‘Khasa’is Amiri-l-Muminin Ali b. Abi Talib’ originally compiled by Ahmad b. Shu’ayb al-Nasai in 915 CE has now been translated by Michael Mumisa, a PhD candidate and scholar at Trinity Hall, University of Cambridge. Published by Al-Mahdi Institute, the current translated version is named ‘The Special Characteristics of the Leader of the Faithful – Ali b. Abi Talib’ is about the unique status of Imam Ali (as) as described in Sunni hadith. The present translation is based on a close examination of the original ‘Khasa’is Amir-l-Muminin Ali b. Abi Talib’ and the Maghribi manuscript (no’ 5952) from the Royal Library and archives in Morocco. Almost all of the Hadith can be found in other collections of Hadith in both Sunni and Shi’i traditions. The original copies still exist today in both manuscripts and published form, housed in libraries of Yemen, Iran, Iraq, Egypt, India and Morocco.
- Translator’s Note
- Translation of the Text: Khaṣāʾiṣ Amīri-l-Muʾminīn ʿAlī b. Abī Ṭālib
- Reports on the special characteristics of the Leader of the Believers ʿAlī b. Abī Ṭālib and his early prayer
- Differences among narrators regarding Shuʿba’s account
- Acts of devotion of ʿAlī (may God be pleased with him)
- The status of ʿAlī b. Abī Ṭālib before God the Almighty
- Variations in Abū Hurayra’s narration
- The tradition narrated by ʿImrān b. al-Ḥuṣayn
- The tradition narrated by al-Ḥasan b. ʿAlī, including the presence of the angels Gabriel and Michael
- The Prophet’s saying: “God the Almighty will never dishonour him [ʿAlī]”
- The Prophet’s words to ʿAlī: “He is forgiven”
- Different versions of Abū Isḥāq’s narration
- The Prophet’s statement: “God already tested ʿAlī’s heart to prove his faith”
- The Prophet’s saying: “God will always guide your heart and strengthen your tongue”
13–14. Variations in wording and chains of transmission of the narrations
- “I have been ordered to close all doors except ʿAlī’s door”
- “It was not I who included him and excluded you, but God Himself”
- The status of ʿAlī b. Abī Ṭālib in relation to the Prophet
18–19. Variations in narrations of Muḥammad b. al-Munkadir and ʿAbdullāh b. Shurayk
- The brotherhood between ʿAlī and the Prophet
- “ʿAlī is from me and I am from him”
22–24. Variations in Abū Isḥāq’s narrations and the Prophet’s address to ʿAlī as “my sincere friend and trustee”
- “No one is allowed to execute affairs on my behalf except myself or ʿAlī”
- The Prophet’s directive that Sūrat al-Barāʾa be delivered by ʿAlī
27–29. “For whosoever I am master, ʿAlī is his master” and similar traditions affirming ʿAlī’s authority
- “Whoever insults ʿAlī, insults me”
- Exhortations to support ʿAlī and warnings against hostility
- The difference between a believer and a hypocrite
34–38. The Prophet’s comparisons and accounts of ʿAlī’s closeness, devotion, and privileges
39–43. Traditions regarding Fāṭima, daughter of the Prophet, and her noble status
44–47. Traditions on al-Ḥasan and al-Ḥusayn as the Prophet’s “sons” and “masters of the youth of paradise”
48–49. The Prophet’s love for ʿAlī and Fāṭima and prayers for him
- ʿAlī’s protection from the effects of heat and cold
- His intercession to ease the burden of private consultations with the Prophet
- The last person in contact with the Prophet before his death
- “ʿAlī will fight for the interpretation of the Qurʾān just as I fought for its revelation”
- Exhortations to help ʿAlī
- “ʿAmmār will be killed by a rebellious party”
Aḥmad ibn Shu`ayb ibn `Alī ibn Sīnān Abū `Abd ar-Raḥmān al-Nasā’ī (214 – 303 AH/ ca. 829 – 915 AD/CE), was born in the year 214 A.H in the famous city of Nasa, situated in Western Asia known at that time as Khurasan which was a famous centre for Islamic knowledge where many Ulama were situated and studies in hadith and fiqh was at its peak. He primarily attended the gatherings and circles of knowledge in his town, where he specialised in his study of hadith. When he was 20 years old, he started travelling and made his first journey to Qutaibah. He covered the Arabian Peninsula seeking knowledge from the Ulama and Muhadditheen of Iraq, Kufa, Hijaz, Syria and Egypt. Finally, he decided to settle in Egypt.
He is considered to be one of the greatest scholars of Hadith literature and is highly regarded by both Sunnis and Shias with a reputation for developing and applying the strictest methods of evaluating and authenticating Hadith, thus, his title of one of the ‘Mutashaddidin’ (extremely strict). His extensive knowledge was considered superior to that of his contemporaries, such as Muslim b. Al Hajjaj (compiler of Sahih Muslim) and even competes against Bukhari and Abu Zur’a.
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