The reasons behind my enlightenment are many, but I shall only mention a
few of them here:
1. The text regarding the succession to the Caliphate
I have committed myself, before embarking on this study, to never
depending on any reference unless it is considered authentic by the two
parties, and to discarding those references that are solely referred to by
only one of the parties.
Thus, I shall investigate the idea regarding the preference between Abu
Bakr and Ali ibn Abi Talib, and that the succession of the caliphate was
by written text [Dictate] for Ali, as the Shiites claim, and not by
election and Shura [consultation] as the Sunnis claim.
Any researcher in this subject, if he considers nothing but the truth,
will find that the text in support of Ali is very clear, like the
following saying by the Messenger of Allah: Whoever considers me his
master, then Ali is his master. He said it at the end of the Farewell
Pilgrimage, when it was confirmed that Ali would succeed, and many people
congratulated him on that, including Abu Bakr and Umar who were among
the well-wishers, and who were quoted as having said to the Imam, Well
done, Ibn Abi Talib, overnight you have become a master of all the
believers." [64]
- [64]
- Musnad, Ahmed Hanbal, vol 4 p 281
Siyar al Amin, al Ghazali, p 12
Tadhkirat al Awas, Ibn al Jawzi, p 29
Al Riyadh al Nazarah, al Tabari, vol 2 p 169
al Bidayah wan Nihayah, vol 5 p 212
Tarikh, Ibn Asakir, vol 2 p 50
Tafsir, al Razi, vol 3 p 63
al Hawi lil Fatawi, al Suyuti, vol 1 p 112
This text has been agreed on by both Shiites and Sunnis, and in fact I
have only referred in this study to some Sunni references. and not to all
of them, for they are so many.
If the reader wants more information, he may read "al- Ghadir" by al-Amini
(thirteen Volumes) in which the writer classifies the sayings of the
Prophet according to the Sunnis.
As for the alleged popular election of Abu Bakr on "The Day of al-Saqifah"
and his subsequent acclamation in the mosque; it seems that it was just an
allegation without foundation. How could it be by popular agreement when
so many people were absent during the acclamation? People like: Ali,
al-Abbas, most of the house of Bani Hashim, Usama ibn Zayd, al-Zubayr,
Salman al-Farisi, Abu Dharr al-Ghifari, al-Miqdad ibn al-Aswad, Ammar ibn
Yasir, Hudhayfa ibn al-Yaman, Khuzayma ibn Thabit, Abu Burayd al-Aslami,
al-Bura ibn Azib, Abu Ka'b, Sahl ibn Hanif, Saad ibn Ubada, Qays ibn Saad,
Abu Ayyub al-Ansari, Jabir ibn Saad, Khalid ibn Saad, and many others.
[65]
- [65]
- Tarikh, al Tabari
Ibn al Athir
Suyuti
Baghdadi
So where was that alleged popular agreement? The absence of Ali alone from
the acclamation is sufficient to criticize that meeting because he was the
only candidate for the caliphate, nominated by the Messenger of Allah, on
the assumption that there was no direct text regarding such a nomination.
The acclamation of Abu Bakr was without consultation, in fact it took the
people by surprise, especially when the men in charge of the Muslim
affairs were busy preparing for the funeral of the Messenger of Allah. The
citizens of al-Medinah were shocked by the death of their Prophet, and
then they forced the acclamation [66] on the people. and even threatened
to burn the house of Fatima if those who were absent from the acclamation
refused to leave it. So how could we say that the acclamation was
implemented through consultation and popular agreement?
- [66]
- Tarikh, Qutaybah, vol 1 p 18
Umar ibn al-Khattab himself testified that that acclamation was a mistake
- may Allah protect the Muslims from its evil -, and that whoever repeated
it should be killed, or he might have said that if someone called for a
similar action there would he no acclamation for him or for those who
acclaimed him. [67]- [67]
- Sahih, Bukhari, vol 4 p 127
Imam Ali said about that acclamation: By Allah, Ibn Abi Quhafa has got it!
And he knows that my position [regarding the caliphate] is like that of
the pole in relation to the millstone! The torrent flows from me, and the
bird will never reach me! [68]- [68]
- Sharh, Muhammad Abduh, vol 1 p 34, Sermon as Shaqshaqiyah
Saad ibn Ubada, a prominent man from al-Ansar, attacked Abu Bakr and Umar
on the day of "al-Saqifah", and tried hard to keep them away from the
caliphate, but could not sustain his efforts, for he was ill and unable to
stand, and after al-Ansar paid homage to Abu Bakr, Saad said: "By Allah I
shall never pay homage to you until I cast my last arrow at you, and
pierce you with my lance, and attack you with my sword, with all the power
in my hand, and fight you with all the members of my family and clan. By
Allah, even if all the Jinns [invisible beings] and the human beings
gathered to support you, I will never acclaim you, until I meet my God."
He never prayed with them, he never sat in their company, he never
performed the pilgrimage with them, and if he found a group of people
willing to fight them, he would give them all his support, and if somebody
acclaimed him to fight them, he would have fought them. He remained thus
until he died in Syria during the caliphate of Umar. [69]- [69]
- Tarikh, Qutaybah, vol 1 p 17
If that was a mistake (may Allah protect the Muslims from its evil) as
Umar put it (and he was one of its architects, and knew what happened to
the Muslims as a result of it), and if that succession to the caliphate
was illegal (as Imam Ali described it when he said that he was the lawful
nominee for it), and if that acclamation was unjust (as according to Saad
ibn Ubada the leader of al-Ansar who left al-Jamaah because of it), and
if that acclamation was unlawful due to the absence of the leading figures
of the Companions, including al-Abbas, the uncle of the Prophet, so what
is the evidence and proof which supports the legality of the Abu Bakr's
succession to the caliphate?The answer, is that there is no evidence or proof with the Sunnis and
al-Jamaah.
Therefore, what the Shiites say regarding this issue is right, because it
has been established that the Sunnis have the text which proves the
succession of Ali to the caliphate, but they deliberately misinterpret it
to maintain the Companion's honour. Thus, the just and fair person has no
choice but to accept the text, especially if he knows the circumstances
that surrounded the case. [70]
- [70]
- al Saqifah wal Khulafah by Abdul Fattah Abdul Maqsood
al Saqifah by Muhammad Rida al Muzaffar
2. The disagreement between
Fatimah and Abu BakrThe subject is agreed upon by the two parties, and the fair
and sensible person has no choice but to judge Abu Bakr as
being wrong, that is if he did not admit his injustice and bad
treatment of the leading lady.
Anyone who cares to follow the events of that tragedy and studies its
various facts will recognize that Abu Bakr deliberately hurt al-Zahra and
denied her argument so that she could not protest against him - supported
by the texts of al-Ghadir and others - regarding the lawful right for her
husband and cousin to the succession of the caliphate. There are many
indications that have been mentioned by historians which lead us to
believe in accounts of these events, this is one of them:
Al-Zahra - may Allah's peace be upon her - went around the meeting places
of al-Ansar, asking for support for her cousin and husband and they said,
"O daughter of the Messenger of Allah, we have already acclaimed that man,
and if your husband and cousin had approached us before him, we would have
supported him." Ali - may Allah honour his face - said, "Would I leave the
Messenger of Allah (saw) in his house unburied and go to argue with people
about his authority?" Fatimah said, "Abu al-Hasan did what was expected
from him, and for what they did Allah will hold them responsible and
accountable." [71]
- [71]
- Tarikh, Qutaybah, vol 1 p 19
Shahrah, Ibn al Hadid
If Abu Bakr was wrong, either unintentionally or through good-will,
Fatimah al-Zahara would have persuaded him; but she was angry with him,
because he refused to accept her argument and rejected her testimony and
the testimony of her husband. She became so angry, she even prevented him
in her will from being present at her funeral. When she died, her husband
buried her secretly during the night. [72]- [72]
- Sahih, Bukhari, vol 3 p 36
Sahih, Muslim, vol 2 p 72
As for her secret burial (as) during the night, it is worth mentioning
here, that during my years of research and investigation, I went to
al-Medinah to check for myself certain points, then I discovered the
following:
Firstly, the grave of al-Zahra is unknown and nobody knows exactly where
it is; some say it is in the Prophet's chamber, others say it is in her
house opposite the Prophet's chamber, and there are people who think that
it might be in al-Baqi', in the midst of Ahl al-Bayt's graves.
This is the first fact that I deduced: al-Zahra (as) wanted the Muslims,
through generations to come, to know why she asked her husband to bury her
secretly during the night, and that not one of them attend her funeral !
Thus, every Muslim could reach certain interesting facts when researching
into historical events.
Secondly, I discovered that the visitor who wants to visit Uthman ibn
Affan's grave has to go a long way until he reaches the end of al-Baqi',
and there he finds it by a wall. By contrast, he will find the burial
places of most of the Companions at the beginning of al-Baqi', near the
entry. Even Malik ibn Anas, the famous jurist, who was a follower of the
Followers, is buried near the burial places of the Messenger's wives. It
became clear to me what the historians meant when they said that he was
buried in "Hash Kawkab". which was Jewish land, because the Muslims
refused to bury him in the Baqi' of the Messenger of Allah. When Muawiya
seized power, he bought that land from the Jews and included it in
al-Baqi', so that it contains the grave of his cousin Uthman. He who
visits al-Baqi' today will see this fact very clearly.
It is astonishing to know that Fatimah al-Zahra (as) was the first of the
Prophet's children to die after him, and at the most there were six months
between the departure of the father and his daughter, and despite that,
she was not buried beside her father.
Fatimah al-Zahra, as I mentioned earlier, stated in her will that she
should be buried secretly, therefore, she was not buried beside her
father. But what about her son, al-Hasan, why was he not buried beside his
grandfather? Aisha (Umm al-Mumineen) prevented that. When al-Husayn
brought his brother to bury him by his grandfather, the Messenger of
Allah, Aisha rode a mule and went around saying, "Do not bury someone I do
not love in my house." Then, the houses of Bani Umayya and Hashim stood
opposite each other ready to fight, but al-Husayn told her that he would
only take the coffin of his brother around the grave of their grandfather
then he would bury him in al-Baqi'. That was because Imam al-Hasan
requested from his brother, that no blood should be shed for his sake. Ibn
Abbas said a few verses regarding this event:
"She rode a camel [73], she rode a mule [74], if she had lived longer, she
would have ridden an elephant, you have the ninth of the eighth, and you
took everything."
- [73]
- With reference to her mounting the Camel during the War
of the Camel.
- [74]
- With reference to her mounting the mule on the day
when she prevented the burial of al Hasan next to his
grandfather.
This is another interesting fact: How could Aisha inherit everything, when
the Prophet had nine wives? Ibn Abbas transmitted to us: If the Prophet
was not to leave any inheritance, and Abu Bakr bore witness to that and
prevented al-Zahra from inheriting anything from her father, how then
could Aisha? Is there any text which states that the wife could inherit,
but not the daughter? Or was it perhaps politics that changed everything,
so it denied the daughter everything, and gave the wife everything?It is worth mentioning here a story related to the subject of inheritance
that has been cited by many historians:
Ibn Abi al-Hadid al-Mutazili said in his commentary on Nahj al-Balagha:
Aisha and Hafsa came to see Uthman, during his caliphate, and asked him to
give them their shares of what they had inherited from the Messenger of
Allah (saw). Uthman was stretched on the sofa, so he sat up and said to
Aisha: You and that woman sitting next to you brought a man who cleansed
himself with his urine and testified that the Messenger of Allah (saw)
said, "We, the prophets, do not leave an inheritance." If the Prophet
truly did not leave any inheritance, why do you ask for it now, and if he
left an inheritance, why did you deprive Fatimah of her legal share? After
that, she left him feeling very angry and said: Kill Na'thal, for he has
become an unbeliever. [75]
- [75]
- Sharh of Nahj al Balagha, Ibn al Hadid, vol 16 p 220-223
3. Ali was more entitled to the leadershipOne of the reasons which led to my enlightenment and ultimately made me
leave the tradition [Sunna] of my forefathers was the comparison between
the positions of Ali ibn Abi Talib and that of Abu Bakr, based on logical
deductions and historical references.
As I started in earlier parts of this book, I only included in my research
the references which have been agreed on by both, the Shiites and the
Sunnis.
I searched in the books of both parties and found that only Ali received
total support, and both Shiites and Sunnis agreed on his leadership in
accordance with the texts they approved of. However there is neither
support nor agreement on the leadership of Abu Bakr except by a small
group of Muslims, and we have mentioned what Umar said about his
succession to the caliphate. Furthermore. there are many virtues and good
deeds attributed to Ali ibn Abi Talib by the Shiites and cited as
authentic references in the Sunni books. The sayings are full of the
virtues of Ali, more than any other Companion ever received, and even
Ahmed ibn Hanbal said: No one among the Companions of the Messenger of
Allah (saw) had more virtues than Ali ibn Abi Talib. [76]
- [76]
- al Mustadrak, al Hakim, vol 3 p 107
al Manaqib, al Khawarizmi, p 3 and 9
Tarikh, Suyuti, p 168
al Sawaiq al Muhriqah, Ibn Hajar, p 72
Tarikh, Ibn Asakir, vol 3 p 63
Shawahid at Tanzil, al Haskani al Hanafi, vol 1 p 19
Qadi Ismail, al-Nasa'i and Abu Ali al-Naisaburi said: No Companion had as
many virtues attributed to him as Ali. [77]- [77]
- al Riyadh al Nazarah, Tabari, vol 2 p 282
al Sawaiq al Muhriqah, p 118, 72
We notice that the Umayyads tried hard to force people to curse him and
insult him and not to mention any of his virtues, and even they prevented
anybody from being named after him, but despite all that hatred, his
virtues and good deeds (as) continued to spread.
Regarding that Imam al-Shafi'i says: I am surprised about a man whose
virtues were kept secret by his enemies, out of envy, and were kept secret
by his followers, out of fear, but nevertheless, an enormous amount of
them spread."
As for Abu Bakr, I searched in the books of the two parties, and found
that the virtues attributed to him by the Sunnis were much less than that
attributed to Ali. The virtues of Abu Bakr that have been mentioned in
historical books were narrated either by his daughter Aisha, whose
position vis-a-vis Ali is well documented, and she tried hard to support
her father, even by fabricating sayings, or by Abdullah ibn Umar, who was
never close to Ali, and he was one of those who refused to pay homage to
Ali despite the popular support he had received. Abdullah ibn Umar used to
say that the best people after the Prophet were Abu Bakr then Uthman, and
after that everybody was equal [78]. Thus, he made Imam Ali like any other
ordinary person, without preferences or virtues.
- [78]
- Sahih, Bukhari, vol 2 p 202
What was Abdullah ibn Umar's attitude towards the facts that had been
mentioned by the leading personalities of the nation that "No companion
had as many virtues attributed to him as Ali". Had Abdullah ibn Umar not
heard about even one of Ali's virtues? Yes, by Allah, he had heard and
understood, but political intrigues tend to distort the facts.
The virtues of Abu Bakr were also mentioned by Amr ibn al-'As, Abu
Hurayrah, Urwa and Ikrima, and all of them hated Ali and fought him either
with arms or by plotting against him and attributing virtues to his
enemies.
Ahmed ibn Hanbal said, "Ali had many enemies who searched hard to find a
fault attributable to him, but they could not, so they brought a man whom
Ali had-fought and battled with, and praised him because of their hatred
towards Ali." [79]. But Allah said: "Surely they will make a scheme, and I
too will make a scheme so glad the unbelievers a respite: let them alone
for a while" [Holy Qur'an 86:15-17].
- [79]
- Fath al Bari (Sharah al Sahih Bukhari), vol 7 p 83
Tarikh, Suyuti, p 199
al Sawaiq al Muhriqah, p 125
It is a miracle from Allah - praise be to Him - that the virtues of Imam
Ali spread after six centuries of oppression and injustice against him and
Ahl al-Bayt, and the Abbasids were not less evil than their predecessor
the Umayyads in their treatment of Ahl al-Bayt. The poet Abu Firas
al-Hamdani wrote the following verses:
What Banu Harb have done to them is nothing in comparison to what you did
to them,
How many times have you clearly violated the Religion?
And how much of the Prophet's [family's] blood
Has been spilt by you?
You pretend to be his followers, but on your hands Is the blood of his
purified sons.
After having finished with all these sayings, and having came out from the
darkness, I leave the last judgement to Allah, and there will be no more
excuses from the people after all that.
Despite the fact that Abu Bakr was the first caliph, and had all the power
and authority, despite the bribes and gifts that the Umayyads gave to
every one who praised Abu Bakr, Umar and Uthman, and despite all the
alleged virtues and good deeds that they invented for Abu Bakr, which
filled many books ... despite all that, they did not amount to a fraction
of the true virtues of Imam Ali.
Furthermore, if we analyze the alleged sayings that were in favour of Abu
Bakr, we find them incompatible with the historical facts, and no sensible
man or creed could accept them. Earlier on we explained the saying
attributed to the Prophet: "If the faith of Abu Bakr and the faith of my
nation is put on the balance, the faith of Abu Bakr will be heavier".
If the Messenger of Allah was aware of this high degree of faith in Abu
Bakr, he would not have appointed Usama to command the army; nor would he
have refused to bear witness for him as he did for the martyrs of Uhud,
and then said to him that he did not know what he was going to do after
him", so that Abu Bakr [80] cried. In addition to that, the Prophet would
not have sent Ali ibn Abi Talib to take "Surat Bara'a" from him and
prevented him from transmitting it. [81]
- [80]
- Muwatta, Malik,. vol 1 p 307
Maghazi, al Waqidi, p 310 - [81]
- Sahih, al Tirmidhi, vol 4 p 339
Musnad, Ahmed Hanbal, vol 2 p 319
Mustadrak, al Hakim, vol 3 p 51
Nor would the Prophet have said in Khayber while presenting the flag:
"Tomorrow I will give my flag to a man who loves Allah and His Messenger,
ever going forward and never retreating, Allah had tested his heart with
the faith" then he gave it to Ali and no one else. [82]- [82]
- Sahih, Muslim (Chapter on the virtues of Imam Ali (as))
If Allah knew that Abu Bakr had such a high degree of faith, and that his
faith exceeded the faith of all Muslims, Allah - praise be upon Him -
would not have had to threaten him that He would spoil his work when he
raised his voice above the Prophet's voice. [83]- [83]
- Sahih, Bukhari, vol 4 p 184
If Ali and the Companions who followed him knew that Abu Bakr had this
high degree of faith, they would not have hesitated to pay homage to him.
If Fatimah al-Zahra, the leading lady, knew that Abu Bakr had this high
degree of faith, she would not have been angry with him, nor would she
have refused to talk to him or return his greetings, or cursed him in her
prayers [84], and even banned him - according to her will - from attending
her funeral.- [84]
- al Imamah was Siyasah, Qutaybah, vol 1 p 14
Treatise, al Jahiz, p 301
A'alam al Nisa, vol 3 p 1215
He who had such a degree of faith, and whose faith was greater than the
faith of all Muslims. would not have regretted, in the last moments of his
life, his attitude towards Fatimah, and his burning of al-Fuja'ah
al-Salami and his succession to the caliphate [85]. Also, he would not
have wished not to be a human being but to be a hair or animal droppings.
Is this man's faith equal to, or even greater than the faith of the entire
Islamic nation?- [85]
- Tarikh, Tabari, vol 4 p 52
al Imamah wa Siyasah, vol 1 p 18
Tarikh, Masudi, vol 1 p 514
Let us consider the saying: If I was taking a close companion, I would
have chosen Abu Bakr. This saying is like the previous one. Where was Abu
Bakr on the day of the small Brotherhood" in Mecca before the Hijra, and
on the day of the great Brotherhood" in Medinah after the Hijra; when in
both of them the Messenger of Allah (saw) chose Ali as his brother then
said to him, You are my brother in this life and in the Hereafter" [86]
and did not turn to Abu Bakr, thus depriving him of the brotherhood in the
Hereafter and from the close companionship. I do not wish to go on about
this subject, and it is sufficient to bring the above mentioned examples
which I have found in the Sunni books. As for the Shiites, they do not
recognize these sayings at all, and they have their own clear proof that
they were invented some time after the death of Abu Bakr.- [86]
- Tadhkirat al Khawass, Sibt ibn al Jawzi, p 23
Tarikh, Ibn Asakir, vol 1 p 107
al Manaqib, al Khawarizmi, p 7
Al Fusul al Muhimmat, Ibn al Sagh al Maliki, p 21
If we leave the virtues aside and concentrate on the sins, we will never
find a single sin committed by Ali that has been mentioned in historical
books (both Shiite and Sunni), whereas we find that many other people have
committed sins and were mentioned in the Sunni books such as al-Sihah, the
various books Sirah and annals.
Thus, we find total agreement from both parties regarding Ali alone, also
historical facts point out that the correct acclamation was for Ali alone.
He abstained, but the Muhajireen and Ansar insisted on his acclamation;
then when he was finally nominated, some people refused to pay homage to
him, but he never forced them to change their minds.
On the other hand we find that the acclamation of Abu Bakr was a "mistake"
- as Umar ibn al-Khattab put it - "may Allah protect the Muslims from its
evil." The acclamation of Umar was based on a promise given to him by Abu
Bakr. The acclamation of Uthman was a historical comedy: Umar nominated
six people for the caliphate and told them to choose one candidate, and
said if four agreed and two disagreed, then the two should be killed,
however, if the six were divided into two equal camps, then the camp which
was supported by Abdul Rahman ibn Awf should be considered. but if after a
certain time passed and no agreement had been reached, the whole six
should be killed. The story is long and rather strange, but the important
thing is that Abdul Rahman ibn Awf chose Ali on the condition that he
should rule in accordance with the Book of Allah [the Qur'an] and the
tradition of His Messenger and the tradition of the two Shaykhs: Abu Bakr
and Umar. Ali refused these conditions but Uthman accepted them, so he
became caliph. Ali came out from the conference of the acclamation and
knew in advance the result, and talked about it in his famous speech known
as al-Shaqshaqiyya.
After Ali, Muawiya took over the caliphate and changed it to a hereditary
system within Bani Umayya, and after them came Bani al- Abbas where the
caliphs succeeded one after the other either by personal nomination [from
the previous caliph] or by means of force and seizure of power. From the
beginning of the Islamic era until Kamal Ataturk - who abolished the
Islamic caliphate - there has been no correct acclamation [87] except that
for the Commander of the Believers Ali ibn Abi Talib.
- [87]
- i.e by the consensus of the Muslims
4. The Prophetic traditions which indicate that Ali should be followedThe prophetic traditions which persuaded me to follow Imam Ali were those
I have read in the Sihahs of the Sunnis and were approved by the Shiites,
and they have many more. But as usual I only referred to the prophetic
traditions that have been agreed on by both parties, and here are some of
them:
A. The Prophetic tradition: "I am the city of Knowledge and Ali is its
gate."
This tradition [88] alone should be sufficient to indicate the example
that has to he followed after the Messenger of Allah (saw) because the
educated man ought to be followed.
- [88]
- Mustadrak, al Hakim, vol 3 p 127
Tarikh, Ibn Kathir, vol 7 p 358
Allah - the Most High - said:
Say: "Are those who know and those who do not know alike?"
[Holy Quran 39:9]
He also said:
"Is He then Who guides to the truth more worthy to be followed, or he who
himself does not go aright unless he is guided? What then is the matter
with you; how do you judge?" [Holy Quran 10:35]
History has recorded many facts telling us that Ali was the most
knowledgeable man among all the Companions and they used to consult him on
every important matter, and we do not know of any event in which he
declined to give his advice.
Abu Bakr said, "May Allah never put me in a predicament that Abu al-Hasan
cannot solve. " And Umar said, "If it was not for Ali, Umar would have
perished." [89]
- [89]
- al Isti'ab, vol 3 p 39
Manaqib al Khawarizmi, p 48
al Riyadh al Nadirah, vol 2 p 194
And Ibn Abbas said, "My knowledge and the knowledge of the Companions of
Muhammad(saw) is but a drop in seven seas if compared with Ali's
knowledge."
And this is what Imam Ali said about himself, "Ask me before you lose me.
By Allah, if you ask me about anything that could happen up to the Day of
Judgement, I will tell you about it. Ask me about the Book of Allah,
because by Allah there is no [Qur'anic] verse that I do not know whether
it was revealed during the night or the day, or whether it was revealed on
a plain or on a mountain." [90]
- [90]
- al Riyadh al-Nadirah, vol 2 p 198
Tarikh, Suyuti, p 124
al Itqan, Suyuti, vol 2 p 319
Fath al Bari, vol 8 p 485
Tadhib al Tadhib, vol 7 p 338
Abu Bakr was once asked about the meaning of the word "Abb" [herbage] in
the words of Allah, the Most High:
"And fruits and herbage, A provision for you and for your cattle" [Holy
Quran 80:31-32]
Abu Bakr replied, "Which sky would give me shade, and which land would
carry me if I say something I do not know about the Book of Allah." And
this is Umar saying. "All people are more knowledgeable than I am, even
women." He was once asked about the meaning of a Qur'anic verse, and his
reaction was to rebuke the man and beat him until he bled, then he said,
"Do not ask about matters which may appear bad to you." [91]
- [91]
- Sunan, al Darimi, vol 1 p 54
Tafsir, Ibn Katheer, vol 4 p 232
Tafsir, Suyuti, vol 6p 111
Also he was asked about "al-Kalalah" but he did not know what it meant.
In his "commentary", al-Tabari stated that Umar once said the following,
"My knowledge of al-Kalalah is more valuable to me than owning a palace
similar to those in Syria."
In one of his books, Ibn Maja quoted Umar as saying "There are three
things, if they were explained by the Messenger of Allah, I would have
loved them more dearly than anything in the world: Al-Kalalah, usury and
the caliphate." God forbid that the Messenger of Allah stayed silent on
these subjects!
B. The Prophetic tradition: O Ali! You hold in relation to
me the same position as Haroon held in relation to Moses,
except that there shall be no prophet after me.
This tradition, as should be apparent to every sensible person, shows the
special quality of the Commander of the Believers, Ali, which made him the
right person to be the supporter, the guardian and the deputy [or
successor] of the Messenger of Allah as Haroon was the supporter, guardian
and deputy of Moses when he went to meet his God. There is also the
position of Ali vis-a-vis the Prophet which is absolutely equal to the
relation between Haroon and Moses, except for the prophethood, which was
excluded in the same tradition.
Furthermore, we find in the tradition the fact that Imam Ali was the best
Companion, who only came second after the Messenger of Allah (saw).
C. The Prophetic tradition: Ali is the master of all those
of whom I am master. O Allah! Love him who loves him and
hate him who hates him, help him who helps him, forsake
him who forsakes him, and turn justice with him wherever
he turns.
This tradition alone is sufficient to reply to the allegations concerning
the seniority of Abu Bakr, Umar and Uthman to Ali, who was appointed by
the Messenger of Allah as the guardian after him of all the faithful. It
is of no consequence for whoever tried to interpret the saying as the
friend or the support in order to divert it from its original meaning so
that the integrity of the Companions may be kept intact. The Messenger of Allah stood up in the terrible heat addressing the people, saying, "Do you
witness that I have a prior right to and superior authority over all the
faithful?" They replied, "Yes, O Messenger of Allah. " Thereupon he said,
"Ali is the master of all those whom I am a master. . . etc." This is a
clear text indicating that the Messenger of Allah had appointed Ali as his
successor to lead the nation [of Islam], and the fair and sensible person
could not but accept this interpretation and refuse that of the others,
thus preserving the integrity of the Messenger of Allah before preserving
the integrity of the Companions. Those who give an alternative
interpretation to the saying are in fact ridiculing the wisdom of the Messenger of Allah, who gathered the multitude of people, in that unbearable
heat, to tell them that Ali was the friend and supporter of the faithful.
And what do those, who misinterpret the text in order to preserve the
integrity of their masters, say about the procession of congratulation
that the Messenger of Allah organised for Ali? It started with the wives
of the Messenger, the mothers of the faithful, then Abu Bakr and Umar came
and said to him, "Well done Ibn Abi Talib, Overnight you became the
guardian [master] of all the faithful."
In fact all the historical evidence gives clear indications that those who
misinterpret the above tradition are liars. Woe to those who wrote what
they wrote, and woe to them for what they are writing. Allah - the Most
High - said. "...a party of them most surely conceal the truth while they
know it" [Holy Qur'an 2:146].
D. The Prophetic tradition: Ali is from me and I am from
Ali and no one can discharge my duty except myself or
Ali.
This honourable tradition [92] is another clear indication that Imam Ali
was only one whom the Messenger authorized to discharge his duties. The
Messenger said it on the day of the great pilgrimage when he sent Ali with
Surat Bara'a instead of Abu Bakr, who came crying and asked, "O Messenger
of Allah ! Reveal something for me." The Messenger answered, "My Lord
ordered me that nobody can discharge my duty except myself or Ali."
- [92]
- Sunan, Ibn Majah, vol 1 p 44
Khasais, al Nasai, p 20
Sahih, al Tirmidhi, vol 5 p 300
Jami al Usul, Ibn Kathir, vol 9 p 471
al Jami al Saghir, al Suyuti, vol 2 p 56
al Riyadh al Nadirah, Tabari, vol 2p 229
There is another supporting tradition that the Messenger of Allah, said on
another occasion in honour of Ali, "O Ali! You will show them the right
path when there will be dissension among them after me." [93] If nobody
could discharge the Messenger of Allah's duty except Ali, and if he was
the one who would show them the right path after dissension appeared among
them after him; then how could a person who did not know the meaning of
"al-Abb" and "Kalalah" be more senior to Ali? This is sadly one of the
tragedies that have been inflicted on our nation and prevented it from
doing the duties that Allah has chosen for it. We could not blame Allah or
the Messenger of Allah or the Commander of the Believers Ali ibn Abi Talib
for that, but the blame falls squarely on those who rebelled and changed,
and Allah - the most High - said: "And when it is said to them, "Come to
what Allah has revealed and to the Messenger. They say, "That on which we
found our fathers is sufficient for us. " What! Even though their fathers
knew nothing and did not follow the right way" [Holy Qur'an 5:104].- [93]
- Tarikh, Ibn Askir, vol 2 p 488
Kunuz al Haqa'iq, al Mauawi, p 203
Kanz al Ummal, vol 5 p 33
E. The Prophetic tradition of the House on the
day of Warning.
The Prophet of Allah (saw) said, indicating Ali. This is my brother, my
trustee and my deputy [caliph] after me, so listen to him and obey him."
[94]
- [94]
- Tarikh, al Tabari, vol 2 p319
al Sirah al Halabiyah, vol 1 p 311
Shawahid al Tanzil, vol 1 p 371
Kanz al Ummal, vol 15 p 15
Tarikh, Ibn Asakir, vol 1 p 85
Tafsir, Ala al Din al Shafi'i, vol 3 p 371
The Life of Muhammad by Hasanyn Haykal, First Edition (Section
on: And admonish your nearest, your kinsmen)
This is yet another correct tradition cited by many historians at the
beginning of the prophetic mission, and considered as one of the
Prophet's miracles. However, political intrigues distorted the facts. Then
there is no wonder that the oppression which took place then is coming
back again in our lifetime. For example, Muhammad Husayn Haykal reproduced
the saying in its entirety in his book "The Life of Muhammad", (Page 104,
First Edition 1334 Hijri). From the Second Edition onward, the part of the
tradition where the Prophet says, "He is my trustee, my deputy [caliph]
after me" has been removed.
Also, in al-Tabari's commentary [Tafsir], Volume 19. Page 121, when the
Prophet says "My trustee and my deputy [caliph]" was changed to "This is
my brother etc. etc", but they failed to recognize that al-Tabari had
cited the tradition in its entirety in his Annals Volume 2, Page 319. Look
how they change the words and distort the facts ... they want to put out
the light of Allah with their mouths, but Allah is spreading His light.
During my investigation I wanted to see the truth, so I searched for the
first edition of "The Life of Muhammad". and after some hard work - praise
be to Allah - found it, although it cost me considerably. The important
thing is that I looked at the distortion and became convinced that the
evil people are trying the best they can do to remove the facts. because
there is strong evidence in the hands of their "enemies".
When the fair investigator comes across such a blatant distortion, he will
no doubt begin to keep away from them and become convinced that they have
no evidence except lies and distorted facts. They hire writers to whom
they give money, titles and false university degrees in order to write for
them books and articles through which they insult the Shiites and accuse
them of blasphemy, while at the same time they defend the position, even
if it is unjust, of some of the Companions who turned on their heels and
exchanged right for wrong after the departure of the Messenger of Allah.
Allah says: "Even thus said those before them, the like of what
they say; their hearts are all alike. Indeed We have made the verses
clear for a people who are sure." [Holy Quran 2:118]