Ali the first amongst men to adopt Islam
THE THIRD EVIDENCE
In the sermons and dissertations of Ali we usually come across the following and other similar sentences:
"I am the servant of Allah and the brother of the Holy Prophet and the greatest truthful one, and none will utter this sentence after me except one who is a liar. I offered prayers along with the Holy Prophet for seven years before anyone else did so.
The author of al-Ghadir (vol. III. page 222) has quoted authorities for these narrations from the hooks of traditions and history and we dispense with quoting the same briefly::
THE FOURTH EVIDENCE
The following traditions of the Holy Prophet narrated by successive witnesses with various explanations have been quoted to this effect:
"The first person who will meet me on the pool of Kausar' and the first person who embraced Islam is Ali son of Abu Talib .
You may also study the authorities for these traditions in the third volume of al-Ghadir', page 320. The evidences for both the parts have reached the stage of consecutiveness and when a person studies these hadiths without any bias he becomes definite about Ali being the foremost among the believers. He does not, therefore, prefer at alt the other two statements which are in a minority from the point of view of narration. The number of the supporters of the first statement (viz. Ali was the first person to embrace Islam), who consist of distinguished companions of the Prophet and tabe'in (companions of the companions of the Prophet) exceeds sixty. So much so that even Tabari who has left the matter open and has contented himself only with quoting the statement says that Ibn Sa'id asked his father: "Was Abu Bakr the first person to embrace Islam? His father replied: "No. Before he embraced Islam more than fifty persons had come round to the prophet's way. However , his Islam was superior to the islam of others".
MAMUN'S DISCUSSION WITH ISHAQ
Ibn Abd Rabbih quotes an interesting incident in Aqdul Farid' which may be summarized as under:
Mamun arranged a debating assembly and the famousscholar ishaq occupied the foremost position in it. When Ali's precedence over others in the matter of acceptance of Islam was established, Ishaq said: "When Ali embraced Islam he was only a boy but Abu Bakr was a mature man (at the time he became a Muslim). Hence his faith enjoys superiority over that of Ali .
Mamun suddenly intervened and said: "Did the Prophet invite Ali in his boyhood to adopt the faith, or his faith was due to divine inspiration? It cannot at all be said that his faith was inspired, because, not to speak of Ali, even the faith of the Prophet was not inspired but was the result of guidance and messages brought by Jibreel from Allah. Hence, when the Holy Prophet invited him to accept Islam, did he do so on his own account or had he been ordered by Allah to accomplish the deed? We cannot imagine that the Prophet should subject himself or anyone else to hardship and responsibility without an order from Allah. Hence there is no alternative except that we should say that the Prophet's call is supported by divine order. And does the Omniscient Lord order His Prophet to invite an untalented boy (for whom faith' or no faith' are alike) to adopt Islam? Certainly such an act is not possible from the All-Wise and All-Knowing Allah.
Hence, it should be concluded that the faith of Ali was a true and firm faith which was not at all inferior to the faith of others and it is Ali son of Abu Talib to whom the verses of Qur'an "and the foremost are the foremost, these are they who are drawn nigh (to Allah)" , most appropriately applies.
The Rank of 'Ali as Indicated in Other Sayings of the Prophet
It was not only at Ghadir Khumm that the Messenger of God, peace and blessings be upon him and his family, proclaimed 'Ali, peace be upon him, to be the leader of the Muslims and his successor, officially and in the presence of the people. In the third year of his mission, when he was commanded to proclaim his prophethood openly, he appointed 'Ali, peace be upon him, as his successor. It is known that for the first three years of his prophetic mission, the Most Noble Messenger, peace and blessings be upon him and his family, did not make his summons public, instead calling people to Islam in secret. It was in the third year of his mission that he was instructed to invite his relatives to Islam openly.
He thereupon instructed 'Ali, peace be upon him, to invite forty of the leading personages of Quraysh to a banquet, and forty of the Prophet's relatives accepted.
At their very first session, the nonsensical ravings of Abu Lahab, his raging anger and unbridled arrogance, caused the meeting to break up in confusion. The following day, when again everyone was gathered in accordance with the instructions of the Most Noble Messenger, peace and blessings be upon him and his family, first food was served to the guests, and then it was time for spiritual nourishment. The Prophet, peace and blessings be upon him and his family, stood up among his relatives, praised and supplicated the Creator, and said:
"I swear that there is none worthy of worship other than the One God, and that I am His envoy to you and the entirety of mankind. I have brought you the means of felicity in both worlds. My Lord has commanded me to summon you to the religion of Islam, and I give you glad tidings that whoever among you accepts my summons the soonest and aids me in my mission will be my brother (akhi), my legatee (wasiyyi) and my successor (khalifati)."
Those words greatly disturbed those present at the gathering, for their pride was offended, and it almost seemed that the voice of truth and the summons of prophethood would remain unheeded. Suddenly 'Ali b. Abi Talib, peace be upon him, arose and cried out: "O Muhammad, I believe in the oneness of God and your messengerhood and I distance myself from the idol worshippers."
The Prophet, peace and blessings be upon him and his family, ordered 'Ali, peace be upon him, to sit down. He then repeated twice more his earlier proclamation, but those words of truth made no impact on the hearts of those gathered in that assembly. No one apart from 'Ali, peace be upon him, responded to the call of the Prophet, peace and blessings be upon him and his family. ''Ali's acceptance of that summons and his declaration of agreement with the Prophet, peace and blessings be upon him and his family, came at a time when he was just entering manhood. While everyone else sat voiceless and silent, he arose courageously and affirmed his acceptance of the Prophet's call a second time. Thereupon the Prophet turned to the assembly and said:
"'Ali is my brother and legatee and my successor among you. Obey him, follow him, and pay heed to his words."
The reaction of the assembled guests was extremely hostile, for they wished to strip this declaration by the Prophet, peace and blessings be upon him and his family, of its effect, and they therefore stood up and quit the meeting in the most unworthy and discourteous fashion. This event constitutes one of the plainest and most significant chapters in history, and none of the well known historians has ever seen fit to deny its occurrence, Not even the most narrow-minded among them have been able to excise this historic occurrence from their writings.
The proclamation of Ali's Leadership by the Prophet
Historical evidence shows that the Messenger of God, on his return from the Farewell Pilgrimage, fulfilled this need on the eighteenth day of Dhu 'l-Hijjah by designating his legatee and successor in accordance with divine command, thus showing the people the path to be followed for the ummah to gain felicity.
In the tenth year of the Hijrah, which was also the last year in the life of the Beloved Prophet, peace and blessings be upon him and his family, he decided to participate in the great Islamic gathering that was to be held in Makkah. Once it became known that the Prophet was setting out for the Ka'bah, throngs of Muslims from near and far set out in the direction of Madinah in order to have the honor of travelling with him, to learn the pilgrimage rites from him, and to perform that great ritual of Islam directly in his presence.
Finally the great caravan set out, composed of the Migrants (muhajirun), the Helpers (ansar), and the other Muslims who were leaving Madinah in the company of their leader, and they advanced towards Makkah. After entering the city, they began their acts of worship at the Ka'bah. During those days the city of Makkah witnessed one of the most glorious of Islamic ceremonies, performed by thousands of Muslims who were gathered around their leader like the thunderous waves of an ocean. The Prophet too was proud in front of his Lord that on such a day he was able to see the results of his unremitting efforts and toil.
After that year's pilgrimage had been completed - the pilgrimage known as the Farewell Pilgrimage - the Prophet left the House of God together with the great crowd of pilgrims (hujjaj), estimated by historians to have numbered between ninety and one hundred and twenty thousand, and prepared to return to Madinah. The caravan traversed several valleys and arrived at a waterless plain known as Ghadir Khumm. [11] It was then that the messenger of revelation came to the Prophet and ordered him to halt. The Prophet stopped the caravan and waited for the stragglers to catch up with the main body.
This sudden halt in that torrid landscape beneath the burning midday sun astonished the weary travellers, but it was not long before Jibril (Gabriel) the trustworthy angel of revelation conveyed to the pure soul of the Prophet a heavenly message the categorical and clear command of the Creator that he should appoint and announce his legatee and successor:
O Messenger of God, convey to mankind the command that God has sent you. If you do not do so, you will not have conveyed the prophetic message. God will protect you from the harm men might cause you.(5:67)
Close attention to the content of this verse demonstrates to us the important truth that the proclamation of this particular divine message was of such importance and gravity that if the Prophet were to shrink from conveying it, it would be equivalent to his refraining from fulfilling his entire prophetic mission, while conveying it to the ummah was tantamount to the completion of that mission.
In the verse, the Most Noble Prophet, peace and blessings be upon him and his family, is reminded of the extraordinary significance of the task that has been assigned to him, and he is guaranteed protection from any dangers that might result from proclaiming the message.
At the same time, not more than a few days were left in the glorious life of the Prophet, peace and blessings be upon him and his family, for he died seventy days after the event of Ghadir Khumm. All that he had achieved in the course of twenty three years since the beginning of revelation, all that man needed for his guidance and felicity, was now at the disposal of mankind. Only one particular matter remained, the proclamation of which would complete his prophetic mission and bring his task to complete fruition.
It was in addition probable that while fulfilling the instructions he had received the Prophet would be attacked or harmed by evil wishers, and in order to reinforce his determination God informed him that He would protect him and guard him against being harmed.
The content of those instructions must have been particularly sensitive in order for their fulfillment to have been coterminous with the entirety of the Prophet's mission and for the failure to proclaim them to have damaged and diminish prophethood itself. Moreover, the Arab mentality prevailing at the time tended to regard the aged persons of each tribe as best suited for positions of leadership and not to consider younger persons as qualified; this feature hardly constituted a favorable climate for the proclamation of God's command.
The spirit of the Prophet was also troubled and surely pained by certain bitter memories. He had not yet forgotten the negative attitude of certain narrow minded people to the appointment of Usamah and Attab b. Usayb as commanders, for when he appointed the former as commander of the army and the latter as commander of Makkah, some of the Companions raised their voices in protest.
All of these constituted factors that made the declaration of 'Ali b. Abi Talib, peace be upon him, someone as young as thirty three years of age, a formidable and even intimidating task for the Prophet.
In addition, many of those who had now joined the ranks of the Muslims and entered the circle of the Prophet's Companions, had earlier fought against 'Ali, peace be upon him, which further increased the delicacy of the situation; their hearts were troubled by the memory of those events and fanned the flames of hatred within them.
Despite all those unfavorable circumstances, the divine will decreed that the best and most exalted personage who through the grace of God had attained the highest spiritual station next to the Prophet should be appointed as his successor, so that by the designation of this great man to lead the ummah, the universal message of the Prophet should be completed.
According not only to Shi'i scholars of hadith but also certain Sunni scholars as well, the Qur'anic verse in question was revealed on the day of Ghadir Khumm, the day on which the Prophet, the veracity of whose speech is guaranteed by God Himself, received the divine command, by way of revelation and in accordance with wisdom, to expound the last and most essential foundation of Islam by presenting 'Ali, peace be upon him, to the people as his successor.
Yes, that personage whose being had never been polluted by polytheism or sin, whose entire life had been devoted to disseminating the teachings of religion and promoting Islam, who was a complete reflection of the Messenger of God he was the one fitted to preserve the laws and norms of religion, to assume the leadership of humanity as it advanced toward perfection and salvation. It was his form alone that was worthy of putting on the garb of Imamate and leadership.
The time for the noon prayer arrived, and the great throng that had descended at Ghadir Khumm performed the prayer behind the Prophet. Then the Prophet advanced to the middle of the crowd that filled the whole plain in anticipation of an historic event, in order to implement the categorical command of God. He mounted a pulpit that had been improvised from camel litters, in order for everyone to be able to see and to hear him.
He then began to deliver his address, in powerful, clear and compelling tones, so that everyone was able to hear him or at least be aware of what was transpiring.
After praising and thanking God, to whom alone belong absolute power, wisdom and vision, and whose governance, knowledge and perception are immune to defect and decline, he said:
"O people, I will soon be responding to the call of my Lord and departing from your midst. I will be held to account, as you too will be. Will you not bear witness that there is none worthy of worship other than God, the One and Unique? Do you not testify that Muhammad is His servant and messenger? Are not paradise, hellfire and death all realities? Is it not true the day of requital and resurrection will definitely come, and that God will restore to life those who lie buried in the ground?"
The voice of the multitude arose in response: "Indeed we bear witness to all of that."
Then he continued: "Now that the Day of Requital lies before us, and you believe in the raising of the dead on the Plain of Resurrection and that you will enter the presence of your prophet on that day, pay heed to the manner in which you treat the two weighty (thaqalayn) and precious legacies I leave you as I depart for the hereafter.
"That which is the greater of the two is the Book of God. It is in your hands as well as His, so lay hold of it firmly lest you fall into misguidance. The lesser of the two legacies is my progeny and the people of my household. God has informed me that my two legacies shall never be separated from each other until the Day of Resurrection.
"O people, do not turn away from these two legacies. As long as you have recourse to them, you will never go astray the Book of God and my family."
At this point, the Prophet, peace and blessings be upon him and his family, called 'Ali, peace be upon him, to his side. He took hold of his hand and raised it up high, thereby presenting him with all his qualities and attributes to the gathered throng. Then the Messenger of God asked: "O people, who is more deserving of the believers than their own persons?" They answered: "God and His Messenger know better." He continued: "For whomsoever I was his master 'Ali is now his master."
God, love whomsoever loves 'Ali and be the enemy of whoever is 'Ali's enemy. O God, aid whoever aids him and humble his enemies. [18] O God, make him the pivot of truth."
After completing his speech, the Prophet requested the people to convey what he had said to those who were absent.
The one who was thus installed in the seat of Islamic leadership on that day, in accordance with divine command and by virtue of the Prophet's declaration, who was entrusted with the guidance of the ummah, was 'Ali. The most worthy and renowned man in the Islamic community, he who was a treasury of knowledge and an incarnation of virtue, had been selected as the leader of the Muslims, and by proclaiming the important matter of Imamate and caliphate the Prophet had given a decisive and binding command to the ummah.
The assembled multitude had not begun to disperse when the agent of revelation revealed this verse to the Prophet:
Today I have perfected for you your religion, completed for you My bounty, and chosen Islam for you as religion. (5:3) [
According to al-Ya'qubi, "This verse, revealed at Ghadir Khumm, was the last verse to be revealed to the Most Noble Messenger, peace and blessings be upon him and his family."
The Prophet left the place where he was standing, while all around the sound of takbir was to be heard as the pilgrims expressed their warm and enthusiastic feelings towards 'Ali, peace be upon him. People came up to him in groups and congratulated him on his appointment as leader, addressing him as their master and the master of every believer, man and woman.
The well known poet Hassan b. Thabit who was present on that occasion, composed and recited to the people, with the permission of the Prophet, an eloquent ode in honor of the auspicious event.
The verse just cited, which declares how God has on this day perfected His religion and completed His blessing, permits us to understand the full significance of what had transpired. A momentous happening must have occurred for the Qur'an to qualify it in such terms, for the Islam that God has chosen and approved was the Islam of that day. the religion of truth had attained its perfection through the appointment of 'Ali, peace be upon him, and God's blessing to mankind had been completed through his selection as the legatee (wasiyy) of the Prophet, peace and blessings be upon him and his family.
Both universally accepted hadith and reliable books of history to which Shi'is and Sunnis alike refer emphasize that this verse was revealed at Ghadir Khumm on the day that the Prophet, peace and blessings be upon him and his family, had entrusted 'Ali, peace be upon him, with the responsibility of governing and leading the ummah after himself. Surah al-Ma'idah, to the early part of which this verse belongs, is the last surah to have been revealed to the Most Noble Messenger, peace and blessings be upon him and his family, in the unanimous view of the exegetes. This means that its revelation took during the last days of his blessed life, and no further command was revealed to him thereafter by his Lord.
The hadith of Analogy
During the month of Rajab of the ninth lunar yearafter the Hijrah, the Holy Prophet departed from Medina heading an army of twenty-five thousands of his followers aiming at the borders of Jordan, leaving Ali to take his place in Medina. This saddened Ali, because he did not want to be away from the Messenger. It is reported also that some hypocrites circulated a rumor that the Messenger left him behind because he did not like to accompany him.
Whatever was the reason, All followed the Messenger and reached him while he was still near Medina. A dialogue between the Prophet and Ali took place. The Prophet concluded the dialogue with a very important declaration which was recorded in the most authentic and highly considered books of hadith and history. Al-Bukhari recorded that Saad lbn Abu Waqas reported the following:
“The Messenger of God took a journey to Tabook, and he appointed Ali to succeed him in Medina. Ali said to the Prophet: ‘Do you leave me with the children and the women?’ The Messenger replied: ‘Are you not satisfied to be to me like Aaron to Moses, except that there shall be no Prophet after me?’”1
Al-Bukhari also reported that Saad said: “The Proph- et said to Ali: Are you not satisfied to be to me like Aaron to Moses?’’2
lmam Ahmad in his Musnad 3 and AI-Hakim in his Al- Mustadrak4 recorded that Ibn Abbas said in a hadith the following:
“The Messenger and the people departed for military operations in Tabook. Ali said to him: I will depart with you. The Prophet said to him: No. Ali became sad. The Messenger said to him: Are you not satisfied to be to me like Aaron to Moses, except that you are not a prophet? It would not be proper that I leave unless you are my successor.”
Mohammad Ibn Saad in his book Al-Tabaqat recorded that Zeid Ibn Arqam and Al-Bura Ibn Azib reported con- cerning the military journey of Tabook the following:
“The Messenger said to Ali: It would be necessary that I stay, or you stay (in Medina). So he left him in Medina. When the Messenger departed, some people said: He left Ali behind him only for something he hated about him. When this word reached Ali, he followed the Messenger (and informed the Messenger about what people were say- ing). The Messenger laughed and said: Ali, are you not satisfied to be to me like Aaron was to Moses, except that you are not a prophet? Ali said: Yes, Messenger of God. The Messenger said: It is as I told you."5 ‘Ibn Husham recorded in his Biography of the Proph- et that the Prophet said to Ali on that day:
“Ali, are you not satisfied to be to me like Aaron was to Moses, except that there shall be no prophet after me?”6
Muslim in his Sahih through channels to Saad Ibn Abu Waqas recorded that the Messenger said to Ali on that day: “Are you not satisfied that you are to me like Aaron to Moses, except that there shall be no prophethood after me?”7
Imam Ahmad reported this hadith through four chan- nels to Saad Ibn Abu Waqas.8
Mohammad lbn Majah in his Sunan reported the hadith of Saad.9 Al-Termathi also reported it in his Sunan.10
lmam Ahmad recorded that this hadith also was reported by Asma Bint (daughter of) Omeis.11
Al-Hakim in AI-Mustadrak recorded the hadith of Saad.12
Ibn Abd-Af-Barr in his book “AI-Istee-ab” recorded the following:
‘And the Prophet said to Ali: ‘You are to me like Aaron to Moses except that there shall be rio Prophet after me.” The saying of the Prophet to Ali: You are to me like Aaron to Moses was reported by many companions and it is one of the best hadiths and most authentic. It was reported by Saad Ibn Abu Waqas Also it was report- ed by Ibn Abbas, Abu Sa-eed Al-Khidri, Om Selemah (wife of the Prophet), Asma Bint Omeis, Jabir lbn Ab- dullah, and numerous others”13
Hadith Al-Thaqalain(The Two Valuables)
Many of the Hadiths of AI-Thaqalain (the Two Valuables) have been already put in front of the reader (in the second chapter and other places in this book).
To make it easy for the reader, it would be proper to repeat what I have recorded of these hadiths before, and add to them others of their kind.
Imam Abu Easa lbn Easa AI-Thcrrnathi in his authentic Sunan recorded that Jabir lbn Abdullah
(A1-Ansari )reported: “I witnessed the Messenger of God in his pilgrimage (in the tenth year after the Hijrah) speaking while he was riding his camel called: AI-Qaswa. I heard him saying: "O people, I have left in you that which if you adhere to, you will never go astray: The Book of God, and the members of my House".
Ibn Jareer, Ibn Asizn, AI-Mahamili in his Amali and Ibn Rahawaih recorded that All reported that the Messenger of God said: “Whoever God and His Messenger are his “Moula” (Guardian), this Ali is his Moula. I have left in you what if you adhere to, you will never go astray: the Book of God, His robe in His hand and in your hands, and the members of my House.”
1. A1-Bukhaui, in his Sczhih, part 6, p.3.
2. AI-Bukhari, his Sahih, part S,p. 24.
3. Jtnan Ahmad,A1-Musn ad, part 1, p. 131.
4. Al-flakim,A1-Mustadrak. part3,p. 133.
5. Ibnsaad,AI-Tabaqat, part 15, p. 176.
6. IbnHushan,,A/-SeeratAl-Nczbaweyah, part2,p. 172.
7. Muslim hisSahih, part iSp. 176.
8. ImamAhmad,AtMusnad, part 1,pp. 175-117-179-182.
9. IbnMajah, his authenticsunan, part 1, p.45.
10. A1-Termaihi, his authenticSnnan, part S p.302.
11. ImamAhmad,Al-Musnad, part 6, p.3-23.
12.AI-Hakitt,AI-Mustadrak, part ,p.
13.Mohamniad Ibn AM Al-Barr, ,4/-Islee-ab, pan 3, p. 1097.
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