In his letter, the Imam wrote to Muawiyah: [B]Verily those who swore allegiance to Abu Bakr, Umar and Uthman have sworn allegiance to me on the same basis on which they swore allegiance to them. On this basis, he who was present has no choice (to reconsider), and he who was absent has no right to reject. Consultation was confined to Emigrants and Helpers. If they agree on an individual and name him leader, it was supposed that it is Allahs satisfaction. If any one goes against such decision due to innovation, they (used to) return him from what he kept away, and if he refuses (to abide the decision) they (used to) fight him for following a course other than of the believers, and Allah will put him back from where he had run away. [/B] [B]O Muawiyah, if you use your brain without your tendencies and desires, you will find me the most innocent of all in respects to Uthmans blood, and you surely know that I was in seclusion from him unless you conceal what is quite open to you and attribute all these false rumors to me. [/B] In the above letter Imam Ali is using counter argument to demolish the argument of Muawiyah. This method is known as arguing with the adversary on the basis of his wrong premises so as to demolish his argument. On the point of religion, Imam Ali (AS) never regarded consultation with chiefs or the common vote to be the criterion of the validity of Caliphate, otherwise he would not have allowed himself to delay to give allegiance to Abu Bakr for the first six month of his Caliphate which is an undeniable fact held by all Muslims. This is proof of the fact that he did not regard these self-concocted methods as the criterion for the validity of caliphate. However, to place before Muawiyah meant opening the door to questions and answers. He, therefore, attempted to convince him with his own premises and beliefs so that there could be no scope for interpretation or for confusing the matter. Imam Ali cited the above argument merely as a stopple against Muawiyah (and on another occasion to Talha and Zubair) simply to prove how fictitious and flimsy were the points raised by his enemies to deprive him of his just rights and how they would go back upon their accepted principles to harm him. 6 One may recall that such counter argument was used by Prophet Abraham in the Quran where he once claimed to be the worshipper of the Sun and the moon to show people that how a wrong premise would result in self- contradictory result. On this occasion, Imam Ali (AS) did not argue on the strength of any saying of the prophet which would serve as his final say about the caliphate, because the grounds for refusal in his case was in respect of the style of the principle of the election. Therefore, in keeping with the requirements of the situation, a reply based on the opponents principles could alone quiten him. Even if he had argued on the strength of the Prophets command, it would have subjected to various interpretations and the matter would have been prolonged instead of being settled. In fact Muawiyahs real aim was to prolong the matter that at some point his own authority might get support. Imam Ali had already witnessed that soon after the death of Prophet (PBUH) all his sayings regarding the appointment of his successor had been set aside. Therefore, how after the lapse of a long time, could one be expected to accept it when habit had been established to follow ones free will against the Prophets commandments? Moreover, there are many sermons in Nhajul Balagha where Imam Ali unequivocally states his right was usurped from day one of the death of the Mercy to Mankind, Muhammad (PBUH). below is one example of it: [B]Sermon 7/3 of Nahjul Balagha [/B] [B]Survey of the period after the demise of the Holy Prophet (PBUH&HF) [/B] \[This is the famous sermon of Shiqshiqiyyah. It is so named because while Imam Ali was delivering it an Iraqi got up and presented a letter to him. He got busy in reading it. When he had finished the letter Abdullah Ibn Abbas requested him to continue his sermon. The Imam replied, Ibn Abbas ! This speech of mine was extempore and was being delivered at the impulse of that moment like the Shiqshiqiyyah (the roar of a camel), it cant be continued. So far as the subject is concerned the sermon is self-explanatory.] By Allah, that man snatched the caliphate as if it was a dress which could be put on by him; though he knew very well that I was as indispensable to the position of caliphate as the axis to the grind-stone (upon which its revolvings depend). The flood water flows down from me and the bird can not fly up to me. But I was forced to bear this usurpation and turn my face away from the calamity; I was in a serious situation. There were two alternatives before me either to fight for my rights without the help of supporters, or to patiently endure the affliction; the endurance was going to be of such a sad and long duration that during this period young men would become old, and the true believer acts under strain till he meats Allah (on his death). After thoughtful consideration I came to the conclusion that the wisest course for me was to face the disaster with patience and courage. I, therefore, bore it all patiently and endured those periods though there was pricking in my eye and feel of suffocation in my throat. I watched plundering my right (leadership) till the first one went his way (i.e., died), but while passing away he appointed someone else as the caliph. Is it not astonishing that during his lifetime the First Caliph was always badly in need of the help of others to compensate for his imperfections and defects and to cover his faults and failures, but at the time of his death he thought himself to be wise and learned enough to fix and appoint somebody to carry on the duties at which he was a complete failure himself. No doubt that these two shared its udders strictly among themselves leaving the State in such a sadly injured condition that the passage of time was increasing the intensity of the injury. Mistakes were in plenty. But it was carried on under the guise of law and order and many lame excuses were offered to justify those irreligious and unholy arrogations and many more were repeated later. Thus the situation was brought to such a pitch that whosoever took up the reins of the State or caliphate was in the unhappy dilemma of riding an untrained and stubborn she-camel; if desiring to keep the animal under control he had pulled the bridle hard, he would slit and wound its nostrils, and if he had allowed it a free run, the animal would rush itself and its rider to destruction. I swear by Allah that people have consequently got involved in recklessness, wickedness, and deviations. Nevertheless, I remained patient despite the length of period and the stiffness of trial till the second person also died; but before his death he left the question of the caliphate to the decision of a committee and regarded me to be one of them. But good Heavens! what had I to do with this consultation? Where was any doubt about me with regard to first of them that I was now considered to be akin to these ones? But in the interest of humanity and religion I agreed to be a member of this select committee. I had to adjust myself to their level, to demand my just rights of them, as I had done at the time of those who were superior to them. 7 One of the members of this committee turned against me because of his hatred (by this the Imam meant either Said or Talha), the other (Abdur Rahman bin Awf) had also got inclined the other way due to very obvious reason of kinship, besides a few other reasons which the world came to know later (he was brother-in-law of Caliph Uthman). Consequently the third proudly took charge of the caliphate, as if it was a private grazing-ground, and with bloated stomachs he and members of his clan (Bani Umayyah) started plundering the wealth of the Muslim world in the same recklessly gluttonous manner as characterizes a camel when it devours harvest grass. However, this man met an untimely death. The greed of his clan was the cause of his fateful end. After his death people flocked around me imploring me to take up the caliphate. They gathered in such numbers and were so anxious to show their sincerity that both of my sons (Hasan and Husayn) were almost getting crushed in the crowd and my dress was torn. They were simply falling upon me to accept their rulership and leadership. I could have turned down their request but I was afraid that with my refusal they would completely become out of touch with truth and religion. When I accepted their rulership and made them follow the path of Allah, the same path as the Holy Prophet (peace of Allah be upon him) taught them to follow, they revolted. One party (i.e., Aisha and her company) broke the oath of allegiance and another (i.e., Muawiyah) turned disobedience while others began acting wrongfully as if they had never heard the Holy Quran saying, Paradise is meant for those who neither create mischief nor do they oppress human beings; the eternal peace and happiness is for those who lead a pious life. (Quran 28:83). Yes, by Allah, they had heard it and understood it, but the vicious ways of life fascinated them and its luxuries, its pomp and show as well as its power and wealth enchanted them. Behold, by Him who split the grain (to grow) and created the living things, if people had not come to me and supporters had not exhausted the argument, and if there had been no pledge of Allah with the learned to the effect that they should not be satisfied in the gluttony of the oppressor and the hunger of the oppressed, and had He not made it incumbent upon them to secure back the usurped rights of the weak from the oppressors, I would even now have left the rulership as I did earlier and would have allowed it to sink into anarchy and chaos. Then you would have seen that in my view the glamour of a vicious life of your world is no better than the sneezing of a goat. [B]Dont tell me this is the product of Sayyed Radhi. In fact, this particular sermon of Imam Ali was being circulated among the Sunni scholars 200 years before the BIRTH of Sayyed Radhi and they acknowledged that the above sermon is the genuine sayings of Imam Ali (AS), and I have 27 documents to prove this. In fact, Nahjul Balagha is not merely a Shiite source, and many Sunni scholars have also written commentary to it. Prophet (PBUH&HF) said: [/B] [B]Whoever I am his prophet, Ali is his ruler. [/B] [B]On the Khilafa of Ali ibn Abi Talib : [/B] Abdullah Ibn Masud narrated: [B]The messenger of Allah (PBUH&HF) ordered me to follow him, on the night of the Jinn. I went with him until we reached the hight of Mecca... (the prophet) said: I was promised that the Jinn and human will believe in me. As to the human they believed in me, as to the Jinn you have seen; he continued: I feel that my end is drawing near. I said: O Messenger of Allah, wont you make Abu Bakr as your Caliph? He turned away from me, so I realized that he disagreed; I said: O Messenger of Allah, wont you make Umar as your Caliph? He turned away from me, so I realized that he disagreed; I said: O Messenger of Allah, wont you make Ali as your Caliph? He said: (Thats) him. By the One whom beside there is no God, if you chose him and obeyed him He (Allah) would have entered you into Paradise all together. [/B] [B]Sunni references: [/B] - Majma al-Zawaid, by al-Haythami, v8, p314 ( Also mentioned by al-Tabarani) [B]Certainly your Master is ... [/B] [B]Certainly your Master is Allah and His Messenger and those who believe who establish prayer and give charity while they bow. And who ever takes Allah and His Messenger and those who believe as a guardian, so surely the party of Allah will be victorious. (Quran 5:55-56) [/B] It is unanimous that the verse descended about Imam Ali (AS) when he gave away in charity his ring while he was in a state of kneeling in his prayer. Many Sunni commentators of the Quran confirm the fact that the above verse descended 8 on the honor of Imam Ali and many Sunni scholars have also mentioned the unanimity or consensus of opinion in their books. Here are some references in this regard: (1) Tafsir al-Kabir, by Ahmad Ibn Muhammad al-Thalabi, under Verse 5:55 (2) Tafsir al-Kabir, by Ibn Jarir al-Tabari, v6, pp 186,288-289 (3) Tafsir Jamiul Hukam al-Quran, by Muhammad Ibn Ahmad Qurtubi, v6, p219 (4) Tafsir al-Khazin, v2, p68 (5) Tafsir al-Durr al-Manthoor, by al-Suyuti, v2, pp 293-294 (6) Tafsir al-Kashshaf, by al-Zamakhshari, Egypt 1373, v1, pp 505,649 (7) Asbab al-Nuzool, by Jalaluddin al-Suyuti, Egypt 1382, v1, p73 on the authority of Ibn Abbas (8) Asbab al-Nuzool, by al-Wahidi, on the authority of Ibn Abbas (9) Sharh al-Tjrid, by Allama Qushji (10) Ahkam al-Quran, al-Jassas, v2, pp 542-543 (11) Musnad Ahmad Ibn Hanbal, v5, p38 (12) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, p391, Tradition #5991 (13) al-Awsat, by Tabarani, narrated from Ammar Yasir (14) Ibn Mardawayh, on the authority of Ibn Abbas ... and more. There is also a tradition related by Ibn Salam whose chain of sources rises up to the Prophet (PBUH) himself. Please refer to the Sahih of Nisai or the commentary of Sura Maidah in Jama Bayn al-Sihah al-Sittah. In Ghayat al-Maram, p18, Sayyid al-Bahrayni forwards twenty four (24) traditions from sources other than the Ahlul-Bayt, all supporting the above fact. For the sake of brevity, I am going to confine my self to a tradition occuring in the commentary of the Quran by Abi Ishaq Ahmad Ibn Muhammad ibn Ibrahim Nisaboori al-Thalabi. A few comments on the respected personality: He died in 337 AH and Ibn Khallikan gives an account of his death saying: He was unique as a commentator of the Quran and his Tafsir al-Kabir is superior to all other interpretations. [B]When he reached this verse he recorded this in his Tafsir al-Kabir on the authority of Abu Dhar al-Ghifari, who said: [/B] [B]Both of my ears may turn deaf and both of my eyes may become blind If I speak a lie. I heard the Messenger of Allah, Allahs blessings and peace be upon him , saying, Ali is the guide of the righteous and the slayer of the infidels. he who has helped him is victorious and he who has abandoned him is forsaken. [/B] [B] One day I said my prayers in the company of the Prophet. A beggar came to the mosque and begged for alms, but nobody gave him anything. Ali was in a state of kneeling in the prayer. He pointed out his ring to the beggar, who approached him and removed the ring from his finger. Thereupon the Prophet, Allahs (pbuh) implored Allah the Mighty and Glorious, saying: O Allah! My brother Moses begged you saying, My Lord, delight my heart and make my task easy and undo the knot in my tongue so that they may understand me, and appoint from my kinsmen, Haroon, my brother, as my vizier, and strenghthen my back with him and make him participate in my mission so that we may glorify You and remember You more frequently. Certainly You see us. And You inspired him: O Musa! All your requests have been granted. O Allah! I am your slave and your prophet. Delight my heart and make my task easy and appoint from among my kinsmen Ali as my vizier and strengthen my back with him. [/B] Abu Dhar, then, proceeded [B]By Allah, the Messenger of Allah, Allahs (pbuh) had not yet finished his supplication when the trustworthy Gabriel descended to him with this Verse [/B] [B]Certainly Allah is Your Master, and His Prophet and those who believe who establish prayer and give charity while they bow. And whoever takes Allah and His Messenger and those who believe as a guardian, so surely the party of Allah will be victorious. [/B] [B]Sunni reference: [/B] Tafsir al-Kabir, by al-Thalabi under the commentary of verses 5:55-56 of Quran. 9 [B]A few comments by the other Commentators [/B] Allama al-Tabarsi, while commenting on this verse in Majma al-Bayan states: The plural form has been used for Ali, Commander of the faithful, in order to express his honor and eminence. And masters of the Arabic language use the plural form for an individual to show respect. Allama al-Zamakshari in his Tafsir al-Kashshaf, has mentioned another nice point which is as follows: If you inquire how this plural word is applicable to Ali, may Allah be gracious to him, who is an individual, I shall say that though this verse is about Ali, an individual, the plural form is used in order to presuade others to act similarly and to give alms as readily as Ali did. There is also an implied instruction that the faithful should keep themselves always on the look out for occasions of acts of sympathy, benevolence and charity to the poor and the needy, and readily do the needful without waiting till the completion of even so important a duty as saying a prayer. [B]Sunni reference[/B]: Tafsir al-Kashshaf, by al-Zamakhshari, v1, p649 [B]Prophet Muhammad (pbuh) announces his successor at a place called Ghadir Khum after performing his farewell pilgrimage [/B] [B]Ghadir Khum (Part 1) [/B] The 18th of Dhul-Hajjah is the anniversary of the event of Ghadir Khum where the Messenger of Allah delivered his LAST sermon. The greatest parallel/frequent (Mutawatir) tradition in the History of Islam is related to this sermon of the Prophet (PBUH). Please see Part 3 for a complete list of 110 companions of Prophet who narrated this tradition, as well as classified lists of the Sunni traditionists/historians/commentators of Quran who confirmed this tradition to be authentic and frequent, and their corresponding books where the tradition can be found. Also in Part 2 we discuss the meanings of WALI, MAWLA, and WILAYAH. [B]The Farewell Pilgrimage [/B] Ten years after the migration, the Messenger of Allah ordered his close followers to call all the people in different places to join him in his last pilgrimage. On this pilgrimage he taught them how to perform the pilgrimage in a correct and unified form. This was first time that the Muslims with this magnitude gathered in one place in the presence of their leader, the Messenger of Allah. On his way to Mecca, more than seventy thousand people followed the Prophet (PBUH). On the fourth day of Dhul-Hajjah more than one hundred thousand Muslims had entered Mecca. [B]Revelation of Verse 5:67 [/B] On the 18th of Dhul-Hajjah, after completing his last pilgrimage (Hajjatul-Widaa), Prophet was leaving Mecca toward Medina, where he and the crowd of people reached a place called Ghadir Khum (which is close to todays Juhfah). It was a place where people from different provinces said Good bye to each other and took different routes for their home. In this place, the following verse was revealed: [B]O Apostle! Deliver what has been sent down to you from your Lord; and if you do it not, you have not delivered His message (at all); and Allah will protect you from the people (Quran 5:67).[/B]
Posted on: Tue, 20 Jan 2015 02:52:27 +0000