Tradition of ‘Ashbah’
This tradition, which Hamawi has mentioned in Mojamul Odba quoting
from Tarikh Ibne Bushran, is accepted by Shia as well as Ahle Sunnat, although
their words are different. Some of them are as follows:
1. Ahmad, the founder of Hanbali school of jurisprudence, has quoted from
Abdur Razzaq as follows: “One who likes to see Adam in his knowledge, Nuh in
his perceptiveness, Ibrahim in his morals, Moosa in his whispered prayers, Isa in
his practice and Muhammad in his perfections, should look at this one, who is
approaching.” People looked up and saw Ali Ibne Abi Talib (a.s.) ambling
towards them.1
2. Hafiz Ahmad bin Muhammad Asimi in his Zainul Fatah fee Sharh Surah
Hal Ataa has narrated through his chains from Hafiz Ubaidullah bin Moosa Abasi
from Abul Humra that the Holy Prophet (s.a.w.a.) said: “One, who wants to see
Adam in his knowledge, Nuh in his courage, Ibrahim in his forbearance and
Moosa in his power, he should look at Ali Ibne Abi Talib (a.s.).”
Through another chain of reporters, this same report is narrated from Hafiz
Abasi, with the addition: “And Yahya bin Zakariya in his piety.”
Then he writes: “There are ten similarities between Adam and Murtada:
1. In nature and morals. 2. In pause and delay 3. In spouse 4. In marriage
and gift 5. In knowledge and wisdom 6. In intelligence 7. In rulership and
Caliphate 8. In his enemies and opposition 9. In loyalty and successorship 10. In
children and family.
Then he has explained each of these similarities and then mentioned: There are eight similarities between Murtada and Nuh:
1. Understanding, 2. Call, 3. Answering 4. Ark 5. Blessing 6. Peace and security 7. Thankfulness 8. Slaying.
Then he has explained the reason of similarity and then explained each of
them and then written: There are eight similarities between Murtada and Ibrahim
Khalil:
1. Loyalty, 2. remaining secure 3. debate with his uncle and people 4.
destroying idols 5. glad tiding to him about two sons, who were progenitors of
prophets 6. different conditions of his descendants, some being righteous and
some unjust 7. divine test from Almighty Allah regarding children and property 8. that Almighty Allah named him as friend (Khalil) and did not choose anyone
over him and did not take anyone as His friend.
After that he has mentioned the details of these similarities, till he writes:
There are eight similarities between Murtada and Yusuf: 1. knowledge and
wisdom during childhood 2. jealousy of his brothers 3. their disregard of
covenants they made for him 4. in old age knowledge and rulership was gathered from him 5. he was knowing the interpretation of dreams 6. his forgiveness to his
brothers 7. his overlooking when he gained power on his brothers 8. His going
away from his abode.
Then he has mentioned the reasons for these similarities and then says: There are eight similarities between Moosa Kalim and Murtada: 1. Determination 2. propagation 3. Staff and power 4. magnanimity 5. brotherhood and proximity 6. love and friendship 7. bearing distress 8. inheriting rulership.
Then he has mentioned the reasons for these similarities and then says: There are eight similarities between Dawood and Murtada:
Knowledge and wisdom 2. gaining precedence over his brothers during childhood 3. confronting and slaying Jalut 4. his inheriting the kingdom of Talut 5. softening of the iron for him 6. lifeless things recited divine praises for him 7. a righteous son 8. Articulateness (Faslul Khitab).
Then he has mentioned the reasons for these similarities and then says: There are eight similarities between Sulaiman and Murtada:
1. Being tested by his self 2. putting of a body on his throne2 3. Almighty Allah bestowed such things to him in childhood that he became eligible for Caliphate 4. return of the Sun for him after it had set 5. the wind came under his control 6. jinns came under his control 7. he understood the language of birds and other things 8. exemption from giving account.
Then he has mentioned the reasons for these similarities and then says: There are eight similarities between Ayyub and Murtada:
1. calamities on his body 2. calamities on his children 3. calamities on his
property 4. patience in hardships 5. uprising of everyone against him 6. joy of
enemies in his calamities 7. his calling Allah, the Mighty and the High during
these instances 8. fulfillment of vow.
Then he has mentioned the reasons for these similarities and then says:
There are eight similarities between Yahya bin Zakariya and Murtada:
1. infallibility 2. Book and wisdom 3. peace be on him 4. goodness to
parents 5. being killed for the sake of a sinful woman 6. severe divine anger for
his killing 7. fear of God 8. no one had his name and he was named by Almighty
Allah.
Then he has mentioned the reasons for these similarities and then says:
There are eight similarities between Isa and Murtada:
1. submission to Allah, the Mighty and the High 2. knowing the Book
during infancy 3. knowledge of divine Books 4. Destruction of two sects
regarding him 5. piety in the world 6. nobility and excellence 7. informing about
future events 8. having eligibility of guiding the nation.
Then he has mentioned the reasons for these similarities. This is the most
valuable Ahle Sunnat book, which shows the knowledge of its author, but Ahle
Sunnat, instead of propagating this valuable book, have issued useless and false
statements against it.
Introduction to the poet
Abu Abdullah Muhammad bin Ahmad bin Abdullah3 Katib Nahwi Misri
was called by the title of Mufajjah. He was an incomparable scholar of traditions
and link between experts of language and literature and regarded as an Imamite
scholar. He is praised for his right religion and correct view and his full attention
was focused on Holy Imams (a.s.). In his verses, he has extolled them greatly and
mourned much on their tragedies. He was as such always till opponents gave him
the nickname of ‘Mufajjah’ (one who mourns excessively) and has hinted at this
in the following verse:
“If they have given a bad nickname and named me as Mufajjah I swear by
my life that I became Mufajjah (grief stricken) due to calamities that descended
on me.”
Then as Najjashi and Allamah have said, Mufajjah began to be called as
such even by his friends due to the reason mentioned above.
Mufajjah met Thalab and gained knowledge from him and as mentioned in
the Fehrist of Ibne Nadim4, and Al-Wafi bil Wafiyat of Safadi5: Between him and
Ibne Duraid satire took place as is mentioned in Mojamul Odba. Mufajjah was
born in Basra and passed away there only in 327 A.H.6