[Pooya/Ali Commentary 3:52] The Jews disbelieved that which Isa had said and planned to kill him. Hawariyyun refers to the disciples of Isa, who were usually dressed in white garments, or to those who were deputed by Isa to preach the unity of Allah, the true gospel. In both cases it may also refer to the purity of their hearts. Aqa Mahdi Puya says: Man ansari (who will be my helpers unto Allah?) corresponds to an identical event known as dawat al ashirah. When the verse "And warn your tribe of near relatives" was revealed, the Holy Prophet asked Ali to invite the tribe of his near relatives at the house of Abu Talib. Before the leaders of the Quraysh, like Isa, he said: "O kinsmen! By Allah, I and I alone can offer you the most precious of gifts, the good of this world and of the hereafter. Allah has commanded me to call you to that which is the best-His worship. I, therefore, call upon you to come forward and testify to my prophethood. Who among you will help me and join me in my task, and be my brother, my lieutenant, my vicegerent and my successor?" Ali was the only person who came forward in response to the call of the Holy Prophet. Then and there the Holy Prophet declared: "Verily Ali is my brother, my vicegerent and my successor. From this day it has been made obligatory upon every one to obey the superior authority of Ali." (See page 4). The above event and address have been recorded by a large number of notable scholars and prominent traditionists in their books, for example, Ibn Ishaq, Ibn Jarir, Ibn Abu Hatam, Ibn Marduwayh and Abu Na'im, and Bayhaqi, who has recorded it in both of his books, Sunan and Dala'il, and Tha'labi and Tabari in their great commentaries of surah al-Shu'ara'. Tabari has recorded this also in his Tarikh al-Umam wa al-Muluk (i.e. the history of the various people and their rulers), Vol. 2, p. 217, in somewhat different words, and Ibn Athir has recorded this among the traditions universally accepted to be genuine in his Tarikh al Kamil Vol 2, p. 22, under the caption "Allah ordered His messenger to declare his messengership." Abd al-Fida has recorded this event in Vol. 1, p. 116 of his book on history in connection with the account of the person who was the first to embrace Islam, and Abu Jafar al-Iskafi Mu'tazali has recorded it in his book Naqd al-Uthmaniyyah and fully explained its authenticity, as mentioned in Sharh al-Nahj al-Balagha, vol. 3, p. 263, by Ibn Abi Hadid, printed in Egypt. As regards the book Naqd al-Uthmaniyya it is really matchless. The author has thoroughly discussed everything connected with the Prophet's invitation in vol. 3, pp. 257-281, in his comments on the concluding portion of Khutbah al-Qasiah. Halabi has recorded it in his famous Sirah al-Halabiyah where he has described it in the chapter on the hiding of the Holy Prophet and his companions in the house of Araqam. Please refer to vol. 1, p. 381. The reckless narration of the event and indiscriminate comments thereon by Ibn Taymiyah deserve no attention because of his well-known party spirit, for this event has been recorded even by the socialist writer Muhammad Hasanayn Haykal of Egypt, who has described the event at length in his magazine Al-Siyasah no. 2751, p. 5, col. 2, published on 12 Dhil-Qadah. 1350 A.H. If you refer to no. 2785 of the said magazine, p. 6, col. 4, you will find that he (Mr. Haykal) has recorded this tradition (i.e., the address) on the authority of Muslim's Sahih, Ahmad's Musnad, Abdullah ibn Ahmad's Ziyadat al-Musnad, Ibn Hajar Makki's Jami'al-Fawaid, Ibn Qutaybah's Ayun al-Akhbar, Ahmad ibn Abd Rabbuh's Aqd al-Farid, Umar ibn Bahr al-Hajiz's pamphlet Banu Hashim and Abu Ishaq al-Tha'labi's commentary of the Quran. In view of the importance and universal fame of this tradition, many European writers (the French, the English and the German, etc.) have mentioned this tradition in their books, and Thomas Carlyle has also mentioned this briefly in his Heroes and Hero Worship. Besides the above, many notable scholars and traditionists have recorded this tradition in their books with some difference in words but no difference in implication, e.g., Tahawi, Diya Maqdasi in his Mukhtarah, Said ibn Mansur in his Sunan, etc. However, sufficient for our purpose is the tradition recorded by Ahmad ibn Hanbal, who has related the tradition from Ali in his Musnad, vol. 1, pp 111 and 159. He has recorded in Musnad, Vol. 1, beginning of p. 331, another important tradition from Ibn Abbas that enumerates ten such characteristics of Ali which distinguish him from all others; Nasai has also quoted this from Ibn Abbas in his Khasais al Alawiyah (distinguishing qualities of Ali), p. 6; Hakam has recorded it in his Mustadrak, Vol. 3, p. 132, and al-Dhahabi in his Talkhis (abridged edition) of Mustadrak. He has also admitted the genuineness of the tradition. In Kanz al-Ummal, vol. 6, the event has been related at length. If you will refer to Muntakhabi (selections from) Kanz al-Ummal, which has been printed on the margin of Musnad of Ahmad and peruse the contents of the margins of vol. 5, pp. 41-43, you will find the tradition in its details. This one event of warning to the kinsfolk and the address by the Holy Prophet alone, which has been recorded by almost all the scholars, historians or traditionists, amply prove that the imamat and khilafat were the right of Ali. What Ali undertook that day, successfully and truly, was carried out through out his life. In verse 52, the devoted disciples of Isa bear witness that they have surrendered themselves to His will. In verse 53 they pray for attaining the quality of the witness referred to in verse 17 of al Hud, which refers to the Holy Prophet as a clear sign of Allah and to Ali as a witness, a guide and a mercy, from Allah. The Holy Prophet's declarations ("I and Ali are from one and the same divine light" and "Ali is from me and I am from Ali") are based upon this verse and verse 61 of this surah, through which Ali has been established as the sole "self" (nafs) of the Holy Prophet. See Sahih Bukhari, chapter "manaqib".

حواری قرآن اور انجیل کی نظر میں

قرآن نے سورہ صف آیہ ۱۴ میں حواریوں کے بارے میں گفتگو کی ہے اور ان کے ایمان کا تذکرہ کیا ہے لیکن انجیل میں حواریوں کے بارے میں جو جملے ہیں ان سے ظاہر ہوتا ہے کہ وہ سب حضرت عیسیٰ (علیه السلام) کے بارے میں لغزش کرتے تھے ۔ انجیل متی اور لوقا کے باب ۶ میں حواریوں کے نام اس طرح بیان کئے ہیں ۔ ۱۔ پطرس ۔ ۲۔ اندر یاس ۔ ۳۔ یعقوب۔ ۴۔ یوحنا ۔ ۵۔ فیلوپس ۔ ۶۔ بر تو لوطا ۔ ۷۔ توما ۔ ۸۔ متی ۔ ۹۔ یعقوب ابن حلفا ۔ ۱۰۔ شمعون ۔ ( جن کا لقب غیور تھا ) ۱۱۔ یہودا ( جو یعقوب کے بھائی تھے ) ۔ ۱۲۔ یہودائے اسخر یوطی ( جس نے حضرت عیسیٰ سے خیانت کی ) مشہور مفسر طبرسی جمع البیان میں لکھتے ہیں : حواری حضرت عیسیٰ (علیه السلام) کے ساتھ سفر کرتے تھے ۔ جب ابھی انہیں بھوک کیا پیاس لگتی ، حکم خدا سے آب و غذا ان کے لئے مہیا ہوجاتا ۔ وہ اسے اپنے لئے عظیم افتخار اور بڑا اعزاز سمجھتے ۔ اور وہ حضرت عیسیٰ (علیه السلام) سے پوچھتے : کیا ہم سے بڑ ھ کر بھی کوئی افضل و بالاترہے ۔ تو کہتے : ہاں ، افضل منکم من یعمل بیدہ ویاٴکل من کسبہ۔ ( یعنی وہ شخص تم سے افضل ہے جو اپنے ہاتھ سے کماتا ہے اور اپنی کمائی کھا تا ہے ، اس کے بعد وہ لوگوں کے کپڑے دھوتے تھے ( یو ںعملاً انہوں نے سب لوگوں کو درس دیا کہ کام اور کوشش کرنا ننگ و عار نہیں ہے ) ۔ ۵۴۔وَمَکَرُوا وَمَکَرَ اللهُ وَاللهُ خَیْرُ الْمَاکِرِینَ“۔ ترجمہ ۵۴۔ اور یہود اور مسیح کے دشمنوں نے ان کی اور ان کے دین کی بر بادی و نابودی کے لئے ) سازش کی اور خدا نے ( ان کی اور انبکے دین کی حفاظت کے لئے) چارہ جوئی کی اور خدا بہترین چارہ جوئی کرنے والا ہے ۔