8. Eighth objection
He says: “All Shia believe that twice the sun returned for Ali (a.s.). Can
inspite of so many creatures and such short period after that time, one imagine
shamelessness, audacity and falsehood greater than this?”1
Reply to the eighth objection
How often these harmful words leave imprint on the heart that only Shia
believe in the return of the sun for Ali (a.s.)? Whereas this is not the case; on the
contrary a large number of reliable scholars have narrated this report through
innumerable chains and many tradition experts regard it as authentic and some
others have regarded some parts of it as good.
Some tradition scholars, among them being: Ibne Hazm, Ibne Jauzi, Ibne
Taymiyyah and Ibne Kathir, who were staunch followers of the Umayyads, have declared this tradition weak. They condemned it severely and some other
scholars, who have denied this miracle of Prophet and excellence of Ali (a.s.) as
it was too hard for them to digest, they wrote complete books on this issue, in
which they gathered all chains of narrators of tradition on this issue: like:
1. Abul Qasim Hakeem bin Haza Haskani Nishapuri Hanafi (d. after 490
A.H.). He wrote a treatise entitled: Masala fee Tas-hih Radde Shams wa Targhim
al-Nawasibush Shams2 regarding writing of tradition that some of them Ibne
Kathir has mentioned in Al-Bedaya wa al-Nehaya.3 Dhahabi has also mentioned in Tadkira.4
2. Hafiz Jalaluddin Suyuti (d. 911 A.H.) has also written a treatise entitled:
Kashfulil Bas An Hadees Radde Shams regarding this tradition.
Now, we would mention some examples of scholar, who have quoted this
tradition. Some of them have mentioned this tradition without criticizing it and
some have also discussed its authenticity.
1. Hafiz Abu Ja’far Ahmad bin Salih Misri (d. 248 A.H.). He was a teacher
of Bukhari in his Saheeh and others have consensus that it is authentic. He has
narrated this tradition through two authentic channels from Asma binte Umais
and he says:
“It is obligatory on people of knowledge to remember the tradition, which
Asma has narrated, as it is the greatest sign of prophethood.”4
Hafiz Abul Qasim Tibrani (d. 360 A.H.) has mentioned this tradition in his
Mojamul Kabeer5 and remarked: This tradition is good (hasan)
3. Hafiz Abu Bakr Baihaqi (d. 458 A.H.) has mentioned it in his Dalalil as
mentioned in Faizul Qaazir6 of Manawi.
4. Abu Muzaffar, Yusuf Qazaoghli Hanafi (d. 654 A.H.) has quoted this
tradition in his Tadkira7 . Then he has refuted the viewpoint of his grandfather,
Ibne Jauzi, the gist of which is as follows:
“Statement of my grandfather that this tradition is fabricated is a baseless
statement and his suspicion on the narrators is meaningless, because we have
narrated this report from reporters, who were honest and reliable and there is no
doubt about their veracity and the aim of returning of the sun is refraining it from
the usual movement and not returning in the real sense; although if it is actual
returning also, even then it is not surprising, as in that case it would be a miracle
of the Holy Prophet (s.a.w.a.) and an excellence of Ali (a.s.).”
And stopping of the sun is not an unprecedented phenomenon; on the
contrary according to consensus, the sun also stopped from setting for Yusha: and
it is not without the following two conditions: either it was a miracle for Moosa
or an excellence for Yusha. In case it is miracle of Moosa, then our Prophet is
higher than him and if it is a miracle for Ali, then Ali is more superior to him,
because the Holy Prophet (s.a.w.a.) said: “Scholars of my Ummah are like
prophets of Bani Israel.” When this is regarding scholars, what to say about Ali
(a.s.), who was most superior and excellent of them?
And stopping of the sun is not an unprecedented phenomenon; on the
contrary according to consensus, the sun also stopped from setting for Yusha: and
it is not without the following two conditions: either it was a miracle for Moosa
or an excellence for Yusha. In case it is miracle of Moosa, then our Prophet is
higher than him and if it is a miracle for Ali, then Ali is more superior to him,
because the Holy Prophet (s.a.w.a.) said: “Scholars of my Ummah are like
prophets of Bani Israel.” When this is regarding scholars, what to say about Ali
(a.s.), who was most superior and excellent of them?
After that he proves the superiority of Ali over the prophets of Bani Israel
and then quotes the couplet of Sahib bin Ubbad regarding the return of the sun.
5. Hafiz Ibne Hajar Asqalani (d. 852 A.H.) has quoted the tradition in his
book of Fathul Bari8 and then remarked:
“Tahawi, Tibrani in Kabeer, Hakeem and Baihaqi in Dalail have narrated
from Asma binte Umais that:
‘One day, the Prophet was asleep in the lap of Ali (a.s.) and he continued to
sleep till the sun set and Ali (a.s.) wasn’t able to pray the Asr prayer and when
the Prophet awoke and realized this, he prayed for the return of the son and Ali
prayed in its time; and after that it set once more. And this is one of the most
obvious miracles.’
At this point Ibne Jauzi and Ibne Taymiyyah in Al-Radd Alal Rawafidh have
committed a mistake and regarded this report fabricated.”
6. Hafiz Suyuti (d. 911 A.H.) has, in the book of Jamaul Jawame, mentioned
its sequence9 among the miracles of Prophet from Ali (a.s.). He says in Khasaisul
Kubra:10
“During Yusha’s battle against tyrannical kings, the sun stopped for him
from setting and this happened for our Prophet during the night of ascension; and
more amazing is that it stopped for Ali (a.s.), when he missed his Asr prayer.”
Text of the tradition
It is narrated from Asma binte Umais that the Holy Prophet (s.a.w.a.) prayed
the Noon Prayer in Sahba locality in Khyber. He had sent Ali (a.s.) on some
errand and when he returned, the Prophet had already recited the Asr prayer. So
the Prophet placed his head in the lap of Ali (a.s.) and went to sleep and Ali (a.s.)
did not move while the Prophet was asleep, lest he should be disturbed. When the
Prophet awoke, the sun had set. Therefore he prayed:
“O God, your servant, Ali has dedicated himself for Your Prophet, so You
also return the light of the sun for him.”
Asma says: “At that moment the sun rose up again over the mountain. Ali
(a.s.) made ablution and recited the Asr prayer. After that the sun set again.”
Moreover, is the challenge of Ameerul Momineen (a.s.) through that on the
day of Shura when he said:
“I adjure by God, is there anyone other than me, for whom the sun rose up
again after setting, so that he may recite the Asr Prayer?”
“No,” said everyone.11
This shows the extent of popularity of this extraordinary phenomenon
among companions of Prophet.
In the same way, this incident is mentioned in numerous poems of the poets
from the first century till today.
Now, with attention to these evidences and proofs, the value of Ibne Hazm
and his books becomes evident for us. It is amazing that I don’t have time and
space to mention all the blunders from the book of Fisal for the information of
readers, because all his volumes, especially the fourth is full of allegations,
calumnies, distortion of facts and lies and abuses, in such a way that no one, even
the Holy Prophet (s.a.w.a.) is spared his attacks.
As he says in Al-Ahkam:12 “The Shia have not understood till now that the
chief of prophets was born of disbeliever parents.”
What urged him to issue this hurtful statement? Etiquette of religion? Or
etiquette of writing? Or etiquette of academics? Or etiquette of chastity? Which
one?
أَءُلْقِىَ ٱلذِّكْرُ عَلَيْهِ مِنۢ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌۭ (٢٥) سَيَعْلَمُونَ غَدًۭا مَّنِ ٱلْكَذَّابُ ٱلْأَشِرُ (٢٦)
“Has the reminder been made to light upon him from among
us? Nay! he is an insolent liar! Tomorrow shall they know who
is the liar, the insolent one.”13