Alhassanain(p) Network for Heritage and Islamic Thought

5. Brother and Minister

During the first three years of the Prophethood the Prophet did not call people publicly to the new faith. The message remained an unannounced conversation for its announcement would necessarily lead to a confrontation with the clans of Mecca. The Prophet knew that the Meccan clans and the Masses of Arabia would not hesitate to use any violent means against him if he demanded from them to change their religion.

Yet this confrontation was inevitable and expected to be fraught with danger. The message was not revealed in order to be kept secret. It came down to reform mankind and to change the beliefs of the people and the ways of their lives. This could not be realized except by calling to them loudly warning them openly and informing them about the message.

For a new religious message or a new ideology to succeed the man of the message and his followers have to have freedom of speech and practice. Average individuals do not have the courage to embrace a new ideology when its embracement causes them to confront a society that does not sanctify the individual's freedom.

Such a society by its nature is inclined to violence and there are not many individuals who are ready to suffer the loss of position wealth and life for ideals. Just to make the spread of the new ideology feasible in such a society the freedom of speech and practice must be protected and secured for the potential converts.

Otherwise they would be too terrified to change their religion. This means that the new ideology will have only a limited success if any. Only the heroes of an unusual courage would rise above fear and these are not many.

As to the man of the message the chance of his success is very slim when his life and relative freedom are not protected though he may be a big hero. His rise above fear does not secure success in a violent society. His death by assassination or other means before establishing his religion will bring his whole mission to an end.

Thus the first requirement for the success of a new religion in a non-democratic society is a protective shield around the life of the man of the message and his relative freedom. He needs strong supporters who will be ready to give their lives for protecting their leader and his message.

If such people are not available it would be necessary to have at least one supporter of an unusual quality who is similar to the Messenger in sincerity courage and strength.

Such a person would be expected to be found among the relatives of the man of the message since the relatives are expected to be more sympathetic to him than others.

The Holy Qur'an informs us that when Moses received the Command of God: "Go to Pharaoh certainly he has exceeded the limit

“He asked his Lord to strengthen him through a minister from his own family! "He (Moses) said: O my Lord expand my breast. Ease my task for me and remove the impediment from my speech. So they may understand what I say. And give me a minister from my family Aaron my brother. Add to my strength through him and make him share my task." The Holy Quran Chapter 20 verses 25-32.

Muhammad is the final of the prophets. His message is the conclusion of all heavenly messages. His message therefore must succeed and stay forever.God runs the affairs of the world usually according to the law of cause and effect and through natural courses.

Therefore He did not order His Messenger Muhammad to face the whole society at once with the invitation to Islam because this might lead to the failure of the mission rather than to its success. Wanting him to go gradually in his invitation He issued to him a command (after three years from the beginning of his Prophethood) to begin with his close relatives. From the Holy Qur'an:

"And warn thy nearest kinsmen. And lower thy wing to the believers who follow thee." The Holy Quran Chapter 26 verses 214-215.

When this command came down the Messenger of God invited the descendents of Abdul-Muttalib (they were forty men) to a banquet which contained little amounts of food and milk. They ate and drank until they became full.

Then the Messenger spoke saying: "O children of Abdul-Muttalib by God I do not know any young man from among the Arabs who has ever brought to his people better than I brought to you. I brought to you the goodness of this world and of the Hereafter and God has commanded me to invite you to it. Who is among you willing to be my minister in this mission and he will be my brother my executor and my successor in you?"

None of them responded but ‘Ali who was the youngest among them. He stood up and said: "Messenger of God I will be your minister in this mission."

The Prophet repeated his invitation but none responded except ‘Ali who repeated his words. The Prophet put his hand on the neck of ‘Ali and said:

"This is my brother my executor and my successor in you. Listen to him and obey him."

They laughed saying to Abu Talib: "He ordered you to listen to your son and to obey him."1 Thus the Messenger of God inivited his close relatives to embrace Islam but his main purpose was to find among them a person who would assist him in spreading the message.

Embracing Islam is very important but more important is to find among the converts a person who will be willing to pay a high price for its success. And how many millions of Muslims of today are unwilling to pay the least for Islam!

Conflicting Hadiths

The two sheikhs: Al-Bukhari and Muslim did not mention this important event though it was reported by many historians and hadith-recorders. Muslim and other hadith-recorders 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 Kaab Ibn Lu-ay save yourselves from Hell. O children of Murrah Ibn Kaab save yourselves from Hell. O children of Hashim save yourselves from Hell. O Fatima 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."2

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 Kaab Ibn Lu-ay and the children of Murrah Ibn Kaab 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 (Fatima) publicly to save herself from Hell yet she was the purest Muslim girl whose father and mother were the purest parents.

Fatima at the time of the revelation of the above verse was according to the historians either two years or eight years old.3 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 Kaab and Banu Murrah.

And more curious is the hadith of Ayeshah which Muslim recorded in his Sahih as follows: "When the verse of warning was revealed the Messenger of God said: 'O Fatima daughter of Muhammad Safia daughter of Abdul-Muttalib I have nothing in my power to protect you against God. Ask me from my wealth whatever you want.' "4

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 curious in this hadith is that the Messenger addressed himself publicly while on the Safa mainly to his youngest daughter Fatima 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 Ayeshah was not born at the time of the event. The Messenger died when she was still eighteen years old.5 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).6

And more curious than all is that Al-Zamkh-Shari reported that Ayeshah daughter of Abu Bakr and Hafsa daughter of ‘Umar were among the ones whom the Holy Prophet addressed after the revelation of this verse of warning (which was revealed before the birth of Ayeshah).7 This clearly indicates that recorders or the reporters of these hadiths 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 hadiths reported 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 re-corders 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 Offered Reward

The Prophet was about to come to a confrontation with the idol-worshipers. Therefore he needed a minister who had his courage sincerity and firmness. Forty men from the children of Abdul-Muttalib would be an important asset for Islam if they adopted it. But if they were ordinary people they would not be able to face the masses of Mecca and Arabia.

God will soon command His Messenger to extend his invitation to all of the Arabs then to other nations as well and they will violently resist the invitation for years to come.

Forty average persons will be terrified by the hostiles of Mecca and Arabia; yet one man of high courage will be able to face whatever the Messenger will face.

For this the Prophet spoke to them about this important goal after a very short introduction saying:

"Who is among you willing to be my minister in this mission? (Whoever is willing to be so) will be my brother executor and successor."

How Could the Prophet Make Such a Promise? Suppose all or most of them had accepted Islam at the meeting and promised him their assistance. What could he do? It may be conceivable that all of them would become his brothers but it is very hard to conceive that all of them would be his executors. And if this is probable it is not conceivable that everyone of them would be his successor.

With a little analysis one may know the answer.

The Messenger was well aware that the majority of them would not have the courage to pledge to him a genuine support of Islam. For such a pledge would put them face to face with the whole society and draw them into a war which might end with the loss of their lives. A true assistant of the Messenger must be an unusual person and the majority of the attendants were just average people.

What happened at the meeting clearly substantiates the truth of what the Prophet expected. None of them was willing nor had the daring spirit to pledge to him assistance except one person and the following years proved that he was the man for the job.

Why These Specific Rewards? The Prophet evidently wanted to follow the footsteps of Moses. Moses asked his Lord to give him a minister from his own family and here the Prophet Muhammad gathered his close relatives seeking from among them a minister. The minister of Moses was his brother Aaron.

The Prophet Muhammad did not have a brother because he was the only child of his parents Abdullah and Aminah. To follow the course of Moses he wanted to make his minister also his brother.

The same applies to the position of successor. Aaron was the successor of Moses among his people when Moses went to the mountain to hear the words of his Lord and secluded himself for forty nights. Before going to the mountain he said to Aaron according to the Holy Qur'an:

"Be my successor among my people and do good and follow not the path of mischief makers." The Holy Quran Chapter 7 verse 142.

What the Prophet said to ‘Ali many years after this event supports this understanding and confirms its soundness. Leaving him in Medina when he took his long journey to Tabouk he said to him:

"‘Ali will it not satisfy you to be to me like Aaron to Moses except that there will be no prophet after me?"8

Giving ‘Ali all the ranks of Aaron with the exception of the Prophethood means that ‘Ali was like Aaron in the rest of the ranks: The ministry the brotherhood and the succession. The statement of the Prophet at the above mentioned conference and this statement are consistent with each other and they aim at one purpose.

Why Such a Big Reward for a Ministry?

It may be said: Why should the Holy Prophet give ‘Ali such a big reward for his ministry? Is not the rank of assistant (or minister) to the Prophet a high reward by itself? The answer is that the ministry of ‘Ali is not a reward from the Prophet as much as it is a gift from ‘Ali. This ministry or assistance is a tremendous sacrifice on the part of the minister. To make this clear I would like to say that there are two types of ministry:

1. A Ministry of Administrating the Affairs of an established state. The man of such a ministry is a counselor to the head of the state by authorization from his superior or from the congress or from the people.

2. A Ministry of Founding and Establishing a State.

The minister here would be the assistant of his superior in bringing into being a state which did not exist yet or in spreading a new faith which is not yet known to the people. The mission of a minister of this kind is to carry with his superior the tremendous responsibility of establishing a faith and a state and to face with him all dangers. He would be his protective shield constantly ready to sacrifice himself for the safety of his superior.

A ministry of the first kind is a gift from the head of the state to his minister and a great honor bestowed on him by elevating him to a high office.

The ministry of the second kind is not a gift from the superior as much as it is a gift from the minister. It is a tremendous sacrifice which the minister offers continuously for the protection of his superior and for making his mission a success. A minister of this kind faces with his superior dangers and difficulties which could not be faced hy a human multitude.

The minister whom the Holy Prophet was seeking from among the members of his clan was from the second rather than from the first kind. There was no established state nor was there yet any Muslim community.

The Messenger of God was not (and even after the Islamic State was established) in need of a counselor to advise him how to spread the message or to found a state. He was in need of a person of unusual sincerity and heroism with an absolute obedience to God and His Messenger.

A person that deserves to be the brother of the Messenger of God and his successor after his absence from this world must have a soul that is virtuous enough to be an extension of the soul of the Prophet himself. He must resemble him to a high degree in knowledge wisdom and rise above self interest. In other words he must be a replica of the great Prophet.

Yes the Messenger of God was not in need of a person who advises him about the wise course he should take. The Messenger was the most intelligent and the wisest. He only was in need of a minister who would assist him by his big action sacrifices and heroic work. That minister would be the recipient of his knowledge and when the need arises he will be able to represent the Messenger and sit on his chair after him.

The Prophet Wanted to Have No Excuses

One should not doubt for a minute that the Messenger of God was aware of who will be his minister before he spoke to the members of his clan. He knew that there was none among the group that had the quality of the needed minister but ‘Ali.

However the Messenger would not choose ‘Ali to the high offices without leaving no excuse for the rest of his relatives. He would not let the coming generations say that if he had asked someone other than ‘Ali he would have found many qualified persons. He would not let us wonder whether the Messenger had a favoritism towards ‘Ali and distinguished him without a clear reason. It was necessary to give the rest of the members of his clan the opportunity to make them show their attitude and to make the merit of ‘Ali evident.

The Outcome of the Conference of the House of The Prophet

The conference to which the Messenger called the children of Abdul-Muttalib produced a unique pact; history

has never witnessed its like nor has it witnessed its equal in nobility and high aim. It is a covenant between the final Prophet of God the Conveyor of the Message of the Heaven and his minister ‘Ali Ibn Abu Talib who at the time of the covenant was not above the thirteenth year of his age.

The substance of the covenant was two items:

1. A pledge on the part of ‘Ali to the Prophet to be his minister in fulfilling his great mission.

2. A promise by the Holy Prophet put in a form of a declaration in which he told the members of his clan while his hand was on ‘Ali's head: "This is my brother my executor and my successor in you. Listen to him and obey him."

It is worthy to note that the Messenger fulfilled his promise immediately at the conference. He did not wait for ‘Ali to fulfill his pledge. The Prophet put his promise in a form of an immediate reward to his minister. He declared while he was still at the conference that ‘Ali was his brother and made him his executor and successor.

He did not wait for ‘Ali to fulfill his pledge because he knew that ‘Ali's word carried its full meaning and that his word and his deed were united and never would contradict each other. ‘Ali put himself at the disposal of the Messenger from the minute he uttered his pledge. Several years elapsed before the Holy Prophet needed ‘Ali's immediate assistance.

‘Ali's father was still alive and strong guarding the life of the Messenger; and the believers were not yet permitted by God to fight their adversaries. Also the danger against the Holy Prophet had not reached its peak.

The dangerous hour came ten years after the conference and after Abu Talib departed from this world. The Meccan chiefs in their "Nadwa" (club) conferred and decided to bring to an end the life of the Messenger by assassination.

The Prophet called upon his minister to start fulfilling his pledge. Thus the night of redemption came and ‘Ali was the redeemer of the Messenger and his Trustee.

‘Ali pronounced his word while he knew the magnitude of the mission in which he pledged to assist the Prophet.

He was fully aware that due to its magnitude the mission seemed to be impossible. The mission aimed at changing the beliefs of the society and its ways of life.

It aimed at making the society embrace Heavenly principles that do not agree with its nature. ‘Ali knew that it would be opposed by all forces in society. He knew that the success of this mission could not be achieved unless it prevailed against all adversary forces and that this required the establishment of an Islamic state based on the foundation of the newly revealed principles. Such a state would protect those principles and the freedom of their followers.

Such a mission cannot be accomplished even by a whole nation regardless of what it may muster of forces. This mission is what the Messenger was determined to achieve and it is the mission which ‘Ali promised to support by his assistance and by facing all what the Prophet will face in its achievement.

As the conference yielded this result it was expected that ‘Ali will fulfill his huge pledge as it was expected that the Holy Prophet will declare in the future to all Muslims what he had declared to his immediate relatives concerning ‘Ali.

We shall see in the following pages that ‘Ali fulfilled what he pledged to the Messenger and that the Messenger after the birth of the Islamic State had declared to the Muslims what he declared to the forty men from the children of Abdul-Muttalib.

Notes

1. This hadith is recorded by the following authors:

A. Ibn Al-Athir Al Kamil Part 2 p. 22.

B. Al-Tabari History of Nations Messengers and Kings Part 2 p. 217.

C. Abu Al-Fida in his History Part 1 p. 116.

D. Imam Ahmad Al-Musnad Part 1 pp. 111-119.

E. Ibn Ishaq Al-Bayhaqi in Al-Dalail (Al-Muttaqi Al-Hindi Muntakhab Kansul-Ummal in the margin of Musnad Ahmad Part 5 pp. 41-42 printed in Beirut by Sader)

2. Muslim Sahih Muslim Part 3 pp. 79-80.

3. Al-Hakim in his Mustadrak Part 3 p. 61 reported that she was born 41 years after the birth of her father.

4. Muslim in his Sahih Part 3 pp. 79-80.

5. Ibn Sa’d Al-Tabaqat Part 8 p. 61.

6. Al-Tabaqat Part 4 p. 327.

7. ‘Ali Ibn Burhanuddeen Al-Halabi Al-Seerat Al-Halayah (Bio- graphy of the Prophet) Part 1 p. 321.

8. Muslim in his Sahih Part 15 p. 175; Al-Bukhari reported it in his Sahih Part 5.

6. The Redeemer

The rapid increase of the number of Muslims in Medina heartened the Medinites and encouraged them to invite the Prophet to move to their city pledging to defend him with all their power. Upon this pledge the Holy Prophet accepted their invitation. The Meccan pagans knew about what took place.

They conferred secretly and reached the conclusion that the death of Muhammad was the only means to stop the spread of Islam. From each clan in Mecca a strong and courageous man was selected to attack Muhammad at an appointed night. Thus all the Meccan clans would be participants in his murder.

The Almighty revealed to His Messenger the news of the conspiracy and ordered him to depart from Mecca at the appointed night. His departure while under their surveillance was expected to put him face to face with danger.

Like other Meccan houses the house of the Prophet was not sight proof. An outsider could see its inside. The bed of Muhammad therefore should not be unoccupied; otherwise the enemies would discover his departure and block the roads and search the houses to find him. But whoever occupied Muhammad’s bed at that night should be ready to die for the attack was surely coming.

The Messenger revealed to ‘Ali the news of the conspiracy and asked him to lie on his bed. As expected ‘Ali neither declined the dangerous invitation nor did he think of his own fate. He only thought of one important thing: The fate of the Prophet. "Messenger of God " he asked:

"Will you be safe?" When the Prophet replied in the affirmative ‘Ali went down to the earth prostrating thanking God for the safety of His Messenger.

The Holy Prophet commissioned ‘Ali with another mission: He asked him to deliver to the Meccans in the following days their trusts which were in the possession of the Prophet. The Messenger was the trustee of the Meccans friends arid enemies alike. He was to them the Trustworthy.

No one should deliver those trusts on behalf of the Prophet other than his trustee and representative ‘Ali.

The recorders of the hadith reported that the Messenger commissioned ‘Ali with a third mission that night. Al-Hakim reported that ‘Ali said that the Messenger accompanied him to the Kaaba (on the night of the Hijrah) to try to destroy Quraish's biggest idol.

The Messenger mounted the shoulders of ‘Ali in order to reach the roof of the Kaaba but he found some weakness in ‘Ali. He went down and told ‘Ali to mount his shoulders and he did. And the Messenger rose up. ‘Ali felt that if he wanted to reach Heaven he could. ‘Ali went up to the roof of the Kaaba.

He shook the largest idol which was made of copper being bound to the roof. When he took hold of the idol the Prophet told him to throw it down. He did and the idol was broken.1

It seemed that this mission was completed before the conspirators surrounded the house of the Prophet and that the Prophet and ‘Ali came back to the house after fulfilling this mission; then the Prophet left when the enemies were surrounding his house. ‘Ali remained to fulfill the other two great missions: Occupying the bed of the Messenger and delivering to the Meccans their trusts.

Ibn Al-Athir in his history (Al-Kamil) reported that Gabriel came to the Prophet and told him not to lie on his bed that night and that the Prophet ordered ‘Ali to lie on his bed. He also commissioned him to deliver what was in his possession of the trusts to the Meccans and informed him that the enemies would not harm him.

The Prophet took a handful of soil and threw it on the heads of the enemies who were surrounding his house and left unnoticed reciting the chapter of Yasine. Seeing the bed of the Prophet occupied the enemies believed that Muhammad was sleeping on his bed. They waited until morning and when ‘Ali rose from the bed they recognized him. "Where is Muhammad ?" they asked. "I do not know "

‘Ali replied. "You ordered him to leave and he left." They beat ‘Ali up brought him to the Mosque detained him for one hour then freed him.2

It is also reported that when the dawn drew nigh they dashed into the house and were surprised to find that the occupier of the bed was ‘Ali rather than Muhammad. ‘Ali stood up and they asked him: "Where is Muhammad?"

He denied any knowledge about his whereabouts. Violence erupted and ‘Ali pressed the hand of their leader making the sword of the man fall from his hand. Seizing upon the sword he was able to drive them out.

The chiefs of Mecca realized that their conspiracy was abortive. The Meccans in groups went in every direction trying to find Muhammad. One group led by a tracker took the right direction until they approached the Cave of Thour.

Hearing the rumble of their feet Abu Bakr who was hiding with the prophet was extremely frightened and sweating. As they came to the mouth of the Cave Abu Bakr whispered in the ear of the Prophet: "If one of them looks under his feet he will see us." The Prophet calmly replied: "Be not afraid God is with us."

The Almighty protected His Prophet from his enemies and the historical Hijrah by which the faith of Islam and the Muslims were transferred from a state of weakness to a state of dignity and strength commenced.

The Magnitude of The Mission

Let us try to evaluate ‘Ali's sacrifice and the magnitude of his mission. When the Prophet accepted the invitation of the Muslims of Medina the Muslims in Mecca numbered about 150. The Prophet permitted or rather urged these Muslims to migrate to Medina. He did that in spite of his awareness of the new danger which resulted from his covenant with the Medinites. He knew that the Meccans would not let him depart from their city safely.

He could have kept a number of prominent Muslims around him to shield him against the imminent danger. He could also commission any one of them to occupy his bed at such a time. But he did not do that; instead he urged them to leave Mecca ahead of him and kept ‘Ali for the hard task. He chose ‘Ali because he knew that an occupant of his bed that night must have the following qualities:

1. His love to God His Messenger and His religion should be stronger than his love to himself.

2. He must be endowed with a courageous spirit that would enable him to face death for the Divine cause with satisfaction.

3. He should have an indomitable spirit with which he would not be frightened by his aloneness while facing the violent wrath of the Meccan community because he foiled their plot against the Prophet. In addition to this he had to be patient enough to withhold all information about the Prophet regardless of what he might face of torture.

It was extremely difficult if not impossible to find a person other than ‘Ali ready to perform such a role and do it so calmly without fear.

Here we may understand the meaning of the ministry and assistance which ‘Ali promised the Prophet ten years before the time of this event.

Significance of the Delivery of the Trusts

It is worthy to note that the Prophet commissioned ‘Ali with the delivery of the trusts to the Meccans. This clearly put in action what he promised ‘Ali of executorship. The Messenger could have commissioned someone other than ‘Ali to deliver the trusts. ‘Ali's survival was highly in doubt because of his dangerous mission.

The rest of the Muslims were in no danger; thus the Prophet would be expected to commission Abu Bakr or another companion with the delivery of the trusts rather than ‘Ali. Yet he chose ‘Ali in spite of the dangers with which he was surrounded.

A Miraculous Prophecy

Choosing ‘Ali to deliver the trusts proves that ‘Ali was the only person representing the Prophet. Deputizing ‘Ali by itself was a unique prophecy. God revealed to Muhammad that ‘Ali would pass the crisis safely and that he would be in a position to deliver the trusts. Had the Prophet not been certain that ‘Ali would survive the crisis he would have commissioned someone other than ‘Ali with the trusts.

Their delivery was a duty whose imperativeness compelled the Prophet to choose the surest way in delivering them. Thus it was the duty of the Messenger to choose for such a mission a person who was expected to survive rather than a person who was expected to die.

Value Undiminished

The reader may think that ‘Ali was certain of his survival and his certainty came from information of the Holy Prophet and from his being commissioned by him to deliver the trusts for this indicates that the Prophet was sure of ‘Ali's survival. If this were the case the event would lose its importance for the occupant of the bed of the Prophet would not be harmed regardless of the magnitude of the danger.

The fact is that the Messenger of God commissioned ‘Ali with the delivery of the trusts after he accepted the mission of redemption without hesitation or concern with what would happen to him during that night. It was equal to ‘Ali to stay alive or to die as long as the Prophet was safe. ‘Ali was the one who used to seek martyrdom as an ultimate goal. He believed that martyrdom is the great gain and the highest form of victory.

We know the truth of this when we read what is recorded in Nahjul-Balaghah where he speaks about the revelation of the following verse: "Do men think that they will be left alone saying: 'We believe ' without being tested?".

The Imam tells us that when this verse was revealed he reminded the Prophet of a statement he made when the Imam was saddened because he did not obtain martyrdom which many other Muslims obtained at the Battle of Uhud.

The Prophet told him at that time: "Be cheerful martyrdom is coming to you." The Prophet confirmed his previous statement saying: "That will be so. How will your patience be at that time?" The Imam retorted: "Messenger of God this will not be a place of patience. It will be a place of cheerfulness and thanks."3

The Almighty informed the Messenger when he was migrating to Medina that he would come back to Mecca: "Certainly the one who commanded you to deliver the message of the Holy Qur'an will bring you back...."

This revelation was a promise from God to His Prophet to make him survive all difficulties until he returns him to Mecca regardless of any battles he attends. Thus the Prophet had attended numerous battles while he was certain of his safety. This did not diminish the value of his endeavor for he was determined to do that even if he were not promised with a Divine protection.

This is true also concerning ‘Ali. His belief in his survival until he delivered the trusts does not diminish the magni tude of his sacrifice because he was ready to make that sacrifice and to redeem the Prophet whether he was informed of his survival or his martyrdom The history of ‘Ali after the Hijrah substantiates this conclusion.

The Prophet did not inform ‘Ali that he would survive the battle of Uhud but that did not prevent him from staying with the Messenger protecting him by himself and combating the regiments one after another and forcing them to retreat after all companions ran away.

The Almighty protected His Messenger from the Qureshite conspirators and enabled him to arrive in Medina safely where he found strength and support. But Quraish was not expected to adopt a peaceful attitude or to sleep while Muhammad was alive.

To them his very existence was a tremendous danger threatening their religion and influence. They expected his power to grow by the passage of time and that he would come back accompanying an army that Quraish could not face.

Certainly the survival of the Messenger made the Qureshites more eager and determined to kill him and more violent in combating him. They were expected to wage a long war against him and his followers.

They were ready to use whatever they had of power and influence to fight him and to stir up the pagans and non-pagan tribes against him. They wanted to succeed in accomplishing by confrontation what they could not accomplish through attempts of assassination.

‘Ali's redemption of the Holy Prophet at the night of the Hijrah was a fulfillment of the pledge which he made at the conference of the House where he promised the Holy Prophet to be his minister. The events which followed the Hijrah demanded from ‘Ali assistance to the Prophet much more and greater in size and magnitude year after year until the victory of the Heavenly message was realized.

The Faith of Islam could not have continued and spread unless the followers of Islam were liberated from fear and enabled to enjoy religious freedom. This could not be realized unless a powerful state based on the principles of the new faith is established. Such a state could not be established unless the evil forces which were threatening the faith are defeated.

We shall see in the following pages that ‘Ali was that unique minister who was great enough to assist the Prophet to achieve these goals.

Thus ‘Ali earned the two honors of being the Redeemer of the Final of the Prophets and the honor of being the executor of the Prophet (in action) whom he deputized to deliver to the Meccans what was in his possession of their trusts. Both honors were unique.

When his two missions were so successfully fulfilled ‘Ali set out towards Medina. As he arrived to Qoba he found the Holy Prophet waiting for him to enter with him the city which was destined to be the capital of Islam.

Notes

1. Al-Hakim Al-Mustadrak Part 3 p. 5.

2. Ibn Al-Athir in his history Al-Kamil Part 2 p.72.

3. Nahjul Balaghah Part 2 p.5.

7. ’Ali's Role in Building the Islamic State

Self-determination is an inalienable right of every nation and every nation therefore has the right to establish a state and institute a national government.

Such a state has the right to unite all its people under one banner unless legitimate governments for sections of one nation had been already established. These rights are natural and no power has the right to prevent a nation or a people of a country from exercising them.

The Arab nation at the time of the Messenger was no exception. It had the right to establish a state and institute a government. This was not only a right but also the duty of the Arab nation. Yet due to unusual circumstances the Arab people in Hijaz Najd and Tuhama were living without government of any kind. There was no power to stop a public offender and enable people to live in peace and security for their wealth lives and honors.

The Arab tribes were reciprocating hostilities. No honor blood or property of a tribe was sacred to other tribes. Anarchy to them was a matter of course and no change was necessary; and if anyone thought of a change he did not have the means to realize it.

The rest of the Arab people in Yemen Syria and Iraq were ruled by foreign powers who did not have the right to rule them.

It was a duty of any new government to try to liberate these people from foreign domination and unite them with the rest of the Arabs regardless of any religious principles.

But there was no one to fulfill this duty or exercise these rights.

The Almighty wanted to deliver the Arabs and other nations and liberate them from their social political and religious anarchies. He sent Muhammad to lead mankind to the right road and wanted the Arab nation to be the starting point. Probably the Arabs were the most needy for such a guidance and should they be guided by a heavenly leader they would be well qualified to carry His message to other nations.

The Messenger tried to deliver His message and to establish a state. The forces of anarchy from pagans and non-pagans tried with all their means to prevent him from fulfilling his mission waging against him a relentless war.

It was impossible for him to fulfill his mission without accepting their challenge and meeting them at the battle field and defeating them completely.

It was the right as well as the duty of the Holy Prophet to defeat the adversary forces in order to establish a new state from a new and ideal kind.

The Islamic State which he was trying to establish was not a subduing force which ruled people against their own will and imposed itself above them. The Messenger wanted to found a state and a government in which the ruler and the ruled are equal and brothers to each other.

A strong individual or group in this state would not be respected for strength nor would the weak be deprived of his right because of his weakness. The government the Prophet wanted to establish was projected to direct mankind to the Creator of the Universe and make the nations as well as the individuals realize that He is their True Ruler.

Thus they would obey His command and obtain the projected worldly and spiritual happiness in His obedience. The Projected government would develop as a spontaneous outcome of their adherence to a set of principles which elevated people to make them live spiritually above their own human level.

Thesis Versus Antithesis

The anarchic and evil forces of Mecca and other Arab communities did not only deny Muhammad the right to establish a state and a government but also tried to prevent him and his followers from exercising their religious devotion. They denied him and his tollowers the right to live as long as they believed in One God.

These forces drove Muhammad and his followers out of their homes and properties. They wanted to shed his blood and the blood of his followers. Had these forces done nothing other than preventing him from establishing a state he would have had the right to combat them and defeat them for the continuation of their power meant the continuation of injustice towards the weak and the absence of security in society; above all that the Almighty would not be worshiped and His Oneness would not be acknowledged.

The adverse elements were the opposite barriers the removal of which was a necessary requirement for establishing the projected state. It was impossible to bring such a state into existence without destroying its opposite.

Thus the Heavenly state was destined to be born on the battlefield when the founder of the state and his followers were accepting the challenges of the evil forces one after another. Had these forces been able to prevail on the battlefield the Islamic state could not have been born or continued to exist.

Quality Versus Quantity

Muslims at the beginning of the Hijrah were a very small minority compared to the rest of the Arab forces which stood against them. They were overwhelmingly outnumbered and poorly equipped.

For the Faith of Islam to triumph and establish a state it had to have one of the two following methods:

1. A Divine intervention through which the evil forces would be miraculously destroyed. God is able to do that and nothing is beyond His power. Whenever He wants to do anything He only says: "Be and it is." However it is evident that this was not to happen.

The Almighty runs the events of the world through the natural courses. He tests the believers and they do not pass the test unless they try to fulfill what He commands them to do offering in His way what they possess of resourcefulness and power.

2. The other way by which the small Islamic minority could obtain victory was to have a superior quality which enabled it to prevail against opponents with quantitative superiority. This is what took place.

The Unique Hero

Here we find ‘Ali Ibn Abu Talib next to the Messenger.

He proved to be a unique hero and a giant; mankind had never witnessed his equal in the history of "Jihad." The reader may remember that the Messenger of God gathered his close relatives after the commencement of his Prophethood seeking from among them a minister to assist him in his difficult mission.

None of the Hashimites other than ‘Ali responded to his call. "Prophet of God " he said "I shall be your minister." The Prophet upon hearing this told the Hashimites: "This (‘Ali) is my brother executor and successor.".

This event took place ten years before the Hijrah when ‘Ali was thirteen years old. During the ten years which followed the event ‘Ali's manhood reached its unequalled strength. This became crystal clear at the night of Hijrah when he lay on the bed of the Messenger giving the highest example in the history of Islamic redemption.

This manhood was destined to be transformed into a unique heroism when the Messenger and his followers accepted the challenge of their enemies and went on defending their sacred freedom trying to bring about the birth of the Islamic State which was conceived to carry the torch of guidance for mankind.

No one other than the Messenger expected the word "Wazeeruk" (your minister) which ‘Ali uttered at the historical conference to be so full of its meaning and flowing with so much of heroism. The Messenger was the only one who expected from ‘Ali all his future record.

The Messenger was the architect and the founder of the Islamic State. His minister ‘Ali was the eliminator of the obstructive forces which stood in the way of its establishment for he was the hero and the bearer of the banner of the Messenger in every decisive battle.1

The Messenger made him the commander-in-chief of every expedition he attended. He never placed him under any command other than his. Whenever he carried the banner of the Messenger he came back with an impressive victory and history. His leadership was unique in style. He was not a commander who was defended by his soldiers.

He was rather the leader who stood in the front line literally leading his soldiers. On more than one occasion his soldiers took refuge in him and he was their protector at more than one battle. On occasions the bulk of the companions ran away leaving the Messenger alone and ‘Ali stood along with him compensating him through his heroic performance for what the Prophet missed of their defensive actions.

‘Ali attended eighteen battles with the Messenger. In addition he led numerous expeditions. It suffices to mention briefly his indispensable contributions in four decisive battles: Badr Uhud the Moat and Kheibar. These four battles were truly the battles of destiny for Islam and Muslims. The future of Islam was dependent upon their outcomes.

Note

1. Ibn Sa’d in his Al-Tabaqat Part 3 p. 25.

Al-Hakim also reported that in his Al-Mustadrak Part 3 p.111.