Chapter 12: The Third Discussion
The Pertinence of 'Ali's Proficient Knowledge of the Qur'an to
His Preparation for Succession
In the foregoing, we have
noticed a special kind of relationship between 'Ali and the Qur'an. It emerged
and developed to a point where, in the Prophet's own words,
The Qur'an is with
`Ali; and `Ali is with the Quran. They shall separate not to the day when
they will be restored to me at the Basin. [229]
Moreover, if it grew and
developed to a point where `Ali had had to do battle over the Qur'an's
interpretation, just as he did over its revelation, [230] what then are its
repercussions for the intellectual and moral preparation for his succession?
One can assert, first of
all, that the Prophet had himself sought to nurture and to entrench this sort
of relation - by the Command of God, as he was wont to say. It appears
that there was an important objective for whose realization just such
theoretical and practical steps or procedures were needed. One can equally
demonstrate this objective in the light of the following observations:
(i) The logic of the Shariah (Islamic Law), complete and
eternal, must guarantee that the Qur'an is understood - insofar as it is
the fundamental source [231] of this eternal law - along with its interpretation and provisions. To make the
Qur'an the arbitrator among worshippers and nations is precisely what God has
commanded us to do, as when He says: "Do they then seek a judgment from
the [Time of Pagan] Ignorance [al
jahiliyyah]? Who is better in
judgment than God for a people convinced?" (Qur'an 5:53 "al-Ma'idah").
Consequently, we must rely on the Qur'an for everything small and big, but
disavow the judgments of the days of
Ignorance, which are those of impulse. Likewise, God has forbidden us to appeal
to a false god, for He asks: "Do you not see how those who claim to have
faith in what has been revealed to you and what has been revealed before you
want to appeal to a false god. They have been commanded to disavow it. But
Satan wishes to lead them far astray" (Qur'an 4:60 "al-Nisa").
Here, the Qur'an has
rendered the choice of appealing to anything other than what God has brought
down, or anyone other than the Prophet, as being one for the arbitration of
Satan, [232] who will lead them inexorably astray. The Qur'an affirms that
appealing to anything else than what God has revealed is sinful, iniquitous and
constitutes unbelief. "The ones who judge not by what God has
brought down, these are the sinful" (Qur'an 5:50 "al-Ma 'idah");
"The ones who judge not by what God has brought down, these are the
iniquitous" (Qur'an 5:48 "al-Ma'idah"); and "The ones who judge not by
what God has brought down, these are the unbelievers" (Qur'an 5:47 "al-Ma'idah"). Our Prophet Muhammad was called on to
turn the leaf on sinfulness, iniquity and unbelief.
Therefore, in the logic of
the Qur'an, the failure to refer to its provisions brought down by God means
appealing to a false god. [233] If referring to the provisions of the Qur'an
has been Divinely ordained, being the Will of the Lord; if this demands
obtaining God's judgment as revealed in the Qur'an; then there must presumably
be a person both qualified and fully prepared to carry out this Divine Command.
There can be no one else but the Prophet, or someone "of him" to discharge
and to impart it in his place [234] - someone qualified like himself and
prepared for the task.
(ii) Strong, longstanding
disagreement has existed among scholars -especially in areas that are of
importance to people and to their lives - for no other reason than a lack
of grasp of the Qur'an. Imam `Ali referred to this issue when he disparaged
similar disagreement while the Qur'an was there in their midst:
A case goes before one of
them for judgment; so he passes judgment based on hts opinion. The very same
case goes before another, who judges differently from the first. Thereupon the
judges gather before the leader who appointed them He approves all of their
options - although their Lord is One and their Prophet is One and their Book is
One! Has God really commanded them thus to disagree, and so they merely obey? or
did He command them against it, and they now disobey? Has God revealed a
deficient religion fox whose perfection He seeks their assistance? Are they His
partners, that they need only pronounce themselves and He to give His consent?
Or has God brought down a perfect religion, but the Prophet failed to convey or
to achieve it? Yet God says: "...nothing have we omitted from the Book" (Quran 6:38 "al An`am")...We
have sent down the Book to you explaining every manner of thing - a Guidance and
a Mercy..." (Quran 16:89 "al-Nahl") He also recalls that each part of
the Book confirms the other, that the Qur'an has no discrepancies; "Were
it from anyone but God, they would surely have found many discrepancies" (Qur'an
4:82 "al-Nisa").
The Quran is clear and comely. [235]
Accordingly, the
preparation of someone qualified for expounding the Qur'an must be assumed.
(iii) `Ali's expertise in
the Qur'anic sciences; his knowledge of the Qur'an itself in its explicit and
implicit aspects, the clear and the allegorical verses, the general and the
particular; his unique ability to understand its verses and to discern its
provisions - all of these were recognized by learned Companions, as we
have indicated. [236] Prophetic traditions support and help establish them. The
latter are also supported by what the exegetes and specialists in traditions on
'Ali, in particular, have recorded, among other sources. The Prophet has said,
"O `Ali, God Almighty and Sublime has commanded me to draw you closer to
me and to teach you that you tray become mindful. And so, this verse has been
revealed: `and for retentive ears to retain it' [Qur'an 69:12 `al-Haqah']. You are an ear retaining my
knowledge..." [237]
Reported also is the
following statement by `Ali.
This is the Qur'an. Ask it
to speak, but it will not. Rather, I apprise you of it. Verily, it contains
knowledge of what is to come, discourse on what is bygoe medicament for your
illness and the ordering of your affairs... [238]
Thus Imam `Ali established
that this Qur'arri contains much that is weighty and of profound meaning; it
contains cures for bodily ills and a regular code for every aspect of life -
all of which no one but 'Ali -or the emulator of `Ali - can either
procure or grasp. Therefore, it becomes clear that besides him no one, without
exception, was more qualified to understand the Qur'an, as obligated to
realizing the Divine Command and to executing the Will of the Lord in order to
end iniquity, sinfulness and unbelief - according to the texts and the
factsthan he. This is a most logical, most sound assumption, one that explains
the intellectual and practical measures taken by the Prophet to give `Ali a
singular knowledge of the Qur'an, its sciences and judgments - as the
most reliable traditions make clear.
Finally, the context
requires us to deal with the inevitable question, and that is the following. If
every such measure, every intellectual and practical step was taken for the
sake of `Ali b. Abi Talib's succession to the Prophet, why then is there not a
covenant written in definitive and satisfactory form that neither gives pretext
to its detractors nor elicits speculation ? [239]
The answer to this is that
the texts and all the interconnected narratives adduced here - announcing
the Prophet's promulgation of `Ali's Guardianship, Assistantship, Succession
and Command after his own death - relate to situations and occasions too
numerous to list. But one matter of singular religious and worldly importance
to the Prophet brought him finally to make an official public announcement on
the Day of Ghadir, which he repeated several times, as we saw in this Appendix
and as we found out from Imam al-Sadr's study. This bearly touches on
what is determinable through the natural logic of events and the eternal, final
law of God. But it is sufficient to anyone who deigns to hear out what he sees.
The Prophet, nevertheless,
wanted to diminsh the Ummah's pains. He honoured the Ummah with
the Lord's gracious care, keeping it from stumbling and falling astray. He
proclaimed on his deathbed, in the very last hour of his noble life,
"Come! let me write you an epistle by which you will never go
astray..." [240] Around him were gathered some eminent Companions. He wanted
it indeed to be a written covenant witnessed by the gathering. However,
"what a calamity" occurred (in the words of Ibn `Abbas) when
something abruptly came between the Prophet and the writing of the epistle,
according to al-Bukhari, who related the following:
When the Prophet's pain
worsened, he called our `Bring me material on which I can write you my epistle;
after this you shall never stray. `Umar then said, The Prophet is overcome with
pain, but we [still] have the Qur'an. We count on God's Book." They agreed
and became more clamorous. The Prophet said, "Leave! Quarreling in ry
house is inappropriate." Ibn `Abbas then left saying [241] What a calamity
has come between the Prophet and his epistle... [242]
It may be appropriate here
to recall a dialogue, related by Ibn `Abbas, between 'Umar b. al-Khattab
(earlier during his Caliphate) and himself. Its gist is as follows. `Umar asks
him,
"O `Abd Allah, you
will pay in blood, if you keep silent ... Does `Ali have any outstanding issue
concerning the Caliphate?" "Yes," I replied. So `Umar said,
"There was only convulsed speech, which cannot establish an argument nor
dispel a difficulty ...In his state of illness, [the Prophet] wanted to
announce [`Ali's] name, but I prevented that out of pity and concern for Islam
Messenger of God knew what was in my mind and abstained ... [243]
Whether this is true or
not, Caliph `Umar's effort was subsequently confirmed on more than one
occasion. It transpired that at one time as related by al-Tabari
addressing Ibn `Abbas, he said "My people are loathe to have Prophethood
and the Caliphate joined in thee..." [244]
It appears that the
Prophet's abandonment of the idea of writing and malting out a covenant had two
aspects to it The first is that of the disagreement, quarreling and clamour
that took place in his house just when he intended to write the covenant. This
aspect was argued to the point where he was accused of blathering deliriously
(in one version), or of being overcome with pain (in another version [245]). This
is quite serious, since it touches the root of prophethood and the veracity of
the Message. Yet the matter had been repeatedly clarified by the Prophet, as we
saw. So, let the issue be examined on its own merits and let us make our
choice.
Secondly, the Prophet had
taken his precautions against just such an eventuality. He prepared the
battalion headed by Usamah b. Zayd, and ordered its deployment, whatever the
circumstances. So anxious was he to have it deployed, that by some accounts
nothing could deflect his attention from it, not even the severity of his
illness. [246]
Let us relate an account
found in Ibn Sa`d's al-Tabaqat corroborating
this. After mentioning the battalion's preparations, Ibn Sa`d relates how the
illness struck the Prophet on a Wednesday, causing him to become feverish; when
he awoke Thursday morning he gave the standard to Usamah and told him, "Go
into battle in the Name of God and in His Path. Fight those who deny Him."
So [the latter] went out standard in hand, under pledge, and gave it to
Buraydah b. al-Hasib al Aslami. He then camped at al Jurf, a place only
three miles from Medina. Some Muhajirin and
Ansar were with him, including Abu Bakr, `Umar and Abu Ubaydah. But
people were asking, "Is he [i.e. the Prophet] installing this youth above
the First Muhajiran?" This greatly angered the
Prophet, who put a headcloth around his head and climbed the pulpit.
Now then, O People! What is
this talk surrounding my appointment of Usamah as commander. You contrast his
appointment now just as you did previously his father's. But by God, the latter
was as fit to command then as his son surely is now! For me, he was one of the
most beloved. Both are deserving of every kindness. So, make a point of showing
kindness to him, for he is one of the best among you.
The Prophet then went to
his house, on Saturday, 10 Rabi' al-Awwal, with the illness growing
worse. He gave order to "Carry out Usamah's deployment!" [247]
From all these situations,
words and course of events it appears the Prophet intended the following:
1) To adapt the
intellectual and psychological climate by appointing Usamah as commander over
the Muhajiran and the Ansar.
The latter's acceptance of him marked a precedent for 'Ali's own accession to
the position of Guardian and Caliph. In this manner, no one would object to his
being younger than most.
2) To adapt the political
and security climate by preempting likely elements of opposition, [248] in
order for `Ali to acceded to the position of Caliph. This goal the Prophet was
committed to and had planned with vigilance in the hope of bring it to
fruition, as we have shown.
However, a different turn
of events took place than the one intended. And so, he wished to lessen the Ummah's pains, to avoid the vagaries of trial
and error. He wished for the Ummah
to hold fast to the Holy Book and to the Immaculate Family in order to be
saved from the wilderness and from perdition. Hence his abandonment of the idea
of an absolute, definitively written covenant: so the Ummah may continue to be tested, which is the
way of God. For God asks, "Do men think they will be left alone on saying,
`We have faith,' without being tested? Those before them we have tested, and
God shall know who believes, just as He shall know who denies" (Qur'an
29:1-3 "al-`Ankabut").
God has willed all this,
just as surely the Prophet had wished for the faithful to believe firmly in the
one he appointed over them as his successor. Moreover, he intended their belief
to be a reflective one and for their Shi'ism to be sincere - so as to
continue to carry out the Divine Will under the latter's blessed leadership.
The object is to remove iniquity, sinfulness and unbelief from existence:
God hath promised those
of you who have faith and work rightful deeds that they will be made heirs on
earth just as surely as those before them were made heirs; that He will
consolidate the religion He countenanced for them; that He will surely change
them after their fear - secure in [their] worship of Me, and without
associating anything with Me. If any deny after this, they are the sinful.
(Qur'an 24:55 "al-Nur")
Muharram 1414 AH
Dr. 'Abd al-Jabbar Sharrarah