\n
In the name of Allah, the Most Gracious, the Most Merciful<\/strong><\/p>\n Praise be to Allah, Lord of the worlds, and blessings and peace be upon the master of the prophets and messengers and his pure and purified progeny, and the curse upon all their enemies. The Messenger of Allah (peace and blessings of Allah be upon him and his family) said: \u201c\u02bfAl\u012b is from me and I am from him, and he is the guardian of every believer after me.\u201d<\/p>\n Hadith al-Wilayah is the third hadith that \u02bfAbd al-\u02bfAz\u012bz al-Dihlaw\u012b addressed in Chapter Seven of the book Tu\u1e25fah-yi Ithn\u0101 \u02bfAshariyyah<\/em>. Since this hadith is one of the explicit texts proving the immediate succession and Imamate of Am\u012br al-Mu\u02bemin\u012bn (peace be upon him), he found no alternative but to deny and invalidate it.<\/p>\n Before al-Dihlaw\u012b, Ibn Taymiyyah, who is the Shaykh al-Isl\u0101m of the Sunnis, had undertaken to declare this hadith false; for he had correctly realized that there was no possibility of any justification or interpretation in its explicit indication, and if this hadith were established, the flood of destruction would run through the foundation of the non-solid edifice of the Saq\u012bfah school. Therefore, with certainty and decisiveness, he set out to deny this noble hadith. Although some other opponents had taken the path of interpretation regarding the indication of this hadith, al-Dihlaw\u012b too brought those feeble interpretations in his own work.<\/p>\n The Ferdaws-dwelling Allamah M\u012br \u1e24\u0101mid \u1e24usayn\u2014upon him be the showers of mercy as long as the earth is illuminated by the light of the two moons\u2014in response to al-Dihlaw\u012b\u2019s claim, which had been raised in less than half a page<\/em>, wrote a voluminous volume comprising 585 lithographic pages. In this volume, not only al-Dihlaw\u012b\u2019s objections, but also the objections of other scholars of his school, such as Ibn Taymiyyah, Ibn \u1e24ajar al-Makk\u012b and others, have been answered in detail.<\/p>\n At the beginning, he presents an introduction entitled \u201cStatement of the Repulsiveness of Denying the Virtues of Am\u012br al-Mu\u02bemin\u012bn (peace be upon him).\u201d In this introduction, he explains that the unsatisfactory practice of the predecessors of this group had been the concealment and denial of the virtues of Am\u012br al-Mu\u02bemin\u012bn (peace be upon him). Al-Dihlaw\u012b too, following his wicked predecessors, entered the thorn-filled valley of Nasb and denial.<\/p>\n After this introduction, in response to al-Dihlaw\u012b\u2019s claim regarding the invalidity of this hadith, he presents one hundred arguments establishing Hadith al-Wilayah and refuting its invalidation. In these one hundred arguments, he explains that great Sunni hadith scholars such as Ab\u016b D\u0101w\u016bd al-\u1e6cay\u0101lis\u012b, Ab\u016b Bakr ibn Ab\u012b Shaybah, A\u1e25mad ibn \u1e24anbal, Ab\u016b \u02bf\u012as\u0101 al-Tirmidh\u012b, al-Nas\u0101\u02be\u012b and others have transmitted this noble hadith; and some of them, such as Ibn Ab\u012b Shaybah, Ibn \u02bfAbd al-Barr, al-Mizz\u012b, al-Suy\u016b\u1e6d\u012b and others, have judged it authentic. In addition, according to Sunni rij\u0101l scholars, every single narrator of this hadith is trustworthy, declared upright and authenticated.<\/p>\n Al-Dihlaw\u012b based his claim regarding the invalidity of Hadith al-Wilayah on the presence of a person named \u201cAjla\u1e25 ibn \u02bfAbd All\u0101h al-Kind\u012b\u201d in its chain of transmission, and said: \u201cBecause Ajla\u1e25 occurs in its chains, and he is a Sh\u012b\u02bf\u012b accused in his narration.\u201d Unaware that Hadith al-Wilayah has also been transmitted through several other chains in which Ajla\u1e25 does not occur, and that too in a famous and well-known book such as Musnad A\u1e25mad<\/em>!<\/p>\n The late M\u012br \u1e24\u0101mid \u1e24usayn responds by stating that, apart from the existence of other chains for this hadith, the mere presence of Ajla\u1e25 does not harm the authenticity of this narration; for being a Sh\u012b\u02bf\u012b, according to the terminology of the early Sunnis, does not constitute grounds for disparagement and criticism, to the extent that some great figures of this group, such as al-Nas\u0101\u02be\u012b, who is among the compilers of the Six Canonical Books, have themselves been attributed to Shi\u02bfism. On the other hand, a number of Sunni rij\u0101l scholars, such as Ya\u1e25y\u0101 ibn Ma\u02bf\u012bn, \u02bfAmr ibn \u02bfAl\u012b Fall\u0101s, A\u1e25mad ibn \u02bfAbd All\u0101h al-\u02bfIjl\u012b, Ya\u02bfq\u016bb ibn Sufy\u0101n al-Fasaw\u012b and others, authenticated Ajla\u1e25; moreover, he is also among the narrators of the Sunans of Ab\u016b D\u0101w\u016bd, al-Tirmidh\u012b, al-Nas\u0101\u02be\u012b and Ibn M\u0101jah.<\/p>\n After claiming the invalidity of Hadith al-Wilayah, al-Dihlaw\u012b, in order to justify the compatibility of the indication of this hadith with the Sunni claim, writes: \u201cWal\u012b is one of the homonymous terms.\u201d But this stratagem is of no avail to him; for although \u201cwal\u012b\u201d is a homonymous term, the word \u201cba\u02bfd\u012b\u201d in the hadith is a firm contextual indication that what is intended is wilayah in authority and governance. In response to al-Dihlaw\u012b, the very statement of Ibn Taymiyyah suffices: \u201cThe wilayah that is the opposite of enmity is not restricted to a particular time.\u201d<\/p>\n Here we understand why some of al-Dihlaw\u012b\u2019s fellow thinkers, such as \u1e24us\u0101m al-D\u012bn Sih\u0101ranp\u016br\u012b and M\u012brz\u0101 Mu\u1e25ammad ibn Mu\u02bftamad Kh\u0101n, resorted to denying the word \u201cba\u02bfd\u012b\u201d in Hadith al-Wilayah, whereas in all hadith sources, Hadith al-Wilayah has been transmitted together with the word \u201cba\u02bfd\u012b.\u201d<\/p>\n Indeed, the indication of Hadith al-Wilayah regarding the immediate succession and Imamate of Am\u012br al-Mu\u02bemin\u012bn (peace be upon him) is so clear and undeniable that it has caused the opponents to fall into bewilderment, agitation, confusion and loss of composure.<\/p>\n An even more absurd interpretation that al-Dihlaw\u012b has brought in Tu\u1e25fah<\/em> is restricting the wilayah of Am\u012br al-Mu\u02bemin\u012bn \u02bfAl\u012b (peace be upon him) to the period after \u02bfUthm\u0101n. Now al-Dihlaw\u012b must answer whether the Three Caliphs are among the believers or not. If they are among the believers, then the wilayah of Am\u012br al-Mu\u02bemin\u012bn (peace be upon him) over them is established; and if they are not among the believers, then there will remain no room for discussion or debate.<\/p>\n In conclusion, it must be said that Hadith al-Wilayah alone is sufficient and adequate to establish the immediate succession and Imamate of Am\u012br al-Mu\u02bemin\u012bn (peace be upon him), and this volume of the precious book \u02bfAbaq\u0101t al-Anw\u0101r<\/em> has fulfilled this serious task in the best possible manner; as it is stated in one of the letters of the \u02bfAbaq\u0101t family:<\/p>\n \u02bfAbaq\u0101t al-Anw\u0101r<\/em> is in response to the chapter on Imamate of Tu\u1e25fah-yi \u02bfAz\u012bziyyah<\/em>, and it is a very extensive and highly esteemed book, which will become 25 volumes like Bi\u1e25\u0101r<\/em>. In this book, all the hadiths indicating the Imamate of al-Murta\u1e0d\u0101 have been established, and selections from the books of the opponents were personally brought into it by the author, who risked his life, from the libraries of the Sacred Sanctuary of Mecca and Medina\u2014may Allah increase their honor and reverence.<\/p>\n It is a book that if even one volume of it becomes known, the hearts of the Sunnis will be roasted, and if all their people of virtue and knowledge gather together to write a response to even one matter from it, they will be unable to do so. And the hope from the favors of Almighty God and the assistance of Am\u012br al-Mu\u02bemin\u012bn is that the fair-minded opponents, after examining this book, will abandon Sunnism and join the ranks of the people of truth, just as some people became Sh\u012b\u02bfah after examining Istiq\u1e63\u0101\u02be al-Afh\u0101m<\/em>.<\/p>\n May Allah reward him with the best reward with which He rewards the sincere strivers, and resurrect him with his pure forefathers, especially our master Am\u012br al-Mu\u02bemin\u012bn, upon him and his progeny be the peace of the Judge of the Day of Judgment, and settle him in the highest degrees of Paradise with the martyrs and the truthful, by His grace and bounty, for He is the Most Merciful of the merciful.<\/p>\n The Participation of N\u0101\u1e63ir \u1e24usayn<\/strong><\/p>\n By referring to the drafts of Hadith al-Wilayah, it became evident that Allamah N\u0101\u1e63ir \u1e24usayn, known as N\u0101\u1e63ir al-Millah (d. 1361 AH), the eldest son of Allamah M\u012br \u1e24\u0101mid \u1e24usayn\u2014may Allah\u2019s pleasure be upon them both\u2014had an effective participation with his scholarly father in compiling this work.<\/p>\n At the beginning of one of the drafts, the following is written:<\/p>\n \u201cThis is the second part of the third volume of the Second Manhaj of the book \u02bfAbaq\u0101t al-Anw\u0101r f\u012b Im\u0101mat al-A\u02beimmah al-A\u1e6dh\u0101r<\/em>, devoted to mentioning the hadith \u2018Indeed, \u02bfAl\u012b is from me and I am from him, and he is the guardian of every believer after me.\u2019 And on the final page of this same draft, the following expression is written:<\/p>\n \u201cDraft of the takhr\u012bj of Hadith al-Wilayah, without biographical notices and some with biographical notices, from Y\u016bsuf Kanj\u012b to the last rank, from which the fair copy was made in the handwriting of M\u012br Ma\u02bf\u1e63\u016bm \u02bfAl\u012b. Also, throughout these drafts, the handwriting of the late N\u0101\u1e63ir \u1e24usayn is repeatedly seen.<\/p>\n Introduction to the Lithographic Edition of Hadith al-Wilayah<\/strong><\/p>\n This work has been researched on the basis of the lithographic edition of the Hadith al-Wilayah volume of \u02bfAbaq\u0101t al-Anw\u0101r<\/em>. This volume was printed in 1303 AH, three years before the death of Allamah M\u012br \u1e24\u0101mid \u1e24usayn\u2014may Allah\u2019s mercy be upon him\u2014at the Ja\u02bffar\u012b Press in the city of Lucknow, in 585 pages.<\/p>\n On the first page\u2014which apparently was arranged by the printing press\u2014the verse \u201cAllah is the Guardian of those who believe; He brings them out of darknesses into the light\u201d is written in an inscription at the top of the page. Following it is a text praising and commending Allamah M\u012br \u1e24\u0101mid \u1e24usayn, may Allah\u2019s mercy be upon him, and at the end the name of the press is mentioned.<\/p>\n \u201cAllah is the Guardian of those who believe; He brings them out of darknesses into the light.\u201d<\/p>\n Praise and gratitude be to Allah that in this blessed and auspicious time, the volume of Hadith al-Wilayah, which is the third volume among the volumes of the Second Manhaj of the esteemed book \u02bfAbaq\u0101t al-Anw\u0101r f\u012b Im\u0101mat al-A\u02beimmah al-A\u1e6dh\u0101r<\/em>, authored by the remover of grief, heir to the \u0622\u062b\u0627\u0631 of the Imams, the luminous pole who unveiled the darkness of rust from the landmarks, the divine scholar whom no blame of a blamer in the way of Allah affects, the peer of his age and the unique one of his era, the Allamah of his time and the leader of his age, the manifest proof, the clear standard, the guide to righteous action, the guide to profitable virtue, the honor of the expert jurists and mujtahids, the chief of the distinguished and foremost men, the sea of knowledge whose waves surge, the ocean of sciences whose shores are turbulent, the clarifier of obscure subtleties, the revealer of the secrets of realities, whose nobility the eloquent tongues of the ages are incapable of describing, whose greatness penetrating minds are unable to comprehend, our refuge and the refuge of the two horizons, our master Sayyid \u1e24\u0101mid \u1e24usayn\u2014may Allah perpetuate the clouds of his abundant beneficence pouring down, the lights of his instruction shining brightly, the abodes of knowledge flourishing and radiant through his critical editions, and the gardens of perfection fresh and verdant through his investigations\u2014was printed at the Ja\u02bffar\u012b Press in Lucknow in the year 1303 AH.<\/p>\n The dimensions of the lithographic copy are 21 by 31 centimeters. The four sides of the pages are ruled and contain the text within them. The page numbers are placed at the top and in the middle of the page, and on most pages, on both sides of the number, there are running heads and titles.<\/p>\n Research Method<\/strong><\/p>\n The research of this work was carried out as follows:<\/p>\n At first, the typed text was carefully collated with the lithographic edition.<\/p>\n The page numbers of the lithographic edition have been placed before the first word of each page and within square brackets [].<\/p>\n The spelling of some words has been given according to the orthography commonly used today. For example, words such as \u201c\u062f\u0631\u06cc\u0646\u201d and \u201c\u0628\u0631\u06cc\u0646\u06a9\u0647\u201d have been written as \u201c\u062f\u0631 \u0627\u06cc\u0646\u201d and \u201c\u0628\u0631 \u0627\u06cc\u0646\u06a9\u0647.\u201d Following the same procedure, the preposition \u201c\u0628\u0640\u201d has been written separately from the following word according to contemporary orthography. For example, \u201c\u0628\u0627\u062e\u062a\u0635\u0627\u0631\u201d has been written as \u201c\u0628\u0647 \u0627\u062e\u062a\u0635\u0627\u0631.\u201d<\/p>\n In cases where reading a word in the context of the sentence together with the suffix \u201c\u0627\u06cc\u201d was correct, this suffix has been added to the end of the word without noting its addition to the lithographic edition. For example, the sentence \u201c\u062f\u0631 \u0627\u064a\u0646\u200c\u062c\u0627 \u067e\u0627\u0631\u0647 \u0627\u0632 \u062c\u0644\u0627\u0626\u0644 \u0641\u0636\u0627\u0626\u0644 \u0628\u064e\u0647\u064a\u0651\u0647 \u0648 \u0639\u0648\u0627\u0644\u0649 \u0645\u0622\u062b\u0631 \u0633\u064e\u0646\u064a\u0651\u06c0 \u0645\u062d\u0645\u0651\u062f \u0628\u0646 \u0633\u0639\u062f\u0650 \u0643\u0627\u062a\u0628\u0650 \u0639\u0627\u0644\u0649\u200c\u0645\u0646\u0627\u0642\u0628\u0650 \u0648\u0627\u0644\u0627\u0645\u0646\u0627\u0635\u0628\u0650 \u062c\u0644\u064a\u0644 \u0627\u0644\u0645\u0631\u0627\u062a\u0628 \u0645\u0630\u0643\u0648\u0631 \u0645\u0649\u200f\u0634\u0648\u062f.\u201d has been given as: \u201c\u062f\u0631 \u0627\u064a\u0646\u200c\u062c\u0627 \u067e\u0627\u0631\u0647\u200c\u0627\u06cc \u0627\u0632 \u062c\u0644\u0627\u0626\u0644 \u0641\u0636\u0627\u0626\u0644 \u0628\u064e\u0647\u064a\u0651\u0647 \u0648 \u0639\u0648\u0627\u0644\u0649 \u0645\u0622\u062b\u0631 \u0633\u064e\u0646\u064a\u0651\u06c0 \u0645\u062d\u0645\u0651\u062f \u0628\u0646 \u0633\u0639\u062f\u0650 \u0643\u0627\u062a\u0628\u0650 \u0639\u0627\u0644\u0649\u200c\u0645\u0646\u0627\u0642\u0628\u0650 \u0648\u0627\u0644\u0627\u0645\u0646\u0627\u0635\u0628\u0650 \u062c\u0644\u064a\u0644 \u0627\u0644\u0645\u0631\u0627\u062a\u0628 \u0645\u0630\u0643\u0648\u0631 \u0645\u0649\u200f\u0634\u0648\u062f\u201d.<\/p>\n It should be noted that in some texts from that period, including the lithographic edition of \u02bfAbaq\u0101t<\/em>, in order to indicate such a suffix, the letter \u201c\u0647\u201d at the end of the word was written with a small \u201c\u06cc\u201d, such as \u201c\u067e\u0627\u0631\u06c0\u201d. For example, the aforementioned expression appears in the lithographic edition in this form:<\/p>\n \n English Translation<\/strong><\/p>\n This difference is more frequent in the names of persons. In such cases, an effort has been made, by referring to biographical sources and other early hadith and historical sources, to establish the correct form of the name, except where the narrator’s name could not be accessed, or where the name itself appears differently in other sources and determining the correct form was not possible. In such a case, only the difference between the form found in the lithographic edition and that of the source has been noted in the footnote.<\/p>\n For example, in sourcing the book Firdaws al-Akhb\u0101r<\/em>, the edition of \u201cD\u0101r al-Kit\u0101b al-\u02bfArab\u012b\u201d was taken as the basis of the work, because Musnad al-Firdaws<\/em> has also been printed within that edition. \u02bfAll\u0101mah M\u012br \u1e24\u0101mid \u1e24usayn, may God\u2019s pleasure be upon him, cites a narration from Firdaws al-Akhb\u0101r<\/em> which is not found in this edition but is found in the edition of \u201cD\u0101r al-Kutub al-\u02bfIlmiyyah\u201d; therefore, in this case, reference has been made to the edition of \u201cD\u0101r al-Kutub al-\u02bfIlmiyyah.\u201d<\/p>\n The method of arranging such sources in the bibliography is as follows: first, the source that was used according to the initial rule is introduced, and then the source to which reference was exceptionally made is introduced.<\/p>\n First:<\/strong> In the margin, expressions accompanied by the symbol \u201c\u0641\u0640\u201d which means \u201cf\u0101\u02beidah\u201d<\/em> have been included. These faw\u0101\u02beid<\/em> are, in a few cases, intended to highlight and draw attention to an expression in the text, such as:<\/p>\n This f\u0101\u02beidah<\/em> is placed above \u201cMusnad al-\u1e6cay\u0101lis\u012b<\/em>\u201d and draws attention to it:<\/p>\n In most cases, these faw\u0101\u02beid<\/em> indicate the title of the discussion that follows, such as:<\/p>\n During the research process, these faw\u0101\u02beid<\/em>, as well as the titles appearing in the running headers, have been used in selecting the headings. If these faw\u0101\u02beid<\/em> have not been used in the headings, they appear in the footnote in the following form:<\/p>\n \u0641\u0640: \u0645\u062f\u0627\u0626\u062d \u062c\u0644\u06cc\u0644\u06c0 \u0627\u0628\u0646 \u0639\u0628\u062f \u0627\u0644\u0628\u0631\u0651 \u0627\u0632 \u0633\u06cc\u0631 \u0627\u0644\u0646\u0628\u0644\u0627\u0621 \u0630\u0647\u0628\u06cc.<\/strong><\/p>\n The faw\u0101\u02beid<\/em> that have been regarded as headings and incorporated into the main text are not accompanied by \u201c\u0641\u0640:\u201d.<\/p>\n Second:<\/strong> In the lithographic edition, the references to some quotations have been written in the margins. Sometimes, the page number and the total number of pages of the referenced copy have also been given, in the following manner: a line has been drawn, then the page number has been placed above it and the total number of pages of the copy below it:<\/p>\n In some cases, in addition to the page number, the name of the chapter or entry is also mentioned:<\/p>\n In some cases, only the name of the chapter or entry is mentioned:<\/p>\n In one instance, the title of the discussion appears in an ornate frame as follows:<\/p>\n Since all quotations have been sourced and references have been provided to critical editions, there was no need to mention these marginal notes, and therefore they have been omitted.<\/p>\n Third:<\/strong> In some of the marginal notes, an explanation of a word or expression is given. These marginal notes have been indicated by placing a number above a word or expression in the text, and in the margin of the copy, an explanation corresponding to that number has been provided.<\/p>\n If these explanations have been quoted from a book, the name of the book appears at the end of the marginal note. In most cases, the name of the source is given in full, and in some cases it is given in abbreviated form. These abbreviations are as follows:<\/p>\n The abbreviation \u201c<\/strong>\u0642\u201d<\/strong>: for the book al-Q\u0101m\u016bs al-Mu\u1e25\u012b\u1e6d<\/em>. For explaining Arabic vocabulary, this book, as well as It\u1e25\u0101f Dhaw\u012b al-Alb\u0101b<\/em>, have been used more extensively.<\/p>\n The abbreviation \u201c<\/strong>\u0645\u201d<\/strong>: for the book Muntah\u0101 al-Arab<\/em> by \u1e62af\u012bp\u016br\u012b. In most cases, this book has been used for translating words from Arabic into Persian. This abbreviation occurs only once, and in the other cases the name of the book is given in full.<\/p>\n Some explanatory marginal notes appear between the lines. These marginal notes have also been included in the footnotes.<\/p>\n At the end of many of these marginal notes, the number \u201c\u06f1\u06f2\u201d or \u201c\u06f1\u06f2 \u0645\u0646\u0647\u201d appears. T\u0101j al-\u02bfUlam\u0101 Sayyid \u02bfAl\u012b Mu\u1e25ammad ibn Sul\u1e6d\u0101n al-\u02bfUlam\u0101 (d. 1312 AH), the grandson of \u02bfAll\u0101mah Ghufr\u0101n-Ma\u02be\u0101b (d. 1235 AH), who was one of the great scholars of India and a contemporary of \u02bfAll\u0101mah M\u012br \u1e24\u0101mid \u1e24usayn, may God have mercy upon them, has written the following in explanation of this symbol:<\/p>\n As for the marginal note, they also wrote a number on it, as mentioned previously, but they end it with the number \u06f1\u06f2, by which they mean \u201cal-\u1e25add\u201d (the end), and intend that it is the limit and conclusion of the marginal note. That \u06f1\u06f2 is a symbol for \u201cal-\u1e25add\u201d is apparent; for this is the numerical value of the letters of \u201cal-\u1e25add,\u201d because the numerical value of the unpointed \u1e25\u0101\u02be is \u06f8 and that of the unpointed d\u0101l is \u06f4, and their sum is \u06f1\u06f2.<\/p>\n This applies to something other than the munhiyyah<\/em>. As for the munhiyyah<\/em>, at its end, along with the aforementioned number \u2014 namely \u06f1\u06f2 \u2014 \u201c\u0645\u0646\u0647\u201d is written, unlike the others; for in the latter, the name of the annotator is generally written after the aforementioned number. The understood antecedent of the attached pronoun in \u201c\u0645\u0646\u0647\u201d is the author of the book. And munhiyyah<\/em> is derived from \u201c\u0645\u0646\u0647\u201d by adding the relational y\u0101\u02be<\/em> at its end, and the t\u0101\u02be<\/em> is for the feminine form, considering that it is an adjective for the marginal note; and all of this is evident. [6]<\/p>\n Fourth:<\/strong> In some cases, relatively lengthy explanations or supporting evidence have been mentioned in the margin for the purpose of clarifying or completing the discussion. Sometimes a specific mark has been placed over a word or expression in these marginal notes, and at the end of the marginal note an explanation of that word has been given. To indicate these cases \u2014 which are, in reality, marginal notes upon marginal notes \u2014 the asterisk \u201c*\u201d has been used. In this manner, after the word, an asterisk is placed, and after the marginal note has ended, at the beginning of the line, the asterisk is repeated and that explanation is given. If there is more than one instance of a marginal note upon a marginal note within a single marginal note, two asterisks \u201c**\u201d and more have been used.<\/p>\n The asterisk has also been used for the explanations of the researcher concerning the expressions of the marginal notes of the lithographic edition.<\/p>\n Fifth:<\/strong> In some marginal notes, conjectures have been given to indicate the possible occurrence of a textual corruption in the text. In this manner, the symbol \u201c\u0638\u201d is written above the relevant word or expression in the text, meaning \u201c\u1e93\u0101hiran\u201d (apparently), [7] and then the symbol \u201c\u0638\u201d is repeated in the marginal note, with the correct or more correct word or expression given beside it. These marginal notes have been reflected in the footnotes. For example:<\/p>\n In many cases, the symbol \u00ab\u0638\u00bb is accompanied by \u00ab\u0644\u0647\u00bb, which probably means \u00ab\u0628\u062f\u0644\u0647\u00bb (in its place), or it may indicate that the word appearing in the text belongs to the source, whereas apparently the correct reading is the one mentioned in the marginal note.<\/p>\n Sometimes, together with the symbol \u00ab\u0638\u00bb, a mark resembling the number \u00ab\u06f7\u00bb is also drawn, and the word \u00ab\u0635\u062d\u0651\u00bb is written after the marginal note. Such cases indicate a possible omission from the text:<\/p>\n Fifth:<\/strong> In some cases, the copyist mistakenly omitted a word or phrase from the text; subsequently, that omitted passage was restored during the rereading and included in the marginal note. In this manner, its place is marked in the text with a mark resembling the number \u00ab\u06f7\u00bb, and in the marginal note, following the same mark, the omitted passage is given. This type of marginal note is identified in the lithographic edition by the symbol \u00ab\u0635\u062d\u00bb placed at the end of the passage. For example:<\/p>\n In the research carried out, these cases have been added to the main text, and the omission in the lithographic edition has not been noted.<\/p>\n Sixth:<\/strong> In some marginal notes, a variant reading of the source is indicated; in this manner, the symbol \u00ab\u0646\u00bb\u2014which indicates a variant reading\u2014is placed above the passage in question, and in the marginal note, following the symbol \u00ab\u0646\u00bb, the wording found in another manuscript of the source is written. For example:<\/p>\n In the text, \u00ab\u0623\u0645\u0631\u0646\u064a\u00bb is given, and in the marginal note it is stated that the variant reading is \u00ab\u0623\u0648\u062d\u06cc \u0625\u0644\u064a\u0651\u064e\u00bb.<\/p>\n Symbols<\/strong><\/p>\n The symbols used in the research are as follows:<\/p>\n <> indicates an addition in the lithographic edition over the source.<\/p>\n () indicates an addition in the source over the lithographic edition.<\/p>\n [] indicates additions by the researcher.<\/p>\n \u0645 indicates the source.<\/p>\n \u062d indicates the lithographic edition.<\/p>\n Images of the Manuscripts<\/strong><\/p>\n Image of the first page of the lithographic edition<\/p>\n Image of the second and third pages of the lithographic edition<\/p>\n Image of the last page of the lithographic edition<\/p>\n Image of the handwriting of the late N\u0101\u1e63ir \u1e24usayn on the first page of one of the collections of drafts of \u1e24ad\u012bth al-Wil\u0101yah<\/em><\/p>\n Image of the handwriting of the late N\u0101\u1e63ir \u1e24usayn on the final page of the same collection<\/p>\n \n Image of the handwriting of the late N\u0101\u1e63ir \u1e24usayn among the drafts of \u1e24ad\u012bth al-Wil\u0101yah<\/em><\/p>\n Acknowledgment and Gratitude<\/strong><\/p>\n At the outset, I am grateful for the boundless favors of the Peerless Lord, who granted this insignificant servant the opportunity to revive this monumental work, so that my humble name, too, may be included among the servants of His Eminence Am\u012br, peace of God, the Almighty King, be upon him; may it be that I remain honored with serving this threshold until my final breath!<\/p>\n Thereafter, I extend my utmost thanks and gratitude to all those who assisted this humble servant in this momentous undertaking, especially His Eminence Ayatollah Sayyid Mahdi Nabavi, and my researcher colleagues in the Heritage Revival Unit; namely, Hujjat al-Islams: Mr. Taher Azizvaki\u0304li, Mohammad Mahdi Dalir, Mohammad Javad Rajabzadeh, Mohammad Nasiri, and Sayyid Sadeq Hashemi.<\/p>\n I also deem it incumbent upon myself to express my utmost gratitude for the efforts and support of Hujjat al-Islam Dr. Mohammad-Taqi Sobhani, President of the International Congress of Allamah Mir Hamid Husayn, may God\u2019s pleasure be upon him; Hujjat al-Islam Mehdi Esfandiyari, the Scientific Secretary and Director of the Congress\u2019s Works Revival Group; Hujjat al-Islam Ruhollah Kazemi, Deputy for Research of the International Foundation of Imamate; and Hujjat al-Islam Mohammad Farid Ansari Rud-Sari, Deputy Head of the International Foundation of Imamate.<\/p>\n Mojtaba Nazemi Qamshani<\/strong><\/p>\n 6 Mordad 1404 \u2013 3 Safar 1447<\/p>\n Holy Qom<\/p>\n Footnotes<\/strong><\/p>\n [1]<\/strong> The drafts of Hadith al-Wilayah<\/em>, retrieval number: 24694, Central Library of the Astan Quds Razavi.<\/p>\n [2]<\/strong> \u0627\u0644\u0631\u0651\u064e\u064a\u0652\u0646: \u0627\u0644\u0637\u0651\u064e\u0628\u064e\u0639 \u0648\u0627\u0644\u062f\u0651\u064e\u0646\u064e\u0633\u2026 \u0627\u0644\u0631\u0651\u064e\u064a\u0652\u0646: \u0633\u0648\u0627\u062f \u0627\u0644\u0642\u0644\u0628<\/strong>.<\/strong> Lis\u0101n al-\u02bfArab<\/em>, 13:193, \u201cRayn.\u201d<\/p>\n [3]<\/strong> \u0627\u0644\u0642\u064e\u0645\u0652\u0642\u0627\u0645: \u0627\u0644\u0628\u062d\u0631<\/strong>.<\/strong> The same, 12:494, \u201cQamm.\u201d<\/p>\n [4]<\/strong> \u062b\u064e\u0628\u064e\u062c\u064f \u0643\u0644\u0651\u0650 \u0634\u064a\u200f\u0621: \u0645\u064f\u0639\u0638\u064e\u0645\u064f\u0647 \u0648\u0648\u0633\u0637\u0647 \u0648\u0623\u0639\u0644\u0627\u0647\u060c \u0648\u0627\u0644\u062c\u0645\u0639: \u0623\u062b\u0628\u0627\u062c<\/strong>.<\/strong> The same, 2:219, \u201cThabaj.\u201d<\/p>\n [5]<\/strong> \u0627\u0644\u0645\u0650\u0635\u0652\u0642\u064e\u0639 \u0643\u0645\u0650\u0646\u0652\u0628\u064e\u0631: \u0627\u0644\u0628\u064e\u0644\u064a\u063a\u2026 \u06cc\u0642\u0627\u0644: \u062e\u0637\u064a\u0628\u064c \u0645\u0650\u0635\u0642\u064e\u0639\u064c \u0648\u0645\u0650\u0633\u0642\u064e\u0639\u064c \u0648\u0645\u0650\u0633\u062d\u064e\u0644\u064c \u0648\u0634\u064e\u062d\u0652\u0634\u064e\u062d\u064c\u060c \u0648\u0647\u0648 \u0627\u0644\u0645\u0627\u0647\u0631 \u0641\u064a \u0627\u0644\u062e\u0637\u0628\u0629 \u0627\u0644\u0645\u0627\u0636\u064a \u0641\u0650\u064a\u0647\u0627\u060c \u0648\u0627\u0644\u062c\u0645\u0639: \u0645\u064e\u0635\u0627\u0642\u0650\u0639<\/strong>.<\/strong> T\u0101j al-\u02bfAr\u016bs<\/em>, 11:275, \u201c\u1e62aqa\u02bf.\u201d<\/p>\n [6]<\/strong> al-Jawharah al-\u02bfAz\u012bzah<\/em> (included in Ras\u0101\u02beil f\u012b Dir\u0101yat al-Had\u012bth<\/em>), 2:459\u2013460.<\/p>\n [7]<\/strong> See: Mu\u02bfjam al-Rum\u016bz al-\u02bf\u0100mmah<\/em>, 2:343.<\/p>\n [8]<\/strong> See: the same, 2:587.<\/p>\n \n
\nI began comparing it on the twenty-second of Sha\u02bfb\u0101n al-Mu\u02bfa\u1e93\u1e93am of the year 1299 AH after the Hijrah of the Prophet (peace and blessings of Allah be upon him and his family)\u2026
\nAnd I, the poor N\u0101\u1e63ir \u1e24usayn\u2026\u201d<\/p>\n
\nN\u0101\u1e63ir \u1e24usayn, may he be forgiven.\u201d<\/p>\n![\"\"](\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/1-1-300x62.jpg\")
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