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Certainly your Master is ...

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Certainly your Master is Allah and His Messenger and those who believe who eshtablish prayer and give charity while they bow. And who ever takes Allah and His Messenger and those who believe as a guardian, so surely the party of Allah will be victorious. (Qur’an 5:55-56)

It is unanimous that the verse descended about Imam ‘Ali (as) when he gave away in charity his ring while he was in a state of kneeling in his prayer. This is also authenticated successively according to the 12 Imams. Here are some of the Shi’ite References:

- Bihar al-Anwar, by Allama Majlisi

- Tafseer al-Mizan, by Allama Tabatabai

- Tafseer al-Kashaf, by Allama Muhammad Jawad Mughniyah

- al-Ghadir, by Allama Abdul Husayn Ahmad al-Amini

- Asbat al-Hudate, by Allama Muhammad Ibn Hasan Amuli

But for the sake of the readers I shall produce some Sunni references, and traditions in this respect through other sources. Many Sunni commentators of the Qur’an confirm the fact that the above verse descended on the honor of Imam ‘Ali (as) and many Sunni scholars have also mentioned the unanimity or consensus of opinion in their books. Here are some references in this regard:

(1) Tafsir al-Kabir, by Ahmad Ibn Muhammad al-Tha’labi, under Verse 5:55

(2) Tafsir al-Kabir, by Ibn Jarir al-Tabari, v6, pp 186,288-289

(3) Tafsir Jamiul Hukam al-Qur’an, by Muhammad Ibn Ahmad Qurtubi, v6, p219

(4) Tafsir al-Khazin, v2, p68

(5) Tafsir al-Durr al-Manthoor, by al-Suyuti, v2, pp 293-294

(6) Tafsir al-Kashshaf, by al-Zamakhshari, Egypt 1373, v1, pp 505,649

(7) Asbab al-Nuzool, by Jalaluddin al-Suyuti, Egypt 1382, v1, p73 on the authority of Ibn Abbas

(8) Asbab al-Nuzool, by al-Wahidi, on the authority of Ibn Abbas

(9) Sharh al-Tjrid, by Allama Qushji

(10) Ahkam al-Qur’an, al-Jassas, v2, pp 542-543

(11) Musnad Ahmad Ibn Hanbal, v5, p38

(12) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, p391, Tradition #5991

(13) al-Awsat, by Tabarani, narrated from Ammar Yasir

(14) Ibn Mardawayh, on the authority of Ibn Abbas

... and more.

There is also a tradition related by Ibn Salam whose chain of sources rises up to the Prophet (S) himself. Please refer to the Sahih of Nisa’i or the commentary of Sura Ma’idah in Jam’a Bayn al-Sihah al-Sittah. In Ghayah al-Maram, p18, Sayyid al-Bahrayni forwards twenty four (24) traditions from sources other than the Ahlul-Bayt, all supporting the above fact.

For the sake of brevity, I am going to confine my self to a tradition occuring in the commentary of the Qur’an by Abi Is’haq Ahmad Ibn Muhammad ibn Ibrahim Nisaboori al-Tha’labi. A few comments on the respected personality: He died in 337 AH and Ibn Khallikan gives an account of his death saying: "He was unique as a commentator of the Qur’an and his Tafsir al-Kabir is superior to all other interpretations.”

When he reached this verse he recorded this in his Tafsir al-Kabir on the authority of Abu Dharr al-Ghifari, who said: Both of my ears may turn deaf and both of my eyes may become blind if I speak a lie. I heard the Messenger of Allah, Allah’s blessings and peace be upon him and his posterity, saying, "‘Ali is the guide of the righteous and the slayer of the infidels. he who has helped him is victorious and he who has abandoned him is forsaken.”

One day I said my prayers in the company of the Prophet. A beggar came to the mosque and begged for alms, but nobody gave him anything. ‘Ali was in a state of kneeling in the prayer. He pointed out his ring to the beggar, who appraoched him and removed the ring from his finger. Thereupon the Prophet, Allah’s blessings and peace be upon him and his posterity, implored Allah the Mighty and Glorious, saying: "O Allah! My brother Moses begged you saying, ‘My Lord, delight my heart and make my task easy and undo the knot in my tongue so that they may understand me, and appoint from my kinsmen, Haroon, my brother, as my vizier, and strenghthen my back with him and make him participate in my mission so that we may glorify You and remember You more frequently. Certainly You see us.’ And You inspired him: ‘O Musa! All your requests have been granted.’ O Allah! I am your slave and your prophet. Delight my heart and make my task easy and appoint from among my kinsmen ‘Ali as my vizier and strengthen my back with him."

Abu Dharr, then, proceeded By Allah, the Messenger of Allah, Allah’s blessings and peace be upon

him and his posterity had not yet finished his supplication when the trustworthy Gabriel descended to him with this Verse "Certainly Allah is Your Master, and His Prophet and those who believe

who establish prayer and give charity while they bow. And whoever takes Allah and His Messenger and those who believe as a guardian, so surely the party of Allah will be victorious."

Sunni reference: Tafsir al-Kabir, by al-Tha’labi under the commentary of verses 5:55-56 of Qur’an.

A Few Comments By The Other Commentators

Allama al-Tabarsi, while commenting on this verse in Majma’ al-Bayan states: "The plural form has been used for ‘Ali, Commander of the faithful, in order to express his honor and eminence.”And masters of the Arabic language use the plural form for an individual to show respect.

Allama al-Zamakshari in his Tafsir al-Kashshaf, has mentioned another nice point which is as follows:

If you inquire how this plural word is applicable to ‘Ali, may Allah be gracious to him, who is an individual, I shall say that though this verse is about ‘Ali, an individual, the plural form is used in order to presuade others to act similarly and to give alms as readily as ‘Ali did.

There is also an implied instruction that the faithful should keep themselves always on the look out for occasions of acts of sympathy, benevolence and charity to the poor and the needy, and readily do the needful without waiting till the completion of even so important a duty as saying a prayer.

Sunni reference: Tafsir al-Kashshaf, by al-Zamakhshari, v1, p649

Please refer to the Part II of the article of Ghadir Khum for further argument in this regard.

Who is the successor of the Prophet (S)?

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Once a person told me that Abu Bakr is more knowledgeable than Prophet Muhammad (S) (Na’oozo Billah)! I asked him how come?! He said because Abu Bakr understood that he should assign a person as his successor to keep the system and community working in order. As it is well-known Abu Bakr assigned Umar as his successor. But the Prophet failed to realize this important task that the Islamic community needs a qualified leader after him, or perhaps it was not important for the prophet that who is going to take over the power after him!

When I heard that, I started asking the following question from myself: Is it possible that the Prophet of Islam who has tried hard to implement Islam, and tolerated a lot of problems, disasters, and paid big price to establish Islam in Arabian peninsula, leaves people without assigning any person to keep this religion alive after him?!

The religion that is to be the last religion of God for this world; the religion that was supposed to be for every nation all over the world both inwardly and outwardly (political authority). What happened that we Muslims are in this miserable situation in the world for centuries? What happened that the chain of successors/rulers (Ulul-Amr) has reached to people like King Fahd, King Husayn, Saddam Husayn, Husni Mubarak, ...?

Something is terribly wrong! Yes, The problem is leadership and Guardianship. Was this problem not so important for prophet or he didn’t take it serious? Of course, he did ake it serious and he must have assigned a chain of successors (Caliphs) who where the most qualified as the head of Islamic state and as the guardian of Shari’ah (divine law).

Another question that came out to my mind was that: Are Allah and His prophet more qualified to assign the Caliphs, or people? Is Islam on the basis of democracy (government of people over people) or on the basis of theocracy (Kingdom of Allah over the earth)? The history of Islam testifies that the government after the death of prophet was neither democratic nor theocratic. Just a few people gathered in "Saqifah bani Saaedah”and assigned Abu Bakr as Caliph while Imam ‘Ali was busy of the burial of the holy prophet in Medina. Is it our choice as to whom should be a Prophet or it is Allah’s choice? Can we select Prophet by Shura?

The same goes for assigning the successor of Prophet, for Allah knows best who is the most qualified for this position. It seems very strange that a deputy of a chief is assigned by any person other than him. Deputy of God (or prophet) is only assigned by God (or prophet), and it is not people’s business! There are many examples in Qur’an where Allah states that He is the one who assigns a successor on the earth. Allah, Exalted He is, states in Qur’an:

"O’ David, we assigned you as Caliph (successor) on the earth ...”(Qur’an 38:26)

He also states:

"... We have assigned you (Abraham) as Imam (leader) for people ...”(Qur’an 2:124)

As we see, Caliph/Imam for the mankind is assigned by Allah. See also 2:30 (about Adam). Even Prophet Moses, when he wanted to go to Miqaat, did not ask people to form a Shura to assign a Caliph for him. Qur’an tells us that:

(Moses said: "O’ Allah) assign me a vizier from my family, (that is) my brother Aaron (Haroon) ...,”(Allah) said: "We granted your requests, O’ Moses.”(Qur’an 20:29-36).

Allah, Exalted, also said:

"Surely We gave the book to Moses and assigned his brother Aaron as his vizier.”(Qur’an 25:35).

Allah also said:

"... And Moses said unto his brother Aaron: Take my place among the people.”(Qur’an 7:142).

وَقَالَ مُوسَىٰ لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي

Notice that "Ukhlufni”and "Khalifa”(Caliph) are exactly from the same root.

In this connection, let us take a look at the following interesting tradition in Sahih al-Bukhari:

The Messenger of Allah said to ‘Ali: "Your position to me is like the position of Aaron (Haroon) to Moses, except that there shall be no Prophet after me"

أنتَ مني بمنزلة هارون من موسى إلا إنَّهُ لا نبيَّ بعدي

Sunni References:

(1) Sahih al-Bukhari, Arabic-English version, Traditions 5.56, 5.700

(2) Sahih Muslim, Arabic, v4, pp 1870-71

(3) Sunan Ibn Majah, p12

(4) Musnad Ahmad Ibn Hanbal, v1, p174

(5) al-Khasa’is, by al-Nisa’i, pp 15-16

(6) Mushkil al-Athar, by al-Tahawi, v2, p309

The Prophet (S) thereby meant that as Moses had left behind Aaron to look after his people when he went to Miqaat (meeting Allah), in the same way he was leaving ‘Ali behind to look after the affairs of Islam after he met Allah (i.e., his death). Let this reminder be food of thought for the possessors of pure heart and open mind. The above verses of Qur’an concerning Aaron show that even the prophet does not assign his deputy/successor, and it is rather Allah who does that. Prophet Moses prayed to Allah and requested that Aaron becomes his deputy, and Allah approved the suggestion/request of Prophet Moses (as).

The Prophet Announcing His Successor in His First Preach

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

The following two traditions are written, one after the other, in the History of al-Tabari which is one of the important history book for the Sunnis. Besides al-Tabari, many other historians and traditionists and commentators of Qur’an from among Sunnis have recorded this tradition in their books. (see below for the list of references). The two traditions explicitly indicate that the Holy Prophet of Islam (peace be upon him and his family), with the order of Allah, has introduced ‘Ali Ibn Abi Talib as his successor even in his first open preach to the people:

Narrated Ibn Humayed, from Salamah, from Muhammad Ibn Is’haq, from Abd al- Ghaffar Ibn al-Qasim, from al-Minhal Ibn Amr, from abdallah Ibn al-Harith Ibn Nawfal Ibn al-Harith Ibn Abd al-Muttalib, from Abdallah Ibn Abbas, from ‘Ali Ibn Abi Talib:

When the verse "And warn your close tribe (Qur’an 26:214)”was revealed to the prophet, he called me and said to me, "‘Ali, God has commanded me to warn my tribe of near kindred. I was troubled by this, since I knew that when I discuss the matter to them they would respond in a way which I would not like. I kept silent until Gabriel came to me and said "If you do not do what you are commanded, your Lord will punish you.”So prepare a measure of wheat for us, add a leg of lamb to it, fill a large bowl of milk for us, and then invite sons of Abd al- Muttalib for me so that I may speak to them what I have been commanded to tell them."

I did what he had told me to do. At that time they numbered forty men more or less, including his uncles Abu Talib, Hamzah, al-Abbas, and Abu Lahab. When they had gathered together, he called me to bring the food which I had prepared. I brought it, and when I put it down, prophet took a piece of meat, broke it with his teeth, put it in the dish.

Then he said, "Take in the name of God.”They ate until they could eat no more, and yet the food was as it had been. I swear by God, in whose hand ‘Ali’s soul rests, that a single man could have eaten the amount of food which I prepared for them. Then he said "Give them something to drink.”So I brought them the bowl and they drank from it until they became full, and I swear by God that one man could have drunk that amount. When prophet wanted to speak to them, Abu Lahab interrupted him and said "Your host has long since bewitched you.”Then they dispersed without the prophet speaking to them.

On the following day he said to me "‘Ali, this man interrupted what I wanted to say so that people dispersed before I could speak to them. Prepare the same food for us as you did yesterday, and invite them here.”I did this, and brought them food when he called me. He did as he had done the other day, and they ate until they could eat no more.

Then he said, "Bring the bowl,”and they drank until they could drink no more. Then he spoke to them, saying, "Banu Abd al-Muttalib, I don’t know of any young man among Arabs who has brought for his people something better than what I have brought to you. I bring the best of this world and the world after, since God has commanded me to summon you to him.

Which of you will aid me in this matter, so that he will be my brother, my executor (Wasi), my successor (Caliph) among you?”They all held back, and even though I was the youngest, I said "I will be your helper, O’ prophet of God.”He put his hand on the back of my neck and said "This is my brother, my executor (Wasi), my successor (Caliph) among you, so listen to him and obey him.”They rose up laughing and saying to Abu Talib, "He has commanded you to obey your son and to obey him!"

إنَّ هذا أخي و وصيِّي و خليفتي فيكم فاْسمًعوا لهُ و أطيعوا

Sunni References:

(1) History of al-Tabari, English version, v6, pp 88-91

(2) History of Ibn Athir, v2, p62

(3) History of Ibn Asakir, v1, p85

(4) Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, v5, p97

(5) Tafsir al-Khazin, by Ala’uddin al-Shafi’i, v3, p371

(6) Shawahid al-Tanzil, by al-Hasakani, v1, p371

(7) Kanz al-Ummal, by al-Muttaqi al-Hindi, v15, p15, pp 100-117

(8) al-Sirah al-Halabiyah, v1, p311

(9) Dala’il al-Nabawiyyah, by al-Baihaqi, v1, pp 428-430

(10) al-Mukhtasar, by Abul Fida, v1, pp 116-117

(11) Life of Muhammad, by Hasan Haykal, p104 (First Arabic Edition only. In the second edition the last sentence of Prophet is deleted.)

(12) Tahdhib al-Athar, v4, pp 62-63.

The above tradition was also narrated by important Sunni figures such as Muhammad Ibn Is’haq, Ibn Abu Hatem, and Ibn Mardawayh. It is also recorded by many orientalists including T. Carlyle, E. Gibbon, J. Davenport, and W. Irving.

As we see, Prophet ordered people to LISTEN AND FOLLOW ‘ALI even in his first open preach, that is, when he declared his prophethood openly. "Shi’a”means "The Followers", and it is exclusively used for "The Followers of Imam ‘Ali". Thus Shi’a school of thought was in fact established by the Holy Prophet of Islam (S) from the beginning of his mission.

If we follow Imam ‘Ali (as), this is because the Holy Prophet asked us to do so. Moreover, whatever Imam ‘Ali (as) (and other 11 Imams) has said is the exact teachings and sayings of the Prophet Muhammad, and whatever Prophet Muhammad has said is the exact teachings and sayings of Allah. This is because the prophets and Imams are infallible and they do not say anything in contrary to what they have been commanded to say.

The next tradition in the History of al-Tabari is as follows:

Narrated Zakariyya Ibn Yahya al-Darir, from Affan Ibn Muslim, from Abu Awanah, from Uthman Ibn al-Mughirah, from Abu Sadiq, from Rabiah Ibn Najid:

A man said to ‘Ali: "O Commander of believers, how did you become the heir of your cousin to the exclusion of your paternal uncle?”‘Ali said:"Ahem”three times until every body craned their necks and pricked up their ears, and then said "Prophet invited the whole of the Banu Abd al-Muttalib, including his own closest relatives, to eat a year old lamb and to drink some milk. He also prepared a quantity of wheat for them, and they ate until they were full, while the food remained as it was, as though it had not been touched.

Then he called for a drinking cup and they drank until they could drink no more, while the drink remained as though it had not been touched and they had not drunk. Then he said Banu abd al Muttalib, I have been sent to all men in general and to you in particular. Now that you have seen what you have seen, which of you will swear an oath of allegiance to me to become my brother, my companion, and my inheritor? Not one of them rose up, so I stood up before him even though I was the youngest there. He said Sit down. He repeated the words he had spoken for three times while I would rise up and he would say to me sit down. On the third occasion, he struck his hand on mine. In this way I became the heir of my cousin to the exclusion of my uncle."

Sunni References: History of al-Tabari, English version, v6, pp 91-92

Side Comments

A Sunni brother mentioned that in the above incedent the Prophet was only addressing his own family Banu Abd al-Muttalib and not the whole of the Muslims. The most probable explanation here is that the Prophet intended ‘Ali as his successor in taking care of the affairs that relate to the family of Banu Abd al-Muttalib only in his absence and after his demise and not as a successor to the leadership of all Muslims.

Here I should state, first, that the Children of Abd al-Muttalib were not the family of Prophet. They were the relatives of Prophet. From the quoted tradition, we can not conclude that what he said was just for his relatives. He just started with his relatives.

Now, do you honestly believe that Prophet assigned a successor after him for the tribe of Abd al-Muttalib, but he forgot to assign any successor for the rest of community? Prophet was not a nationalist. He was not sent only for the children of Abd al-Muttalib. He was sent to all mankind as he mentioned himself in the tradition. So why is this negligence (about forgetting other people)? If assigning a successor is duty of prophet, it can not be limited to a certain people, because the Prophet was not sent just to a certain people.

Moreover, it was not the only time that the prophet declared ‘Ali as his successor. However, it was the first time. There are many traditions inside Sunni collections of traditions which either implicitly or explicitly indicate whom the Prophet (S) chose as his successor. The official announcement, however, was in "Ghadir Khum”as Sihah Sittah (the six Sunni collections of the traditions) testify.

It is also important to recall that the historical accounts are always written and controled by people who are in power. this is the case for every era, and the tyrant governments of the Umayad and the Abbasid were not exempt from this rule. As such, in most cases, facts are not explicitly written in the history, but one can find them implicitly. These are the peicies of information which have been mistakenly passed trough the censorship of the Governors throughout history.

Prophet (S) said:

عليٌ مع الحق و الحقُ مع علي

‘Ali is with truth, and truth is with ‘Ali.

Sunni reference: Tarikh, by al-Khateeb al-Baghdadi

How is This Possible?

(The following article is adopted from the book "Brother of Muhammad (S)”written by late Muhammad Jawad Chirri (ra). The event under discussion is when the Prophet (S) were ordered by Allah (swt) to preach to his relatives)

The two Shaikhs: al-Bukhari and Muslim did not mention the important event pertaining the first preach of the Prophet (S) though it was reported by many historians and traditionists. Instead, Muslim and some other traditionists reported an event that took place after this event.

They reported the appearance of the Messenger on Al-Safa and his call to the Qureshite clans (the Meccans) and his invitation to them to believe in the new faith. Muslim and these reporters mentioned this late event and tied it with the verse of the warning of the closest relative of the Holy Prophet.

Muslim recorded that Abu Huriarah reported the following:

When this verse was revealed: "And warn thy closest relatives,”the Messenger of God called the Qureshites and they came together. He addressed them in general and in particular. He said: "O children of Ka’ab Ibn Lu’ay, save yourselves from Hell. O children of Murrah lbn Ka’ab, save yourselves from Hell. O children of Hashim save yourselves from Hell. O Fatimah, save yourself from Hell. For I do not possess any protection for you from God, except that you have relations to me which I would like to observe."

Sunni reference: Sahih Muslim, v3, pp 79-80

It is amazing that God commanded His Messenger to warn the closest of his relatives, who were the children of Abdul-Muttalib, but the Prophet called upon the children of Ka’ab Ibn Lu’ay and the children of Murrah Ibn Ka’ab who are from the remotest of his relatives. It is inconceivable that the Messenger of God disobeys what his Lord commanded him to do.

And what is more amazing is that the messenger called upon his daughter (Fatimah) publicly, to save herself from Hell, yet she was the purest Muslim girl whose father and mother were the purest parents. Fatimah, at the time of the revelation of the above verse was according to the historians, either two years or eight years old. al-Hakim in his al-Mustadrak, v3, p61 reported that she was born 41 years after the birth of her father.

It would be illogical that the Prophet addresses himself to a two year old child or that he put a pure Muslim girl (who was still a minor, not exceeding eight years of age) on the same level with the pagans of Banu Ka’ab and Banu Murrah.

And more curious is the Hadith of Aisha which Muslim recorded in his Sahih as follows:

"When the verse of warning was revealed, the Messenger of God said: ‘O Fatimah, daughter of Muhammad, Safiya, daughter of Abdul-Muttalib, I have nothing in my power to protect you against God. Ask me from my wealth whatever you want.’ "

Sunni reference: Sahih Muslim, v3, p79-80

This Hadith does not agree with the previous one. For this Hadith reported that the Holy Prophet addressed himself to the children of Abdul-Muttalib alone, while the other Hadith reported that the Holy Prophet publicly addressed himself mostly to other than the Prophet’s clan. And most weird in this Hadith is that the Messenger addressed himself publicly while on the Safa mainly to his youngest daughter Fatimah while she was living with him where he sees her every hour. It is also curious that the address which he directed to her and to the other members of the children of Abdul- Muttalib did not contain any message, such as calling upon them to worship God or to avoid idol-worshipping.

Furthermore, Aisha was not born at the time of the event. The Messenger died when she was only eighteen years old. (See al-Tabaqat, by Ibn Sa’d, v8, p61). And this event took place ten years before the Hijrah (twenty years before his death). Abu Hurairah also was not an eye-witness to the event because he saw the Messenger for the first time when the Messenger was coming back from Khaibar in the 7th year after the Hijrah. (See al-Tabaqat, by Ibn Sa’d, v4, p327).

And more curious than all is that Al-Zamakhshari reported that Aisha, daughter of Abu Bakr and Hafsa, daughter of Omar, were among the ones whom the Holy Prophet addressed after the revelation of this verse of warning (which was revealed before the birth of Aisha). (See al-Sirah al- Halabiyyah, by ‘Ali Ibn Burhanuddin al-Halabi, v1, p321)

This clearly indicates that recorders or the reporters of these traditions were seriously confused. They overlooked the fact that the verse commands the Prophet to warn his closest relatives, who were the children of Abdul- Muttalib, and that the Holy Prophet is not expected to disobey the order of God.

What these traditions convey is opposed to the verse itself, and whatever disagrees with the Holy Qur’an has to be disregarded. The event which the historians and many Hadith recorders reported of holding a conference with his immediate relatives is the only logical course which the Holy Prophet was expected to follow after the revelation of the verse.

The Opinion of Imam ‘Ali (as) on Caliphate

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

A contributor mentioned that, in one of the sermons of Nahjul Balagha it is written that Imam ‘Ali mentioned consultation as one of the reason why he has the legitimate right for Caliphate. Here, ‘Ali is contradicting the Shi’a thesis that Muhammad wanted to appoint ‘Ali as the Imam. What you are referring to is not a sermon of Imam ‘Ali to Muslims, and you have also taken it out of context. it was a part of his letter to Muawiyah when he refused to give his oath to Imam ‘Ali (as).

Moreover, in contrary to your claim, in that letter Imam ‘Ali (as) did NOT say that he believes in the function of election for Caliphate. (Please see the full text of the letter below). He rather wanted to use the argument of his opponents against themselves.

When all the people of Medina unanimously swore allegiance to Imam ‘Ali (as), Muawiyah refused to comply apprehending danger for his own power, and in order to provide an excuse for his disloyalty, he claimed that since he did not participate in the election, the election of Imam ‘Ali (as) was unlawful, and thus there should be another general election. This was while Abu Bakr was elected by a very few number of people and there was no national vote so that one could consider the caliphate of Abu Bakr as a result of people’s election.

But the rulers who came after the Prophet imposed upon people that this is what election means, and this became a principle imposed on people and assumed to be their verdict that whoever the nobles of Medina elect would be deemed to represent the entire world of Islam, and no person has right to question it, whether he was present at the time of election or not, and that no one has right to reconsider the matter.

People, from whom Muawiyah was later receiving support, were those who had clamored the loudest about that argument. But when the rulership of the Muslim State in the form of caliphate came to Imam ‘Ali, they rebelled against it, many of them were rebelling even after having sworn the oath of allegiance to him.

Here, in this letter to Muawiyah, Imam ‘Ali (as) is quoting the argument which was once employed against him when he refused to give his oath to Abu Bakr. Imam ‘Ali (as) mentioned that if an election by people is the criterion to decide on the Caliphate, a general election took place in Medina to elect him as Caliph by Emigrants and Helpers and nobody can deny this fact. Therefore even according to the principles formulated by the opponents of Imam ‘Ali (as), his election was lawful, regular and bonafide.

Thus Muslim who already accepted such principles to legitimize the election of the Abu Bakr, have no the right to speak or act against him (‘Ali). And Muawiyah had no right to propose re-election nor to refuse allegiance when, in practice, he recognized this principle for Abu Bakr.

In his letter, the Imam wrote to Muawiyah:

"Verily those who swore allegiance to Abu Bakr, Umar and Uthman have sworn allegiance to me on the same basis on which they swore allegiance to them. On this basis, he who was present has no choice (to reconsider), and he who was absent has no right to reject. And consultation was confined to Emigrant and Helpers. If they agree on an individual and name him leader, it was supposed that it is Allah’s satisfaction. If any one goes against such decision due to innovation, they (used to) return him from what he kept away, and if he refuses (to abide the decision) they (used to) fight him for following a course other than of the believers, and Allah will put him back from where he had run away."

"O’ Muawiyah, if you use your brain without your tendencies and desires, you will find me the most innocent of all in respects to Uthman’s blood, and you surely know that I was in seclusion from him, unless you conceal what is quite open to you and attribute all these false rumors to me."

In the above letter Imam ‘Ali is using counter argument to demolish the argument of Muawiyah. This method is known as arguing with the adversary on the basis of his wrong premises so as to demolish his argument.

On the point of religion, Imam ‘Ali (as) never regarded consultation with chiefs or the common vote to be the criterion of the validity of Caliphate, otherwise he would not have allowed himself to delay to give allegiance to Abu Bakr for the first six month of his Caliphate which is an undeniable fact held by all Muslims. This is proof of the fact that he did not regard these self- concocted methods as the criterion for the validity of caliphate.

However, to place before Muawiyah meant opening the door to questions and answers. He, therefore, attempted to convince him with his own premises and beliefs so that there could be no scope for interpretation or for confusing the matter. Imam ‘Ali cited the above argument merely as a stopple against Muawiyah (and in another occasion to Talha and Zubair) simply to prove how fictitious and flimsy were the points raised by his enemies to deprive him of his just rights and how they would go back upon their accepted principles to harm him.

One may recall that such counter argument was used by Prophet Abraham in the Qur’an where he once claimed to be the worshipper of the Sun and the moon to show people that how a wrong premise would result in self- contradictory result.

On this occasion, Imam ‘Ali (as) did not argue on the strength of any saying of the prophet which would serve as his final say about the caliphate, because the grounds for refusal in his case was in respect of the style of the principle of the election. Therefore, in keeping with the requirements of the situation, a reply based on the opponent’s principles could alone quiten him. Even if he had argued on the strength of the Prophet’s command, it would have subjected to various interpretations and the matter would have prolonged instead of being settled.

In fact Muawiyah’s real aim was to prolong the matter that at some point his own authority might get support. Imam ‘Ali had already witnessed that soon after the death of Prophet (S) all his sayings regarding to appointment of his successor had been set aside. Therefore, how after the laps of a long time, could one be expected to accept it when habit had been established to follow one’s free will against the Prophet’s commandments?

Moreover, there are many sermons in Nhajul Balagha where Imam ‘Ali unequivocally states his right was usurped from day one of the death of the Mercy to Mankind, Muhammad (S). below is one example of it:

Sermon 7 of Nahjul Balagha: Survey of the Period After The Demise Of The Holy Prophet (S)

(This is the famous sermon of Shiqshiqiyyah. It is so named because while Imam ‘Ali was delivering it an Iraqi got up and presented a letter to him. He got busy in reading it. When he had finished the letter Abdullah Ibn Abbas requested him to continue his sermon. The Imam replied, “Ibn Abbas! This speech of mine was extempore and was being delivered at the impulse of that moment like the Shiqshiqiyyah (the roar of a camel), it can’t be continued.”So far as the subject is concerned the sermon is self-explanatory.)

Beware! By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it.

Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.

(Then he quoted al-A`sha’s verse).

My days are now passed on the camel’s back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir’s brother Hayyan.

It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation.

Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group(4) and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah’s wealth(5) like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.

At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:

That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones. (Qur’an, 28:83)

Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.

Don’t tell me this is the product of Sayyed Radhi. In fact, this particular sermon of Imam ‘Ali was being circulated among the Sunni scholars 200 years before the birth of Sayyed Radhi and they acknowledged that the above sermon is the genuine sayings of Imam ‘Ali (as), and I have 27 documents to prove this. In fact, Nahjul Balagha is not merely a Shi’ite source, and many Sunni scholars have also written commentary to it.

Prophet (S) said:

مَن كنتُ أنا نبيه فعليٌ أميره

Whoever I am his prophet, ‘Ali is his ruler.

- On the Khilafa of ‘Ali ibn Abi Talib (as): Abdullah Ibn Masud narrated:

The messenger of Allah (S) ordered me to follow him, on the night of the Jinn. I went with him until we reached the hight of Macca... (the prophet) said: "I was promised that the Jinn and human will believe in me. As to the human they believed in me, as to the Jinn you have seen"; he continued: "I feel that my end is drawing near.”I said: O Messenger of Allah, won’t you make Abu Bakr as your Caliph? He turned away from me, so I realized that he disagreed; I said: O Messenger of Allah, won’t you make Umar as your Caliph? He turned away from me, so I realized that he disagreed; I said: O Messenger of Allah, won’t you make ‘Ali as your Caliph? He said: "(That’s) him. By the One whom there is no God beside Him, if you chose him and obeyd him He (Allah) entered you into Paradise all together."

Sunni References:

- Majma’ al-Zawa’id, by al-Haythami, v8, p314

- Also mentioned by al-Tabarani

Respecting the Righteous Companions

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

The Shi’a devote a great respect for some of the companions of the Prophet S) who closely followed Prophet and the Ahlul-Bayt before and after death of Prophet (S). Among these great companions, are the following individuals:

Abu Dharr Al-Ghifari

The Holy Prophet said concerning Abu Dharr al-Ghifari that "Heaven has not shaded, nor has the earth carried a person more straight forward than Abu Dharr. He walks on earth with the immaterialistic attitude of Jesus, the son of Mary.”

Sunni References:

- Sahih al-Tirmidhi, v5, p334, Tradition #3889

- Tahdhib al-Athar, v4, pp 158-161

- Musnad Ahmad Hanbal, #6519, #6630, #7078

- al-Mustadrak, by al-Hakim, v3, p342

- al-Tabaqat, by Ibn Sa’d, v4, part 1, pp 167-168

- Majma’ al-Zawa’id, by al-Haythami, v9, pp 329-330

Ammar Ibn Yasir

The Holy Prophet had told Ammar Ibn Yasir along with his parents that:

Sunni Reference: Sahih al-Tirmidhi, v5, p233,

The Holy Prophet also told him that

"Ammar be cheerful, the aggressor party shall kill you."

Sunni References:

- al-Mustadrak, by al-Hakim, v3, p383

- Sahih Muslim, English version, v4, chapter MCCV, Traditions #6968& #6970

The English translator of Sahih Muslim (Abdul Hamid Siddiqui) has written in the footnote of the above traditions that:

This narration is clearly indicative of the fact that in the conflict between Hadrat ‘Ali and his opponents, Hadrat ‘Ali was on the right as Ammar Ibn Yasir was killed in the Battle of Siffin fighting in the camp of Hadrat ‘Ali. (Footnote of Sahih Muslim, English version, v4, p1508).

Al-Miqdad Ibn Al-Aswad

He is among the four men whom the Prophet (S) was commanded to love, as the Prophet said:

"God commanded me to love four, and He informed me that he loves them. People asked him: Messenger of God who are they? He said: ‘Ali is from them (repeating that three times). And Abu Tharr and Salman and al-Miqdad."

Sunni reference: Sunan ibn Majah, v1 p53 Hadith 149

The Messenger of Allah also said:

"Every prophet was given by God seven righteous companions. I was given fourteen righteous companions". He included in them ‘Ali, al- Hasan, al-Husayn, Hamza, Ja’far, Ammar Ibn Yasir, Abu Dharr, Miqdad, and Salman.

Sunni References:

- Fada’il al-Sahaba, by Ahmad Ibn Hanbal, v2, Traditions #109, #277

- Sahih al-Tirmidhi, v5, p329, p662

- Musnad Ahmad Ibn Hanbal, v1, pp88,148,149 from several chain of narrators

- al-Kabir, by al-Tabarani, v6, p264, p265

- Hilyatul Awliya’, by Abu Nu’aym, v1, p128

Salman Al-Farsi

Concerning him, the Messenger of Allah (S) said that

"Paradise longs for three men, ‘Ali, Ammar and Salman."

Sunni reference: Sahih al-Tirmidhi, v5, p332, Tradition #3884

Ibn Abbas

He was the person about whom the Prophet (S) said:

"God I ask Thee to teach him the interpretation and make him knowledgeable in religion and make him from the people of belief."

Sunni reference: al-Mustadrak, by al-Hakim, v3, p536