Al-Muraja'at: A Shi'i-Sunni Dialogue (also known as 'The Right Path')

Al-Muraja'at: A Shi'i-Sunni Dialogue (also known as 'The Right Path')14%

Al-Muraja'at: A Shi'i-Sunni Dialogue (also known as 'The Right Path') Author:
Translator: Yasin T. al-Jibouri
Publisher: Imam Husayn (as) Islamic Foundation Beirut
Category: Imamate

Al-Muraja'at: A Shi'i-Sunni Dialogue (also known as 'The Right Path')
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Al-Muraja'at: A Shi'i-Sunni Dialogue (also known as 'The Right Path')

Al-Muraja'at: A Shi'i-Sunni Dialogue (also known as 'The Right Path')

Author:
Publisher: Imam Husayn (as) Islamic Foundation Beirut
English

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Letter 42

Muharram 4, 1330

I Arabs Address the Singular Using the Plural Form,

1) The answer to your question is that Arabs apply the plural expression while addressing an individual due to the nice effect it produces [i.e. respect].

II Testimonials,

2) A testimony to this fact is what the Almighty says in Surat Al-i-’Imran:

Those to whom some people said: "A large army has been raised against you; so, fear them," yet it only increased their faith, and they said: "Allah suffices us, and He is the One upon Whom we depend most." (Qur'an, 3:173)

The person implied in these verses of Al-i-’Imran is none other than Na’im ibn Mas’ud al-Ashja’i, according to the consensus of scholars of exegesis, traditionists, and chroniclers. Yet Allah Almighty has applied to him, the singular person that he is, the plural form just to express respect for those who did not listen to his statements nor heeded his dissuading calls.

Abu Sufyan had given him ten camels in order to demoralize and frighten the Muslims regarding the strength of the polytheists, and he did just that. Among his statements then was: "People have gathered a mighty force to attack you; so, fear for your own lives."

Many Muslims disliked the idea of fighting that force just because of his statement, but the Messenger of Allah, peace be upon him and his progeny, came out accompanied by seventy cavaliers to meet them, and they all returned from the battle-field safely, whereupon this verse was revealed praising the seventy believers who came out with the Messenger of Allah, peace be upon him and his progeny, heedless to the dissuasion of those who wished to demoralize them.

In applying the word "people" for just one individual, a nice and divine point is made which is complimenting the seventy men who came out with the Prophet. This surely sounds more eloquent when used as such; it is better than saying: "Those to whom a man said that a large army had been raised..., etc.," as is obvious. There are nUmarous verses in the Holy Qur'an similar to this one, as well as in the Arabic language as a whole. The Almighty Allah says: "O you who believe! Remember Allah's blessing unto you when some folks intended to lay their (evil) hands upon you, and He protected you against their harm."

In fact, the person who intended to lay his evil hands upon them and hurt them was a man from the tribe of Muharib named Ghawrath - others say it was ‘Amr ibn Jahsh of Banu al Nadir - who unsheathed his sword and shook it intending to strike the Holy Prophet (pbuh), but Allah, the Almighty and the Glorified, foiled his attempt, according to the narration of the incident as recorded by traditionists, authors of chronicles, and scholars of exegesis, and as transmitted by Ibn Hisham in the campaign of That al Riqa' in Vol. 3 of his book titled Sirah. Allah has applied the collective plural "people" for this lone man just to express His blessings, the Dear One, the Omnipotent, upon the Muslim masses manifested in the safety of the Prophet, peace be upon him and his progeny.

In the Mubahala verse, He has applied both the singular and the plural forms to the "sons," "women," and "selves" to both the Hasanain, Fatima, and ‘Ali in particular, just to honour to their lofty status, may Allah be pleased with them. Examples for the application of the plural form for the individual wherever necessary are innUmarable and beyond recounting, and they all prove the license to use the plural form while talking about one individual whenever there is a nice eloquent effect thereto.

III Quoting Imam al-Tibrisi,

3) In his interpretation of this verse, inMujma’ul Bayan fi Tafsir al-Qur'an , Imam al-Tibrisi comments on the usage of the plural form to refer to the Commander of the Faithful as a token of respect and veneration, stating that lexicographers describe the singular using the plural form to show respect and veneration. He says: "Sucn an application is too well known in their language to require proofs."

IV Quoting al-Zamakhshari,

4) In his Kashshaf, al-Zamakhshari mentions another nice point when he says: "If you wonder how it can be accurate to use the plural with ‘Ali, may Allah be pleased with him, I will tell you that he is addressed in the plural form, although he is only one man, so that people may follow his example and earn rewards like his, and so that Allah may point out the fact that a believer's attitude should be like ‘Ali's, that is, being eager to do deeds of righteousness and goodwill by looking after the poor, so much so that even the performance of something which does not permit any delay, such as saying the prayers, should not make them postpone it till they are through."

V What I have Stated.

5) I personally have a nice and more precise point. When the Almighty applied the plural rather than the singular form, as many do, then those who hated ‘Ali as well as all those who were envious of and in competition with Banu Hashim would not be able to tolerate hearing it in the singular form, for they would then be unable to hide the truth or water it down. Because of their desperation, they might even do something quite harmful to Islam. It is quite possible that it was for this reason that the verse was revealed in the plural form though applied to the singular: in order to avoid the harm resulting from disgracing those folks.

The verses after that particular one vary in form and status, gradually preparing them for wilayat, till Allah perfected His religion and completed His blessing, as was his usual habit, peace be upon him and his progeny, and that of the wise in attaining what otherwise is quite difficult to attain. Had the verse come in the singular form, those folks would have then put their fingers in their ears, covered themselves with their own clothes and become stubborn, arrogant, and naughty.

This is a sublime wisdom manifested in all the verses of the Holy Qur'an which were revealed to highlight the attributes of the Commander of the Faithful and those among his purified household, as is quite obvious. We have explained these statements and brought irrefutable proofs and obvious testimonies in our booksSabil al-Muminin and Tanzil al-Ayat , and praise be to Allah for His Guidance and Support, Wassalam.

Sincerely,

Sh

Letter 43

Context Denotes "the Loved one," or the Like.

Muharram 4, 1330

May Allah bless your father! You have, indeed, dispelled my doubts and thus overcome my suspicion, so much so that truth has become manifest. Nothing remains to say other than the fact that the context of the said verse denotes the prohibition of taking the infidels for walis.

The verses which precede and succeed it testify to this fact, and this supports the claim that the connotation of the word "wali" in this verse is the supporter, loved one, friend, or the like; so, what would your answer be? Kindly state it, Wassalam.

Sincerely,

Letter 44

I Context is not Indicative of "Supporter," or the Like,

II Context does not Outweigh the Proofs.

Muharram 5, 1330

1) Here is my answer: This verse, if one were to scrutinize it, overlooking the verses which precede it and which prohibit taking the infidels for walis, does not connote praising the Commander of the Faithful or recommending him for leadership and imamate by threatening dissidents with his might or by warning them against being punished by him. This is so because in the preceding verse, if and when scrutinized independently, Allah Almighty states:

"O ye who believe! If anyone of you relinquishes his religion, then Allah will raise a people whom He loves and who love Him, soft-hearted with the believers, mighty against the unbelievers, struggling in His Path, not fearing anyone while doing so. This, indeed, is Allah's favour; He grants it to whomsoever He pleases, and Allah is vast in knowledge (Qur'an, 5:54)." 175

This verse is revealed on behalf of the Commander of the Faithful (as), warning others of his might and that of his followers, as the Commander of the Faithful has himself stated on the Battle of the Camel and is stated by Imams al-Baqir and al-Sadiq.

The same meaning is applied by al-Tha’labi in his Tafsir al-Qur'an. It is also narrated by the author of Muj'maul Bayan fi Tafsir al-Qur'an from ‘Ammar, Huthayfah, and Ibn ‘Abbas. It is interpreted in this way according to the consensus of Shi’as who narrate it consecutively from the Imams of the Purified Progeny (as).

The verse of the wilayat will thus come after hinting to his wilayat and referring to the necessity of accepting his imamate. Its context would then be an explanation of that hint, and an elaboration on the hint that preceded it which suggests his government; so, how can it be said that this verse was revealed in the context of prohibiting taking the infidels for walis?

2) The Messenger of Allah, peace be upon him and his progeny, has himself equated the status of the Imams among his descendants to that of the Holy Qur'an, indicating that they both shall never separate from each other, and that they are equal in significance to the Book (Qur'an) itself; through them can right be distinguished from wrong. To them, taking this verse as a proof is consecutively reported. The meaning they have always applied to the word "wali" in such a context is identical to the one which I have applied above; therefore, context does not bear any weight if you take it to contradict their texts,176 for all Muslims are in consensus regarding the application of context as a proper argument.

When context and proof collide with one another, they abandon the connotation of the context and yield to the judgement of the proof. This is so due to the fact that the connotation of this verse's context is not relied upon, since the Glorious Book itself is not arranged in the order of its compilation, according to the consensus of all Muslim scholars, but according to the sequence of the revelation of its verses.

As such, there are quite a few verses which give a meaning that contradicts their context. Take, for example, the Verse of Purification. The fact that the chapter where it exists deals with women is quite clear in restricting its connotation to the five individuals [men and women] who were covered with the mantle. Generally speaking, to interpret a verse in a way which contradicts its context does not in any way violate its miraculous aspect, it does not harm its eloquence, and it does not hurt to resort to it whenever irrefutable proofs demand it, Wassalamo Alaikom.

Sincerely,

Sh

Letter 45

Resorting to Interpretation, Following in the Footsteps of the Predecessors, is Unavoidable.

Muharram 6, 1330

Had it not been for the caliphate of the Righteous Caliphs, which is correct beyond any doubt, we would not have had any choice other than accepting your view and interpreting this verse and others according to your own judgement, but to cast doubts about the soundness of their caliphate, may Allah be pleased with them, is out of the question. Resorting to interpretation, then, is unavoidable, since we have believed in them as well as in those who swore the oath of allegiance to them, Wassalam.

Sincerely,

Letter 46

Muharram 6, 1330

The three righteous caliphs, may Allah be pleased with them, are, indeed, the subject of the study and debate; to use such caliphate, however, to rebut our arguments is totally rejected.

I Believing in the Ancestors does not Require Interpretation

1) To believe in those caliphs, as well as in those who swore allegiance to them, does not require interpreting the arguments. In justifying their caliphate, you yourselves resort to interpretation, as we will clarify if necessary.

II Interpretation is Impossible

2) Interpreting the texts which we have stated to you is impossible; so is the case with what we have not stated yet, such as the Ghadir'shadith and that of the Will, particularly when backed by irrefutable traditions which support one another, the latter being sufficient by themselves to require reference to manifest texts. Whoever acquaints himself with the latter will find them irrefutable testimonials and unequivocable verdicts, Wassalam.

Sincerely,

Sh

Letter 47

Requesting Testimonial Traditions

Muharram 7, 1320

I wish you had stated those traditions supporting such texts and thereby complemented your research, Wassalam.

Sincerely,

Letter 48

Forty Ahadith Supporting the Texts

Muharram 8, 1330

Consider forty such supportingahadith :

1) Consider the statement of the Messenger of Allah, peace be upon him and his progeny, while holding ‘Ali's neck, "This is the Imam of the righteous, the slayer of the debauchees; victorious is whoever supports him, forsaken (by Allah) is whoever abandons him." He (pbuh) raised his voice while saying the last phrase. This is included by al-Hakim as narrated by Jabir on page 129, Vol. 3, ofAl-Mustadrak ,177 where the author comments saying: "This is onehadith the authenticity of which is attested to by its own chain of narrators, though both authors (ofsahih books) did not record it."

2) Consider his statement, peace be upon him and his progeny, "It has been revealed to me that ‘Ali has three exclusive merits: that he is the chief of the Muslims, the Imam of the righteous, and the leader of those whose foreheads radiate with the mark of faith."

It is included by al-Hakim at the beginning of page 138, Vol. 3, of hisMustadrak 178 where the author comments: "This is onehadith the accuracy of which is attested to by its own chain of narrators, though both authors (of thesahih books) did not record it."

3) Consider his statement, peace be upon him and his progeny, "It has been revealed to me that ‘Ali is the chief of the Muslims, thewali of the pious, and the leader of those whose foreheads radiate with the mark of faith." It is recorded by Ibn al-Najjar]179 and many other authors of books of traditions.

4) Consider his statement, peace be upon him and his progeny, to ‘Ali: "Welcome, chief of the Muslims, Imam of the pious!" It is included by Abu Na’im inHilyat al-Awliya' .180

5) Consider his statement, peace be upon him and his progeny, "The first to enter through this door is the Imam of the pious, the chief of Muslims, the head of the religion, the seal of the wasis, and the leader of those whose foreheads radiate with the mark of faith," whereupon ‘Ali entered and he, peace be upon him and his progeny, stood up happily excited, hugged him and wiped his sweat saying: "You shall fulfill my covenant, convey my message, and after me clarify whatever seems to be ambiguous."181

6) Consider his statement, peace be upon him and his progeny, "Allah has promised me that ‘Ali is the standard of guidance, the Imam of whoever accepts my wilayat, the light for whoever obeys me, and the word which I have mandanted unto the pious."182 As you see, these sixahadith contain obvious texts regarding his imamate and the obligation to obey him, peace be upon him.

7) Consider his statement, peace be upon him and his progeny, pointing to ‘Ali, "This is the first to have believed in me, the first to shake hands with me on the Day of Resurrection; he is the foremost friend, and he is the faruq of this nation who distinguishes between right and wrong; he is the chief of the believers."183

8) Consider his statement, peace be upon him and his progeny, "O you group of the Ansars! Shall I lead you to that which, as long as you adhere to it, you shall never go astray? It is ‘Ali; love him as you love me, and respect him as you respect me, for Gabriel has commanded me to say so to you on behalf of Allah, the Almighty, the Omniscient."184

9) Consider his statement, peace be upon him and his progeny, "I am the city of knowledge, and ‘Ali is its gate; whoever aspires to attain knowledge, let him approach through the gate."185

10) Consider his statement, peace be upon him and his progeny, "I am the house of wisdom and ‘Ali is its gate."186

11) Consider his statement, peace be upon him and his progeny, "‘Ali is the gateway of my knowledge, the one who is to explain to my nation after me what I have been sent with; loving him is a mark of genuine faith, and hating him is hypocrisy."187

12) Consider his statement, peace be upon him and his progeny, to ‘Ali: "You shall clarify to my nation all matters wherein they differ." This is recorded by al-Hakim on page 122, Vol. 3, of hisMustadrak 188 as reported by Anas. The author then comments: "This is an authentichadith according to the endorsement of both Shaykhs [Bukhari and Muslim], although they did not quote it themselves."

In fact, whoever scrutinizes thishadith and others similar to it will come to know that ‘Ali's status with relevence to the Messenger of Allah is similar to that of the Messenger of Allah to the Almighty Himself, for Allah says to His Messenger: "We have sent you Our revelations only so that you may clarify for them all the matters in which they dispute, and as guidance and mercy unto those who believe;" while in thishadith the Messenger of Allah (pbuh) tells ‘Ali: "You shall clarify to my nation all matters wherein they differ after me."

13) Consider his statement, peace be upon him and his progeny, as recorded by Ibn al-Sammak from Abu Bakr, "‘Ali's status to me is similar unto that of mine to my Lord."189

14) Consider his statement, peace be upon him and his progeny, as recorded by al-Dar Qutni in Al-Afrad where the author quotes Ibn ‘Abbas citing the Prophet saying: "‘Ali ibn Abu Talib is (like) the gate of salvation to the Israelites; whoever enters through it becomes a true believer [mu'min], and whoever gets out of it becomes infidel."190

15) Consider his statement, peace be upon him and his progeny, on the day of ‘Arafat during Hijjatul Wada’ [the farewell pilgrimage]: "‘Ali is of me, and I am of ‘Ali, and nobody pays my debts other than I or ‘Ali."191

"It is the statement of a glorious Messenger empowered by the One Who manifests the Throne, Able, Obeyed: how trustworthy He is! Nay! Your fellow is not possessed at all." (Qur'an, 81:19-22)

"He does not speak out of his own personal inclination; it is but a revealed inspiration." (Qur'an, 53:3-4)

So, whither are you going? And what shall you say about these clear arguments and explicit texts?

If you carefully scrutinize this much, examine the wisdom behind making such an announcement during the supreme pilgrimage in front of the witnesses, truth will then appear to you most manifestly. And if you examine his words how few, and their meaning how encompassing, you will then have a great reverence for him, for he has learned a great deal and digested and researched what he has learned.

None other than ‘Ali remains to be worthy of discharing any responsiblity. No wonder, then, that he, and only he, executes the Prophet's own will, taking his own position of leadership as vicegerent and vizier; praise be to Allah Who has guided us to all this, for without Allah's guidance, we would not have been thus guided.

16) Consider his statement, peace be upon him and his progeny, "Whoever obeys me obeys Allah, and whoever disobeys me disobeys Him; and whoever obeys ‘Ali obeys me, too; and whoever disobeys ‘Ali also disobeys me." This is recorded by al-Hakim on page 121, Vol. 3, of his Mustadrak, and by al-Thahbi in hisTalkhis . Both authors have relied on the authority of both Shaykhs to endorse this hadith.

17) Consider his statement, peace be upon him and his progeny, "O ‘Ali! Whoever abandons me abandons Allah; and whoever abandons you abandons me, too." This is recorded by al-Hakim on page 124, Vol. 3, of his Sahih, where he comments saying: "Thishadith is authentic through isnad, though the Shaykhs did not record it."

18) Consider his statement, peace be upon him and his progeny, as quoted by Umm Salamah, "Whoever denounces ‘Ali denounces me, too," which is recorded by al-Hakim at the beginning of page 121, Vol. 3, ofAl-Mustadrak as ascertained by both Shaykhs, and it is narrated by al-Thahbi in hisTalkhis where the author testifies to its authenticity.

It is recorded by Ahmad among theahadith narrated by Umm Salamah on page 323, Vol. 6, of his Musnad, and by al-Nisa'i on page 17 of Al-Khasa'is al-Alawiyya, in addition to many other traditionists. So is the statement of the Messenger of Allah, peace be upon him and his progeny, as included among theahadith narrated by ‘Amr ibn Shash thus: "Whoever harms ‘Ali harms me, too."192

19) Consider his statement, peace be upon him and his progeny, "Whoever loves ‘Ali loves me, too; and whoever despises ‘Ali despises me, too." Thishadith is recorded by al-Hakim who describes it as authentic on page 130, Vol. 3, ofAl-Mustadrak , and it is narrated by al-Thahbi in hisTalkhis where he admits reference to its authenticity for the same reason. Such is the case of ‘Ali's statement:193 "I swear by the One Who has cleft the seed [so that a plant may grow therefrom] and created the breeze from nothing, the Ummi Prophet (pbuh) has promised me that nobody loves me except a true believer (mu'min), and nobody hates me except a hypocrite."194

20) Consider his statement, peace be upon him and his progeny, "O ‘Ali! You are a leader in this life and the life hereafter; whoever loves you loves me, too, and whoever loves me is loved by Allah; your foe is my foe, and my foe is Allah's foe; woe unto whoever despises you after me."195 This is recorded by al-Hakim at the beginning of page 128, Vol. 3, ofAl-Mustadrak , and its authenticity is ascertained by both Shaykhs.196

21) Consider his statement, peace be upon him and his progeny, "O ‘Ali! Glad tidings to whoever loves and believes in you, and woe unto whoever hates you and tells lies about you." This is recorded by al-Hakim on page 135, Vol. 3, of hisAl-Mustadrak , where he comments saying: "Thishadith is authentic by way of its being consecutively reported (through isnad, consecutive reporting). Neither shaykh records it."

22) Consider his statement, peace be upon him and his progeny, "Whoever wishes to live the way that I have lived and die the way that I shall die and reside in the Eternal Garden, which is promised to me by my Lord, let him accept ‘Ali as his/her wali, for surely he never gets you out of guidance, nor will he ever hurl you into misguidance."

23) Consider his statement, peace be upon him and his progeny, "I enjoin whoever believes and trusts in me to be mindful of the wilayat of ‘Ali ibn Abu Talib, for whoever accepts him as thewali accepts me as such, and whoever accepts me as thewali has indeed accepted Allah as such; and whoever loves him loves me, and whoever loves me loves Allah; and whoever hates him hates me, too, and whoever hates me hates Allah, the Almighty, the Omniscient."

24) Consider his statement, peace be upon him and his progeny, "Whoever is pleased to live my life and die my death, and then reside in the Garden of Eden, planted for me by my Lord, then let him take ‘Ali as thewali after me, and let him accept the authority of whoever ‘Ali places in charge, and let him follow the examples of my progeny after me, for they are my offspring: they are created out of my own mould and blessed with my understanding and knowledge; therefore, woe unto those who deny their favours from among my nation, who cut their ties with them; may Allah never grant them my intercession."

25) Consider his statement, peace be upon him and his progeny, "Whoever loves to live my life and die my death and enter the Garden my Lord has promised me, the Garden of Eternity, then let him take ‘Ali and his descendants after him as his walis, for they shall never take you out of guidance, nor shall they ever drag you into misguidance."197

26) At the beginning of page 156, Vol. 6, of Kanz al-’Ummal, al-Daylami quotes Ammar citing the Messenger of Allah (pbuh) telling ‘Ammar the following: "O ‘Ammar! If you see ‘Ali walking on one path while other people walk on another, walk with ‘Ali and leave the people, for he shall never lead you to destruction, nor shall he ever take you out of right guidance."

27) Consider his statement, peace be upon him and his progeny, according to onehadith narrated by Abu Bakr, "My hand and ‘Ali's are equal when it comes to justice." This ishadith 2539 recorded on page 153, Vol. 6, of Kanz al-’Ummal.

28) Consider his statement, peace be upon him and his progeny, "O Fatima! Are you not pleased that Allah, the Unique, the Sublime, has looked unto the inhabitants of the earth and chose from among them two men: one of them is your father and the other is your husband?"198

29) Consider his statement, peace be upon him and his progeny, "I am the Warner, and ‘Ali is the Guide; through you, O ‘Ali, shall guidance be attained after me." This is recorded by al-Daylami who quotes Ibn ‘Abbas, and it ishadith 2631 on page 157, Vol. 6, ofKanz al-’Ummal.

30) Consider his statement, peace be upon him and his progeny, "O ‘Ali! Nobody is permitted to remain in the state of janaba other than I and you."199 Likewise is thehadith recorded by al-Tabrani as quoted by Ibn Hajar in hisAl-Sawa’iq al-Muhriqa as narrated by Umm Salamah, al-Bazzar, and Sa’d; so, refer tohadith 13 of Al-Arba’in al-Nawawiyya which he quotes in Chapter 9. The latter quotes the Messenger of Allah, peace be upon him and his progeny, saying: "Nobody is permitted to be in the state of janaba in this mosque except I and ‘Ali."

31) Consider his statement, peace be upon him and his progeny, "I and this (meaning ‘Ali) are the Proofs unto my nation on the Day of Judgement." This is recorded by al-Khatib as narrated by Anas. How could the father of al-Hassan (as) be Proof just like the Prophet (pbuh) was, had he not been his vicegerent and successor?

32) Consider his statement, peace be upon him and his progeny, "It is written on the gate of Paradise: ‘There is no god but Allah, Muhammad is the Messenger of Allah, ‘Ali is the Brother of the Messenger of Allah.'"200

33) Consider his statement, peace be upon him and his progeny, "It is written on the Throne's leg: ‘There is no god but Allah, Muhammad is the Messenger of Allah, I (God) have supported him (Muhammad) through ‘Ali, and I have aided him through ‘Ali."

34) Consider his statement, peace be upon him and his progeny, "Whoever wishes to discern Noah's determination, Adam's knowledge, Ibrahim's clemency, Moses' discretion, Christ's asceticism, then let him look unto ‘Ali." This is recorded by al-Bayhaqi in hisSahih and by Imam Ahmad ibn Hanbal in his Musnad.201

35) Consider his statement, peace be upon him and his progeny, "O ‘Ali! There is a resemblance in you to Jesus (as) who was hated by the Jews to the extent that the latter even cast doubts about his mother's honour, and loved by the Christians to the extent that they attributed to him a status which is not his."

36) Consider his statement, peace be upon him and his progeny, "The foremost (among believers) are three: Joshua son of Nun [of the tribe of Ephraim - tr.] who was the foremost to believe in Moses, the believer implied in Surat Yasin [Chapter 36 of the Holy Qur'an] who was the foremost to believe in Jesus, and ‘Ali ibn Abu Talib who was the foremost in believing in Muhammad (pbuh)."202

37) Consider his statement, peace be upon him and his progeny, "The foremost in testifying (to the Prophets' truth) are three: Habib al-Najjar, the believer implied in Surat Yasin, who said: ‘O my people! Follow the Messengers (of God);' Izekiel [whose name means "Strength of God" - tr.], the believer from the family of Pharaoh, who said: ‘Do you intend to kill a man just for saying that his Lord is Allah?,' and ‘Ali ibn Abu Talib, who is superior to all of them."203

38) Consider his statement, peace be upon him and his progeny, to ‘Ali: "The nation will turn treacherous to you; you shall live adhering to my faith and will be murdered for safeguarding it; whoever loves you loves me, too, and whoever hates you hates me, too, and this (‘Ali's beard) will be drenched with blood from this (‘Ali's head)."204 ‘Ali (as) himself has said: "One of the Prophet's predictions is that the nation will be treacherous to me after his demise."

Ibn Abbas has quoted the Messenger of Allah, peace be upon him and his progeny, telling ‘Ali, "You will certainly encounter a great deal of hardship after me;"205 ‘Ali inquired: "Shall I be able to keep my faith intact?" and the Messenger of Allah, peace be upon him and his progeny, answered him in the affirmative.

39) Consider his statement, peace be upon him and his progeny, "Among you is one who will fight for its (Qur'an's) interpretation just as I fought for its revelation." The audience was very excited. Among them were Abu Bakr and ‘Umar. Abu Bakr asked: "Am I the one?" and the Prophet's answer was negative. ‘Umar inquired: "Is it I?" and the Prophet (pbuh) answered: "No; but it is the one who is mending the shoes," meaning thereby ‘Ali; therefore, we visited ‘Ali to convey the good news to him, but he did not even raise his head, as if he had already heard it from the Messenger of Allah, peace be upon him and his progeny."206

Similar narrative is thehadith narrated by Abu Ayyub al-Ansari during ‘Umar's caliphate. According to al-Hakim, who relies on two references which he indicates on page 139 and the page that follows it, Vol. 3, of his Mustadrak, ‘Umar has said that the Messenger of Allah, peace be upon him and his progeny, ordered those who reneged from their faith, and who dissented, to be fought. Ibn ‘Asakir, as indicated inhadith 2588 on page 155, Vol. 6 of Kanz al-’Ummal, states that ‘Ammar ibn Yasir has said that the Messenger of Allah, peace be upon him and his progeny, has said, "O ‘Ali!

The oppressive gang will fight you; but you are on the right track; whoever refrains from supporting you is not of me." Abu Tharr al-Ghifari, as al-Daylami is quoted at the close of page 155, Vol. 6, of Kanz al-’Ummal, has quoted the Messenger of Allah, peace be upon him and his progeny, saying: "I swear by the One in whose hands my life is placed that among you is a man who shall fight after me for the interpretation of the Qur'an just as I fought the polytheists for its revelation."

Muhammad ibn ‘Ubaydullah ibn Abu Rafi’, as indicated by al-Tabrani in his Mujma’ al-Kabir and indicated on page 155, Vol. 6, of Kanz al-’Ummal, has quoted his father and grandfather Abu Rafi’ saying that the Messenger of Allah, peace be upon him and his progeny, has addressed him thus: "O Abu Rafi’! A group of people shall fight ‘Ali after me; Allah has made mandated that they should be fought. Whoever is unable to fight them with his hands, let him fight them with his tongue; if he still is unable to do so, then by his heart." Al-Akhdar al-Ansari207 has quoted the Messenger of Allah, peace be upon him and his progeny, saying: "I fight for the revelation of the Qur'an, while ‘Ali fights for its interpretation."

40) He, peace be upon him and his progeny, has said: "O ‘Ali! I am superior to you due to my being a Prophet, while you are superior to all other people due to seven merits: You are the foremost among them to believe in Allah, the most just in fulfilling Allah's Promise, the most obedient to the Commandments of Allah, the most equitable, the most fair in dealing with the public, the most far-sighted in all issues, and the one who enjoys the highest status in the sight of Allah."

Abu Sa’id al-Khudri quotes the Messenger of Allah, peace be upon him and his progeny, saying: "O ‘Ali! You possess seven qualities about which nobody can dispute with you: You are the first to truly believe in Allah, the most just in fulfilling Allah's Promise, the most obedient to Allah's Commandments, the most compassionate to the public, the most informed of all issues, and the highest among them in status."208

There is no room here to quote all such traditions which, as a whole, support one another and are all indicative of one meaning, and that is: ‘Ali is second only to the Messenger of Allah, peace be upon him and his progeny, in faring with this nation, and that he is next only to the Messenger of Allah, peace be upon him and his progeny, in leading it. These traditions convey such a meaning, even if their texts are not consecutively reported, and this much should suffice as an irrefutable proof, Wassalam.

Sincerely,

Sh

Letter 49

Muharram 11, 1330

I Admitting ‘Ali's Merits,

1) Imam Abu ‘Abdullah Ahmad ibn Hanbal has said: "Nobody among the companions of the Messenger of Allah (pbuh) has possessed as many virtues as ‘Ali ibn Abu Talib has."209 Ibn ‘Abbas has said, "No verses of the Book of Allah have descended in honour of any man [besides the Prophet] as much as they have in honour of ‘Ali."210 On another occasion, he has said, "As many as three hundred verses of the Glorious Book of Allah, the Sublime, have been revealed in praise of ‘Ali;" and yet in another instance he has said,211

"Whenever Allah reveals ‘O ye who believe...,' ‘Ali is implied as their prince and dignitary; and Allah even rebuked the followers of the Messenger of Allah, peace be upon him and his progeny, on several occasions, in His precious Book while always speaking well of ‘Ali." ‘Abdullah ibn Ayyash ibn Abu Rabi’ah has said, "‘Ali possessed a very sharp edge in knowledge; he has the seniority in embracing Islam; he is the son-in-law of the Messenger of Allah, peace be upon him and his progeny, and he is thefaqih of his Sunnah, the hope for victory during wartime, and the most generous in giving."212

Imam Ahmad ibn Hanbal was asked once about ‘Ali and Mu’awiyah; he said:213 "‘Ali used to have quite a few enemies. His enemies looked for something whereby they could find fault with him. Having found none, they came to a man [Mu’awiyah] who had fought and killed him, and they praised that man only out of their spite of ‘Ali." Isma’il the judge, al-Nisa'i, Abu ‘Ali al-Nisaburi and many others have said that nobody, among all the companions of the Prophet (pbuh), was praised as much as ‘Ali was.214

II Such Merits do not Necessitate his Caliphate.

2) There is no argument about your point, yet an argument is raised if you claim that the Prophet (pbuh), during his lifetime, had promised him the caliphate. All these texts are not bound proofs to support such a claim; they simply enUmarate the imam's attributes and virtues, and the number of such texts is indeed high.

We believe that he, may Allah glorify his countenance, was worthy of all of them and of even more, and I am sure you have come across several times as many such texts suggesting his nomination for the caliphate. Yet a nomination is not akin to a binding pledge for caliphate, as you know, Wassalam.

Sincerely,

Letter 50

Why Interpret Texts on His Behalf as Indicative of His Imamate

Muharram 13, 1330

Anyone like you, who is deep in thinking, gifted with a far insight, an authority on linguistic sources and derivatives, aware of its meanings and connotations, deriving guidance from the Messenger of Allah, peace be upon him and his progeny, believing in his wisdom and conclusive prophethood, appreciative of his deeds and statements

("He does not speak of his own inclinations (Qur'an, 53:3),

" certainly cannot miss the gist of such texts, nor do their conclusions, which are derived from logic and common sense, remain secret to him. It is not possible that you, the recognized authority on Arabic (i.e.athbat 215 ) that you are, fail to perceive that these texts have all granted ‘Ali a very sublime status, one which Allah Almighty and His Prophets do not grant except to the successors of such Prophets, to the ones they trust most to take charge of their religion, to the custodians of such religion.

If they do not explicitly indicate the caliphate for ‘Ali, they undoubtedly hint to it, leading to such conclusion by necessity. Such an obligation is quite obvious from their precise meaning. The Master of Prophets (pbuh) is above granting such a lofty status to anyone other than his successor, his vicegerent.

Yet whoever deeply scrutinizes the texts concerning ‘Ali (as) and very carefully and fairly digests their implications will find their vast majority aiming at endorsing his imamate, indicative of it either through explicit announcements, such as the previously quoted ones, and such as the Covenant of al-Ghadir, or by virtue of necessity, such as the ones stated in Letter No. 48.

Take, for example, his statement, peace be upon him and his progeny, "‘Ali is with the Qur'an and the Qur'an is with ‘Ali; they both shall never separate from each other till they meet me by the Pool [of Kawthar],"216 and his statement, peace be upon him and his progeny, "‘Ali to me is like the head to the body,"217 and his statement, peace be upon him and his progeny, according to a tradition narrated by ‘Abdul Rahman ibn ‘Awf,218 "I swear by the One in Who hold my life, you will have to uphold the prayers, pay the zakat, or else I shall send you a man of my own self, or like my own self," then the Prophet (pbuh) took ‘Ali's hand and said: "This is he;" up to the end of countless such texts. This is an obvious benefit to which I attract the attention of all seekers of the truth, one which unveils what is ambiguous, delves deeply in independent research. He (pbuh) has only followed what he himself comprehends of the moral obligations of such sacred texts, without being overtaken by his own personal emotions or inclinations, Wassalam.

Sincerely,

Sh

Letter 51

Rebutting the Arguments Through Similar Ones

Muharram 14, 1330

Their debaters may refute your claim by citing texts which enUmarate the virtues of the three righteous caliphs, and by citing other texts praising the posterity from the Muhajirun (Meccan Immigrants) and the Ansar (Medenite Supporters); so, what would you say to that?

Sincerely,

Letter 52

Rejecting the Rebuttal's Premises

Muharram 15, 1330

We believe in the virtues of all posterity since the time of the Muhajirun and the Ansar, may Allah be pleased with them and they with Him, and these are beyond count or reckoning. Certain verses of the Book (Qur'an), in addition to a few Sunnisahih books, must suffice you for a testimony in this regard. We have scrutinized these, too. We have not found them at all, and Allah knows best, to be in contradiction to the texts that praise ‘Ali (as), or even in any way eligible to disqualify him [from caliphate].

Yes, our opponents may stand alone in narrating theahadith which are not authentic according to our sources. Their use of suchahadith to disprove our views is rejected and is not expected from any unbiased arbitrator. We by no means can take them into serious consideration. Do you not see how we do not argue by quoting the texts narrated only by our own sources?

On the contrary, we base our arguments on their own narrations regarding events such as the Ghadir incident or the like. But we have scrutinized the texts pertaining to these virtues recorded by their sources, and we could not find any clues in them opposing such caliphate, nor do they contain anything suggesting it; therefore, they have not been relied upon by anyone to prove the legitimacy of the caliphate of the three righteous caliphs, Wassalam.

Sincerely,

Sh

Letter 53

Requesting the Hadith Pertaining to the Ghadir Incident

Muharram 16, 1330

You have repeatedly referred to the Ghadir incident. Please narrate its story from Sunni sources so that we may look into it, Wassalam.

Sincerely,

The Succession to the Prophet of God

The Prophet's death was unbelievable for some Muslims. A man arose in the name of Allah; he united the scattered and disunited Arabia, which had never experienced tranquility since then. He made a government based on faith. He abolished the civil war among the tribes of Arabia and succeeded peace for it. How would such a great man die? 'Umar got up among the Muslims assembled at the gate of the mosque and said, “Some of the hypocrites claim that the Apostle is dead, but by God he is not dead. He has gone to his Lord as Moses the son of 'Imran went before, and was hidden from his people for forty days, returning to them after it was said that he had died. But by God the Apostle will return as Moses returned and will cut off the hands and feet of the men who claim that the Apostle is dead. 1

Nevertheless, the Messenger of God (S.A.W.A.) had departed to the dominion of his Lord, and he was not among his people any more. He was the “Seal of the Prophets” or the “Last of the Prophets” and there was no prophet after him. Who was the leader of the community after him?

The Sunnites believe that,

“Caliphate is offspring of the society and all of the four rightly-guided caliphs came to power by people's votes. Islam has entrusted the election of the caliphs and the control of the community to a council of the learned and devoted Muslims, thus the Messenger of God did not explicitly appoint his successor. Had he designated one, people would have put in doubt about him, or they might not have accepted him so they would have apostatized. God wanted to prevent people from apostasy; therefore, He did not appoint one (though some became apostatized).

The successor would be the same as a prophet whois raised up by God; however, Muhammad (S.A.W.A.) was the 'Last of the Prophets'. Had he designated a successor, he would have deprived people of their own rights and it would have led to the reign of tyrants and God would have been responsible for it. 2

When Abu Lu'lu'a Fayruz assassinated 'Umar b. al-Khattab and Hafsa heard her father thinking of putting no one as the caliph after his death, she told him, “If you had a shepherd looking after your sheep and if he had left his duty, you would have regarded him as a waster, so consider people becoming worst.”3 While some sheepcannot be left without a shepherd, how could the Messenger of God leave his community without a leader?

We believe that 'Ali b. Abi Talib was the only man among the Prophet's Companions who neither worshipped any idols nor committed any sins in his life during the paganism and Islam. He was the first man who believed in the Messenger of God (S.A.W.A.) and prayed with him.4 From his early childhood, he was continuously with the Messenger of God (S.A.W.A.) and would follow him “like a young camel following in the footprints of its mother”.5

He was the most meritorious, the most pious, the most learned, the noblest, the bravest, and the nearest man and kinsfolk to the Prophet (S.A.W.A.) among his Companions. The Messenger of God took him as his brother and God identified him as the soul of the Prophet.6

He was one of the Household of the Prophet (ahl al-bayt) whom God purified with a thorough purification, ﴾ Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. ﴿ (Q: 33/33).7

Thus, the Messenger of God (S.A.W.A) appointed him as his successor and his executor. He proclaimed it explicitly and implicitly in many cases, therefore we believe him as the immediate successor to the Prophet.

God raised the prophets to preach the word of Allah and guide people to the straight path; to establish a government was subordinate. Muhammad (S.A.W.A.) was the Messenger of God whether he was under the pressure and torture of Quraysh in Mecca, or he was the religious and political leader of his community in Medina. Jesus who was wandering in plains and mountains and did not have a permanent residence was a prophet, as Solomon who ruled a vast and unique kingdom was. 'Ali b. Abi Talib was the immediate successor to the Prophet (S.A.W.A.), whether he was in power, or deprived of it.

This is the dispute between the Shi'ite and the Sunnite. Now we need an arbiter to make judgment between us, an arbiter whom both of us accept and believe in. Moreover, who is better than God and His apostle? God says, ﴾ OYou who have faith! Obey Allah and obey the Apostle and those vested with authority among you. In addition, if you dispute concerning anything refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and more favorable in outcome. ﴿ (Q: 4/59).

So, let us consider what God and his Apostle say about the past prophets' successors in general and about Muhammad's successor in particular.8

The Holy Qur'an places great emphasis on the duty of all Muslims to maintain the bonds of blood relationship. ﴾ Indeed Allah enjoins justice and kindness, and generosity towards relatives, and He forbids indecency, wrong and aggression. He advises you, so that you may take admonition. ﴿ (Q: 16/90).

It contains specific instructions about the maintenance of kinship ties and inheritance as well as stories and statements about the succession of the past prophets and their families, matters, which cannot be relevant to the succession to the Messenger of God (S.A.W.A.)

In the story of the past prophets, as itis related in the Holy Qur'an, their families play a prominent role. The families provide vital assistance to the prophets against the adversaries among their people. After the death of the prophets, their descendants became their spiritual and material heirs. The prophets ask God to grant them the help of members of their family and they pray divine favor for their kin and their offspring.

The prophets of Banu Isra'il were in fact all descendents of a single family from Adam and Noah down to Jesus. ﴾ Indeed Allah chose Adam and Noah, and the progeny of Abraham and the progeny of 'Imran above all the nations; some of them are the descendents of the others, and Allah is All-hearing, All-knowing. ﴿ (Q: 3/33-4).

After narrating the story of Moses,Isma'il and Idris, the Holy Qur'an adds, ﴾ They are the ones whom Allah has blessed. From among the prophets of Adam's progeny, and from [the progeny of] thoseWe carried with Noah, And from among the progeny of Abraham and Israel, and from among those We guided and chose. ﴿ (Q: 19/58).

The chain of the prophets and their familiesis described with more detail in the following verses. ﴾ And We gave him Isaac and Jacob and guided each of them.And Noah We had guided before, and from his offspring, David and Solomon, Job, Joseph, Moses and Aaron -thus do We reward the virtuous- and Zechariah, John, Jesus, and Ilyas, -each of them among the righteous- and Ishmael, Elisha, Jonah and Lot -each We graced over all the nations- and from among their fathers, their descendants and brethren. We chose them and guided them to the right path. That is Allah's guidance: with it, He guides whomever He wishes of His servants. Nevertheless, were they to ascribe any partners [to Allah], what they used to do would not avail them. They are the ones whomWe gave the Book, the judgment and prophet-hood. So if these disbelieve in them,We will have certainly entrusted them to a people who will never disbelieve in them. ﴿ (Q: 6/4-89).

Abraham was the patriarch of the prophets of Banu Isra'il. All later prophets and transmitters of the scripture among them were of his descendants, ﴾ CertainlyWe sent Noah and Abraham and We ordained among their descendents, Prophet-hood and the Book. ﴿ (Q: 57/26).

In the face of the opposition of Banu Isra'il, Moses implored his Lord to grant him the help of his brother Aaron, ﴾ Appoint forme a minister from my family, Aaron my brother. Strengthen my back through him, make him my associate in my affair, so that we may glorifyYou greatly, and remember You greatly. ﴿ (Q: 20/29-34). God responded to his prayer, ﴾ Certainly,We gave Moses the Book and We made Aaron, his brother, accompany him as a minister. ﴿ (Q: 25/35).

When the angels announced to Abraham the imminent birth of his son Isaac and, after him his grandson Jacob, his wife Sarah doubted the good news in view of their advanced age. However, the angels reminded her of her elevated rank as the spouse of Abraham. ﴾ His wife, standing by, laughed as We gave her the good news [the birth] of Isaac, and Jacob after Isaac. She said, 'O,my ! ShallI an old woman, bear [children], and [while] the husband of mine is an old man? That is indeed an odd thing!' They said 'Are you amazed at Allah's dispensation? [That is]Allah's mercy and His blessing upon you, Members of the household.' ﴿ (Q: 11/71-73).

Muhammad (S.A.W.A.) was not different from his precedent prophets, ﴾ A precedent of those We have sent from among Our Apostles before you, and you will not find any change in Our precedent. ﴿ (Q: 17/77).

Insofar as the Holy Qur'an expresses the thoughts of the Prophet (S.A.W.A.), it is evident that he could not have considered Abu Bakr his natural successor orhave been pleased by his succession. Yet he could not have seen his succession essentially other than in the light of the narrations of the Holy Qur'an about the succession of the earlier prophets, just as he saw his own mission as a prophet, the resistance of his people with which he met, and former prophets as related in the Holy Qur'an.

These earlier prophets considered a supreme divine favor tobe succeeded by their offspring, or close kin for which they implored their Lord. The eminent position of the families and the descendents of the past prophets and the parallelism often observed between the history of the former prophets in the Holy Qur'an and that of Muhammd (S.A.W.A.) should arise from expectations of a distinguished place reserved for his family. The kin of the Messenger of Godare mentioned in various contexts, sometimes probably in a wider sense than that of his family.

This order is addressed to the Prophet in Warning Verse (aya indhar),9 and in the following verse, ﴾ Say I do not ask of you any reward for it, except the affection for [my] relatives. ﴿ (Q: 42/23). There is also the verse of the 'mutual imprecation' (mubahala) (Q: 3/61). The Prophet (S.A.W.A) came with 'Ali, al-Hasan,al-Husayn and Fatima to discuss a delegation of Christians from Najran. In this verse, God identifies 'Ali as the soul of the Messenger of God (S.A.W.A.). Moreover, He refers to 'Ali, as the successor to the Prophet, in the Guardian Verse (aya wilayat) as follow, ﴾ Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer, and give the zakat while bowing down. ﴿ (Q: 5/55).10

The Prophet (S.A.W.A.) usually appointed commanders and ordered them to raid to the polytheist tribes or he sent representatives to the kings and invited them to Islam, but he never sent Abu Bakr for a delegation. He only once entrusted him with the “Renunciation Chapter” to proclaim it to the people in Mecca, while God sent down the Gabriel and ordered the Prophet that he or a man of his own should proclaim it.11

These are the reasons why we believe 'Ali b. Abi Talib is the immediate successor to the Prophet (S.A.W.A.), however, our brother disapproves them.

Notes

1. Ibn Hisham, 4, 305; Tabari, Ta'rikh, 4, 1815 f.

2. Salimi, 5-6.

3. Muslim b. Hajjaj (d. 261/875), Sahih, kitab al-imara,bab al-istikhlaf wa tarkuhu, ed. S. 'A. M. Al al-Shaykh, Riyadh, 1419, no 12[4714].

4. See Ibn Hisham, 1: 262; Tabari, Ta'rikh, 3: 1160; Ibn Athir, 2: 57.

5. See Nahj al-balagha, 1: 417.

6. See aya mubahala. (Q: 3/61).

7. See al-Haskani, 2: 18-140 for the isnads the 'People of Household' (ahl al-bayt) referring to Muhammad, 'Ali, Fatima, al-Hasan and al-Husayn; moreover, the pronoun referring to them is the masculine plural (kum), while in the preceding part of the verse the pronoun is the feminine plural (kunna). This change of gender in the last part of the verse from kunna to kum is evidently referring to the five People of the Mantle (ahl al-kisa)': Muhammad, 'Ali, Fatima,al-Hasan and al-Husayn.

8. For writing this part, I owe in large measure to Professor Wilferd Madelung's invaluable work,The succession to Muhammad, A study of the early Caliphate, Cambridge, 1997.

9. See, Q 26: 214-216.

10. For this verse concerning 'Ali, see e.g. Muqatil b. Sulayman (d. 150/767), Tafsir, ed. 'A. M. Shihata, Beirut, 1424, 1: 486; Baladhuri (d. 279/822) , (Kitab jumal min) Ansab al-ashraf, ed. S. Zakkar, and R. Zirikli, Beirut, 1417/1996, 2: 381; Tabari (d. 310/923), Tafsir Tabari: Jami' al-bayan 'an ta'wil ay al-Qur'an, Beirut, 1420/1999, 4: 628-9.; Jassas (d. 370/981), Ahkam al-Qur'an, ed. 'Abd al-Salam Muhammad 'Ali Shahin, Beirut, 1415/1994, 2: 557; Suyuti (d. 911/1505), al-Durr al-manthur fi al-tafsir bi al-ma'thur, ed. Muhammad Amin Damaj & Co., Beirut, n.d. 3: 99.

11. See Ibn Hisham, 4: 190; Ya'qubi, 2: 76

Concord and Discord

Originally, we, Shi'ite and Sunnite Muslims, are both from the tribe of Islam and we have many things in common. Our beliefs originate from the Holy Qur'an and the Apostle of God's traditions and customs narrated by his purified household and his trusted Companions, however, we have some divergence of views about interpreting a few verses of the Holy Qur'an and understanding the meaning of some traditions and customs of the Prophet (S.A.W.A). In spite of this divergence, we should not dispute and lose our power; rather we could listen to each other's word and follow what is the best of it.

The author of the above-mentioned book, Khilafatva intikhab (Caliphate and Election), rejects some of Shi'ite views, which we will quote, and then we will answer his objections. He writes:

“The ink and parchment (qirtas) tradition which is related in Bukhari's Sahih is baseless. Although this ludicrous storyis found in many collections of traditions, it seems unreliable and untrue. Some religious sects and nations, which rose up secretly in later times; fabricated it and some naïve and thoughtless Muslims included it in their books. In many occasions the Messenger of God said, “The Book of God and my practice are enough for your guidance and bliss.” Why did he [the Prophet] want to write something contradictory to his previous sayings? ”Heaven be praised, a monstrous calumny!” The Messenger of God is immune and immaculate from inconsistency. 1

We say, Many Sunnite and Shi'ite scholars have narrated this tradition in their canonical and historical books: including San'ani in al-Musannaf, Bukhari in Sahih, IbnSa'd in Tabaqat al-kubra, al-Mufid in Kitab al-irshad and so forth. Itis so well attested by different isnads that it does not seem possible to reject it; however, our brother devoted seven pages refuting it. He says, “Some of the naïve and thoughtless Muslims included this fabricated tradition in their books. 2

Moreover, he considers that the Prophet (S.A.W.A.) wished to write a will contrary to his previous sayings and customs, God says, ﴾ Nor does he speak out of [his own] desire: It is just a revelation that is revealed [to him]. ﴿ (Q: 53/3-4). In the last hours of his life, the Messenger of God (S.A.W.A.) wanted to write a document for his people, after which they would never go astray. It is the natural right of every one to make a testament. If he wanted to repeat his former sayings, itwas based on God's order, ﴾ And admonish, for admonition indeed benefits the faithful. ﴿ (Q: 51/55). ﴾ So admonish, for admonition is indeed beneficial. ﴿ (Q: 87/9).

Concerning the Guardian Verse (aya wilayat), he writes, ”according to Shi'ite belief, while 'Ali was bowing down in his prayer, a beggar came to the mosque and asked for help.' Ali gave him his ring for charity; and this verse came down concerning him. They believe that the term 'guardian' (wali) in this verse refers to'leadership' which is exclusive to God, the Messenger of God and the faithful, and the concept of 'while bowing down' is 'Ali, since he gave alms while he was bowing down. Our exegetists and traditionists have not preserved it. From our (the Sunnite) point of view it is not the case.3

It concerns all the Immigrants and the Helpers, since the pronoun is in the plural form (alladhina), figuratively speaking, although we can sometimes use it for singular nouns, there is no reason here to ignore its real meaning. The phrase 'while bowing down' does not have a real and practical meaning, since alms giving during saying one's prayers renders it invalid; its real meaning is ﴾ those who are humble. ﴿ .4

We say many Sunnite and Shi'ite exegetes and traditionists including, Muqatil b. Sulayman, Baladhuri, Jassas, Tha'alibi,5 Suyuti,6 as well as all Shi'ite ones have narrated this verse as concerned with 'Ali. Had he consulted the exegetical and traditional literature he would not have said, “Our exegetes and traditionists have not preserved it.” The plural pronounsare used for singular nouns on other occasions in the Holy Qur'an.

During the Battle of Dhat al-Riqa', a man of Banu Muharib called Ghaurath (or 'Amr b. Jihash of Banu Nadhir) went to the Messenger of God (S.A.W.A.) as he was sitting with his sword in his lap, and asked to be allowed to look at it. The Prophet (S.A.W.A.) gave it to Ghaurath (or 'Amr) and he began to brandish it intending to strike him, but God frustrated him. He said, “Aren't you afraid, Muhammad?” “No, why should I be?” “Aren't you afraid of me when I have a sword in my hand?” “No, God will protect me from you. Then he returned the Apostle's sword to him. God sent down, ﴾ O you have faith! Remember Allah's blessing upon you. When a people (qawmun) set out to extend their hands against you, but He withheld their hands from you. ﴿ (Q: 5/11).7

In this verse, God uses 'a people' (qawmun) for a singular noun, Ghaurath or 'Amr b. Jihash. In another verse, ﴾ Indeed Abraham was a nation (ummatan) obedient to Allah. ﴿ (Q: 16/120). He uses 'a nation' (umma) for a singular noun, Abraham. He also, uses a plural pronoun for a singular noun in aya mubahala (Q: 3/61), when He speaks of 'our' women; Fatima was the only woman present at mubahala.

He writes, “Giving alms during saying one's prayer renders it void and null.”

God is Gracious! He knows the Islamic laws and gives decrees what is right and what is wrong but God and His Apostle do not know it!

He says, “leadership (wilayat) is not derived from guardian (wali), concerning this verse, ﴾ O you who have faith! Do not take those who take your religion in derision and play, from among those who were given the Book before you, and the infidels, as friends (awliya). ﴿ (Q: 5/57).” It means friend, companion,spouse and boss. Here it is impossible that 'guardian' would mean 'leader'; for no believer thinks of making the Jews or Christians 'caliph', but it is probable to make them friends.8

Regarding the meaning of the word wali, a term may have different meanings in different occasions. For avoiding such a mistake, God has used the exclusive word 'only' in this verse (Q: 5/55). He says, your guardian is only Allah, His Apostle and …” If it meant companion, friend, spouse and boss, the use of the word 'only' would be unnecessary. We may have many friends and companions other than Allah and His Apostle.

In the next verse (Q: 5/57), awliya means friends, but they are two different verses with different concepts, however, if we accepted it as 'leader' or 'emir' we would not go beyond the expectations. God orders, ﴾ O you who have faith, obey Allah and obey the Apostle, and those who vested with authority among you, and if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. ﴿ (Q: 4/59).

﴾ And obey Allah and His Apostle, and do not dispute, or, you will lose heart and your power will be gone. ﴿ (Q: 8/46). Unfortunately, we ignored God's ordinance and began to fight each other. Due to weakeness of Mulsims, the Europeans could defeat them in Andalusia and uproot Islam in the Iberian Peninsula in Europe. The Jews occupied Palestine and now they govern the Farther Mosque (Masjid al-Aqsa) the first Muslim Qibla. Theyimprison, torture and kill our Muslim brethren and we remain silent. The American Christians have occupied Afghanistan and Iraq, and they rule over the Muslim people in those counteries.

He adds, “All the nouns in this verse Q: 5/57 are in the plural form, while 'Ali b. Abi Talib is only one man; it is unreasonable to say a group of people are our enemy and 'Ali alone is our supporter. 9

Verses Q: 5/55 & 57 are two different ones with two different meanings. Even so, as we said before, we can use plural pronouns for singular nouns.

He continues, “Well, giving alms 'while bowing down' is a story, but how could one say their prayers 'while bowing down'? 10

We think it is a misprint, perhaps he means how one give alms while bowing down.

Again, he says, “Supposing that he gave zakat, but he was not a wealthy man and he did not have the definite kinds of properties which zakat is levied on. He did not keep more than one meal at home, much less for gold and silver which zakat is levied on. 11

'Ali b. Abi Talib was a Muslim and the bravest warrior in Islam. His share in spoils of war and public treasury was not less than the one of other Muslims. Moreover, he possessed the fertile estate of Fadak up to the caliphate of Abu Bakr.12 He possessed plant grooves, which he dedicated to his offspring.13 He had also dug several springs from under the ground and brought under cultivation many barren and uncultivated lands. Thereafter he gave up rights over them and dedicated them as trust for the Muslims. When he left the perishing world, he owned nothing. He could earn his living well, but he preferred others to himself. He gave food, for the love of Allah to the needy, theorphan and the prisoner.

The term zakat does not mean necessarily a tax, whichis levied on definite kinds of property, and it is distributed to eight categories of persons. The giving away of the worldly possessions was regarded as a particularly pious act (see Q 13: 22). The term zakat also means virtue in general as well as, with an almost means of perceptible translation of meaning (see Q: 86/14) and pious gift (see Q: 7/75). The same word, that denotes righteousness and virtue, can therefore also use for benevolence and charitable gifts.14 Moreover, Qurtubi says, “This verse indicates that, we can use zakat for recommended charity, since 'Ali gave his ring while bowing down. 15

He says, “It is obligatory to give alms to Muslims not to unbelievers. How could the beggar know that he should take the ring? 'Ali could not speak in his prayers. 16

This verse says nothing about the beggar's creed. Whence does the writer judge that he was an unbeliever? Although 'Ali did not speak to him, the beggar knew (perhaps by sign) that he gifted him the ring and he took it.

He believes that “by accepting this story, it would mean that giving zakat is obligatory or at least recommended while bowing down, because God has praised it, however as we know there is not such an obligation in our law. 17

Only religious jurists (mujtahids) can give decrees about religious acts. We cannot judge from the outward of the Holy Qur'an. For example, in the story of Joseph in the Holy Qur'an, we recite, ﴾ When Joseph said to his father, 'Father, I saw eleven planets, the sun, and the moon: I saw them prostrating themselves beforeme.' ﴿ (Q: 12/4).

Waiting in agony and grief for a long time, Jacob's sons told their father that Joseph is yet alive and he is the governor over all the land of Egypt. Jacob saidmy son is yet alive.I will go and see him before I die. Jacob and all his seed came to Egypt. Joseph saw them, ﴾ And he seated his parents high upon the throne, and they fell down prostrate before him. He said, 'Father, this is the fulfillment of my dream long ago, which, my Lord has made cometrue.' ﴿ (Q: 12/100).

Should we prostrate before our sons or our parents when we see them? No, we are nor allowed to do so, because, prostration is only for Allah. Then he says, “The phrase 'and gives zakat while bowing down' is grammatically in simple present tense and it means that the believers should give zakat as far as they are alive, but this event happened only once. Moreover, all the traditionists, including Ibn Hajar and others, believe that it is a weak tradition. 18

The clause 'that maintains the prayer, and gives zakat while bowing down', is an adjective for the noun 'the faithful'.19 Moreover, there are other verses in the Holy Qur'an in simple present tense, referring to one special occasion, e.g. ﴾ And among the people is he, who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants. ﴿ (Q: 2/207). God sent down this verse concerning 'Ali,20 whom the Prophet (S.A.W.A.) put to sleep in his bed on the night of his departure to Mecca.

Another verse is ﴾ They fulfill their vows and fear a day whose ill would be widespread. They give food, for the love of Him, to the needy, the orphan, and the prisoner. [Saying] 'We feed you only for the sake of Allah. We do not want any reward from you or anythanks.' ﴿ (Q: 76/7-9). All these verses are in the simple present tense and all of them concern 'Ali. We explained the traditionists and the exegetes' views previously.21 Ibn Hajar is one traditionist not all of them.

He believes that “accepting this story is belittling 'Ali and the importance of the prayer. Itis narrated that they pulled an arrow out of 'Ali's leg while he was saying his prayers and he did not notice it, because he was praying to his God. How could he see a beggar come to the mosque and give him his ring while bowing down? 22

This event shows 'Ali's maximal love for Allah. While he maintains prayers to Allah, he sees and feels nothing except Him, but when he hears Allah's Name, he can do nothing but gladdening the heart of whom who prays to Allah.

He says, “The exclusive word 'only' is used when someone is in doubt about something, while this verse came down when the Prophet was still alive and there was no disagreement among Muslims. A caliph is a deputy to the Prophet, then, there was no need for a caliph. Here, “your guardian is only…”means “your friend is only…”23

One should appoint their successor while they are alive, not after their death.

Now Let us come back to the point of issue: that is the succession to the Messenger of God (S.A.W.A.). We learned God's attitude toward the last prophets and their successors in general and His attitude toward Muhammad (S.A.W.A.) and his offspring in particular. We also remember the Prophet's emphasis on the Holy Qur'an and on the offspring of his family (ahl al-bayt). He also said, “People, I am a way mark for you.

When you come tome at the heavenly waters (hawdh), then indeed I will ask you about two important things (thaqalayn) which I have left behind. Take care how you followme with regard to them, for God has informed me that they will never scatter until they meet me. Indeed,I have left among you the Book of God and the offspring of my family (ahl al-bayt). Do not try to outdo them, for then you will be destroyed. 24

Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.

Notes

1. Salimi, 63 - 69.

2. He believes that 'Abd al-Razzaq b. Hammam San'ani, IbnSa'd , Bukhari, and many other scholars who preserved this tradition were naïve and thoughtless Muslims. We wonder whether he belittles these famous traditionists from his own point of view or from the Sunnite's viewpoints; despite the divergence of views, we respect and honor all the scholars, who endeavored and preserved the traditions of the Messenger of God for Muslims.

3. Salimi, 29.

4. Ibid, 29 f.

5. Tha'alibi, (d. 875/1470), al-Jawahir al-hisan fi tafir al-Qur'an, ed. Ali Muhammad Mu'awwadh & Ahmad 'Abd al-Mawjud, Beirut, 1418/1997, 2: 396.

6. For this verse concerning 'Ali, see e.g. Muqatil b. Sulayman, 1: 486; Baladhuri, Ansab, 2: 381; Tabari, Tafsir Tabari: 4: 628-9.; Jassas, 2: 557; Suyuti al-Durr al-manthur, 3: 99.

7. Ibn Hisham, 3: 216.

8. Salimi, 30.

9. Ibid, 30 f.

10. Ibid, 31.

11. Ibid, 32.

12. 'Ali says, “All that we had in our possession under this sky was Fadak, but a group of people felt greedy for it and other party withheld themselves from it. Allah is, after all, the best arbiter.” See Nahj al-balagha, 2,73 .

13. “This is what the slave of Allah, 'Ali b. Abi Talib, has laid down about his property, in pursuance of seeking Allah's pleasure so that He may by virtue of it give me entry into Paradise and accord me peace. Itwill be administrated by al-Hasan b. 'Ali. He would take a suitable portion of it for his livelihood and spent it on charity. If something happens to al-Hasan and al-Husayn survives, he will administer it accordingly. In the charitable estate of all the progeny ofFatima have the same rights as the progeny of 'Ali. I have laid down administration on the sons of Fatima in order to seek pleasure of Allah and the nearness to His Apostle in due regard for his honor and consideration of his kinship. It is obligatory on him who administrates it that he retains the estate as it is and spends the usufruct as hehas been ordered and instructed . He should not sell the seedlings in the plantations of these villages till the land changes its face by turning them into plants.” (See Nahj al-balagha, 2: 22-23).

14. A. Zysow, “Zakat”, in Encyclopaedia of Islam, 2nd edition.

15. Qurtubi (d. 671/1273), al-Jami' li-ahkam al-Qur'an, Dar al-kutub al-'Arabi, Cairo, 1387, 3: 2315.

16. Salimi, 32.

17. Ibid, 32 f.

18. Ibid, 33.

19. Abu al-Baqa' 'Abd Allah al-'Ukbari (d. 616/1219), Imla' ma min manna bihi al-Rahman, ed. Ibrahim 'Utwa 'Iwadh, Egypt 1969, 1: 219.

20. Al-Haskani, 1: 123; al-Razi, Fakhar al-Din (d. 606/1210), al-Tafsir al-kabir, ed. M. 'A. M. Mustafa, Cairo, n.d., 5: 223 f.

21. See above, 46, note1 .

22. Salimi, 33.

23. Ibid, 34.

24. All Hadith collections have preserved hadith thaqalayn (two important things) as 'the Book of God and my offspring' (ahl al-bayt), e.g. Ibn Hanbal (d. 241/855), Musnad, Dar Sadir, Beirut, n.d., 3: 14, 17; 4: 367; 5: 182; Darimi (d. 255/869), Sunan, ed. Dr. Mustafa al-Dhahabi, Dar al-hadith, Cairo, 1420/2000, 2: 432; Muslim b. Hajjaj (d. 261/875), 7: 122 f; Tirmidhi, al-Jami' al-sahih (Sunan) ed. M. H. Nassar, Beirut, 1421/2000, 5: 662, No. 3786; Tabarani (d. 360/971), al-Mu'jam al-kabir, ed. Hamadi 'Abd al-Majid al-Slafi, Dar Ihya' al-turath al-'Arabi, Beirut, & Maktab Ibn Taymiyya, Cairo, 1420/1999, 3: 65 f; al-Hakim al-Naysaburi, 3: 110. Only Malik b. Anas (d. 179/796) in his Muwatta' (ed. Muhammad Fu’ad 'Abd al-Baqi, Cairo, 1951) mentions 'the Book of God and the customs of His Apostle'.

The Succession to the Prophet of God

The Prophet's death was unbelievable for some Muslims. A man arose in the name of Allah; he united the scattered and disunited Arabia, which had never experienced tranquility since then. He made a government based on faith. He abolished the civil war among the tribes of Arabia and succeeded peace for it. How would such a great man die? 'Umar got up among the Muslims assembled at the gate of the mosque and said, “Some of the hypocrites claim that the Apostle is dead, but by God he is not dead. He has gone to his Lord as Moses the son of 'Imran went before, and was hidden from his people for forty days, returning to them after it was said that he had died. But by God the Apostle will return as Moses returned and will cut off the hands and feet of the men who claim that the Apostle is dead. 1

Nevertheless, the Messenger of God (S.A.W.A.) had departed to the dominion of his Lord, and he was not among his people any more. He was the “Seal of the Prophets” or the “Last of the Prophets” and there was no prophet after him. Who was the leader of the community after him?

The Sunnites believe that,

“Caliphate is offspring of the society and all of the four rightly-guided caliphs came to power by people's votes. Islam has entrusted the election of the caliphs and the control of the community to a council of the learned and devoted Muslims, thus the Messenger of God did not explicitly appoint his successor. Had he designated one, people would have put in doubt about him, or they might not have accepted him so they would have apostatized. God wanted to prevent people from apostasy; therefore, He did not appoint one (though some became apostatized).

The successor would be the same as a prophet whois raised up by God; however, Muhammad (S.A.W.A.) was the 'Last of the Prophets'. Had he designated a successor, he would have deprived people of their own rights and it would have led to the reign of tyrants and God would have been responsible for it. 2

When Abu Lu'lu'a Fayruz assassinated 'Umar b. al-Khattab and Hafsa heard her father thinking of putting no one as the caliph after his death, she told him, “If you had a shepherd looking after your sheep and if he had left his duty, you would have regarded him as a waster, so consider people becoming worst.”3 While some sheepcannot be left without a shepherd, how could the Messenger of God leave his community without a leader?

We believe that 'Ali b. Abi Talib was the only man among the Prophet's Companions who neither worshipped any idols nor committed any sins in his life during the paganism and Islam. He was the first man who believed in the Messenger of God (S.A.W.A.) and prayed with him.4 From his early childhood, he was continuously with the Messenger of God (S.A.W.A.) and would follow him “like a young camel following in the footprints of its mother”.5

He was the most meritorious, the most pious, the most learned, the noblest, the bravest, and the nearest man and kinsfolk to the Prophet (S.A.W.A.) among his Companions. The Messenger of God took him as his brother and God identified him as the soul of the Prophet.6

He was one of the Household of the Prophet (ahl al-bayt) whom God purified with a thorough purification, ﴾ Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. ﴿ (Q: 33/33).7

Thus, the Messenger of God (S.A.W.A) appointed him as his successor and his executor. He proclaimed it explicitly and implicitly in many cases, therefore we believe him as the immediate successor to the Prophet.

God raised the prophets to preach the word of Allah and guide people to the straight path; to establish a government was subordinate. Muhammad (S.A.W.A.) was the Messenger of God whether he was under the pressure and torture of Quraysh in Mecca, or he was the religious and political leader of his community in Medina. Jesus who was wandering in plains and mountains and did not have a permanent residence was a prophet, as Solomon who ruled a vast and unique kingdom was. 'Ali b. Abi Talib was the immediate successor to the Prophet (S.A.W.A.), whether he was in power, or deprived of it.

This is the dispute between the Shi'ite and the Sunnite. Now we need an arbiter to make judgment between us, an arbiter whom both of us accept and believe in. Moreover, who is better than God and His apostle? God says, ﴾ OYou who have faith! Obey Allah and obey the Apostle and those vested with authority among you. In addition, if you dispute concerning anything refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and more favorable in outcome. ﴿ (Q: 4/59).

So, let us consider what God and his Apostle say about the past prophets' successors in general and about Muhammad's successor in particular.8

The Holy Qur'an places great emphasis on the duty of all Muslims to maintain the bonds of blood relationship. ﴾ Indeed Allah enjoins justice and kindness, and generosity towards relatives, and He forbids indecency, wrong and aggression. He advises you, so that you may take admonition. ﴿ (Q: 16/90).

It contains specific instructions about the maintenance of kinship ties and inheritance as well as stories and statements about the succession of the past prophets and their families, matters, which cannot be relevant to the succession to the Messenger of God (S.A.W.A.)

In the story of the past prophets, as itis related in the Holy Qur'an, their families play a prominent role. The families provide vital assistance to the prophets against the adversaries among their people. After the death of the prophets, their descendants became their spiritual and material heirs. The prophets ask God to grant them the help of members of their family and they pray divine favor for their kin and their offspring.

The prophets of Banu Isra'il were in fact all descendents of a single family from Adam and Noah down to Jesus. ﴾ Indeed Allah chose Adam and Noah, and the progeny of Abraham and the progeny of 'Imran above all the nations; some of them are the descendents of the others, and Allah is All-hearing, All-knowing. ﴿ (Q: 3/33-4).

After narrating the story of Moses,Isma'il and Idris, the Holy Qur'an adds, ﴾ They are the ones whom Allah has blessed. From among the prophets of Adam's progeny, and from [the progeny of] thoseWe carried with Noah, And from among the progeny of Abraham and Israel, and from among those We guided and chose. ﴿ (Q: 19/58).

The chain of the prophets and their familiesis described with more detail in the following verses. ﴾ And We gave him Isaac and Jacob and guided each of them.And Noah We had guided before, and from his offspring, David and Solomon, Job, Joseph, Moses and Aaron -thus do We reward the virtuous- and Zechariah, John, Jesus, and Ilyas, -each of them among the righteous- and Ishmael, Elisha, Jonah and Lot -each We graced over all the nations- and from among their fathers, their descendants and brethren. We chose them and guided them to the right path. That is Allah's guidance: with it, He guides whomever He wishes of His servants. Nevertheless, were they to ascribe any partners [to Allah], what they used to do would not avail them. They are the ones whomWe gave the Book, the judgment and prophet-hood. So if these disbelieve in them,We will have certainly entrusted them to a people who will never disbelieve in them. ﴿ (Q: 6/4-89).

Abraham was the patriarch of the prophets of Banu Isra'il. All later prophets and transmitters of the scripture among them were of his descendants, ﴾ CertainlyWe sent Noah and Abraham and We ordained among their descendents, Prophet-hood and the Book. ﴿ (Q: 57/26).

In the face of the opposition of Banu Isra'il, Moses implored his Lord to grant him the help of his brother Aaron, ﴾ Appoint forme a minister from my family, Aaron my brother. Strengthen my back through him, make him my associate in my affair, so that we may glorifyYou greatly, and remember You greatly. ﴿ (Q: 20/29-34). God responded to his prayer, ﴾ Certainly,We gave Moses the Book and We made Aaron, his brother, accompany him as a minister. ﴿ (Q: 25/35).

When the angels announced to Abraham the imminent birth of his son Isaac and, after him his grandson Jacob, his wife Sarah doubted the good news in view of their advanced age. However, the angels reminded her of her elevated rank as the spouse of Abraham. ﴾ His wife, standing by, laughed as We gave her the good news [the birth] of Isaac, and Jacob after Isaac. She said, 'O,my ! ShallI an old woman, bear [children], and [while] the husband of mine is an old man? That is indeed an odd thing!' They said 'Are you amazed at Allah's dispensation? [That is]Allah's mercy and His blessing upon you, Members of the household.' ﴿ (Q: 11/71-73).

Muhammad (S.A.W.A.) was not different from his precedent prophets, ﴾ A precedent of those We have sent from among Our Apostles before you, and you will not find any change in Our precedent. ﴿ (Q: 17/77).

Insofar as the Holy Qur'an expresses the thoughts of the Prophet (S.A.W.A.), it is evident that he could not have considered Abu Bakr his natural successor orhave been pleased by his succession. Yet he could not have seen his succession essentially other than in the light of the narrations of the Holy Qur'an about the succession of the earlier prophets, just as he saw his own mission as a prophet, the resistance of his people with which he met, and former prophets as related in the Holy Qur'an.

These earlier prophets considered a supreme divine favor tobe succeeded by their offspring, or close kin for which they implored their Lord. The eminent position of the families and the descendents of the past prophets and the parallelism often observed between the history of the former prophets in the Holy Qur'an and that of Muhammd (S.A.W.A.) should arise from expectations of a distinguished place reserved for his family. The kin of the Messenger of Godare mentioned in various contexts, sometimes probably in a wider sense than that of his family.

This order is addressed to the Prophet in Warning Verse (aya indhar),9 and in the following verse, ﴾ Say I do not ask of you any reward for it, except the affection for [my] relatives. ﴿ (Q: 42/23). There is also the verse of the 'mutual imprecation' (mubahala) (Q: 3/61). The Prophet (S.A.W.A) came with 'Ali, al-Hasan,al-Husayn and Fatima to discuss a delegation of Christians from Najran. In this verse, God identifies 'Ali as the soul of the Messenger of God (S.A.W.A.). Moreover, He refers to 'Ali, as the successor to the Prophet, in the Guardian Verse (aya wilayat) as follow, ﴾ Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer, and give the zakat while bowing down. ﴿ (Q: 5/55).10

The Prophet (S.A.W.A.) usually appointed commanders and ordered them to raid to the polytheist tribes or he sent representatives to the kings and invited them to Islam, but he never sent Abu Bakr for a delegation. He only once entrusted him with the “Renunciation Chapter” to proclaim it to the people in Mecca, while God sent down the Gabriel and ordered the Prophet that he or a man of his own should proclaim it.11

These are the reasons why we believe 'Ali b. Abi Talib is the immediate successor to the Prophet (S.A.W.A.), however, our brother disapproves them.

Notes

1. Ibn Hisham, 4, 305; Tabari, Ta'rikh, 4, 1815 f.

2. Salimi, 5-6.

3. Muslim b. Hajjaj (d. 261/875), Sahih, kitab al-imara,bab al-istikhlaf wa tarkuhu, ed. S. 'A. M. Al al-Shaykh, Riyadh, 1419, no 12[4714].

4. See Ibn Hisham, 1: 262; Tabari, Ta'rikh, 3: 1160; Ibn Athir, 2: 57.

5. See Nahj al-balagha, 1: 417.

6. See aya mubahala. (Q: 3/61).

7. See al-Haskani, 2: 18-140 for the isnads the 'People of Household' (ahl al-bayt) referring to Muhammad, 'Ali, Fatima, al-Hasan and al-Husayn; moreover, the pronoun referring to them is the masculine plural (kum), while in the preceding part of the verse the pronoun is the feminine plural (kunna). This change of gender in the last part of the verse from kunna to kum is evidently referring to the five People of the Mantle (ahl al-kisa)': Muhammad, 'Ali, Fatima,al-Hasan and al-Husayn.

8. For writing this part, I owe in large measure to Professor Wilferd Madelung's invaluable work,The succession to Muhammad, A study of the early Caliphate, Cambridge, 1997.

9. See, Q 26: 214-216.

10. For this verse concerning 'Ali, see e.g. Muqatil b. Sulayman (d. 150/767), Tafsir, ed. 'A. M. Shihata, Beirut, 1424, 1: 486; Baladhuri (d. 279/822) , (Kitab jumal min) Ansab al-ashraf, ed. S. Zakkar, and R. Zirikli, Beirut, 1417/1996, 2: 381; Tabari (d. 310/923), Tafsir Tabari: Jami' al-bayan 'an ta'wil ay al-Qur'an, Beirut, 1420/1999, 4: 628-9.; Jassas (d. 370/981), Ahkam al-Qur'an, ed. 'Abd al-Salam Muhammad 'Ali Shahin, Beirut, 1415/1994, 2: 557; Suyuti (d. 911/1505), al-Durr al-manthur fi al-tafsir bi al-ma'thur, ed. Muhammad Amin Damaj & Co., Beirut, n.d. 3: 99.

11. See Ibn Hisham, 4: 190; Ya'qubi, 2: 76

Concord and Discord

Originally, we, Shi'ite and Sunnite Muslims, are both from the tribe of Islam and we have many things in common. Our beliefs originate from the Holy Qur'an and the Apostle of God's traditions and customs narrated by his purified household and his trusted Companions, however, we have some divergence of views about interpreting a few verses of the Holy Qur'an and understanding the meaning of some traditions and customs of the Prophet (S.A.W.A). In spite of this divergence, we should not dispute and lose our power; rather we could listen to each other's word and follow what is the best of it.

The author of the above-mentioned book, Khilafatva intikhab (Caliphate and Election), rejects some of Shi'ite views, which we will quote, and then we will answer his objections. He writes:

“The ink and parchment (qirtas) tradition which is related in Bukhari's Sahih is baseless. Although this ludicrous storyis found in many collections of traditions, it seems unreliable and untrue. Some religious sects and nations, which rose up secretly in later times; fabricated it and some naïve and thoughtless Muslims included it in their books. In many occasions the Messenger of God said, “The Book of God and my practice are enough for your guidance and bliss.” Why did he [the Prophet] want to write something contradictory to his previous sayings? ”Heaven be praised, a monstrous calumny!” The Messenger of God is immune and immaculate from inconsistency. 1

We say, Many Sunnite and Shi'ite scholars have narrated this tradition in their canonical and historical books: including San'ani in al-Musannaf, Bukhari in Sahih, IbnSa'd in Tabaqat al-kubra, al-Mufid in Kitab al-irshad and so forth. Itis so well attested by different isnads that it does not seem possible to reject it; however, our brother devoted seven pages refuting it. He says, “Some of the naïve and thoughtless Muslims included this fabricated tradition in their books. 2

Moreover, he considers that the Prophet (S.A.W.A.) wished to write a will contrary to his previous sayings and customs, God says, ﴾ Nor does he speak out of [his own] desire: It is just a revelation that is revealed [to him]. ﴿ (Q: 53/3-4). In the last hours of his life, the Messenger of God (S.A.W.A.) wanted to write a document for his people, after which they would never go astray. It is the natural right of every one to make a testament. If he wanted to repeat his former sayings, itwas based on God's order, ﴾ And admonish, for admonition indeed benefits the faithful. ﴿ (Q: 51/55). ﴾ So admonish, for admonition is indeed beneficial. ﴿ (Q: 87/9).

Concerning the Guardian Verse (aya wilayat), he writes, ”according to Shi'ite belief, while 'Ali was bowing down in his prayer, a beggar came to the mosque and asked for help.' Ali gave him his ring for charity; and this verse came down concerning him. They believe that the term 'guardian' (wali) in this verse refers to'leadership' which is exclusive to God, the Messenger of God and the faithful, and the concept of 'while bowing down' is 'Ali, since he gave alms while he was bowing down. Our exegetists and traditionists have not preserved it. From our (the Sunnite) point of view it is not the case.3

It concerns all the Immigrants and the Helpers, since the pronoun is in the plural form (alladhina), figuratively speaking, although we can sometimes use it for singular nouns, there is no reason here to ignore its real meaning. The phrase 'while bowing down' does not have a real and practical meaning, since alms giving during saying one's prayers renders it invalid; its real meaning is ﴾ those who are humble. ﴿ .4

We say many Sunnite and Shi'ite exegetes and traditionists including, Muqatil b. Sulayman, Baladhuri, Jassas, Tha'alibi,5 Suyuti,6 as well as all Shi'ite ones have narrated this verse as concerned with 'Ali. Had he consulted the exegetical and traditional literature he would not have said, “Our exegetes and traditionists have not preserved it.” The plural pronounsare used for singular nouns on other occasions in the Holy Qur'an.

During the Battle of Dhat al-Riqa', a man of Banu Muharib called Ghaurath (or 'Amr b. Jihash of Banu Nadhir) went to the Messenger of God (S.A.W.A.) as he was sitting with his sword in his lap, and asked to be allowed to look at it. The Prophet (S.A.W.A.) gave it to Ghaurath (or 'Amr) and he began to brandish it intending to strike him, but God frustrated him. He said, “Aren't you afraid, Muhammad?” “No, why should I be?” “Aren't you afraid of me when I have a sword in my hand?” “No, God will protect me from you. Then he returned the Apostle's sword to him. God sent down, ﴾ O you have faith! Remember Allah's blessing upon you. When a people (qawmun) set out to extend their hands against you, but He withheld their hands from you. ﴿ (Q: 5/11).7

In this verse, God uses 'a people' (qawmun) for a singular noun, Ghaurath or 'Amr b. Jihash. In another verse, ﴾ Indeed Abraham was a nation (ummatan) obedient to Allah. ﴿ (Q: 16/120). He uses 'a nation' (umma) for a singular noun, Abraham. He also, uses a plural pronoun for a singular noun in aya mubahala (Q: 3/61), when He speaks of 'our' women; Fatima was the only woman present at mubahala.

He writes, “Giving alms during saying one's prayer renders it void and null.”

God is Gracious! He knows the Islamic laws and gives decrees what is right and what is wrong but God and His Apostle do not know it!

He says, “leadership (wilayat) is not derived from guardian (wali), concerning this verse, ﴾ O you who have faith! Do not take those who take your religion in derision and play, from among those who were given the Book before you, and the infidels, as friends (awliya). ﴿ (Q: 5/57).” It means friend, companion,spouse and boss. Here it is impossible that 'guardian' would mean 'leader'; for no believer thinks of making the Jews or Christians 'caliph', but it is probable to make them friends.8

Regarding the meaning of the word wali, a term may have different meanings in different occasions. For avoiding such a mistake, God has used the exclusive word 'only' in this verse (Q: 5/55). He says, your guardian is only Allah, His Apostle and …” If it meant companion, friend, spouse and boss, the use of the word 'only' would be unnecessary. We may have many friends and companions other than Allah and His Apostle.

In the next verse (Q: 5/57), awliya means friends, but they are two different verses with different concepts, however, if we accepted it as 'leader' or 'emir' we would not go beyond the expectations. God orders, ﴾ O you who have faith, obey Allah and obey the Apostle, and those who vested with authority among you, and if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. ﴿ (Q: 4/59).

﴾ And obey Allah and His Apostle, and do not dispute, or, you will lose heart and your power will be gone. ﴿ (Q: 8/46). Unfortunately, we ignored God's ordinance and began to fight each other. Due to weakeness of Mulsims, the Europeans could defeat them in Andalusia and uproot Islam in the Iberian Peninsula in Europe. The Jews occupied Palestine and now they govern the Farther Mosque (Masjid al-Aqsa) the first Muslim Qibla. Theyimprison, torture and kill our Muslim brethren and we remain silent. The American Christians have occupied Afghanistan and Iraq, and they rule over the Muslim people in those counteries.

He adds, “All the nouns in this verse Q: 5/57 are in the plural form, while 'Ali b. Abi Talib is only one man; it is unreasonable to say a group of people are our enemy and 'Ali alone is our supporter. 9

Verses Q: 5/55 & 57 are two different ones with two different meanings. Even so, as we said before, we can use plural pronouns for singular nouns.

He continues, “Well, giving alms 'while bowing down' is a story, but how could one say their prayers 'while bowing down'? 10

We think it is a misprint, perhaps he means how one give alms while bowing down.

Again, he says, “Supposing that he gave zakat, but he was not a wealthy man and he did not have the definite kinds of properties which zakat is levied on. He did not keep more than one meal at home, much less for gold and silver which zakat is levied on. 11

'Ali b. Abi Talib was a Muslim and the bravest warrior in Islam. His share in spoils of war and public treasury was not less than the one of other Muslims. Moreover, he possessed the fertile estate of Fadak up to the caliphate of Abu Bakr.12 He possessed plant grooves, which he dedicated to his offspring.13 He had also dug several springs from under the ground and brought under cultivation many barren and uncultivated lands. Thereafter he gave up rights over them and dedicated them as trust for the Muslims. When he left the perishing world, he owned nothing. He could earn his living well, but he preferred others to himself. He gave food, for the love of Allah to the needy, theorphan and the prisoner.

The term zakat does not mean necessarily a tax, whichis levied on definite kinds of property, and it is distributed to eight categories of persons. The giving away of the worldly possessions was regarded as a particularly pious act (see Q 13: 22). The term zakat also means virtue in general as well as, with an almost means of perceptible translation of meaning (see Q: 86/14) and pious gift (see Q: 7/75). The same word, that denotes righteousness and virtue, can therefore also use for benevolence and charitable gifts.14 Moreover, Qurtubi says, “This verse indicates that, we can use zakat for recommended charity, since 'Ali gave his ring while bowing down. 15

He says, “It is obligatory to give alms to Muslims not to unbelievers. How could the beggar know that he should take the ring? 'Ali could not speak in his prayers. 16

This verse says nothing about the beggar's creed. Whence does the writer judge that he was an unbeliever? Although 'Ali did not speak to him, the beggar knew (perhaps by sign) that he gifted him the ring and he took it.

He believes that “by accepting this story, it would mean that giving zakat is obligatory or at least recommended while bowing down, because God has praised it, however as we know there is not such an obligation in our law. 17

Only religious jurists (mujtahids) can give decrees about religious acts. We cannot judge from the outward of the Holy Qur'an. For example, in the story of Joseph in the Holy Qur'an, we recite, ﴾ When Joseph said to his father, 'Father, I saw eleven planets, the sun, and the moon: I saw them prostrating themselves beforeme.' ﴿ (Q: 12/4).

Waiting in agony and grief for a long time, Jacob's sons told their father that Joseph is yet alive and he is the governor over all the land of Egypt. Jacob saidmy son is yet alive.I will go and see him before I die. Jacob and all his seed came to Egypt. Joseph saw them, ﴾ And he seated his parents high upon the throne, and they fell down prostrate before him. He said, 'Father, this is the fulfillment of my dream long ago, which, my Lord has made cometrue.' ﴿ (Q: 12/100).

Should we prostrate before our sons or our parents when we see them? No, we are nor allowed to do so, because, prostration is only for Allah. Then he says, “The phrase 'and gives zakat while bowing down' is grammatically in simple present tense and it means that the believers should give zakat as far as they are alive, but this event happened only once. Moreover, all the traditionists, including Ibn Hajar and others, believe that it is a weak tradition. 18

The clause 'that maintains the prayer, and gives zakat while bowing down', is an adjective for the noun 'the faithful'.19 Moreover, there are other verses in the Holy Qur'an in simple present tense, referring to one special occasion, e.g. ﴾ And among the people is he, who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants. ﴿ (Q: 2/207). God sent down this verse concerning 'Ali,20 whom the Prophet (S.A.W.A.) put to sleep in his bed on the night of his departure to Mecca.

Another verse is ﴾ They fulfill their vows and fear a day whose ill would be widespread. They give food, for the love of Him, to the needy, the orphan, and the prisoner. [Saying] 'We feed you only for the sake of Allah. We do not want any reward from you or anythanks.' ﴿ (Q: 76/7-9). All these verses are in the simple present tense and all of them concern 'Ali. We explained the traditionists and the exegetes' views previously.21 Ibn Hajar is one traditionist not all of them.

He believes that “accepting this story is belittling 'Ali and the importance of the prayer. Itis narrated that they pulled an arrow out of 'Ali's leg while he was saying his prayers and he did not notice it, because he was praying to his God. How could he see a beggar come to the mosque and give him his ring while bowing down? 22

This event shows 'Ali's maximal love for Allah. While he maintains prayers to Allah, he sees and feels nothing except Him, but when he hears Allah's Name, he can do nothing but gladdening the heart of whom who prays to Allah.

He says, “The exclusive word 'only' is used when someone is in doubt about something, while this verse came down when the Prophet was still alive and there was no disagreement among Muslims. A caliph is a deputy to the Prophet, then, there was no need for a caliph. Here, “your guardian is only…”means “your friend is only…”23

One should appoint their successor while they are alive, not after their death.

Now Let us come back to the point of issue: that is the succession to the Messenger of God (S.A.W.A.). We learned God's attitude toward the last prophets and their successors in general and His attitude toward Muhammad (S.A.W.A.) and his offspring in particular. We also remember the Prophet's emphasis on the Holy Qur'an and on the offspring of his family (ahl al-bayt). He also said, “People, I am a way mark for you.

When you come tome at the heavenly waters (hawdh), then indeed I will ask you about two important things (thaqalayn) which I have left behind. Take care how you followme with regard to them, for God has informed me that they will never scatter until they meet me. Indeed,I have left among you the Book of God and the offspring of my family (ahl al-bayt). Do not try to outdo them, for then you will be destroyed. 24

Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.Let us see what his people did after him.

Notes

1. Salimi, 63 - 69.

2. He believes that 'Abd al-Razzaq b. Hammam San'ani, IbnSa'd , Bukhari, and many other scholars who preserved this tradition were naïve and thoughtless Muslims. We wonder whether he belittles these famous traditionists from his own point of view or from the Sunnite's viewpoints; despite the divergence of views, we respect and honor all the scholars, who endeavored and preserved the traditions of the Messenger of God for Muslims.

3. Salimi, 29.

4. Ibid, 29 f.

5. Tha'alibi, (d. 875/1470), al-Jawahir al-hisan fi tafir al-Qur'an, ed. Ali Muhammad Mu'awwadh & Ahmad 'Abd al-Mawjud, Beirut, 1418/1997, 2: 396.

6. For this verse concerning 'Ali, see e.g. Muqatil b. Sulayman, 1: 486; Baladhuri, Ansab, 2: 381; Tabari, Tafsir Tabari: 4: 628-9.; Jassas, 2: 557; Suyuti al-Durr al-manthur, 3: 99.

7. Ibn Hisham, 3: 216.

8. Salimi, 30.

9. Ibid, 30 f.

10. Ibid, 31.

11. Ibid, 32.

12. 'Ali says, “All that we had in our possession under this sky was Fadak, but a group of people felt greedy for it and other party withheld themselves from it. Allah is, after all, the best arbiter.” See Nahj al-balagha, 2,73 .

13. “This is what the slave of Allah, 'Ali b. Abi Talib, has laid down about his property, in pursuance of seeking Allah's pleasure so that He may by virtue of it give me entry into Paradise and accord me peace. Itwill be administrated by al-Hasan b. 'Ali. He would take a suitable portion of it for his livelihood and spent it on charity. If something happens to al-Hasan and al-Husayn survives, he will administer it accordingly. In the charitable estate of all the progeny ofFatima have the same rights as the progeny of 'Ali. I have laid down administration on the sons of Fatima in order to seek pleasure of Allah and the nearness to His Apostle in due regard for his honor and consideration of his kinship. It is obligatory on him who administrates it that he retains the estate as it is and spends the usufruct as hehas been ordered and instructed . He should not sell the seedlings in the plantations of these villages till the land changes its face by turning them into plants.” (See Nahj al-balagha, 2: 22-23).

14. A. Zysow, “Zakat”, in Encyclopaedia of Islam, 2nd edition.

15. Qurtubi (d. 671/1273), al-Jami' li-ahkam al-Qur'an, Dar al-kutub al-'Arabi, Cairo, 1387, 3: 2315.

16. Salimi, 32.

17. Ibid, 32 f.

18. Ibid, 33.

19. Abu al-Baqa' 'Abd Allah al-'Ukbari (d. 616/1219), Imla' ma min manna bihi al-Rahman, ed. Ibrahim 'Utwa 'Iwadh, Egypt 1969, 1: 219.

20. Al-Haskani, 1: 123; al-Razi, Fakhar al-Din (d. 606/1210), al-Tafsir al-kabir, ed. M. 'A. M. Mustafa, Cairo, n.d., 5: 223 f.

21. See above, 46, note1 .

22. Salimi, 33.

23. Ibid, 34.

24. All Hadith collections have preserved hadith thaqalayn (two important things) as 'the Book of God and my offspring' (ahl al-bayt), e.g. Ibn Hanbal (d. 241/855), Musnad, Dar Sadir, Beirut, n.d., 3: 14, 17; 4: 367; 5: 182; Darimi (d. 255/869), Sunan, ed. Dr. Mustafa al-Dhahabi, Dar al-hadith, Cairo, 1420/2000, 2: 432; Muslim b. Hajjaj (d. 261/875), 7: 122 f; Tirmidhi, al-Jami' al-sahih (Sunan) ed. M. H. Nassar, Beirut, 1421/2000, 5: 662, No. 3786; Tabarani (d. 360/971), al-Mu'jam al-kabir, ed. Hamadi 'Abd al-Majid al-Slafi, Dar Ihya' al-turath al-'Arabi, Beirut, & Maktab Ibn Taymiyya, Cairo, 1420/1999, 3: 65 f; al-Hakim al-Naysaburi, 3: 110. Only Malik b. Anas (d. 179/796) in his Muwatta' (ed. Muhammad Fu’ad 'Abd al-Baqi, Cairo, 1951) mentions 'the Book of God and the customs of His Apostle'.


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