Born 433 A.H.
Died: 513 A.H
كالشمش في اشراقها بل اظهر
خير البريا احمد لا ينكر
وجلاله حتى القيامه يذكر
من يأخذ الاحكام منه و يأثر
لا تنكرن غدير خم انه
ما كان معروفا باسناد الى
فيه امامه حیدر و كماله
اولى الانام بأن يوالى المرتضى
1. Do not deny Ghadeer Khum. Indeed it is like a brilliant sun; rather,
more illuminated than it. 2. That which has come from the best of creatures
– that is Ahmad (s.a.w.a.) – should not be denied. 3. Ghadeer Khum is the
Imamate, perfection and glory of Haider, which shall be mentioned till
Judgment Day. 4. The most eligible of all for Mastership (Wilayat) and
friendship of Murtada are those, who take their laws from him; and who
give him precedence over others.
Explanation
In Rauzatul Waizeen, our Shaykh, Fattal Nishapuri has attributed these
verses to Fanjkardi. Fattal was his contemporary and Ibne Shahr Ashob has also
mentioned these couplets in his Manaqib.1
Fanjkardi was among the leaders of science of lexicology, who was
mastered the meanings and conjugations of Arabic words. He was among those,
who are aware of proper use of idiom, melody of discourse and tenor of
euphemisms. He has understood the term of ‘Maula’ to imply Imamate and point
of reference in religious laws. The same meaning is mentioned in his pearl-like
couplets. These are among the evidences, which we can understand to be
implications of the tradition.
Introduction to the poet
Shaykh Abul Hasan Ali bin Ahmad Fanjkardi Nishapuri2 was among the
teachers and masters of literature and from leaders and experts in this science. In
addition to that he was regarded among the senior scholars of time and teacher of
traditions (Ahadees).
It is mentioned in Ansab of Samani that:
“He passed away on Thursday, 13th of the month of Ramadhan and his funeral prayers were held in Old Masjid Jamia. He was buried in Hira,3
in the cemetery of Nuh (a.s.). [Perhaps a cemetery by this name existed there].”
The author of Riyazul Jannah has mentioned his biography in the fourth part of his book and mentioned the following couplets:
تنافرت عنك الكلاب الشاردة
خانتك في مولودك الوالده
اذا ذكرت الغر من هاشم
فقل لمن لامك في حبه
“When you name the white-facedness of the progeny of Hashim,
vagrant dogs will leave you. Then say to with one, who condemns you for
being devoted to him: Your mother was dishonest in conceiving you.”
Allamah Amini says: In these two couplets, the poets hints at a tradition in
which it is mentioned that none but an illegitimate born is inimical to Ameerul
Momineen (a.s.). Some of these traditions are as follows:
1. Abu Saeed Khudri says: “We, Ansar, tested our children through their
devotion to Ali (a.s.). Whenever a child was born among us and he was not
devoted to Ali (a.s.), we understood that he was not from our seed.”4
2. Ubadah bin Samit says: “We tested the legitimacy of our children through
their devotion to Ali Ibne Abi Talib (a.s.), and when we found that one of them is
not devoted to Ali (a.s.), we understand that he/she is not from our seed and is not
born legitimately.”5
In Asniul Matalib,6 after quoting this tradition, Hafiz Jazari writes:
“This matter is well known since the early period of Islam that only the illegitimate born are inimical to Ali (a.s.).”
3. Hafiz Hasan bin Ali Adawi has narrated from Ahmad Abda Zabbi from
Abu Uyyana from Ibne Zubair from Jabir that the Messenger of Allah (s.a.w.a.)
instructed us to rear our children on love for Ali (a.s.). The authorities of this
tradition were authorities of Saheeh Bukhari and Saheeh Muslim, and all are
regarded as trustworthy.
4. In Kitabul Wilayah, Hafiz Tabari has quoted the following tradition
through his authorities from Ali (a.s.):
“Three persons do not have any affection for me: the illegitimate born, the
hypocrite and one, whose mother became pregnant with him during menses.”
5. It is narrated from Abu Bakr that he said: “I saw the Holy Prophet
(s.a.w.a.) having pitched a tent, was leaning on an Arabian arch? Ali, Fatima,
Hasan and Husain were present in that tent. He said: ‘O Muslims, I am at peace with one, who is at peace with the inmates of the tent and I am at war with one,
who is at war with them. I am friendly at those, who are friends to them and
none, but the fortunate legitimate born will have affection for them and except for
the unfortunate illegitimate born, none will be inimical to them.”7
Numerous poets have mentioned this issue in their compositions, to quote all
of whom is not possible. One of those poems is that of Sahib bin Ubbad:8
“1. Doubts are dispelled through affection for Ali, the souls are purified,
and generations cleansed. 2. So, when you see his followers, there is
excellence and pride in that. 3. And when you see his enemy; then lineage is
loaned to them. 4. So, prepare an excuse for his enmity and say: The wall of
the house of his father was short.”
He also wrote:
“Affection for Ali Ibne Abi Talib (a.s.) is obligatory on everyone, who is
present or absent. And one, who is inimical to him, his/her mother was of
loose morals and presented herself to every rider and footed one.”