’ab.

*   Ayatollah Khulasat al-Ulama, Sayyid Murtada (d. 1850 AD), the son of Sultan al-Ulama.

*   Ayatollah Mumtaz al-Ulama, Sayyid Muhammad Taqi (d. 1872 AD), the son of Sayyid al-Ulama.

*   And Ayatollah Mufti Muhammad Abbas Shustari (1809 – 1889 AD), a student of Sultan al-Ulama.

These individuals, each being a prominent Shia scholar in the subcontinent and the author of highly valued and numerous works, played a significant role in shaping the scholarly personality of the author of ‘Abaqat. Numerous evidences of this can be seen in the personal notes and scholarly works of Ayatollah Mir Hamid Husayn, may Allah have mercy on him.

**The Ayatollah in the Words of Great Scholars**

Sayyid Hamid Husayn, as the reviver of the culture of Imamate in the contemporary era, was a meticulous researcher, a relentless scholar, and a tireless mujahid. Highly exalted expressions have been quoted from great scholars in description of his lofty scholarly status. The immense volume of praise from the great scholars of Iran and Iraq regarding the personality and writings of the Ayatollah, especially the noble book ‘Abaqat al-Anwar, is a clear testament to this claim. In addition to the book Sawati’ al-Anwar fi Taqrizat ‘Abaqat al-Anwar, many written praises glorifying the Ayatollah and his works can be found in collections of letters and writings.

The late Sayyid Hasan al-Sadr (d. 1935 AD), the author of Takmilat Amal al-Amil, praises him in this lofty manner:

السيّد حامد حسين بن العلّامة محمّد قلي خان الموسوي النيشابوري اللكهنوي‏، كان من أكابر المتكلّمين، وأعلام علماء الدين، وأساطين المناظرين المجاهدين. بذل عمره في نصرة الدين، وحماية شريعة جدّه سيّد المرسلين، والأئمّة الهادين، بتحقيقات أنيقة، وتدقيقات رشيقة، واحتجاجات برهانيّة، وإلزامات نبويّة، واستدلالات علويّة، ونقوض رضويّة، حتّى عاد الباب من التحفة الإثني عشريّة خطابات شعريّة، وعبارات هنديّة، تضحك منها البريّة! ولا عجب…

فالشبل من ذاك الهزبر وإنّما/ تلد الأسود الضاريات أسودا

فإنّ والده العلّامة صاحب تقليب المكائد وتشييد المطاعن. وكتاب صاحب العنوان عبقات الأنوار في إمامة الأئمّة الأطهار في عدّة مجلّدات قد شاع في جميع الأقطار، واشتهر كالشمس في رابعة النهار، وله قدّس سرّه كرامات مشهورة ومآثر مأثورة.[۱]

Likewise, the late Muhaddith al-Qummi (d. 1940 AD) in Al-Fawa’id al-Radawiyya praises the author of ‘Abaqat in this way:

حامد حسين بن محمّد قلي الموسوي الکنتوري الهندي، السیّد الأجلّ العلّامة، الفاضل الورع الفهّامة، الفقیه المتکلّم المحقّق، والمفسّر المحدّث المدقّق، حجّة الإسلام والمسلمین، وآیة اللّه في العالمین، وناشر مذهب آبائه الطاهرین، السیف القاطع والرکن الدافع، البحر الزاخر والسحاب الماطر، الّذي شهد بکثرة فضله العاکف والبادي، وارتوی من بحار علمه الظمآن والصادي.

أمّا التفسیر، فهو بحره المحیط، وکشّاف دقائقه بلفظه الفائق علی الوسیط والبسیط؛

وأمّا الحدیث، فالرحلة في الروایة والدرایة إلیه، والمعوّل في حلّ مشکلاته علیه؛

وأمّا الکلام، فلو رآه الأشعري لقَرّبه وقَرّبه، وعلم أنّه نصیر الدین ببراهینه وحججه المهذّبة المرتّبة؛

وأمّا الاُصول, فالبرهان لا یقوم عنده بحجّة، وصاحب المنهاج لا یهتدي معه إلی محجّة؛

وأمّا النحو، فلو أدرکه الخلیل لاتّخذه خلیلاً، أو یونس لأنس بدرسه وشفی منه غلیلاً… .

In short, the existence of that noble person was among the divine signs and proofs of the Ithna Ashari Shi’ism. Anyone who studies the honorable book ‘Abaqat al-Anwar, which flowed from the pearl-scattering pen of that great scholar, knows that in the science of theology (kalam), especially on the subject of Imamate, no one from the beginning of Islam until now has spoken in such a manner or composed in such a style! And the truth is manifest and clear that such comprehensive knowledge, information, breadth of vision, and vast capability are not possible except through the support and assistance of the Divine Presence and the attention of the Sovereign of the Age, may our souls be sacrificed for him.[۲]

The late Ayatollah Sayyid Muhsin al-Amin, may Allah have mercy on him (d. 1952 AD), the author of A’yan al-Shia, introduces Ayatollah Mir Hamid Husayn as follows:

السيّد الأمير حامد حسين بن الأمير المفتي السيّد محمّد قلي بن محمّد حسين بن حامد حسين بن زين العابدين الموسوي النيسابوري الكنتوري الهندي اللكهنوي… كان من أكابر المتكلّمين الباحثين عن أسرار الديانة، والذابّين عن بيضة الشريعة وحوزة الدين الحنيف، علّامةً نحريراً ماهراً بصناعة الكلام والجدل، محيطاً بالأخبار والآثار، واسع الاطّلاع، كثير التتبّع، دائم المطالعة، لم يُر مثله في صناعة الكلام والإحاطة بالأخبار والآثار في عصره، بل وقبل عصره بزمان طويل وبعد عصره حتّى اليوم، ولو قلنا: إنّه لم يَنبَغ مثلُه في ذلك بين الإماميّة بعد عصر المفيد والمرتضى لم نكن مبالغين! يُعلم ذلك من مطالعة كتابه العبقات، وساعده على ذلك ما في بلاده من حريّة الفكر والقول والتأليف والنشر.

وقد طار صيته في الشرق والغرب، وأذعن لفضله عظماء العلماء، وكان جامعاً لكثير من فنون العلم، متكلّماً محدّثاً رجاليّاً أديباً، قضى عمره في الدرس والتصنيف والتأليف والمطالعة… .

He further states, while listing the books of Ayatollah Mir Hamid Husayn:

عبقات الأنوار في إمامة الأئمّة الأطهار بالفارسيّة، لم يكتب مثله في بابه في السلف والخلف، وهو في الردّ على باب الإمامة من التحفة الإثني عشريّة للشاه عبد العزيز الدهلوي، فإنّ صاحب التحفة أنكر جملة من الأحاديث المثبتة إمامة أمير المؤمنين علي علیه السلام، فأثبت المترجم تواتر كلّ واحد من تلك الأحاديث من كتب من تَسَمّوا بأهل السنّة، فيورد الخبر ويذكر من رواه من الصحابة، ومن رواه عنهم من التابعين، ومن رواه عن التابعين من تابعي التابعين، ومن أخرجه في كتابه من المحدّثين على ترتيب القرون والطبقات، ومن وثق الراوين والمخرجين له، ومَن وَثَّقَ مَن وَثَّقَهم وهكذا في طرز عجيب لم يسبقه إليه أحد، ويرد دعاوي صاحب التحفة ببيانات واضحة وبراهين قويّة عجيبة.

وهذا الكتاب يدلّ على طول باعه وسعة اطّلاعه… قرأت نبذاً من أحدها، فوجدت مادّة غزيرة وبحراً طامياً، وعلمت منه ما للمؤلّف من طول الباع وسعة الاطّلاع، وحبّذا لو يَنبَرِي أحد لتعريبها وطبعها بالعربيّة.[۳]

The late Sheikh Aqa Buzurg al-Tehrani, may Allah have mercy on him (d. 1970 AD), the author of Al-Dhari’a, wrote in the biography of Ayatollah Mir Hamid Husayn:

السيّد الأمير حامد حسين بن الأمير السيّد محمّد قلي بن السيّد محمّد [حسین] بن حامد حسين الموسوي النيشابوري الكنتوري الهندي اللكهنوي، من أكابر متكلّمي الإماميّة وأعاظم علماء الشيعة المتبحّرين في أوليات هذا القرن، هو أصغر ولد أبيه الّذي توفّي ۱۲۶۰.

ولد في لكهنو ۱۲۴۶ ونشأ بها على أبيه _المذكور في الكرام البررة_ نشأة طيّبة، وتعلّم المبادي وقرأ مقدّمات العلوم وأخذ الكلام عن والده الإمام السيّد محمّد قلي، والفقه والاُصول عن سيّد العلماء السيّد حسين بن السيّد دلدار علي النقوي، والمعقول عن السيّد مرتضى بن السيّد محمّد، والأدب عن المفتي السيّد محمّد عبّاس وغيرهم، وكان كثير التتبّع، واسع الاطّلاع والإحاطة بالآثار والأخبار والتراث الإسلامي، بلغ في ذلك مبلغاً لم يبلغه أحد من معاصريه ولا المتأخّرين عنه، بل ولا كثير من أعلام القرون السابقة.

أفنى عمره الشريف في البحث عن أسرار الديانة، والذبّ عن بيضة الإسلام وحوزة الدين الحنيف، ولا أعهد في القرون المتأخّرة من جاهد جهاده وبذل في سبيل الحقائق الراهنة طارفه وتِلاده، ولم تر عين الزمان في جميع الأمصار والأعصار مضاهياً له في تتبّعه وكثرة اطّلاعه ودقّته وذكائه وشدّة حفظه وضبطه… .

وله تصانيف جليلة نافعة تموج بمياه التحقيق والتدقيق، وتوقّف على ما لهذا الحبر من المادّة الغزيرة، وتعلم الناس بأنّه بحر طامي لا ساحل له، أهمّها وأشهرها عبقات الأنوار في مناقب الأئمّة الأطهار فارسي في الإمامة، وهو أجلّ ما كتب في هذا الباب من صدر الإسلام إلى الآن، يقع في أكثر من عشر مجلّدات كبار، كتبه في الردّ على باب الإمامة من التحفة الإثني عشريّة، أثبت فيه كلّ ما ردّه الدهلوي وأنكره من الروايات والأحاديث من طريق العامّة بإيراد الخبر وذكر رواته من الصحابة والتابعين وتابعي التابعين إلى المحدّثين، كلّ ذلك على ترتيب القرون والطبقات، ويؤيّد ذلك كلّه بذكر الموثّقين لطبقات الرواة حسب القرون أيضاً…

ومهما أشدّنا بذكر هذا الكتاب، فإنّا نعترف بالقصور عن أداء ما يستحقّه من الثناء والإطراء، و (((ذٰلِكَ فَضْلُ الله يُؤْتِيهِ مَنْ يَشَاءُ)))[۴]… .[۵]

Ayatollah al-Amini, may Allah have mercy on him (d. 1970 AD), the author of the monumental encyclopedia Al-Ghadir, is also among the great personalities who spoke of the high position of Ayatollah Hamid Husayn in this way:

السيّد مير حامد حسين بن السيّد محمّد قلي الموسوي الهندي اللكهنوي‌، المتوفّى ۱۳۰۶ عن ۶۰ سنة. ذكر حديث الغدير وطرقه وتواتره ومفادّه في مجلّدين ضخمين في ألف وثمان صحائف، وهما من مجلّدات كتابه الكبير العبقات. وهذا السيّد الطاهر العظيم كوالده المقدّس سيف من سيوف الله المشهورة على أعدائه، وراية ظفر الحقّ والدين، وآية كبرى من آيات الله سبحانه، قد أتمّ به الحجّة، وأوضح المحجّة.

وأمّا كتابه العبقات فقد فاح أريجُه بين لابَتَي العالم، وطبّق حديثُه المشرق والمغرب، وقد عرف من وقف عليه أنّه ذلك الكتاب المعجز المبين الّذي لا يأتيه الباطل من بين يديه ولا من خلفه، وقد استفدنا كثيراً من علومه المودعة في هذا السفر القيّم، فله ولوالده الطاهر منّا الشكر المتواصل، ومن الله تعالى لهما أجزل الاُجور.[۶]

Imam Khomeini, may Allah have mercy on him (d. 1989 AD), in Kashf al-Asrar, calls ‘Abaqat “the greatest proof of the school of thought”:

“Such a book has never been written before! It is necessary for Shia scholars in particular, and other classes of people in general, not to let this great book, which is the greatest proof of the school of thought, be lost, and to take action to print it.”[۷]

The Supreme Leader (may Allah protect him and preserve him) also spoke about ‘Abaqat in one of his speeches as follows:

“…Another issue is the authority of the Ahl al-Bayt and their guardianship (wilayah); the very work that the late Sayyid Sharaf al-Din (may Allah the Almighty be pleased with him) performed with that breadth of vision and power, and before him, the late Mir Hamid Husayn and others accomplished these important tasks…

I saw recently that Arab countries have summarized this book, Tuhfa Ithna Ashariyya—which itself is a book that sows division and incites differences, and is in truth against and in blame of the Shia and in praise of the Ahl al-Bayt—and have published it in modern language, with the best printing, index, and correction. This book was written perhaps one hundred and fifty years ago, meaning during the time of Shah Waliyullah Dehlavi, and the late Mir Hamid Husayn wrote this book ‘Abaqat in response to it. We Shiites still do not have a printed version of the book ‘Abaqat of this grandeur!”[۸]

**Writings**

Although Ayatollah Mir Hamid Husayn is mostly known for his monumental encyclopedia, ‘Abaqat al-Anwar, in addition to this book, other valuable writings have remained from that unique scholar:

1. *Al-Najm al-Thaqib fi Mas’alat al-Hajib*.

This is an analytical jurisprudential treatise compiled to examine the issue of a barrier (hajib) in ablution (wudu) and ghusl. Of course, the late Aqa Buzurg considered it among the branches of the “science of inheritance and its details”[۹]. Ayatollah Sa’eed al-Milla, the grandson of the author of ‘Abaqat, says about this book: “له ثلاثة قوالب: كبير ووسيط وصغير”[۱۰]. However, considering the discovered manuscripts of this book and the minor differences among them, in such a way that a single text can be observed in all of them, the words of Sa’eed al-Milla should be understood as referring to the existence of various drafts and notes in the process of producing Al-Najm al-Thaqib.

Regarding his motive for writing this book, the Ayatollah refers to his initial impression from reading the jurisprudential encyclopedia Jawahir al-Kalam, writing:

«فهذه سطور زاهرة وحروف باهرة في تحقيق مسألة الحاجب، نمّقتها حين قراءة بعض المشتغلين لديَّ والأماثل المتردّدین إليّ کتاب جواهر الکلام لشیخ الإسلام أحلّه الله دار السلام.»[۱۱]

On the initial pages of this manuscript, it is written in the handwriting of Sayyid Sibt al-Hasan:

«النجم الثاقب في مسألة الحاجب في الفقه، وهذا الکتاب عجیب جدّاً، وله ثلاثة قوالب: کبیر ووسیط وصغیر. من مصنّفات آیة الله في العالمین وحجّته علی الجاحدین، وارث علوم أوصیاء خیر البشر، المجدّد للمذهب الجعفري علی رأس المأئة الثالثة مولانا ومولی الکونین، المقتفي لآثار آبائه المصطفین، جناب السیّد حامد حسین، صاحب العبقات، المتوفّی سنة ۱۳۰۶ ق.»

That scholarly jurist compiled this content-rich treatise with a new method and deep research, in such a way that it is considered a rare work in the studied subject area. In this book, he mentions the Jawahir al-Kalam of the late Najafi, the Kitab al-Tahara of Sheikh Ansari, the jurisprudential works of the late Naraqi, and some other valuable jurisprudential and principles-related works of Shia scholars, analyzing the views in explaining the rules of a barrier on the parts of wudu and ghusl. He divides the types of barrier into two kinds: doubtful in existence, and known in existence whose obstructing nature is doubtful. After reviewing the views of some great scholars on the first type, he analyzes them and declares his chosen opinion. He then proceeds to discuss the second type and dedicates the main text of the book to it.

2. *Istiqsa al-Ifham wa Istifa al-Intiqam fi Radd Muntaha al-Kalam*.

This grand and voluminous work is a book in refutation of Muntaha al-Kalam by Haydar Ali Faydabadi Hanafi (d. 1882 AD).

When the “Treatise on Hadith al-Hawd” by Subhan Ali Khan (1766 – 1848 AD), which was composed in the year 1836 AD[۱۲], was published, it inclined a significant group of Sunni Muslims toward the Shia school of thought. With this in mind and to counter the effective consequences of that noble treatise in guiding the Islamic society, Haydar Ali Faydabadi Hanafi (1882 AD) wrote the controversial book “Muntaha al-Kalam, also known as Tanbihhat Ahl al-Khawd li-I’tiradihim ‘ala Hadith al-Hawd” in criticism and refutation of Subhan Ali Khan. Faydabadi organized his book into two pathways (maslak) and a conclusion (khatima), launching extensive propaganda from the very beginning. He claimed that no Shia scholar had the ability to face his Muntaha. Of course, the sharp edge of his attacks mostly targeted the thinkers of the capital of Shi’ism and the Abode of Faith[۱۳], the Lucknow school. However, twenty years after these vain boasts and nonsense, the young Hamid Husayn, a lion of Imamate nurtured in the theological school of Ghufran-Ma’ab, wrote Istiqsa al-Ifham in refutation of it, with the help of his constant companion and scholarly brother Ayatollah Sayyid I’jaz Husayn (1824 – 1869 AD). This blow was so precise and impactful that nothing remained of Muntaha al-Kalam and its author except a name.

The massive volume of the manuscripts of Istiqsa indicates the serious determination of the Ayatollah to compile an encyclopedia in defense of various Imami teachings. However, although the author of Istiqsa writes at the end of the second volume: “وسیتلوه المجلّد الثالث إن شاء الله تعالی”, and despite the report of the author of Al-Dhari’a about the existence of the third volume, where he says: “وقد طبع بعض أجزائه في مطبعة مجمع البحرين في ثلاثة مجلّدات سنة ۱۳۱۵”, yet after extensive searches in the Nasiriya Library and other places where there was hope of finding it, no trace was found. What has been obtained so far are two lithographed volumes, which are indeed voluminous with many marginal notes. The first volume was printed in the year 1859 AD during the lifetime of the Ayatollah, in the Majma’ al-Bahrayn press in Ludhiana, and the second volume was printed in the year 1897 AD in the I’jaz Muhammadi press in Lucknow.

In this highly valuable work, various issues are examined, including: the issue of the distortion (tahrif) of the Holy Quran, the issue of proving the existence of Hazrat Wali al-Asr (may our souls be sacrificed for him), the study of the biographies of Sunni scholars and the evaluation of their narrators, and the comparative analysis of some principles and branches of religion, emphasizing the views and sources of both sides.

It is worth noting that the Ayatollah’s name had become famous through Istiqsa even before ‘Abaqat, and the evidence of this appears in the reviews, correspondence, and his pilgrimage travelogue.

3. *Shawariq al-Nusus fi Takdhib Fada’il al-Lusus*. A book in refutation of the alleged virtues of the Caliphs and some companions.

The author of ‘Abaqat states that the purpose of writing this book was the flood of accusations and slanders from the opponents of the Ahl al-Bayt (peace be upon them) school against the Shia school of thought. He identifies the spread of fabrication of traditions among their traditionists, the creation of numerous books based on them, the drowning of their narrators in lies and false statements, and the existence of scholars immersed in corruption as a serious challenge. He considers its consequence to be the attribution of all the unique virtues of Amir al-Mu’minin (peace be upon him) and his noble descendants (peace be upon them) to the claimants of the caliphate and some other companions.

The story of the composition of this work is another example of the blessed efforts of that tireless theologian. In a note in his own handwriting, a report of completing this book in Kintur is seen; because due to internal conflicts, he was forced to migrate from Lucknow to Kintur, the village of his ancestors. Due to the circumstances that arose, such as random killings and looting of property, as he writes: «حیث شنّوا في لکهنو الغارات العظیمة، وأخذوا من شاؤوا بالقتل والنّهب من غیر جریمة، فصار الزمان زمان هَرجٍ ومَرجٍ », he could not take with him the sources needed to complete Istiqsa, ‘Abaqat, and Tashyid al-Mata’in. Thus, he turned his attention to Shawariq because it required fewer sources.[۱۴]

He describes Shawariq as a unique book whose majesty and depth cannot be understood by anyone except the elite and people of virtue.[۱۵] He arranged this work in six chapters and a conclusion, preparing vast notes. The chapters of the book are:

Chapter 1: Fabricated virtues of Abu Bakr.

Chapter 2: Fabricated virtues of Umar.

Chapter 3: Fabricated virtues of Uthman.

Chapter 4: Fabricated virtues of the Shaykhayn.

Chapter 5: Fabricated virtues of the three Caliphs.

Chapter 6: Fabricated virtues of Mu’awiya, Aisha, and the rest of the companions.

Conclusion: Fabricated narrations in vilifying and blaming the Shi’ites, and other matters.

Of course, so far only the first, second, and fourth chapters have been completed, and from the collection of available manuscripts, no other completed work from the remaining chapters has been seen.

4. *Al-Adhab al-Battar fi Mabhash Ayat al-Ghar*. A treatise in refutation of the book Durrat al-Tahqiq fi Nusrat al-Siddiq written by Muhammad Fakhir Ilahabadi.

One of the highly valuable treatises of Mir Hamid Husayn is a critique of the critique of the book Kashf al-Awar fi Tafsir Ayat al-Ghar, written by the Third Martyr, Ayatollah Qadi Nurullah Shustari (d. 1622 AD). Shustari had written it in response to the claim of virtue regarding the Cave Verse for Abu Bakr made by Nizam al-Din Hasan Nishaburi (d. 1327 AD), the author of the Quranic commentary Ghara’ib al-Quran. The Ayatollah wrote “Al-Adhab al-Battar” in refutation of the book Durrat al-Tahqiq fi Nusrat al-Siddiq by Muhammad Fakhir Ilahabadi, who had challenged Kashf al-Awar. The Ayatollah explicitly states this at the beginning of the book: «وبعد، فهذه رسالة سميّتها بـ العضب البتّار في نقض التمسّك بآية الغار، نقضتُ فيها رسالة الناصب محمّد فاخر الإله آبادي التي سمّاها بـ دُرّة التحقيق في نُصرة الصديق وقد جعلها جواباً لرسالة العلّامة الشوشتري أعلى اللّه مقامه في دار الكرامة المسمّاة بـ كشف العوار في تفسير آية الغار.»[۱۶]

He presented this book, which he wrote in the year 1857 AD, as a gift to his virtuous teacher Sultan al-Ulama, Ayatollah Sayyid Muhammad ibn Ghufran-Ma’ab.[۱۷] In this treatise, after quoting Nishaburi’s words precisely, he quotes parts of Kashf al-Awar and provides analyses. In other sections, he presents Muhammad Fakhir’s words in detail and challenges them paragraph by paragraph with an analytical and deep approach.

5. *Ifham Ahl al-Mayn fi Radd Izalat al-Ghayn*.

A book in refutation of Izalat al-Ghayn ‘an Basarat al-Ayn bi-Ithbat Shahadat al-Husayn (peace be upon him), written by Haydar Ali Faydabadi Hanafi (d. 1882 AD) in three volumes in Persian. Unfortunately, despite the report of Ayatollah Sa’eed al-Milla, the grandson of the author of ‘Abaqat, about the existence of this book in the Nasiriya Library,[۱۸] no manuscript of it has been found so far.

6. *Isfar al-Anwar ‘an Haqa’iq Afdal al-Asfar* or *Al-Rihla al-Makkiyya wa al-Sawanih al-Safariyya fi Hajj al-Bayt wa Ziyarat al-A’imma (peace be upon them)*.

This treatise describes the details of the Ayatollah’s journey to Mecca and the Holy Shrines. Mir Hamid Husayn began this journey on 22 Jumada al-Ula in the year 1865 AD from Lucknow, accompanied by his scholarly brother Ayatollah I’jaz Husayn. On 27 Sha’ban of the same year, they set out from the port of Bombay toward Jeddah. They reached Jeddah on 15 Ramadan and Mecca on the 22nd of the same month, engaging in the single Umrah. During the final days of Ramadan, the author of ‘Abaqat, while his brother could not accompany him due to illness and physical weakness, traveled alone to Medina, leaving it on 20 Dhu al-Qi’dah, and wore the ihram for Umrah al-Tamattu’ at Masjid al-Shajarah.

During all his days in Mecca and Medina, he did not neglect visiting libraries and copying books, bringing back important materials. After completing the Hajj, they set out from Jeddah toward Basra, arriving there on 16 Rabi’ al-Awwal 1866 AD. Then they visited the shrines of Al-Kazimayn (peace be upon them), followed by Al-Askariyyayn (peace be upon them), then Najaf and the shrine of Amir al-Mu’minin, and on 19 Rajab of the same year, they visited Karbala, which was the end of the blessed journey of these great personalities.[۱۹]

This travelogue is a moment-by-moment report of events, difficulties, meetings with famous thinkers, and indescribable efforts to access sources that were essential for completing scholarly projects like ‘Abaqat al-Anwar.

Various manuscripts of this travelogue have been found, the most important of which is the autograph copy by the author of ‘Abaqat in his own handwriting with his numerous marginal notes, which is currently kept in the Nasiriya Library.

7. *Al-Durar al-Saniyya fi al-Makatib wa al-Munsha’at al-Arabiyya wa al-Farisiyya wa al-Urduyya*.

This collection includes the correspondence of the ‘Abaqat family with thinkers of various lands, especially Iran and Iraq. From these correspondences, various drafts and final copies were obtained in thick notebooks. The author of ‘Abaqat writes in the short introduction of some copies with minor differences:

«وبعد، فيقول العبد المفتاق حامد حسين … هذا مجموع أنیق وسفر رشیق سمّیته بـ الدرر السنیّة. جمعتُ فیه ما کتبتُ من المهارق الشوارق المؤتلقة البوارق وشطرها الأفخم وطرفها الأعظم، ممّا نمّقت في أیّان التأدّب بالآداب وغضاضة الغصن وطرآءة السنّ وشرخ الشباب ودارت بها كؤس المودّة بيني وبين الأحباب.»[۲۰]

On one of the early pages of this manuscript, it is written in the handwriting and seal of Ayatollah Dhakir Husayn, the second son of Ayatollah Mir Hamid Husayn, in Jumada al-Thaniya 1884 AD: «هذا كتاب لو يُباع بمثله دُرّاً ، لَكان البايع مغبوناً.»

8. *Al-La’ali al-Bahiyya fi al-Makatib wa al-Munsha’at al-Arabiyya wa al-Farisiyya wa al-Urduyya*.

This collection also includes the internal correspondence of the ‘Abaqat family members with one another, as well as letters written to some influential figures, scholars, and thinkers of different regions. Sometimes an entire set of correspondence was between the two brothers, collected systematically as important documents.[۲۱] Such as the letters to the late Siraj Husayn, the eldest son of Ayatollah Mufti Muhammad Quli, as mentioned on the cover of the manuscript:

«لآلي بهيّه، مکاتیب فارسيّه، جناب آية الله في العالمين دام ظلّهم، به نام جناب مولوي السيّد سراج حسين صاحب طاب ثراه، به خطّ ميرفضل‌شاه.»[۲۲]

Or other sets of systematic correspondence between the author of ‘Abaqat and his elder brother I’jaz Husayn, which seem to make up a significant portion of this collection. These letters were written due to Hamid Husayn’s concern about the physical condition of Sayyid I’jaz and his illness, as well as to obtain information about the status of the required sources and books, as shown on the title page of one of those collections:

«لآلي بهيّه، مکاتیب جناب آية الله في العالمين دام ظلّهم العالي به نام جناب مولانا السيّد إعجاز حسين صاحب، بقية المكاتيب من لكهنو إلى غواليار ومن ميرتهه وجكراون إلى لكهنو.»[۲۳]

9. *Abaqat al-Anwar fi Imamat al-A’immat al-Athar (peace be upon them)*.

**A Brief Account of Tuhfa Ithna Ashariyya and the Refutations Written Against It**

Before addressing ‘Abaqat al-Anwar and to understand its high and influential position in the scholarly community, it is necessary to examine Tuhfa Ithna Ashariyya, its divisive consequences, and the important actions taken by the scholars of the subcontinent—especially the Lucknow theological-jurisprudential school, the students of the school of the Reviver of the Sharia, Ayatollah al-Uzma Sayyid Dildar Ali Ghufran-Ma’ab—to counter the anti-Islamic wave of the Tuhfa.

Shah Abd al-Aziz Dehlavi (1746 – 1824 AD), famous as Siraj al-Hind and Hujjatullah, was the son of Shah Waliyullah (1699 – 1762 AD), the custodian of the Rahimiyya School in Delhi. Abd al-Aziz, who became blind at the age of 25, took over the management of his ancestral school after his father’s death. He wrote works such as Fath al-Aziz in Quranic exegesis, Al-Ujala al-Nafi’a, Sirr al-Shahadatayn, and Bustan al-Muhaddithin. Among all these writings, Tuhfa Ithna Ashariyya, sub-titled Nasihat al-Mu’minin wa Fadihat al-Shayatin, is considered his most important work.

Dehlavi writes the reason for naming his book Ithna Ashariyya in its introduction as follows:

«و اين رساله را تحفۀ اثنا عشريّه نام نهاده شد؛ زيرا که بعد از انقضاي قرن ثاني عشر از هجرت خير البشر عليه التحية والسلام صورت تأليف پذيرفته و جلوۀ ظهور گرفته».[۲۴]

He also states the purpose of writing the book in the introduction:

«غرض از تسويد اين رساله و تحرير اين مقاله آن است که در اين بلاد که ما ساکن آنيم و در اين زمان که ما در آنيم، رواج مذهب اثنا عشريّه و شيوع آن به حدّي اتفاق افتاده که کم خانه باشد که يک دو کس از آن خانه به اين مذهب متمذهب نباشد و راغب به اين عقيده نشوند.»[۲۵]

In another part of the introduction, he specifies his audience, saying:

«سوّم آنکه: اين رساله را کسي مطالعه کند که به مذهب شيعه و اهل سنت اصولاً و فروعاً ماهر و آشنا باشد و هر که يک مذهب را مي­‌شناسد و مذهب ديگر را کما ينبغي نمي­‌داند، قابل مطالعۀ اين رساله نيست.»[۲۶]

However, this statement is not consistent with the insistence on its general publication during the author’s lifetime, just as in our time this book is still made available to everyone in Persian, Urdu, and Arabic in various formats.

It is worth knowing that this book, written in Persian—the common language of the people of India at that time—with a smooth prose, is nothing but a plagiarism of the book Al-Sawa’iq al-Mubiqa li-Ikhwan al-Shaytan wa al-Dalal wa al-Zandaqa, written by an anonymous but heavily biased author hostile to Shi’ites named Nasrullah Kabuli. Dehlavi merely translated and reorganized it into Persian. As the author of ‘Abaqat explicitly states in various places of his valuable book:

«و خواجهٔ كابلى كه جُلّ كتاب او را شاه‌صاحب انتحال كرده‌‏اند…» [۲۷]

The Tuhfa was organized into twelve chapters to refute Shia beliefs.[۲۸] The twelve chapters are as follows: Chapter 1: On the origin of Shi’ism and its division into different sects. Chapter 2: On explaining the plots (maka’id) of the Shia, the methods of misguidance, and the tricks of deception to incline people toward their school. Chapter 3: On the biographies of the ancestors of the Shia. Chapter 4: On explaining the types of Shia narrations and the condition of their chains of transmission. Chapter 5: On theology (ilahiyyat). Chapter 6: On prophethood and belief in the prophets (peace be upon them). Chapter 7: On Imamate. Chapter 8: On the Hereafter and explaining the Shia’s disagreement with the Two Weighty Things (Thaqalayn). Chapter 9: On the jurisprudential rulings in which the Shia differed from the Thaqalayn. Chapter 10: On criticisms against the three Caliphs, other companions, and Aisha. Chapter 11: On the characteristics of the Shia schools; consisting of three sections: 1. Delusions 2. Prejudices 3. Flaws. Chapter 12: On Wilayah and Tabarra.

The author of Tuhfa did not adhere to these rules in any part of the twelve chapters, despite claiming commitment to the arts and etiquette of debate[۲۹]. Besides attributing incorrect beliefs to the Imamiyya and making selective extractions from Shia narrational, exegetical, theological, and historical texts, he was mostly seeking to demonize and mislead. For example, in the seventh chapter, before examining and criticizing the proofs of Imamate presented by Shia thinkers, he claims that the Shia are very poor and empty-handed in presenting textual proof for the Imamate of Amir al-Mu’minin (peace be upon him). In the seventh chapter, before explaining and criticizing the Quranic and narrational proofs attributed to the Shia, he wrote:

«دلايلی كه دلالت دارند بر امامت آن جناب بلا فصل، يا سلب استحقاق امامت از غير آن جناب، و در حقيقت دلايل مختصّه به مذهب شيعه. و آنچه متفرّداند به استخراج آن، همين قسم اخير است؛ و اين قسم بسيار اقلّ قليل است و مخدوش المقدّمات است كه ثقلين -يعنی كتاب و عترت- بر تكذيب مقدّمات آن دلايل، دو گواه صادق و دو شاهد عادل اند.»[۳۰]

Rather, he went further and described the Shia as beggars from the Sunnis in this debate, writing:

«شيعه در اثبات امامت حضرت امير بلافصل دلايل بسيار آورده اند، و بعد از تفحّص کتب ايشان و تحقيق و تفتيش آن دلايل ظاهر شد که اکثر آنها در غير محل نزاع قائم اند و بيشتر آنها مأخوذ و مسروق از اهل سنت.»[۳۱]

According to Abd al-Aziz, all the Quranic proofs of the Shia for the Imamate of Amir al-Mu’minin (peace be upon him) are only these seven verses: “Wilayah”, “Tathir”, “Mawaddah”, “Mubahalah”, (((إِنَّمَا أَنْتَ مُنْذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ))), (((وَقِفُوهُمْ إِنَّهُمْ مَسْئُولُونَ))), and (((وَالسَّابِقُونَ السَّابِقُونَ))). He also limits all Shia narrational proofs to twelve traditions: “Ghadir”, “Manzilat”, “Wilayah”, “Tayr”, “Madinat al-Ilm”, “Tashbih”, “Munasabah”, “Nur”, “Khaybar or Rayah”, “Ali with the Truth”, “Khasif al-Na’l or Muqatilah”, and “Thaqalayn”. However, as is abundantly available in Islamic heritage, the Quranic and narrational proofs for the Imamate of Amir al-Mu’minin (peace be upon him) are numerous.

The publication of this book, which caused much trouble for the Shi’ites and the Islamic community, made the opponents of the Ahl al-Bayt (peace be upon them) school more resolute in their false thoughts on the one hand, and shook some simple-minded Shi’ites in their original beliefs on the other. This serious factor of division among Muslims—which acted like a weapon in the hands of colonizers and spiritually fed takfiri groups—prompted subcontinent scholars to criticize its twelve chapters extensively by writing numerous refutations. It is sometimes claimed that the number of refutations written against the Tuhfa exceeds 50 titles. Among them, the Lucknow school, under the guidance of Ghufran-Ma’ab, was able to have a significant share in this event. Undoubtedly, most of the critical books and treatises on this book were the result of the tireless efforts of the founder of the Lucknow school, his noble children, and his prominent students. A brief review of some of the most important writings of subcontinent scholars in criticizing that harmful book is appropriate here:

*Saif Allah al-Maslul ‘ala Mukharribi Din al-Rasul*, also known as *Al-Sarim al-Battar*, by Jamal al-Din Abu Ahmad Mirza Muhammad ibn Abd al-Nabi Nishaburi Akbarabadi (d. 1817 AD). *Al-Nuzha al-Ithna Ashariyya fi al-Radd ‘ala al-Tuhfa al-Ithna Ashariyya* by Mirza Muhammad ibn Inayat Ahmad Khan Kashmiri Dehlavi, famous as the Fourth Martyr (d. 1820 AD). *Tajhiz al-Jaysh li-Kasr Sanamay Quraysh* by Moulvi Hasan ibn Amanullah Dehlavi Azimabadi (d. 1844 AD). These three works are sometimes considered complete refutations of all chapters of the Tuhfa.

The famous House of Ijtihad (Ayatollah Ghufran-Ma’ab and his noble sons) also wrote refutations against important parts of that book. *Al-Sawarim al-Ilahiyyat fi Qat’ Shubahat Abidi al-Uzza wa al-Lat* and its conclusion in refuting Chapter 5; *Husam al-Islam wa Siham al-Malam* in refuting Chapter 6; *Risalat al-Ghayba* in refuting a part of Chapter 7; *Ihya al-Sunnah wa Imatat al-Bid’ah* in refuting Chapter 8; and *Dhu al-Fiqar* in refuting Chapter 12, represent the collection of criticisms by Ghufran-Ma’ab against five chapters of Tuhfa. Also, Sayyid Muhammad, famous as Sultan al-Ulama (the eldest son of Ghufran-Ma’ab), wrote *Al-Bawariq al-Mubiqa* in refuting Chapter 7, which played an important role in compiling the first methodology of ‘Abaqat al-Anwar. He also authored *Ta’n al-Rimah* in refuting a part of Chapter 10.

*Hidayat al-Aziz* by Moulvi Khayr al-Din Muhammad Hindi Ilahabadi in refuting Chapter 4; *Burhan al-Sadiqin* by Ja’far Abu Ali Khan Musawi Banarsi, a student of the author of Nuzha, and its summary named *Muhajjat al-Burhan* in refuting Chapter 7; *Jawahir al-Abqariyya* by Sayyid Mufti Muhammad Abbas Shustari, the prominent student of the House of Ijtihad, also in refuting Chapter 7; and *Taksir al-Sanamayn* by Ja’far Abu Ali Khan Hindi in refuting Chapter 10, are also in the list of refutations against Dehlavi’s book.

The ‘Abaqat family (from Ayatollah Mufti Muhammad Quli to the grandson of Mir Hamid Husayn, Ayatollah Sa’eed al-Milla) also spared no effort in putting out the flames of Tuhfa. The respected father of the author of ‘Abaqat, who possessed an eloquent pen in defending authentic Islam, had an important share in this battle. Among the most important works of Ayatollah Mufti Muhammad Quli is the collection of refutations he wrote against five chapters of Tuhfa in Persian, naming it *Al-Ajnad al-Ithna Ashariyya al-Muhammadiyya*; the titles of this massive collection are: *Saif Nasiri* (also known as *Burhan Imami*) in refuting Chapter 1, *Taqlib al-Maka’id* in refuting Chapter 2, *Burhan al-Sa’adah* in refuting Chapter 7, *Tashyid al-Mata’in* in refuting Chapter 10, and *Masari’ al-Afham* in refuting Chapter 11.

However, ‘Abaqat al-Anwar fi Imamat al-A’immat al-Athar, as the essence of the efforts of the Lucknow school of theology, was written after reviewing the refutations written against Tuhfa, benefiting from them, and determining their effectiveness. ‘Abaqat can be considered the most detailed, comprehensive, systematic, effective, and lasting critique of Dehlavi’s book. This unique work made the Musawi Nishaburi family famous as the “Al ‘Abaqat” (the Family of ‘Abaqat) and immortalized them in the history of knowledge.

**Abaqat al-Anwar and the Ayatollah’s Research Methodology**

This guardian of the sanctuary of Imamate, seeing that the refutations written against Chapter 7 of the Tuhfa were not sufficient, girded the loins of determination with a firm resolve and commendable effort to break the idol made of Tuhfa. In this path, he endured many hardships and spent about 40 years of his noble life completing this massive encyclopedia of Imamate.

The late Ayatollah wrote ‘Abaqat al-Anwar in criticism of a part of Chapter 7 of Dehlavi’s Tuhfa—which was nothing but a plagiarism of Al-Sawa’iq al-Mubiqa by the anonymous and biased Salafi writer Nasrullah Kabuli, translated into Persian—addressing the issues raised in that book. It is enough to show the greatness of this valuable book that no refutation has been written against it to this day!

Abd al-Aziz Dehlavi claims in Chapter 7 of his Tuhfa that the Shia have only seven verses[۳۲] and twelve traditions[۳۳] to prove the Imamate of the Ahl al-Bayt (peace be upon them), none of which prove the Shia claim!

‘Abaqat was written in two methodologies (manhaj): The first methodology: Verses; The second methodology: Traditions.

The first methodology itself has two parts: The first half is the response to the six Sunni beliefs regarding Imamate and the critique of the proofs for the caliphate of the Caliphs. The second half is the response to Dehlavi’s doubts regarding the completeness of the indication of the verses pointing to the Imamate of Amir al-Mu’minin (peace be upon him).[۳۴]

In the second methodology, the Ayatollah organizes the detailed study of each hadith into two sections: Chain of Transmission (Sanad) and Indication (Dalalah). In the first section, he examines the chain of transmission of each narration and proves its credibility based on Sunni biographical sources. In the second section, he lists the multiple ways the hadith indicates the immediate Imamate of Amir al-Mu’minin (peace be upon him).

Throughout this everlasting work, while adhering to all the rules of debate, Ayatollah Mir Hamid Husayn never stepped out of the circle of justice and fairness. In this massive encyclopedia, he created a marvel, performing an extraordinary research beyond the subject, presenting a unique analysis after providing documented reports and certifying the sources.

The scope of his research in writing ‘Abaqat was such that in response to a few lines of Dehlavi’s criticisms, he explained a massive volume of answers in various formats, dedicating numerous pages to each section.

In some notes of the Ayatollah, the number of volumes of ‘Abaqat was predicted to be twenty-five volumes or more, like Al-Majlisi’s Bihar al-Anwar, but the life of this reviver of Imamate was not long enough to complete that great encyclopedia. However, due to his advanced research method, the main framework of all sections of ‘Abaqat al-Anwar was systematically designed by him, and a massive volume of necessary notes was collected. Currently, many images of those manuscripts are available in the manuscript database of the Secretariat of the International Congress to Commemorate Ayatollah Mir Hamid Husayn in the International Foundation of Imamate.[۳۵]

Out of the eight traditions of ‘Abaqat, five were printed during the Ayatollah’s lifetime, and three after his death by his noble son Ayatollah Nasir al-Milla:

*   Volume 1, Hadith al-Ghadir: Two printed copies of the first part exist: Majma’ al-Bahrayn press in Ludhiana in 1876 AD, and Nizami Press in Lucknow in 1901 AD. The second part was printed in Matla’-e Noor in Lucknow in 1877 AD.

*   Volume 2, Hadith al-Manzilat: Printed in Matla’-e Noor in Lucknow in 1878 AD.

*   Volume 3, Hadith al-Wilayah: Printed in Ja’fari Press in Lucknow, Nakhas neighborhood, in 1886 AD.

*   Volume 6, Hadith al-Tashbih: Printed in Ja’fari Press in Lucknow, Nakhas neighborhood, in 1884 AD.

*   Volume 8, Hadith al-Nur: Printed in Mashriq al-Anwar in Lucknow in 1884 AD.

The three traditions printed after the death of the Ayatollah by Ayatollah Nasir al-Milla:

*   Volume 4, Hadith al-Tayr: Printed in Al-Bustan al-Murtadawi in 1889 AD, coinciding with the year of the author’s death.

*   Volume 5, Hadith al-Madina: Part one: Printed in Matla’ al-Anwar in Lucknow in 1899 AD; Part two: Printed in Noor al-Matabi’ in Lucknow in 1909 AD.

*   Volume 12, Hadith al-Thaqalayn: Part one: Printed in Matla’ al-Anwar in Lucknow in 1896 AD; Part two: Printed in Nizami Press in Lucknow in 1925 AD.

One of the unique features of ‘Abaqat al-Anwar is its honesty in quoting the exact objections of the opponents. Unlike the author of Tuhfa who made selective and distorted quotes from Shia scholars, the Ayatollah presents the exact text of the doubt at the beginning of each discussion, and sometimes states it so well that it deserves appreciation from the objector himself!

In many cases, after stating the objection, he addresses its history, proving in several instances that this objection is not new and has been discussed by Sunni scholars in the past. This commendable method of reasoning made ‘Abaqat not just a critique of Chapter 7 of Tuhfa, but a refutation of all objectors to Imamate. Thus, ‘Abaqat crossed the borders of Delhi and the subcontinent, targeting the centuries before and after the nineteenth century. Ibn Taymiyyah, Ibn Kathir, Ibn Hajar, Fakhr al-Razi, and their likes all came under the target of the Ayatollah’s documented criticisms, in such a way that some of these critiques can be extracted and published as independent research.

In examining each narration, the Ayatollah first discusses the chain of transmission, proving the frequency (tawatur), fame, and authenticity of the narrations. In the second step, after presenting a complete view of the trustworthiness of the narrators, he begins the semantic analysis. His reasoning method in the analysis of meaning is considered one of the privileges of ‘Abaqat over all Shia theological works.

By employing all his skills in exegesis, hadith, literature, theology, principles, jurisprudence, history, biography, and even deep spiritual points when appropriate, the Ayatollah made the section on the meaning of narrations a manifestation of his unique scholarly capabilities. In every discussion he enters, he presents different possibilities and, with logical and firm proofs, proves his view or refutes the doubt, breaking its false prestige once and for all.

**Universal Mourning**

Sixty years of relentless effort in reviving the cause of Imamate and defending the guardianship of Amir al-Mu’minin (peace be upon him) granted that tireless scholar everlasting honor. The sweet fragrance of his book brought the unique scent of authentic Islam to truth-seekers, opening a new era in Imamate studies for scholars like Sharaf al-Din, Al-Amini, and Al-Muzaffar. Despite all those sacrifices, it is said that he wept in the final days of his life. When asked about the reason, he said: “I am worried about being ashamed when meeting the Master of the Worlds (peace be upon him) after death, because I have done nothing for him!” He then willed that pages of Hadith al-Ghadir written in his own hand be placed in his shroud over his eyes, so that upon meeting the Master of the Successors (peace be upon him), they might be presented as a humble gift!

That noble Sayyid passed away on 18 Safar in the year 1889 AD after enduring illness, hardships, and the unkindness of time, leaving the Shia world in mourning. His thin and suffering body was prepared for washing and shrouding. The washer stopped washing the holy body and asked about the scars on his chest. Nasir al-Milla replied by telling the story of his father’s devotion: “My father’s hands became weak due to various illnesses in his final years. He would say: ‘Place the books of the opponents on my chest so I can answer them, and you write.’ These marks are the sign of that sacrifice.”

After his passing, numerous memorial services were held to honor the status of that servant of the Alid threshold. In Iraq, a grand memorial service was held by the order of the Grand Ayatollahs, and the collection Al-Qasa’id al-Mushkila fi al-Marathi al-Muthkila was published afterward.

The burial place of that noble scholar is in Lucknow, in the Imambara of Ayatollah Ghufran-Ma’ab, next to his master Ayatollah Mufti Muhammad Abbas Shustari, and close to the holy grave of his respected father Ayatollah Mufti Muhammad Quli and his brother Ayatollah I’jaz Husayn (1824 – 1869 AD), may Allah have mercy on them. May the blessings of Allah be upon him and his pure ancestors.

اللّهم صلّ علی محمّد وآل محمّد، وعجّل فرج ولیّك، واجعلنا من خیر أعوانه وشیعته والذابّین عنه.

Scientific Secretary of the International Congress to Commemorate

Ayatollah Mir Hamid Husayn

Mehdi Esfandiari

[1]. Takmilat Amal al-Amil 2: 308.

[2]. Al-Fawa’id al-Radawiyya 1: 167 & 168.

[3]. A’yan al-Shia 4: 381.

[4]. Surah al-Ma’idah: 54.

[5]. Tabaqat A’lam al-Shia 13: 347 – 350.

[6]. Al-Ghadir 1: 321 & 322.

[7]. Kashf al-Asrar: 141.

[8]. Speeches of the Supreme Leader in the meeting with the members of the Supreme Council of the Ahl al-Bayt World Assembly on 26/09/1991 AD.

[9]. Al-Dhari’a 29: 69.

[10]. Nujum al-Sama 2: 31 & Al-Dhari’a 29: 69.

[11]. Al-Najm al-Thaqib (manuscript): 2a, tracking number 24609, Astan Quds Razavi; see Jawahir al-Kalam 2: 287.

[12]. Kashf al-Hujub wa al-Astar 1: 258.

[13]. Selected Scholars and Personalities of Isfahan: 430.

[14]. Al-Durar al-Saniyya: folio 163b – 165a, manuscript, tracking number 51594, Astan Quds Razavi Library.

[15]. The Ayatollah writes in the introduction of Shawariq: «فرأيت أن اُصنّف رسالة لم يسبقني أحد إلى تصنيفها، ولم يبادرني مبادر إلى ترصيفها، لا يعلم فضلها وجلالة شأنها إلّا الراسخون، ولا يدرك غورها وقعرها إلّا الشامخون.» Shawariq al-Nusus 1: 44.

[16]. Al-Adhab al-Battar (manuscript): 3, tracking number 21899, Astan Quds Razavi Library.

[17]. In the introduction of Al-Adhab al-Battar, he writes: «وجعلت رسالتي هذه هديّة إلی جناب السیّد السند الهمام، الکاشف عن دقائق الفقه والکلام، سیّد الأعلام وفخر الکرام، مولانا سلطان العلماء أدام الله ظلّه مادامت الأرض والسماء.» Al-Adhab al-Battar: 4, manuscript, tracking number 21899, Astan Quds Razavi.

[18]. Al-Dhari’a 3: 257.

[19]. Rihalat al-Kiram ila Bayt Allah al-Haram 1: 425 & 426.

[20]. Al-Durar al-Saniyya: 2, manuscript, tracking number 28300, Astan Quds Razavi.

[21]. In the initial pages of one of the manuscripts of La’ali, written by Dr. Mehdi Khajeh Piri, dated 9 November 2000 AD: “With much effort, the pages were arranged…”

[22]. La’ali al-Bahiyya, Persian Letters (manuscript), tracking number 2320, Nasiriya Library.

[23]. La’ali al-Bahiyya, Persian Letters (manuscript): 2, manuscript, tracking number 28073, Astan Quds Razavi.

[24]. Tuhfa Ithna Ashariyya: 2a.

[25]. Ibid.

[26]. Ibid: 2b.

[27]. ‘Abaqat al-Anwar fi Imamat al-A’immat al-Athar 8: 295.

[28]. The author writes in the introduction: “And this treatise was arranged in twelve chapters…” Tuhfa Ithna Ashariyya: 3a.

[29]. Dehlavi writes in the introduction: “And in this treatise, it was committed that in quoting the Shia school…” Tuhfa Ithna Ashariyya: 2a & b.

[30]. Ibid: 158b.

[31]. Ibid: 158a.

[32]. The seven verses examined by “Tuhfa” are: Wilayah, Tathir, Mawaddah, Mubahalah, Hidayah, Mas’ulun, and Sabiqun.

[33]. The narrations examined by the author of “Tuhfa” are: Ghadir, Manzilat, Wilayah, Tayr, Madinah, Tashbih, Munasabah, Nur, Khaybar or Rayah, Ali with the Truth, Muqatilah or Khasif al-Na’l, and Thaqalayn, to which the Hadith al-Safinah was appended.

[34]. For further explanation on the section of verses, see the editor’s introduction to the printing of the Congress of Ayatollah Mir Hamid Husayn.

[35]. The comprehensive image database of the Congress manuscripts was obtained after extensive searches and the cooperation of various centers in Iran and India, especially the descendants of the “Abaqat” family in Lucknow.