Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 5 - Crowning Ali the Leader and the Prophet's Successor

1. When: the Farewell Pilgrimage

The Prophet (peace be upon him and his family) pointed that that pilgrimage would be the last. Hence, the Muslims all over the world readied themselves to join him for acquiring the rewards of that ritual pilgrimage and the honors of the Prophet's companionship and farewell. The number of the Muslims attained 90000 individuals. Some related that it was 114000, 120000 or more. The most authenticated matter was that such a number had actually accompanied the Prophet in Ghadeer Khum.[96]

2. Where: Ghadeer Khum

Hutheifeh­bn­Useid Al­Ghefari spoke: “After he had accomplished the rites of the Farewell Pilgrimage, the Prophet (peace be upon him and his family) ordered his companions not to abide near some trees in the desert. He, afterwards, bid some to uproot thistles found under these trees. Just as he reached that place, he performed a prayer and ascended a place for sermonizing…”[97]

Zaid­bn­Arqam narrated the following: “When the Prophet went back from the Farewell Pilgrimage and resided at Ghadeer Khum…”

Al­Bera­bn­Azib related it in the following form: “We were accompanying the Prophet to Ghadeer Khum where we resided. A proclamation for a collective prayer was declared. The ground of two trees was swept for the Prophet…”

Sa'd­bn­Abi­Waqqas reported: “On one Friday, I saw the Prophet seize Ali from the hand and sermonize…”

Sa'd also related the following: “We were accompanying the Prophet (peace be upon him and his family) who ordered people to halt as soon as we reached Ghadeer Khum. He ordered the crowds preceding him to come back and ordered those retarding to catch him. As people gathered, he (peace be upon him and his family) sermonized…”

These narratives assert the fact that the place of crowning was Ghadeer Khum.

The Divine Mandate of Nominating the Leader and the Prophet's Successor

As a matter of fact, people of Al­Madina and the surrounding villages had full acquaintance of Ali's having been the Prophet's successor. This cognizance were obtained according to the consecutive statements repeatedly addressed by the Prophet in the attendance of individuals as well as groups.

Al­Madina is the capital of the Islamic state. Its people and their neighbors are the ones legally and actually concerned in the affair of nominating the leader and the Prophet's successor.

As the Lord willed that Muslims should apperceive congregationally that the next leader and the Prophet's successor would be Ali, He ordered His Prophet of acquainting them of this matter during the Farewell Pilgrimage so that none would disremember. This declaration occurred near a spring which carried the core of life at that deserted peninsula; water. That place which was called Khum was too distinct to be having an alike all over the Arab Peninsula. Besides, that was the only place which carried the name Khum. Thousands of wonderments and probabilities are arisen from the declaration of that grand event that occurred before such a huge number of people in proportion of population of the world at that time. The attendants were of different degrees of faith, knowledge and cognition. This truth was taken in consideration during the Prophet's preparing and readying for delivering the divine mandate. Hence, the Lord willed to fasten the Prophet's heart and find an excuse and regiment for conveying this divine mandate respecting nominating the coming leader and the Prophet's successor. Hence, the Verse of Tabligh - conveyance - was revealed.

The Verse of Tabligh

Instantly, the Angel Gabriel descended carrying the Verse of Tabligh to the Prophet: (O Apostle! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people. 5:67)

The future of the Islamic mission depended upon this conveyance. On the eighteenth of Dhul­Hijja, this Verse was revealed in Ghadeer Khum. It was the same day on which the Prophet designated Ali as people's head, leader and his successor. That was on Thursday.[98]

The Style of the Decision of Nominating the Leader and the Prophet's Successor

1. The Text Related By Hutheifeh­bn­Useid Al­Ghefari And Recorded in At­Tabarani's Al­Kabeer

Hutheifeh says: The Prophet, then, stated: “O people! The Aware, the Knowing informed me that prophets attain only the half of the age of the succeeding ones. I do conclude that I am to be soon invited, and I am to answer. I, as well as you, shall be questioned. What will you reply?” “We do confirm that you have conveyed, done well and advised. God may reward you with good.” They answered.

Thence, the Prophet said: “Do you maintain there is no God but Allah, and Mohammed is Allah's slave and apostle, and the Paradise is true, the Hell­fire is true, death is true, the post­earthly life resurrection is true and the Hour is coming, there is no doubt about it; and Allah shall raise up those who are in the graves?” “Yes, we do maintain so.” they answered. “O Allah! Be the witness.” supplicated the Prophet, and added: “O people! Allah is surely my Master. I am the master of the believers. I am preceded to the believers' souls. He whomever I was his master, this - Ali - is being his master. O Allah! Accede to whom accedes to him, and oppose whom opposes him.”[99]

The Prophet then added: “O people! I will be preceding you to the Heavenly Pool and you shall be following me. It is a pool of an area larger than the distance between Busra - Syria - and San'a - Yemen. In it, there shall be cups as numerous as stars. When you shall be coming to me on that Pool, I will ask you about the two weighty things. Suppose how should you esteem me in these two. The major weighty thing is the Book of Allah, the Elevated. It is a cord, one of its brims is at Allah's hand while the other is at yours. Cling to it and deviate not and distort not. The other is my clan; my household. The Aware, the Knowing has informed me that they shall never separate until they shall join me on the Pool.”

2. The Text Related By Zaid­bn­Arqam

Zaid relates: When the Prophet went back from the Farewell Pilgrimage and resided at Ghadeer Khum, he ordered of sweeping the ground under some bushes there. He, then, sermonized: “I do conclude that I am to be soon invited, and I am to answer. I am leaving among you the two weighty things, one of whom is greater than the other. It is the Book of Allah, the Elevated, and my clan; my household. Suppose how you should esteem me in these two. Certainly, they shall never separate until they shall join me on the Pool. Allah, the Exalted, is surely my Master. I am the master of the believers.” He then took Ali from the hand and declared: “He whomever I was his master, this - Ali - is being his master. O Allah! Accede to whom accedes to him, and oppose whom opposes him.”[100]

3. The Text Related By Al­Bera­bn­Azib

Al­Bera narrates: We were accompanying the Prophet to Ghadeer Khum where we resided. A proclamation for a collective prayer was declared. The ground of two trees was swept for the Prophet who performed the Dhuhr prayer there and, afterwards, took Ali from the hand and asked: “Have you known that I am preceded to the believers' souls?” “Yes, we have.” they answered. “Have you known that I am preceded to every believer's soul?” questioned the Prophet. “Yes, we have.” they answered. Immediately, he took Ali from the hand and declared: “He whomever I was his master, this - Ali - is being his master. O Allah! Accede to whom accedes to him, and oppose whom opposes him.”

Not too long after that, Omar met Ali and addressed at him: “Congratulations, son of Abu­Talib! You became the master of every male and female believer.”[101]

4. The Text Related By Sa'd­bn­Abi­Waqqas

On one Friday, I saw the Prophet seize Ali from the hand and sermonize:

“Praised and thanked be Allah.

O people! I am your master.” “You have said but the truth, Allah's Apostle!” they confirmed. The Prophet, then, raised Ali's hand and declared: “This is my successor. He shall be settling my debts. I am acceding to whomever accedes to him and opposing whomever opposes him.”[102]

5. The Text Related By Sa'd In Another Form

Sa'd also relates: We were accompanying the Prophet (peace be upon him and his family) who ordered people to halt as soon as we reached Ghadeer Khum. He ordered the crowds preceding him to come back and those retarding to catch him. As people gathered, he (peace be upon him and his family) sermonized: “O people! Who are your masters?” “Allah and His Apostle are.” they confirmed thrice. The Prophet, soon, took Ali from the hand and raised him and declared: “He whomever Allah and His Apostles were his masters, this - Ali - is being his master. O Allah! Accede to whom accedes to him, and oppose whom opposes him.”[103]

The Perception of the Decision and Receiving Congratulations

As they could totally perceive the significance of the decision, the attendants in Ghadeer Khum, proceeded towards the leader and the Prophet's successor for offering him congratulations on this divine grace. Omar­bn­Al­Khattaab, Al­Muraja'at the Index page176. The following references record the hadith with little difference: bn­Asakir's Tarikhu Dimeshq Chapter: The Life Account Of Ali Bin Abi Talib part.2 page47 hadiths 549­50. Al­Belathiri's Ansabul­Ashraf part.2 page215. Al­Khawarzmi's Al­Menaqib page94. Al­Amini's Al­Ghadeer part.1 page18­20. Fera'idus­Simtein part.1 pages 64­5 and 71. Al­Muraja'at the Index page176.

who could never forget that day, was in the top of the list of the congratulators. “Be felicitate, son of Abu­Talib! You became the master of me as well as every Muslim.”[104] Omar addressed at Ali as he offered congratulations. In another occasion, he said to him” “Congratulations, son of Abu­Talib! You became the master of every male and female believer.”[105]

While Omar was the caliph, some wondered the reason beyond his having estimating Ali particularly. “He is my master.”[106] answered Omar.

Omar asked Ali to judge in a case between two Bedouins. “Is it this man who will judge?” said one of them. Immediately, Omar jumped to him, hanged from the dress and said: “Do you not know this one. He is your master, and my master, and the master of every male and female master. He is not a believer that whomever Ali is not his master.”[107]

Texts Quoted from the Immortal Decision of Nominating Ali for the Leadership

Unanimously, Sunnis relate that the Prophet (peace be upon him and his family) referred to Ali in Ghadeer Khum by stating:

1. “He whomever I was his master, this - Ali - is being his master. O Allah! Accede to whom accedes to him, and oppose whom opposes him, and champion whomever champions him and deject whomever dejects him.”[108]

2 “He whomever I was his master, this, Ali, is being his mater.”

3 “He whomever I was his master, Ali is being his master. O Allah! Accede to whomever accedes to him and oppose whomever opposes him.”[109]

It is obvious that the previous texts have been excerpted from the decision of nominating Ali for the leadership. The texts involved told of the place of occurrence, which was Ghadeer Khum. They also fitted the size of the crowds that heard the decision and that it occurred during the Prophet's last pilgrimage; the Farewell Pilgrimage. The decision was so strong that it imposed itself on others. Despite the fact that reviling at Ali was an official act obligatorily burden on the Umayid state's people, and that this state had the full actual dominion on the state's imports, capacities and mass media, they showed total dearth to shade this decision. The compact of the decision, however, remained along with days. It became the evident witness on this nation's deceiving the real leader and the Prophet's successor. Allah's, however, is the consequence of affairs.

The Hadith of Ghadeer and the Event of the Nomination is A Certitude

This hadith is related by Ahmed­bn­Hanbal from forty different ways of narration. bn­Jarir relates it from seventy two different ways of narration. Al­Jizri Al­Miqerri relates it from eighty different ways of narrations. bn­Uqda relates it from 105 different ways of narration. Abu­Sa'eed As­Sejistani relates it from 120 ways of narration. Abu­Bakr Al­Hassabi relates it from 125 different ways of narration. Mohammed Al­Yamani claims of relating it from 150 different ways of narration. Abul­Ala Al­Attar Al­Hamadani relates it from 250 different ways of narration.[110]

The entire Shias believe in the authenticity of the hadith of Ghadeer in an indisputable way. They do believe undiscussibly in the ceremonies of nominating Ali for leadership and succession of the Prophet (peace be upon him and his family) that occurred in Ghadeer Khum.

The entire Sunnis admit the authenticity of the Ghadeer hadith. They acknowledge of the Prophet's uttering that hadith. They, however, adopted the misrepresentation of the hadith and the event of the nomination originated by the rulers who regarded the hadith as a mere merit imputed to Ali. They discarded the actual meanings and purports of the hadith and the event. Thus, Sunnis inherited this misrepresentation. They reckoned it with the traditions of the ancestors that it is illicit to be neglected. Supposing Sunnis adopted other than this opinion, they would drag the rug of legality on which the Umayids, the Abbasids and the Ottoman stood. Other would be included in this process of dragging; the matter that would prove the rightfulness of Shias. This would contravene the tradition of Shias have been the enemies of this religion!!

The Ghadeer Festivity

In the former times, Muslims appraised the anniversary of the Ghadeer day as a festivity. They were wont to celebrate on this anniversary. When the enemies of the Prophet's household came to power, the Muslims stopped celebrating it. Hence, because of the pressure imposed by the rulers, the next generations overlooked that anniversary. For Shias, they still celebrating it.[111]

Fasting On The Day Of Ghadeer

Abu­Hureira sates: He whoever fasts on the eighteenth of Dhul­Hijja, Allah shall record for him the reward of a sixty month fasting. This anniversary is the Ghadeer Khum day when the Prophet (peace be upon him and his family) took Ali from the hand and said: “He whomever I was his master, this - Ali - is being his master. O Allah! Accede to whom accedes to him, and oppose whom opposes him and champion whomever champions him.” Omar­bn­Al­Khattaab commentated: “Be felicitate, son of Abu­Talib! You became the master of me as well as every Muslim.”[112]

Chapter 6 - The Perfection of the Religion and the Completion of the Grace By Nominating the Imam

After the Prophet (peace be upon him and his family) had designated Ali­bn­Abi­Talib as the Imam and his successor in front of that great population, the religion was perfected and the divine grace was completed. The doctrinal jurisprudential formulation became perfect and the Prophet did nominate his heir apparent; therefore, he can leave this world with full satisfaction of the affairs of his religion and nation. The mission of the nominated successor, Ali, would be nothing more than continuing the progression originated by the Prophet, following the course he received for twenty three years. The Verse of Perfection was revealed immediately after the ceremony of the nomination. (This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. 5:3)[113]

Had the Prophet departed this world without nominating the Imam and the successor, this would have been opposing the religion's perfection and the grace's completion. The Imam is the representative of the Prophet who is the base of the mundane and heavenly regulations and the center of every single movement.

The rulers descried this point. Hence, no single ruler died before he had appointed his heir apparent. “This is an ultimate right for them.” some defended. Describing the caliph, bn­Khuldoun says: “He - the caliph - is their warden and custodian. He has to select, the coming caliph, on behalf of people in his life and, sequentially, after his death. He also has the right of designating the one who should be in charge of their affairs in the same way he - the current caliph - himself is doing. They should trust him in this affair like they did in others…”[114]

The caliph should be blamed if he neglected nominating the heir apparent. Let us take a look at Abdullah­bn­Omar­bn­Al­Khattaab's statement. While his father was dying, Abdullah stood before him and said: “O Amirul­Mu’minin! Nominate a successor for leading Mohammed's nation! You should certainly reproach the supervisor of your camels or sheep if he left the animals without appointing a supervisor as his representative. You would blame him for missing his depository. How would you, Amirul­Mu’minin, then do it with Mohammed's nation?”[115]

Let's take another look at A'isheh's following advice:

A'isheh addressed at Abdullah, the son of Omar­bn­Al­Khattaab: “O son! After carrying my greetings to Omar, tell him that he should never leave Mohammed's nation without a guide. He should nominate a successor, lest, they shall be dispersed. I anticipate that they shall be engaged in seditious matters.” Abdullah carried Ummul­Mu'minin's message to his father.[116]

The entire caliphs of the history could realize the fact that leaving the nation without assigning an heir apparent had been an act opposing wisdom and opening the doors of sedition and leading to reproach as same as a shepherd's being reproached when he leaves his cattle without appointing a supervisor. Even A'isheh, Ummul­Mu'minin, the woman, could recognize so!

In Title Three: The Authority, this matter has been indicatively debated.

How did, then, all those individuals recognize this matter while the prophet of Islam did not? Alas! What misfortune occurred to Islam?! How should every ruler be confided in the question of nominating an heir apparent while the Prophet of Allah should not?

The blind imitators had one of two courses to follow; either Mohammed's religion as exactly as he had explicated, or the religion adopted by the rulers. They opted for the latter choice since they decided that they should be with the dominant party. “We are being with the dominant party.” This statement, uttered by Abdullah­bn­Omar, has been changed into a lawful rule. Alas! The matters became submissive to this form; the coming ruler is that whom is nominated by the current one. The dominant should be the ruler whatever he was! Allah's, however, is the sequences of affairs.

The Divine Disposition of the Transference of Imamate After the Leader's Decease

Allah has revealed the Quran as a missive and a divine doctrine to mankind. It is also representing one of the necessities of explicating this doctrine. The Quran was revealed to Mohammed, none else, since this man was the divinely prepared for being the most knowledgeable of this doctrine, the keenest of the rulings of this operative lawful collection, the most favorable among the followers of the doctrine and the fittest for leading these followers presently and in the future.

On that account, the Prophet was seen as the guide of the solicitation. He also was the head of the state originated from that solicitation. Mohammed's conducts; words, deeds and signature are contemplated as a part of the doctrine. During his blessed lifetime, none should represent or supplant Mohammed in this mission. He is the center of the circle and the leader of the nation in both political and religious affairs.

The Specialist in Nominating the Prophet and the Imam

Allah, the Elevated, is the Authority exclusively having the right of nominating Imams. Mohammed (peace be upon him and his family) was the first leader, Imam and president of the Islamic state. He was selected by Allah for this position. This was by the reason that he had been the most knowledgeable of the doctrine, the keenest of perceiving its rulings, the most favorable among the followers of the doctrine and the fittest for leading and applying the regulations. God, gave himself the exclusiveness of having the right of selecting the Imam, the authority and the leader since He, the Elevated, is the only One Who has the propensity, based upon certitude and conviction, of recognizing the fittest. It was He, the Exalted, Who gave the conscript Imam, in every time, the right of explicating the divine doctrine, enjoying authority, joining political and religious leadership and issuing verdicts on the light of this doctrine.

The Conscript Imam

In every period of time, the head of the Prophet's household is the nation's Imam. The reason beyond dedicating leadership to the Prophet's progeny is their being the other weighty thing beside the Quran, the greater weighty thing. And guidance cannot be attained and deviation cannot be evaded unless these two weighty things are clung. This rule is inferred from doctrinal texts of the Quran and the Prophet's traditions with its three classes; words, deeds and signature.[117] God has also showed us that the Prophet's household, are the like of Noah's ark, he shall be certainly saved that who takes it at any epoch, while those who eschew shall certainly sink.[118] They are also the security against engaging in discrepancies.[119] They are prepared by God for this mission. They are also Mohammed's progeny. Saving Mohammed whose progeny is the offspring of Ali and Fatima, the prophets' progenies were their direct sons.[120]

Except for Allah, the Elevated, none can recognize, so certainly and convictionally, the most knowledgeable, the keenest, the most favorable and the fittest for understanding, applying and leading the doctrine's followers. Hence, He, the Elevated, has been the specialist of nominating the Prophet's successor. He did opt for Ali­bn­Abi­Talib for the Muslims' leadership and the Prophet's succession. The Apostle was ordered to prepare and arrange the grounds for his successor. Hence, this successor became the most knowledgeable, the keenest, the most favorable and the fittest after the Prophet. He also became the only authority enjoying the right of practicing the entire political and religious missions previously practiced by the Prophet. Prophesy, however, is excluded since no prophet should come forth after Mohammed (peace be upon him and his family). Through the instructions of the Prophet, God, the Exalted, showed us that the right shall be invariably with Ali, and Ali shall be with the right which follows Ali wherever he turns. Therefore, Ali is ‘trustful’ as bn­Khuldoun figures out in Chapter: 30 of his Muqaddima.

The Authority in Charge of Nominating the Successor of the Prophet's Successor

Ali­bn­Abi­Talib is the direct successor of the Prophet. The right is always with Ali and Ali is always with the right which follows him wherever he turns. Similarly, the Quran is with Ali and Ali is with the Quran so continuously that they shall never be separated till they join the Prophet (peace be upon him and his family) on the Heavenly Pool. Ali is the most favorable and the fittest among the followers of the Islamic doctrine, and the most knowledgeable and the keenest according to the statements of Allah and His Apostle. For all these reasons, he is being the authorized of nominating his successor. In due course, every Imam should nominate his successor. They are, pursuant to the Holy Quran, the Prophet's sons. The Verse of Mubahala - supplicating God to curse the liar party - blows every obstinate on the face.

Unanimously, the Islamic hadithists agree upon the fact that the Verse of Mubahala: (But whoever disputes with you in matter after what has come to you of knowledge, then say: Come on let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars. 3:61), was revealed in the favor of the Prophet, Ali, Fatima, Al­Hassan and Al­Hussein (peace be upon them).[121] Accordingly, Al­Hassan and Al­Hussein are the only sons of the Prophet (peace be upon him and his family). Which statement, after this, will make you believe?! Which language, other than this, will make us affront partisan imitation and follow the right and the intellectual results?!

They are, at least, from Quraish, the Prophet's clan. According to authentic traditions, the Muslims' leadership should be from Quraish.[122] The Hashemites are the forehead of Quraish. The Abdul­Muttelib’s are the forehead of the Hashemites. The forehead of the Abdul­Muttelib’s is Mohammed and his progeny.[123] They are purified by Allah. The Verse of Tatihir - purification - is so evident. Considering they claim that the Verse concerned the Prophet's women, we ask: how should a man's women be purified while his sons be not?! At the minimum, they should be esteemed for their having been blocked in Cols Abu­Talib for three years!

Those Imams, however, are twelve in number.[124] It is they that are the purified Imams, not the prevailing Quraishi rulers who were more than one hundred.[125]

The Wisdom of Dedicating Imamate to Mohammed's Progeny

The Prophet's progeny were given the Imamate because Allah has purified them - mentally and physically. Hence, they shall be forming no dangerous on this nation. Another reason is that discrepancies and rivalry about leadership shall be excavated. When others hold the position of Imamate and leadership, the prevailing, apart from regarding his religiousness, knowledgeability and honesty, shall be ruling. In case the position of Imamate is dedicated to the Prophet's progeny, everybody's satisfaction is attained. Settlement shall be achieved and selves shall be affable and avarice shall be detained if the ruler is Mohammed's son.

People's Role in the Process of Nominating the Imam

When people are faithful, honest and broad-minded, they are, naturally, to scrutinize the most knowledgeable and the keenest of the divine doctrine and its rulings since this doctrine is the heavenly jurisprudential systemization that is the operative law, and the Imam is the responsible for applying this law. Anticipated dangers shall certainly occur if the leader is an individual other than the most knowledgeable and the keenest.

In addition, every nation is, absolutely, to search for the most preferred among individuals. It is for everybody's good and pride that the most preferred is the ruler. In a like manner, the intellectual, faithful, and broad-minded nation should seek the fittest for leading to the course of Allah.

It is not attainable for any individual, group or nation as a whole, to recognize, in certitude and conviction, the most knowledgeable, the keenest, the most favorable and the fittest.

It is none but Allah, the Elevated, Who has the aptitude of recognizing such attributes so certainly and convictionally. For His grace, mercy and comprehension, God directs His servants to their very acquaintance they are searching for, and refers to the most qualified to leading the march towards Him.

Having enjoying intellectuality, faithfulness and broad-mindedness, the nation should embrace the divine contribution of nominating the qualified individual for leadership. The nation should also be blissful as the one for whom they are searching is already provided by God. Consequently, people should swear their allegiance satisfactorily, not coercively, to this Imam and leader. When this declaration of fealty is accomplished, the Imam selected by God becomes the legal and actual leader of the nation. He should, then, aid the nation in applying the heavenly jurisprudential systemization.

Disintegration Between Actuality and Legality

In case people reject the heavenly contribution of nominating the most knowledgeable, the keenest, the most favorable and the fittest for leadership, and probe, according to personal inference, another, then a process of disintegration shall be occurring between actuality and legality. Thus, the actual ruler who holds fast on power shall be an individual other than that nominated by God. Hence, the latter shall be powerless and incapable of directing people who will not accede to him. As a matter of fact, this individual selected by God shall be impotent to practice illegal ways to come to power since he is the bearer of ethics imposed upon him by his religion. Later on, the prevailing illegal ruler shall be having the entire power in the hand and claiming of his being the Prophet's successor and representative. The stick of sovereignty will be shaken in the faces of those who may oppose.

Al­Hussein­bn­Ali­bn­Abi­Talib is the Imam, the leader, the authority and the guide of people of his time. He attained such attributes by categorical doctrinal texts. Voluntarily or coercibly, people swore allegiance to Yazeed­bn­Muawiya. Hence, the latter became the actual ruler. Al­Hussein, the legal ruler, became unable to practice his competencies since force and usurpation were the two aspects due to which Yazeed came to power. People shunned this matter. Deliberately or forcibly, they declared their fealty to this ruler and turned aside from the legal one, Al­Hussein, who had to opt for one of two situations; either to submit to the actuality or confront the prevailing power that had the ability of pressing on him through means and material media that might reached to executing death penalty. Authority, in fact, stands for a legal wife of Al­Hussein, the Imam. This wife loves her husband and is sincere to him since she sees him be the very one who deserves her.

By means of force, prevalence and arrogance, the actual ruler usurped that wife and compelled her to live with him. This ruler, in fact, realizes that he owns only the body of that wife whose soul is clung to her legitimate husband. Hence, he shall never be contented unless he gets rid of that husband. By achieving so, the ruler shall be seizing this wife's heart and she shall never be back to her beloved.

The Legal Imams

The legal Imams are:

1. Ali­bn­Abi­Talib.

2. Al­Hassan­bn­Ali­bn­Abi­Talib.

3. Al­Hussein­bn­Ali­bn­Abi­Talib.

4. Zainul­Aabidin­bn­Al­Hussein­bn­Ali.

5. Mohammed Al­Baqir­bn­Zainul­Aabidin­bn­Al­Hussein.

6. Ja'far As­Sadiq­bn­Mohammed­bn­Zainul­Aabidin.

7. Mousa Al­Kadhim­bn­Ja'far­bn­Mohammed.

8. Ali Ar­Ridha­bn­Mousa­bn­Ja'far.

9. Mohammed Al­Jawad­bn­Ali­bn­Mousa.

10 Ali Al­Hadi­bn­Mohammed­bn­Ali.

11 Al­Hassan Al­Askari­bn­Ali­bn­Mohammed.

12 Mohammed Al­Mahdi­bn­Al­Hassan­bn­Ali.

Exposing the Future for the Leader and the Prophet's Successor

The Prophet (peace be upon him and his family) fulfilled the trust, conveyed the mission so successfully, explicated everything, carried out his Lord's mandate of nominating his successor, familiarized the entire individuals and groups of his nation with this decision and, subsequently, declared this decision before one hundred thousand Muslims. Headed by Omar­bn­Al­Khattaab, the entire present individuals offered congratulations to Ali on this occasion. It seemed that everything would be in its proper place, and matters would go so relaxedly and openly. Being not sufficed with all these procedures, the Prophet (peace be upon him and his family) revealed some of the morrow issues before his companions. In the presence of the grand Sahaba, like Abu­Bakr and Omar, the Prophet foretold: “From among you there shall be an individual who will fight for the sake of safeguarding the correct interpretation of the Quran as same as I have fought for the sake of its revelation.”

The attendants expected themselves to be the intended. “Is it I?” asked Abu­Bakr. “No.” answered the Prophet. “It is I, then.” stated Omar. “No.” answered the Prophet, “He is the repairer of the sandal.” The Prophet referred to Ali. Abu­Sa'eed Al­Khidri commentated: “When we carried this good tidings to him, Ali did not even raise his head, as if he had already heard it.”[126]

The Prophet exhibited a general view of his successor's future. He addressed at him: “Surely you shall be facing arduous matters after me.” “Shall this happen while I am saving my religion?” asked Ali. “Yes indeed. Your religion is saved.” asserted the Prophet.[127]

He also foretold his successor of the nation's betraying him soon after his - the Prophet - decease.[128]

The most important matter Ali had been foreseen was that he should be fought. The Prophet (peace be upon him and his family) addressed at Ali: “You shall be battled by the despotic faction. You shall be the right. He whomever will not support you on that day, shall not be reckoned with my people.”[129]

The Prophet spared no efforts for cautioning his nation against the matter falling in the morrow. He addressed at one of his companions: “O Abu­Rafi! After me there shall be some people fighting Ali. Conflicting these people is one of Allah's obligatory duties. If it is helpless to fight them with hands, tongues should be used. When these are also unworkable, fight them with your hearts.”[130]

The Collapse of the Jahilite Political Form

A total collapse occurred to the Jahilite - pre­Islamic - political form. This collapse was rendered by the divine arrangements appertained to the position of the Islamic state's leadership. For Islam's viewpoint, nominating the leadership is a total disciplinary process dedicated to specialists. It must be exclusively conferred to the most knowledgeable, the keenest, the most favorable and the fittest among the followers, disregarding clans and tribes.

The Jahilite political form, on the other hand, is based upon surmising leadership as a common practice headed by each clan in definite shares. These clans concluded a political form grounded on partitioning the honor of the political positions including headship, the pennon, the assemblies, watering the pilgrimages, hosting the guests... etc.

Congregationally, they esteemed this political form as the best attainable system at which the highest level of equity could be achieved. Accordingly, the political positions were seen as a fate common among these clans and it is for nobody's good that any change occurs. This made this form the title of a political belief and an impossibly passable tradition. The Meccan tribes attempted at stopping the advent of the Hashemite prophet, but they failed although they had spared no efforts at all for achieving so. Hence, the Hashemite's prophesy was proved to be an inescapable fortune. Considering the Hashemite's prophesy has been an unfailing destiny, is it, then, practicable to regard their enjoying leadership and the Prophet's succession as an unfailing destiny, too? It is infeasible that God grants them prophesy and leadership altogether! Correspondingly, the Quraishis were enraged due to the divine arrangements appertained to the Prophet's succession. This spite had been the architect of the slogan: “It is impracticable for the Hashemites to join leadership to prophesy.” In the presence of the Prophet (peace be upon him and his family), this slogan was behind bars. Yet, there has been an appropriate opportunity for it to emerge. For achieving a methodological coherence of this thesis, I am to provide the historical debate anew, so that the portrait should be perfected and the topic comprehended.