Ali b. Abi Talib Pledged Allegiance to Abu Bakr as-Siddiq رضى الله عنهما

 بسم الله الرحمن الرحيم

والصلاة والسلام على اشرف الانبياء واكمل البشر

Many Shi’ites falsely claim that sayyidina Ali b. Abi Talib كرم الله وجهه الكريم did not pledge allegiance to the first Khalifah, sayyidina Abi Bakr as-Siddiq رضى الله عنه.

But this is contrary to what is written in their own literature, that after the murder of Muhammad b. Abi Bakr رضى الله عنهما, Amir al-Mu’minin رضى الله عنه said in a sermon that he had given the bay’ah (pledge of allegiance) to sayyidina Abi Bakr as-Siddiq رضى الله عنه

(Bihar al-Anwar v.33 p.568; Sharh Nahj al-Balaghah of Ibn Abil-Hadid v.6 p.95):

This disproves the Imamiyyah Shi’ah doctrine of the Imamate being a “divine right” of sayyidina Ali and his descendants عليهم السلام

Fasting on Ashura

 بسم الله الرحمن الرحيم

والصلاة والسلام على اشرف الانبياء واكمل البشر

I previously explained the reality of the Islamic fast and commemoration of Ashura as corresponding to the Jewish fast and commemoration of Yom Kippur.

The Shi’ah sect, however, deny the fast of Ashura, alleging it is a post-Karbala phenomenon and fabricated by the Umayyads. I shall disprove such a silly notion from Shi’ite literature itself, which presents narrations of their supposedly infallible Imams regarding the virtue of fasting on Ashura. So it is mentioned in Tahdhib al-Ahkam of Muhammad b. al-Hasan al-Tusi that Amir al-Mu’minin رضى الله عنه apparently said: “fast on Ashura, the tenth and the ninth, for it is an expiation of the sins of the year”

and he said: “the Messenger of Allah صلى الله عليه وآله وسلم fasted on Ashura”

In a lengthy Hadith attributed to Imam Muhammad al-Baqir رضى الله عنه it is mentioned that Ashura is the day Noah, along with the men and jinn with him, were ordered to fast, the day Allah accepted the repentance of Adam and Eve, the day Allah split the sea for Bani Israel, drowned Pharaoh, granted victory of Moses over Pharaoh, Abraham’s birthday, the day Allah accepted the repentance of the people of Jonas (Nineveh), the day of Jesus’s birth, and the day upon which the Mahdi shall rise up (Tahdhib al-Ahkam v.4 p.375):

Another strong proof fasting on Ashura wasn’t fabricated by the Umayyads, as the Shi’ah allege, but was from the Sunnah of the Prophet صلى الله عليه وسلم is the testimony of a third party, the Kharijite Ibadis, who likewise fast on Ashura. As in Shi’ah Hadith, the Ibadi Hadith mention a great virtue for fasting on Ashura narrated from the mouth of the Prophet صلى الله عليه وسلم: “One who fasted on the day of Ashura, atoned for equivalent of sixty months or is rewarded for the emancipation of ten believers from the progeny of Ishmael” (Musnad Rabi b. Hamid; pp.61-62, #308):

In conclusion, fasting on Ashura is definitively and decisively established from Islam, as it has corroboration of three sects that are independent of each other, namely, Sunnis, Shi’ites and Kharijites.

Shi'ah Belief: Allah is a Jism (Body)

 بسم الله الرحمن الرحيم

وصلى الله على خاتم النبيين

The charge of tajsim against ahl us-Sunnati wal-Jama’ah from the Shi’ah is quite ironic given the fact that the earliest Muslim theologians who ascribed a jism (body) to Allah were Imamiyyah Shi’ah, notably, Hisham b. al-Hakam, Hisham b. Salim al-Jawaliqi, and Dawud al-Jawaribi. This is confirmed in Shi’ah literature, see al-Kafi:

A Shi’ite, Ammaar Hussein, wrote this article attempting to defend Hisham b. al-Hakam, but ended up spilling the beans, for he wrote: “Hisham submissively followed the Imam in thinking of God as a ‘thing’ but this meant that he had to then abide by the implications of such a decision seeing as though his former master Jahm also taught that each thing exists when it exists as an existent body (jism mawjud). The incorporeal is non-existent (ma`dum, ma laysa bi-mawjudin). For something to exist it had to be a ‘body’.”

“Hisham b. Salim claims that Allah Mighty and Majestic has a form and that Adam was created in the likeness of the Lord. Half human and half otherwise – and I pointed to my sides and the hair of my head.

Yunus the client of the family of Yaqtin and Hisham b. al-Hakam claim that Allah is a thing unlike other things, and that the other things are distinct from Him and He is distinct from the things. And they claimed that to establish the existence of a thing is to consider it a body, but he is unlike any other body, a thing unlike any other thing.”

“This one (Hisham b. al-Hakam) desired Ithbat (to establish the existence of God) while the other one (Hisham b. Salim) likened His Lord the Elevated with creation.

Elevated is Allah who has no like, analogue, equal or match. He is not in the attribute of the created ones. Do not subscribe to what was said by Hisham b. Salim rather subscribe to what was said by the Client of the family of Yaqtin and his fellow (Hisham b. al-Hakam).”

“when they refer to him as a body they wish to assert that he is Existent.”

These quotes from Ammaar Hussein’s article serve to confirm the fact that Hisham b. al-Hakam did in fact use the term jism with respect to Allah, although it is argued he intended by that to simply describe Allah’s existence. It is quite possible that Hisham b. al-Hakam meant body in the Aristotelian sense and believed “Allah is a body unlike bodies”, but the fact remains he used this term for Allah.

We Sunni Muslims reject this term for Allah completely, first and foremost because there is no proof of it from the divine Revelation. The true Mujassimah are therefore the Shi’ites who affirm the word jism for Allah.

Sikh Scripture: Earth is Carried on Head of a Bull

Previously, I explained a fatal scientific error in the Granth (Sikh scripture) which describes the moon as a lamp. In this entry, I shall expose another error in the Granth, which is the idea that the planet Earth is being carried on the head of a bull:

Dhoul Dharam da-i-aa kaa poot.

The mythical bull is Dharma, the son of compassion;

santokh thaap rakhi-aa jin soot.

this is what patiently holds the earth in its place.

Dhavlai upar kaytaa bhaar.

What a great load there is on the bull!

aapay Dhartee Dha-ul akaasaN.

He Himself is the earth, the mythical bull which supports it and the Akaashic ethers.

hukmay Dhartee Dha-ul sir bhaaraN.

The Hukam of His Command is the mythical bull which supports the burden of the earth on its head.

Separation of Prophetic and Political Office (Judgment on Bani Quraizah)

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

وصلى الله على نبيه الكريم

Yet another proof for my thesis that the Prophet Muhammad صلى الله عليه وآله وسلم possessed dual roles of prophet and judge, is the event of the judgment on the treachery of Bani Quraizah:

أقبل وهو راكب على حمار قد وطَّؤوا له عليه، جعل الأوس يلوذون به ويقولون: يا سعد، إنهم مواليك، فأحسن فيهم. ويرققونه عليهم ويعطفونه، وهو ساكت لا يرد عليهم. فلما أكثروا عليه قال: لقد آن لسعد ألا تأخذه في الله لومة لائم. فعرفوا أنه غير مستبقيهم، فلما دنا من الخيمة التي فيها رسول الله صلى الله عليه وسلم قال رسول الله صلى الله عليه وسلم: قوموا إلى سيدكم. فقام إليه المسلمون، فأنزلوه إعظاما وإكراما واحتراما له في محل ولايته، ليكون أنفذ لحكمه فيهم. فلما جلس قال له رسول الله صلى الله عليه وسلم: إن هؤلاء وأشار إليهم قد نزلوا على حكمك، فاحكم فيهم بما شئت. قال: وحكمي نافذ عليهم قال:نعم. قال: وعلى مَنْ في هذه الخيمة قال:نعم. قال: وعلى مَنْ هاهنا. وأشار إلى الجانب الذي فيه رسول الله صلى الله عليه وسلم وهو معرض بوجهه عن رسول الله صلى الله عليه وسلم إجلالا وإكرامًا وإعظامًا فقال له رسول الله صلى الله عليه وسلم:نعم. فقال: إني أحكم أن تقتل مُقَاتلتهم، وتُسبْى ذريتهم وأموالهم. فقال له رسول الله صلى الله عليه وسلم: لقد حكمت بحكم الله من فوق سبعة أرقعة

When he arrived, riding on a donkey that had been specially equipped for him to ride, some of the Aws began to urge him not to be too harsh, saying, “O Sa’d, they are your clients so be kind to them” trying to soften his heart. But he kept quiet and did not answer them. When they persisted in their request, he said, “Now it is time for Sa’d to make sure that no rebuke or censure will divert him from the path of Allah.” Then they knew that he would not let them live. When he reached the tent where the Messenger of Allah صلى الله عليه وسلم was, the Messenger of Allah صلى الله عليه وسلم said: “Stand up for your leader”. So the Muslims stood up for him, and welcomed him with honor and respect as befitted his status and so that his judgment would have more impact. When he sat down, the Messenger of Allah صلى الله عليه وسلم said: “These people” and he pointed to them “have agreed to accept your judgment, so pass judgment on them as you wish.” Sa’d, may Allah be pleased with him, said: “My judgment will be carried out?” The Messenger of Allah صلى الله عليه وسلم said: “Yes.” He said, “and it will be carried out on those who are in this tent?” He صلى الله عليه وسلم said, “yes.” He said, “And on those who are on this side?” and he pointed towards the side where the Messenger of Allah صلى الله عليه وسلم was, but he did not look directly at the Messenger of Allah صلى الله عليه وسلم out of respect for him. The Messenger of Allah صلى الله عليه وسلم said to him: “Yes.” So Sa’d, may Allah be pleased with him, said: “My judgment is that their fighters should be killed and their children and wealth should be seized.” The Messenger of Allah صلى الله عليه وسلم said: “You have judged according to the ruling of Allah from above the seven heavens.”

(Tafsir Ibn Kathir; v.6 p.398; Surah 33:26):

Those who claim the Prophet’s office of temporal authority and judgment was intrinsic to his Prophesy must answer how it was possible and permissible for the Prophet صلى الله عليه وسلم to temporarily suspend his prerogative to judge the matter of Bani Quraizah in favor of sayyidina Sa’d bin Mu’adh رضى الله عنه. This narration makes it quite plain that sayyidina Sa’d was to judge the Bani Quraizah independently, and that his judgment would be binding upon everyone, including the Prophet صلى الله عليه وسلم himself.

Evolution of Prophet's Political Authority in Medina

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

والصلاة والسلام على خاتم النبيين

W. Montgomery Watt writes concerning the evolution of the Prophet’s صلى الله عليه وسلم political authority in Medina that when he first arrived in Medina he was recognized as Prophet by the main Arab clans, but in political matters, he was not considered their head, only the head of the Muhajirin. Only after the Battle of Khandaq, in April 627 could it be said that the Prophet صلى الله عليه وسلم achieved political mastery over Medina.

This is clear proof that the Prophet صلى الله عليه وسلم was recognized as possessing two capacities, his Prophesy, which was accepted by the main clans of Medina on the eve of Hijrah, and his political role, which evolved and extended itself over time with the prestige he gained through victories of Badr and then Khandaq.

Ma'mur Min Allah from the Ummah

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

والصلاة والسلام على خاتم النبيين

Prophet Muhammad صلوات الله وعليه التسليمات reportedly said:

رَحْمَةُ اللَّهِ عَلَى خُلَفَائِي ثَلَاثَ مَرَّاتٍ قَالُوا : وَمَنْ خُلَفَاؤُكَ يَا رَسُولَ اللَّهِ ؟ قَالَ : الَّذِينَ يُحْيُونَ سُنَّتِي وَيُعَلِّمُونَهَا عِبَادَ اللَّهِ

“Mercy of Allah upon my successors” three times. They said: “And who are your successor, O Apostle of God?” He said: “Those who revive my Sunnah and teach it to the servants of Allah”

So the basic description of the Prophet’s esoteric successors is that they are individuals who revive his Sunnah and teach it to the people.

Orthodox Sunni Islam has a rich history of Awliya Allah رضوان الله عليهم men (and women) of extreme piety and devotion to Allah through whom He illuminated the Earth. These eminent individuals came in their thousands, nay tens and hundreds of thousands, and they all belonged to the Sunni tradition, not the Shi’ite, Mu’tazilite or Kharijite traditions. Many texts have been written detailing the lives and acts of these individuals, such as the Tadkirat al-Awliya literature. We regard them as true, esoteric successors of the Prophet صلى الله عليه وسلم

These individuals were usually blessed with frequent Ilham (inspiration) and Kashf (revelation). Allah demonstrated Karamat (miracles) at their blessed hands. They often beheld true visions of the Prophet صلى الله عليه وسلم. Sometimes, the Prophet صلى الله عليه وسلم would commission them for a special task through such true visions.

Abu Zakariya Yahya bin Mu’adh al-Razi (830-871 CE) رحمة الله عليه was one such Saint of this Ummah who beheld the Prophet صلى الله عليه وسلم in a vision:

آپ نےجمعہ کی شب میں حضور اکرم ^ص کو خواب میں دیکھا کہ آپ فرما رہے ہیں کہ اے یحي رنجیدہ نہ ہوکیوں کہ تیرا غم مجھ کو غمکین کر دیتا ہے۔ اب تیرے لۓ یہ حکم ہے کہ ہر شہر میں جاکر وعظ کہہ

چنانچہ سب سےپہلے نیشاپور پہنچ کر آپ نے وعظ میں فرمایا کہ اے لوگو میں خدا کے نبی ^ص کے حکم سے شہر در شہر وعظ گوئی کے لۓ نکلا ہوں

On the night of Jumu’ah, he saw the Prophet صلى الله عليه وسلم in a dream, saying: “Hey Yahya! Don’t be anxious, because your sorrow makes me sorrowful. Now you are ordered to go to every town and preach.” So he first arrived at Nishapur and began preaching “People! By the command of God’s Prophet صلى الله عليه وسلم I am going from town to town preaching” (Tadkirat al-Awliya pp.193-194)

This condition is what we describe as someone being مأمور من الله or divinely-commissioned by Allah for some special task and purpose. The quality of being ma’mur min Allah is therefore not the exclusive domain of the Prophets and Apostles of God. If someone from the Ummah claims he has been chosen by Allah for some special commission, his claim may be rejected if that task clearly contravenes the divine Shari’ah, or involves introducing something new into the Religion – bid’ah.

Prophet Joseph Appointment to Ministry of the Treasury

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

والصلاة والسلام على خاتم النبيين

وعلى اهل بيته اطيبين الطاهرين

Joseph, son of Jacob عليهما السلام was a Prophet of God. In his prophetic capacity, a Prophet wields supreme (divinely-delegated) authority, and may potentially overrule any human institution if the need arises. But as I have explained on my blog, there have been instances where a Prophet acquired an additional role to his prophesy, namely, the office of political authority which is not a divinely appointed office. This was certainly the case with our Prophet Muhammad صلى الله عليه وسلم as I explained in my inspired thesis.

While in Egypt, Prophet Joseph was appointed by the unbeliever king of that country to the portfolio of treasury minister:

وَ قَالَ الۡمَلِکُ ائۡتُوۡنِیۡ بِہٖۤ اَسۡتَخۡلِصۡہُ لِنَفۡسِیۡ ۚ فَلَمَّا کَلَّمَہٗ قَالَ اِنَّکَ الۡیَوۡمَ لَدَیۡنَا مَکِیۡنٌ اَمِیۡنٌ

قَالَ اجۡعَلۡنِیۡ عَلٰی خَزَآئِنِ الۡاَرۡضِ ۚ اِنِّیۡ حَفِیۡظٌ عَلِیۡمٌ

وَ کَذٰلِکَ مَکَّنَّا لِیُوۡسُفَ فِی الۡاَرۡضِ

And the King said, ‘Bring him to me that I may take him specially for myself.’ And when he had spoken to him, he said, ‘Thou art this day a man of established position and trust with us.’

He said, ‘Appoint me over the treasures of the land, for I am a good keeper, and possessed of knowledge.’

And thus did We establish Joseph in the land

(Surah 12:54-56)

Subsequent to being divinely appointed a Prophet, Joseph was designated treasury minister by the king of Egypt. The Quran also states about Joseph:

مَا کَانَ لِیَاۡخُذَ اَخَاہُ فِیۡ دِیۡنِ الۡمَلِکِ اِلَّاۤ اَنۡ یَّشَآءَ اللّٰہُ

He could not have taken his brother under the King’s law unless Allah had so willed

(Surah 12:76)

Despite being a Prophet, Joseph was nonetheless subject to the authority and law of the king of Egypt in his capacity of treasury minister.

In conclusion, political office is entirely separate and distinct from Prophesy. There have been instances where Prophets attained political office, but they maintained the distinction between that political office and their prophetic office.

Distinction Between Prophetic Jurisdiction and Political Jurisdiction

باسمك اللهم

وصلاتك وسلامك على نبيك وعبدك محمد

وعلى آله وازواجه وذريته

Previously, I introduced my inspired thesis concerning the dual roles of the Prophet Muhammad صلى الله عليه وسلم of Prophet and administrator. The Prophet صلى الله عليه وسلم acquired the additional and separate role of administrator of Medina upon the invitation of the Aws and Khazraj, after a process of consultation. After his death, he vacated the office of temporal authority which was succeeded to by his Rightly-Guided Successors. He was not succeeded in his Prophesy, as that would necessitate his successor likewise be a prophet, in contravention of the doctrine of Finality of Prophesy.

There are many examples from the Sirah that can only be explained in light of my inspired thesis and theory of two separate roles for Prophet Muhammad صلى الله عليه وسلم:

In his capacity of political leader, the Prophet صلى الله عليه وسلم negotiated the Treaty of Hudaibiyah. This was a treaty between two parties, namely “Muhammad” and “Quraish”. It consisted of five clauses:

1. They have agreed to ceasefire for ten years. During this time each party shall be secure, and neither shall harm the other. No secret damage - theft or betrayal - shall be inflicted.
2. The people of Muhammad may visit Mecca for Hajj, Umrah or trade and their life and belongings shall be secure, likewise people of Quraish may visit or pass through Medina to Egypt or Syria for trade and their life and belongings shall be secure.
3. And if a man from Quraish comes, without the permission of his guardian, to Muhammad, he shall be returned to them but if, on the other hand, one of Muhammad’s people comes to the Quraish, he shall not be returned
4. Whoever in Arabia wishes to enter into a treaty or covenant with Muhammad can do so, and whoever wishes to enter into a treaty or covenant with the Quraish can do so.
5. This year, Muhammad, with his companions, must retract from Mecca, but next year, he, with his companions, may come to Mecca and remain for three days, yet without their weapons except those of a traveler i.e. the swords remaining in their sheaths.

According to the false understanding that the Prophet صلى الله عليه وسلم acted solely in his capacity of Prophesy, the terms of this Treaty should have been binding upon all Muslims who fall under his Prophetic jurisdiction. But as the example of Abu Basir, Abu Jandal and their camp of Muslims رضى الله عنهم who escaped Mecca illustrates, they were not under the political jurisdiction of the Prophet صلى الله عليه وسلم and therefore not bound by the terms of the Treaty he negotiated with Quraish. Even the Quraish understood this fact, for they did not say that Prophet Muhammad صلى الله عليه وسلم had violated the clause of the Treaty which stipulated a ten year ceasefire though Muslims under the leadership of sayyidina Abu Basir رضى الله عنه were actively attacking them, raiding their caravans.

Mutual Consultation in the Affair of Leadership

باسمك اللهم

وصلاتك وسلامك على نبيك وعبدك محمد

وعلى آله وازواجه وذريته

The Imamiyah Shi’ah claim that the succession to the Prophet (sall Allahu alaihi wasallam) and the leadership of the Muslim community cannot be determined through consultation among the community, for it is meant to be divinely appointed by Allah Himself. They cite the Ayah:

وَرَبُّكَ يَخْلُقُ مَا يَشَآءُ وَيَخْتَارُ ۗ مَا كَانَ لَهُمُ ٱلْخِيَرَةُ

And your Lord creates what He wills and chooses; not for them was the choice.

(28:68)

Without justification, the Shi’ah have specified the statement “not for them was the choice” as applying to the matter of succession and leadership. Such a meaning is not only absent from the text, it is even invalidated by Shi’ah exegesis:

واختلف في الآية وتقديرها على قولين: أحدهما: أن معناه وربك يخلق ما يشاء من الخلق ويختار تدبير عباده على ما هو الأصلح لهم ويختار للرسالة ما هو الأصلح لعباده ثم قال ما كان لهم الخيرة أي ليس لهم الاختيار على الله بل لله الخيرة عليهم وعلى هذا تكون ما نفيا ويكون الوقف على قوله ويختار وفيه ردّ على المشركين الذين قالوا لولا نزّل هذا القرآن على رجل من القريتين عظيم فاختاروا الوليد بن المغيرة من مكة وعروة بن مسعود الثقفي من الطائف

(Majma al-Bayan of Tabarsi)

This is also confirmed in Asbab an-Nuzul of al-Wahidi: "The specialists of Qur’anic exegesis said: “This verse was revealed as an answer to al-Walid ibn al-Mughirah when he said, as reported by Allah, exalted is He, in the Qur’an (And they say: If only this Qur’an had been revealed to some great man of the two towns?) [43:31]. Allah, exalted is He, informed that the messengers are not sent of their own accord”.

In summary, the Ayah has nothing to do with the issue of succession, as confirmed in both Sunni and Shi'ah books of exegesis. It was revealed in answer to the objection of al-Walid b. al-Mughirah and others as quoted in 43:31. They (idol-worshipers) have no choice with regard to whom Allah reveals. So this Ayah is in reference to Nubuwwah, Prophesy and Revelation, and not in reference to succession, leadership.

So how do we understand that the matter of succession and leadership may be determined through consultation? Allah Most High says:

وَٱلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا 

رَزَقْنَـٰهُمْ يُنفِقُونَ

And those who have responded to their Lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend.

(42:38)

The word أمر (affair) certainly includes the affair of leadership, as elsewhere the administrative leaders of the Believers are named أولى الأمر منكم

This was practically confirmed by the Prophet Muhammad صلى الله عليه وآله وسلم when he advised the Aws and Khazraj to elect twelve representatives among themselves to manage their affairs:

أخْرِجُوا إلَيَّ مِنكُمُ اثْنَيْ عَشَرَ نَقِيبًا يَكُونُونَ عَلى قَوْمِهِمْ)، فأَخرَجُوا تسعةً مِن الخَزْرَجِ، وثلاثةً مِن الأَوْسِ

“Appoint twelve representatives (naqīb) from among you for me, who will see to their people’s affairs.” They appointed twelve representatives, nine from the Khazraj and three from the Aws. (Musnad Ahmad)

Note the Prophet صلى الله عليه وسلم did not personally designate these representatives, nor were they divinely appointed by Allah.

Error in Book of Fatimah: No Hasanid King

باسمك اللهم

وصلاتك وسلامك على نبيك وعبدك محمد

وعلى آله وازواجه وذريته

Some years ago, I exposed the little known Twelver Shi’ite heresy of a belief in a revealed scripture after the holy Qur’an called the Mus-haf of Fatimah. According to their belief, the Angel Gabriel عليه السلام descended upon sayyidatuna Fatimahسلام الله عليها and revealed matters of the unseen to her, which was written down by Amir al-Mu’minin Ali bin Abi Talib كرم الله وجهه and composed as a scripture. Fudail bin Sukrah narrates that he entered upon Imam Ja’far as-Sadiq, the sixth Imam of the Imamiyah Shi’ah, who informed him:

كنت انظر في كتاب فاطمة ( ع ) ليس من ملك يملك الارض الا وهو مكتوب فيه باسمه واسم ابيه وما وجدت لولد الحسن فيه شيئا

“I was looking at the Book of Fatimah. There isn’t a single king who will rule in the Earth except that his name and the name of his father is written in it. But I did not find any of the progeny of al-Hasan in it.” (al-Kafi; v.1 p.143):

Now it can be ascertained that if there really was such a revealed scripture as the so-called ‘Book of Fatimah’, it is not a heavenly revelation, as it evidently contains a manifest falsehood. History bears witness that there were indeed kings and rulers, men possessing temporal authority in the Earth, who were direct descendants of the Prophet’s grandson Hasan bin Ali رضى الله عنهما. The Idrisid dynasty that ruled Morocco from 788-974 CE were descendants of Imam Hasan bin Ali. Likewise, the present Hashemite Kingdom of Jordan is ruled by a Hasanid dynasty, the present King of Jordan, Abdullah II, is a direct descendant of Imam Hasan bin Ali. This family also briefly ruled the Hejaz and Iraq as kings in the previous century.