Al Subhani’s Violation of Unity and Rapprochement among Muslims by Endorsing and Prefacing the Book

After mastering the role of a keen advocate for the unity of the Islamic nation and becoming one of the symbols of rapprochement, he backtracked and disregarded those statements. He revealed, through his actions, that his statements were merely to promote his sect and spread it among the Sunnis, rather than stemming from genuine concern for the fragmented state of the Ummah or a sincere desire for rapprochement and unity among Muslims. This was evident by his endorsement of a book filled with malice and attacks on the Companions of our Prophet salla Llahu ‘alayhi wa sallam and his praise for both the poet and commentator of the poem. Here are some instances I have noted:

1. His praise for al Himyari, the poet of the poem:

a. He said:

ومن هذه الطليعة الشاعر المفلق المكثر لثناء أهل البيت السيد الحمْيريّ الذي نحن بصدد التقديم له

Among this vanguard is the prolific poet who praised the Ahlul Bayt, Sayed al Himyari, whom we are presenting here.^[1]

b. He said:

شرحها غير واحد من المحققين والأدباء كما اعتنى بها أئمة أهل البيت عليهم السلام بالسماع ودعوة الآخرين إلى سماعها وحفظها كما سيوافيك

It has been explained by several researchers and literary figures, just as the Imams of the Ahlul Bayt—peace be upon them—have paid attention to it by listening to it and encouraging others to listen to and memorise it, as you will see.^[2]

c. He said:

قد كان لقصيدته العينية التي نحن بصدد التقديم لها دوي واسع في المجتمع الإسلامي وهذا هو الإمام الصادق عليه السلام يُشيد بهذه القصيدة ويضرب سترا لتسمعها النساء

His al Qasidah al ‘Ayniyyah, which we are presenting here, had a significant impact in the Islamic community. Imam al Sadiq, peace be upon him, praised this poem and had a veil erected so that women could listen to it [also].^[3]

d. He said:

إلى هنا تم ما كنا نرمي إليه من ترجمة سيد الشعراء السيد إسماعيل الحميري وما يرجع إلى قصيدته العينية

Here ends our presentation of the translation of the master of poets, Sayed Ismail al Himyari, and what pertains to his al Qasidah al ‘Ayniyyah.^[4]

2. His praise for the Indian scholar al Asbahani, the commentator of the poem:

a. He said:

قام بشرح القصيدة العينية نابغة عصره وفريد دهره أبو الفضل بهاء الدين محمد بن الحسن الأصفهاني المشهور بالفاضل الهندي 1062 – 1137ه مؤلف الموسوعة الفقهية الضخمة المسماة بكشف اللثام عن قواعد الأحكام إلى غير ذلك من الآثار العلمية

The prodigy of his time and the unique of his era, Abu al Fadl Baha’ al Din Muhammad ibn al Hassan al Asbahani, known as al Fadil al Hindi (1062-1137 AH), provided an explanation of al Qasidah al ‘Ayniyyah. He is the author of the massive juridical encyclopaedia titled Kashf al Litham ‘an Qawa’id al Ahkam, in addition to other academic works.^[5]

b. He said:

إلى أن وصلت النوبة إلى الشارح تاج المحققين والفقهاء فخر المدققين والعلماء الفاضل الهندي وبكتابه هذا حفظ التراث الفقهي الاجتهادي

By the time the task reached the commentator, he had become the crown jewel of researchers and scholars, the pride of examiners and ‘Ulama’, al Fadil al Hindi. Through this book, he preserved the jurisprudential heritage of independent reasoning.^[6]

c. He said:

هذا ولكن الذي يدل على نبوغ مؤلفنا الشارح هي الآثار العلمية التي تركها للأجيال الآتية فإن كتابه كشف اللثام آية نبوغه في الفقه وبراعته في الاستنباط ويكفي في قيمة هذا الكتاب ما نقله المحدث القمي عن أُستاذه المحدث النوري عن شيخه الشيخ عبد الحسين أن صاحب الجواهر كان يعتمد على كتاب كشف اللثام على نحو يكتب شيئا من موسوعته إلا بعد الرجوع إلى ذلك الكتاب

What demonstrates the brilliance of our author, the commentator, are the academic impacts he left for future generations. His book Kashf al Litham stands as a testament to his jurisprudential acumen and deductive skills. Sufficient in demonstrating the value of this book is what al Muhaddith al Qummi conveyed from his teacher, al Muhaddith al Nuri, from his Sheikh, al Sheikh ‘Abdul Hussain, that the author of al Jawahir relied on Kashf al Litham, to the extent that he did not include anything in his encyclopedia except after referring to that book.^[7]

3. His expression of joy at printing and publishing the book for Muslims:

He directed his gratitude to Allah subhanahu wa ta ‘ala not just for accomplishing the printing project, but also for its dissemination within Islamic communities. He said:

نحمده سبحانه على إنجاز هذا المشروع ونشره في الوساط الإسلامية

We praise Him, glory be to Him, for accomplishing this project and publishing it within Islamic circles.^[8]

This statement in itself is sufficient to expose him and reveal the malice in his character towards the Companions as he thanked Allah subhanahu wa ta ‘ala for printing and publishing it within Islamic communities. Wise Muslims know that publishing such a book destroys the hope of unity until Judgment Day and ignites the sectarian strife contained within it. It includes criticisms against the best men of the Muslim Ummah, symbols of its pride and honour.

He said while introducing the book:

وهذا هو الذي يزقه الطبع إلى القراء الكرام

This is what the publishers announce to the esteemed readers.^[9]

Thus, he boldly and shamelessly declares it, disregarding the feelings of Muslims, presenting it as good news to readers by publishing such a book filled with criticism of the Companions of the Messenger of Allah salla Llahu ‘alayhi wa sallam and excommunicating them. Is there any meaning left for rapprochement other than deception and mockery?

NEXT⇒ Compelling him with some of his statements in which he attacked his opponents

^[1] Al La’ali’ al ‘Abqariyyah, pg. 11.

^[2] Al La’ali’ al ‘Abqariyyah, pg. 39.

^[3] Al La’ali’ al ‘Abqariyyah, pg. 40.

^[4] Al La’ali’ al ‘Abqariyyah, pg. 43.

^[5] Al La’ali’ al ‘Abqariyyah, pg. 43.

^[6] Al La’ali’ al ‘Abqariyyah, pg. 46.

^[7] Al La’ali’ al ‘Abqariyyah, pg. 45-46.

^[8] Al La’ali’ al ‘Abqariyyah, pg. 52.

^[9] Al La’ali’ al ‘Abqariyyah, pg. 11.

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