Chapter 11: The Second Discussion
The Preparation and Adaptation of the Ummah to 'Ali's Succession
The task of educating the Ummah to receive `Ali's Caliphate and direction over the advance of
Islam after the Prophet, began early on -when the Prophet was first commanded
(by God) to give admonition and to communicate his Message: "Divulge what
ye have been commanded and turn away from the idol-worshippers"
(Qur'an 25:94 "al-Hajar'').
According to al-Tabari, `Before this, in the three
years prior to his being sent forth and commanded to come out openly with the
call to God, he had been concealing his [God-given] command; then this
was revealed to him: `And admonish thy nearest kinsfolk"' (Qur'an 26:214 "al-Shu'ara"). In this connection, al-Tabari
transmitted `Abd Allah b. Abbas' statement about `Ali b. Abi Talib, who said:
When that verse was revealed to God's Messenger ...he called
upon me, saying, "O `Ali God hath commanded me to admonish my nearest
kinsfolk. But I am uneasy, for I know: when I divulge this Command, what I
shall face from them will be to my utter dismay. I held my silence on it, until
[the Archangel] Gabriel came to me and said: `O Muhammad, if ye do not make
good what you have been ordered to do, your Lord shall punish thee.' So bring
forth a bit of nourishment, add to it a cut of leg, fill our jars with milk and
bring together Banu `Abd al-Mutallib that I may speak and convey to them
what I have been commanded. With that, I shall have done what He has ordered me
to do: to call them to God.' On that day they were forty strong, more or less,
including his uncles Abu Talib, al-Hamzah, al-`Abbas, Abu Lahab...
So the attempt was made. After they had drunk and eaten, al
Tabari goes on,
The Messenger of God spoke: "O Banu `Abd al-Mutallib,
I know of no younger man among the Arabs, who has brought his people something
better than what I am bringing to you [now]. I come to you with the best of
this world and of the next. God has commanded me to call you to Him. And so,
which of you will help me with this matter, becoming a brother, caretaker and
successor to me." [`Alil explained, "Everyone recoiled from this.
Although I was not their equal to age and still the most bleary-eyed of
the lot, I called out: I will, O Prophet of God, I shall be your aid in that.
He took me by the nape, declaring, `This shalt be my brother, caretaker and
successor - among ye all. So hearken and obey (' The people, he
continued, then took to laughing, saying to Abu T-alibi "He orders
you to hearken and to obey, your son!"
This narrative makes it clear that the first act of mental
preparation for the acceptance of `Ali, as Guardian and Successor, occurred in
a private milieu (that of the nearest kinsfolk). It took place alongside the
announcement of Muhammad's calling and the declaration of his prophethood.
However, the preparation of the Ummah had another
aim. Barely was the Qur'an being gradually revealed, certainly far from
complete, when 'Ali began fighting alongside the Prophet. Qur'anic verses were
thus revealed which praised 'Ali's excellence and virtues - all in the
same vein. Based on al-Suyuti's account, Ibn `Asakir has written that
"Nothing has been revealed in God's Book on a person as much as on
`Ali..." [194] He cited Ibn `Abbas as saying that "About `Ali there
are 300 [Qur'anic] verses." [195] We shall adduce some of the verses, or
ayat (sing., ayah), which are noted by more than one
person as having been revealed about `Ali. Falling within our purview, they
mark the reality of the Ummah's preparation
and education in this respect.
i) There are these words of God: "To those who have
faith and perform deeds of righteousness the All-Merciful shall bring
Love" (Qur'an 19:96 "Maryam"). According to various
chains of transmission (asanid), several of those who had memorized the
Qur'an stated that these verses were revealed about 'Ali, on the grounds that
"there is no Muslim who does not have love for `Ali..." [196]
It is related that al-Barra' b. `Azib has asserted
that the Prophet said to `Ali b. Abi Tahb, "O `Ali, say, `Grant me, Lord,
Thy keep and, in the hearts of the faithful, Love.' And so God revealed,
`Truly, those faithful...' - which is about `Ali." [197]
ii) God says: "These two adversaries quarrel over their
Lord..." 'Ali is recorded as saying, "On the day of Resurrection, I
shall be the first to fall on my, knees before the All-Merciful on
account of the disputes." Qay s explains that "About them was
revealed `These two adversaries quarrel over their Lord...,' they being those
who disputed on the Day of Badr: 'Ali, Hamzah, `Ubaydah, Shaybah b.
Rabi'ah..." [198]
iii) God says: "And God turned back the faithless, for
all their rage; they availed themselves of naught. God suffices for the
faithful in their fight" (Qur'an 33:25 "alAhzab"). More than one authority has related
that `Abd Allah b. Mas`ud read `Ali into the phrase "God suffices for the
faithful in their fight." [199]
iv) God says: "O ye who have faith, heed God and be
amongst those who are true" (Qur'an 9:119 "al-Tawbah").
More than one memorizer and traditionist has related Ibn `Abbas' remark
that "that was [a reference] especially to 'Ali b. Abi Talib." [200]
v) God says: "Those who harm the men
and women of faith for no reason are wont to bear with clear calumny and
offense" (Qur'an 33:58 "al-Ahzab"). The view transmitted through various
channels is that it has to do with `Ali, as a number of "Hypocrites"
used to bring harm to and tell lies about him. [201]
Thus established is that these verses were revealed in order
to show the position of `Ali, the greatness of his personality, his large role
in the life of the Prophet and of the Mission. The faithful needed to be
adverted of these realities and to comply with them. This is confirmed by
Prophetic hadiths that proffer these senses. The Companion Sa`d b. Abi
Waqqas declared,
Mu'awiyah ordered me to curse Abu al-Turab. I replied
that so long as I can recall the three things said to him by the Prophet, I
shall not curse him. For me to possess just one of them would be dearer than
the rarest of cattle: the Prophet had made him vicegerent during one of his
expeditions. `Ali said, "O Prophet of God, you have left me behind with
the children and the women." I heard God's Messenger answer, "But you
do consent to be related to me in the same station that Aaron was to Moses,
save that there shalt be no prophethood after me." [202] I heard him say
also on the Day of Khaybar, "Truly, I shall give the standard to a man who
loves God and His Messenger, and whom ? d and His Messenger love in
return." We strained toward it then. [203] [And the Messenger] said,
`Bring `Ali to me!" [With this] his eyes were sore; so he put spittle in,
them and handed the standard over to [`Ali]. God then granted him victory.
Then the following verse was revealed,
If anyone disputes with you over this, now that you have
received knowledge, say, "Come, let us call upon all our sons and all your
sons, all our women and all your women, ourselves and yourselves; and humbly
make our supplication, invoking God's curse upon all those who lie!" (Quran 3:61 ` Al `Umraan" ).
And the Messenger called on 'Ali, Fatimah, Hasan and Husayn,
declaring, "Lord, these are my family!" This is related by Muslim
[204] and Tirmidhi. [205] In this account given by Sa`d, certain things need to
be emphasized:
A) The revelation of the
verse called ayat al-mubahalab ("Verse of Imprecation"),
mentioned in his account above, concerns `Ali, his wife al-Batul, his two
sons Hasan and Husayn.
B) These are, exclusively,
all the Members of the Household. [206] Accordingly, it is understood that they
are the ones intended by the ayat al-tathir ("Verse of
Putification") - namely, where God says: "And God only wishes to
remove all sully from thee, ye Members of the Household, to make thee wholly
pure" (Qur'an 33:33 "al-Ahzab") And in this verse `Ali's
inculpability, trustworthiness, eminence - indeed, impeccancy (ismah)
- become evident.
Thus begins the question of
entitlement, since `Ali occupies the rank of Successor, Guardian and the one
who was to steer the course of the community. As al-Raghib al-Isfahani
said,
None is more eligible to be
God's Vicegerent nor apt to complete his worship of God and clear His land than
the pure of spirit, from whom all defilement has vanished. Just like the body,
the soul has its defilement; although the former can be directly seen, whereas
that of the soul is perceived only through insight. No one is equal to the
Caliphate who is not pure of spirit because to be Caliph is to emulate God
according to what is humanly possible. As for the impure in both word and deed,
every- vessel that carries him leaks... [207]
It is evident from this
that, after lauding `Ali's excellence and virtues, the Qur'an elevates him to a
chastened level of absolute "purification," and then to a level that
is of the greatest consequence, since it likens his soul to that of the Prophet
Muhammad, as is clear from the "Verse of Imprecation." It was on this
basis that the Prophet had time and again declared, `Ali is of me and I am of
`Alt." [208] When certain persons tried to complain about `Ali, hoping to
upset his station and position, the Prophet returned, "What do you want
with `Ali?" repeating this three times; and then, "'Ali is of me and
I am of him." [209] In order to thwart those sceptical of the exalted
position accorded to 'Ali by the Prophet to ensure his waliyyah
("guardianship") and successorship (khilafah) in everything
of consequence to the Muslims, God declared: "Your Guardian [wakiyukum] is
God, His Messenger and those faithful who establish regular prayer and regular
charity - these are wont to bow down [in worship]" (Qur'an 5:58 "al-Ma'idah"). Al Zamakhshari pointed out that this
blessed verse was revealed about `Ali when a beggar gestured the Prophet who,
though bent over in prayer, surrendered his ring to him. [210] To remove the
ambiguity and to preempt all speculation about what was intended by the term Waliyy
or was meant to be designated in these texts, the Prophet on more than one
occasion stated that "Ali-is of me and I am of 'Ali. And after me, he
shall be the Guardian [wali] of every believer..." [211]
In order to confirm `Ali's
Guardianship and momentous role in relation to the Call of Islam, the Prophet
stated: "`Ali is of me and I am of `Ali. And no one can carry out my task
[that is, in his capacity of messenger and prophet] but myself and
`Ali..." [212] This notion was finely established in practice, publicly
and in the light of day, in connection with the matter concerning the delivery
of "Surat alBara'ah," [213] Imam Ahmad b. Hanbal transmits in his Musnad from Abu Bakr al-Siddiq. Abd Bakr said that, the Prophet had sent him
with Surat al Baraa'ah to the
Meccans. He had trecked for three days, when the Prophet told `Ali, "Catch
up to him!" `Ali returned Abu Bakr and delivered the surah himself.
When Abu Bakr arrived before the Messenger, he said, "O Messenger, has
anything [unseemly] come to light in me? He answered, "I have seen nothing
but goodness from you But I was told that no one but myself or someone of my
kin shall ..." [214]
In the Kashsha, it
is related that after Abu Bakr had travelled part of the way - in order
to deliver Surat al-Bara'ah - Gabriel descended to say: "O
Muhammad, only someone of your kin shall deliver thy Message. So send
`Ali. [215] The Qur'an puts the seal on the vitally important theme of
intellectual and moral preparation with this last thing revealed in ayat al-tabligh ("V'erse of
the Delivery"), and again with ayat
al-ikmal ("Verse of Perfection'''), which followed the haidth of al-Ghadir. With that,
there should be no difficulty.
The story of Ghadir handed
down by the transmitters, with some differences, is as follows. When the
Prophet returned from his Pilgrimage of Farewell, he received this insistent
revelation: "O Messenger, convey what has been revealed unto thee from thy
Lord; if not, ye shall fail to deliver His Message. And God will protect thee
from men" (Qur'an, 5:70 "al-Ma'idah") [216] He halted the caravan at Ghadir
Khum, gathering the people at midday in the intense heat to address them.
I am about to be summoned
[before my Lord], with which I must comply. I leave thee two weighty things one
of which is the rater: God's Book and my progeny and (according to Muslim's
account, [217] "the members of my householdl"]. Ye behold how you do by them
after I am gone! They shall separate not to the day when they will be restored
to me at the Basin.
He then uttered,
"Truly, God is my Guardian and I am guardian for every believer." He
took `Ali's hand and proclaimed:
The one for whom I have
been guardian: [218] here is his friend, his guardian. Lord, be the Friend of
whomever befriends him, foe to whomever is inimical to him, disappoint the one
discontented with him, assist the one who assists him, [219] and wherever he
roams let Truth roam with him...' [220]
This important event was
followed by one more revelation: "This day have I perfected for you thy
religion, completed my favour upon you and countenanced Islam [`the Submission
to God] as your religion..." (Qur'an 5:4 "al-Ma'idah").
In some reports, the
Prophet's statement after receiving revelation or, that memorable day of Ghadir
- namely, the 18 Dhu al-Hujjah [221] - was: "God is
Greater! Praise be to God that religion has been perfected and His Favour
completed. He has countenanced my mission and the Guardianship of `Ali after
me." [222] According to Ahmad's
account, "`Umar b. al-Khattab met him [i.e. Ali] and, after offering
his felicitations, said to him, `You are Guardian to every man and woman of
faith, morning and night!" [223]
What is regretable is that
some people begrudged `Ali for being given such rank and distinction. Some
became increasingly clamorous and argumentative when the Prophet singled him
out for this honour. The Prophet was, therefore, compelled to remind them that
he was a Messenger sent by the Lord of all creation, that he must fulfil what
he has been commanded to do - ` And he does not speak from whim; it is
but a revelation revealed" (Qur'an 53:3-4 "al-Najm").
This is evidenced by what
Tirmidhi reported from Jabir b. `Abd Allah: "The 'Messenger. called on
`Ali on the Day of Ta'if, and whispered to him in secret. People then said,
`His whispering to his uncle's son has lasted long.' The Prophet said, `It was
not I who whispered to him, but God..." [224]
Maymun, based on Zayd b.
Arqam, related that
a number of the Prophet's
Companions had doors leading to the place of worship [masjid]. One day, the Messenger barred them,
with the exception of `Ali's. He spoke about all these persons; rose, praised
and extolled God. "Now, I have been commanded to bar all these doors
except `Ali's." About this he declared `But I say to you, I have neither
barred nor gfned anything. I have been commanded something and complied..."
[225]
In this manner, whenever
the Prophet used to single `Ali out for distinction, thereby excluding others,
he made it clear to the Ummah that
it was by God's command. It took place when `Ali was dispatched, in place of
Abu Bakr, to deliver Surat al-Bara'ah; and again on the "Day of Whispering" at Ta'if, on the
"Day of Ghadir," and so on. What is noteworthy about the most
decisive moments in Islamic history and in the life of the Prophet -
insofar as they helped safeguard the Islamic experience and its future -
is that the Prophet used to send off and to call for `Ali as he did no other
person. He used to do this on account of the critical nature of these
situations, in order to ward off unexpected dangers. This occurred during the
great Battle of Badr, while `Ali carried the standard and slew some leading
personalities among the Idolaters. It was repeated on the Day of Uhud, when he
slew Talhah b. `Utbman, the banner bearer of the Idolaters.
Al-Tabari reported
that,
after 'Ali b. Abi Talib had
slain the banner beaters [i.e. the "brigade commanders'], the Prophet
caught sight of a group of Idolaters, and asked 'Ali to move against them. So
he did, dispersing them all and killing `Amr al Jamhi. Then [the Prophet]
noticed [another) gr oup of Idolaters, and told 'Ali to move against them. He
dispersed them and killed Shaybah b. Malik. Thence, Gabriel asked: "This,
O Prophet, is consolation"; whereupon the Prophet announced, "He is
of me and I am of him." And Gabriel said: "And I am of both of
you."
Al-Tabari adds that
they then heard a rejoicing voice, "No sword is there like Dhu al-Fiqar,
no vigorous youth like `Ali." [226]
Based on al-Bukhari
and Muslim, it is sufficient just to refer to what Sa`d b. Abi Waqqas has
reported concerning the Day of Khaybar." Al-Tabarani and Ibn Abi
Hatim related about Ibn `Abbas that he uttered: "God censured the
Companions of God's Messenger in places but spoke of `Ali only well."
[228]