Islam is a discipline of life

Islam is a discipline of life, which is in consonance with the human nature, and the temperament of the Universe. It does not neglect the requirements of nature at any stage. The aims of Islam and the Nature are identical and their destination is the same! Therefore, in the Holy Qur’an “Din-Religion” is also called Islam:

إِنَّ الدِّينَ عِنْدَ اللَّهِ الإِسْلامُ.

The Religion for Allah is only Islam. (3:19)

It is described as Nature too.

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا.

Turn your face from everything else and turn towards ‘Din’. This is the ‘Nature’ of Allah on which men are created. (30:30)

The Prophet of Islam (a.s) says:

Every child is born on ‘Nature.’[1]

Imam Ja`far al-Sadiq (a.s) was asked, “What is ‘Nature’? He replied,

“It is only Islam!”

When Islam is Nature and Nature is Islam, then being born on ‘nature’ will mean that every child, whether he is born to Muslim parents or not, is a Muslim at birth. When he comes under the influence of the non-Muslim parents, and their society, he picks up thoughts and ways of that environment. He moves away from the way of ‘Nature’ and adopts the way of his ‘parents’ and starts practicing their faith. If a child gets the right environment after birth, he will then, having taken birth on ‘Nature’ will be attached to Islam internally and externally.

`Ali (a.s) was born on the Din al-Fitrah and received his upbringing in such a congenial environment that in accordance wit his own words:

[1] Al-Wāfī

“I was born on the Din al-Fitrah and therefore I had precedence In Faith and Hegira.”[1]

From his early days `Ali (a.s) was with the Prophet (a.s). He received his upbringing under the watchful eyes of the Prophet (a.s) and followed his thoughts and beliefs. He never had anything to do with infidelity and idolatery. Therefore, Ahmad ibn Zainy Dahlan writes:

“`Ali was never under the influence of polytheism because he was under the care and supervision of the Prophet (a.s) like his own son. He emulated him in all matters.”[2]

Once Sa`id ibn Musayyab asked Imam Zayn al-`Abidin (a.s) at what age `Ali (a.s) embraced Islam? The Imam (a.s) replied,

Was he ever an infidel that you ask such a question? However, when Allah had Ordained Muhammad (a.s) the Prophet, `Ali (a.s) was ten years old and he was not an infidel then!”[3]

This question can be asked only about the persons who were infidels and polytheists and had embraced Islam leaving behind their evil ways. If `Ali (a.s) is recognized as the first to embrace Islam, and the earliest Muslim, it is because when the Prophet (a.s) was Ordained in to the Faith, he was the first to endorse his allegiance. Even otherwise `Ali (a.s) was on the same Faith as was the Prophet (a.s) prior to his Annunciation!

After the Annunciation, the Prophet (a.s) started his campaign of propagation of the Faith from his home only. It is quite natural that the best persons to vouch for the honesty and integrity are the immediate members of his family. Therefore, when the Voice of Islam had not yet left the four walls of the Prophet’s home Khadijah and `Ali (a.s), who was eagerly waiting the felicitous moment, embraced Islam. Neither `Ali (a.s) doubted the veracity of the claims of the Prophet (a.s), as some others did later on, nor did he express surprise over his claims. These two personalities were the closest to the Prophet (a.s) and had precedence over all the others in embracing the True Faith! Amir al-Mu’minin says:

“At that time Islam was not there in any place outside the four walls of the Prophet (a.s) And Khadijah’s home. However the third Person in their group was I.”[4]

[1] Nahj al-Balāghah

[2] Al-Sīrah al-Nabawiyyah, Page 177

[3] Al-Wāfī

Besides this precedence in embracing Islam, these two had the privilege of being the first to offer the Islamic Prayer along with the Prophet (a.s). For a long time after the Annunciation, these were the only two who were seen praying along with the Prophet (a.s). Therefore, Isma`il ibn Iyas says that his grandfather, `Afif, narrated that he used to visit Makkah for trading and used to be the guest of `Abbas ibn `Abd al-Muttalib. Once, near the Ka`bah he spotted a handsome, young person looking towards the sun and then facing the Ka`bah, saying “allahu-akbar”. In a while, a child came and stood on the right behind the young person. Then a lady came and stood behind both of them. The young person did a genuflection and both the persons behind him followed suit. When he raised his head, they did the same. Then he prostrated and the two behind him prostrated too. `Afif was much impressed with this way of offering prayer. He asked `Abbas, who those three persons were? He informed, “The youth is my nephew Muhammad (a.s) ibn `Abdullah, the child is another nephew of mine, `Ali (a.s) ibn Abi-Talib and the lady is the wife of Muhammad (a.s), Khadijah bint Khuwaylid. Muhammad (a.s) has advised me that this method of prayer was communicated to him by Allah!” He added:

“By Allah! I do not know if there is another person, besides these three, on the face of the earth who is a follower of this Faith.”[1]

When `Afif became a Muslim later on, he used to say with great craving:

“How I wish I had embraced Islam on that Day to be the third person to join the Fold.”[2]

`Afif had witnessed the scene when on the land, and under the sky, there were only three persons praying to Allah and he always nursed the feeling of regret that if he had received the Guidance, he would have become the fourth person in the Faith and his name would have gone down in the roster of Muslims after `Ali (a.s) and Khadijah (a.s). If someone else had embraced Islam in that period, his name too would have appeared in these narrations. `Abbas too mentioned only the names of these in his narration. Precedence in Islam of Amir al-Mu’minin (a.s) has been recognized by almost all the historians and biographers. Therefore, Ibn Husham says:

[1] Nahj al-Balāghah

[2] Tabarī, Vol 2, Page 65

[3] Tabarī, Vol 2, Page 65

(139)

“Amongst men the first person to embrace Islam, to join him in his prayer and witness what all Allah sent through the Prophet (a.s) was `Ali (a.s). At that time his age was ten years.”[1]

In this regard, the evidences of certain important companions of the Prophet (a.s) too are mentioned here:

The Prophet (a.s) himself said:

“The first Muslim amongst you is `Ali ibn Abi-Talib (a.s)”[2]

Amir al-Mu’minin (a.s) says:

“I was the first to embrace Islam on the call of the Prophet (a.s).”[3]

`Abdullah ibn `Abbas says:

“First of all `Ali ibn Abi-Talib (a.s) embraced Islam.”[4]

Abū-Dharr al-Ghifari says:

“I have heard the Prophet (a.s) say to `Ali (a.s), ‘You were the first to accept the Faith and bear my witness.’”[5]

Salman al-Farisi says:

“In this Ummah the first to reach near the Prophet (a.s) at the Cistern of Kawthar and the first to embrace Islam is `Ali ibn Abi-Talib (a.s)”[6]

Abū-Ayyūb al-Ansari says:

“The first person to profess Faith on the Prophet (a.s) was `Ali ibn Abi-Talib (a.s)”[7]

Zayd ibn Arqam says:

“The first to witness faith on the Prophet (a.s) was `Ali ibn Abi-Talib (a.s).”[8]

[1] Sīrat Ibn Hushām, Vol 1, Page 262

[2] Al Al-Istī`āb, Vol 2, Page 457

[3] Tārīkh Baghdād, Vol 4, Page 233

[4] Al-Istī`āb, Vol 2, Page 458

[5] Al-Istī`āb, Vol 2, Page 208

[6] Al Al-Istī`āb, Vol 2, Page 457

[7] Sharh al-Taqrīb, Vol 1, Page 85

[8] Vol 4, Page 368

Besides precedence in embracing Islam, the first to join the Prophet (a.s) in his prayers were only `Ali (a.s) and Khadijah (a.s). Besides these two, during the early days of Islam no third name is mentioned having joined the prayer. If anyone else had joined the ranks of Muslims in that period, why the history is silent about their joining or not joining the prayers with the Prophet (a.s)? For the first seven years, these were the only two who used to join the Prophet (a.s) at the prayers. Therefore, `Ali (a.s) says,

“I prayed with the Prophet (a.s) seven years prior to the others.”[1]

To strengthen this claim, some more sayings are recorded here:

Anas ibn Malik says:

“The Prophet (a.s) was Annunciated on Monday and on Tuesday `Ali (a.s) offered his prayer.”[2]

Buraydah al-Aslami says:

“The Revelation came on Monday and on Tuesday `Ali (a.s) offered the prayer.”[3]

Jabir ibn `Abdullah al-Ansari says:

“On Monday the Prophet (a.s) was ordained the prophet and on Tuesday `Ali (a.s) offered the Prayer.”[4]

Mujahid says:

“`Ali (a.s) was the first to offer prayer, and his age at the time was ten years.”[5]

After all these evidences, there should not be any doubt about the precedence of `Ali (a.s) in embracing Islam and offering the Islamic prayers. But some persons have invented lame excuses to categorize precedence according to age of the persons who had embraced Islam in that period. Therefore, they say that Abū-Bakr was the first to embrace Islam amongst men, Khadijah among the ladies and `Ali (a.s) among the children and Zayd ibn Harithah among the slaves! This procedure, instead of establishing the true precedence, makes it

[1] Al-Kāmil fit-Tārīkh, Vol 2, Page 37

[2] Al-Kāmil fit-Tārīkh, Vol 2, Page 214

[3] Mustadrak Hakim, vol 3, Page 112

[4] Tārīkh al-Kāmil, Vol 2, Page 22

[5] Tabaqāt Ibn Sa`d, Vol 3, Page 33

confused and blurred! The only purpose behind this categorization seems that they want to deny `Ali (a.s) the privilege of being the first to embrace Islam! But this procedure itself is a proof of the futility of their claim. If some other person, of their choice had preceded in embracing Islam, there would not have been the need for them to take shelter behind flimsy categorization. This claim is also not proved through the statements of the contemporary persons who have all talked about `Ali’s precedence in Islam and have made no other reference which can be extended in support of the ostensible categorization. When they claim that `Ali (a.s) was the first to embrace Islam in the category of children, can they produce a roster of other children who embraced Islam then? Those early days, when the adults, including the big names of later days, were shying away, what was the question of children coming into the fold of Islam! If it is accepted that Abū-Bakr was the first among the men who were major to accept Islam, how could it be proved that he embraced Islam prior to `Ali (a.s)? To cover this inability to prove his precedence, they are inventing the theory of categorization to withhold their futile claims of precedence. All their claims cannot prove that Abū-Bakr joined the fold before `Ali (a.s) There is no proof, even of the fact, whether Abū-Bakr had precedence over other major males in embracing Islam! In fact, history points out that a good number of males had embraced Islam prior to him. Therefore, Muhammad ibn Sa`d inquired from his father Sa`d ibn Abi-Waqqas:

“Did Abū-Bakr have precedence over you people in embracing Islam? He said, ‘No!’ More than Fifty persons had embraced Islam before him!”[1]

Sa`d ibn Abi-Waqqas is counted as a major companion and one of the al-`asharah al-mubashsharah (The Ten about whom the Prophet (a.s) has Guaranteed the Heaven!). It is proper to make flimsy claims of categorization of precedence in Islam in opposition to the claims of such an eminent Companion of the Prophet (a.s)! Another reason to turn down these claims is that around the Annunciation of the Prophet (a.s), Abū-Bakr was not there in Makkah. He was away in Yemen and learned about the developments only after his return from there. Therefore, Ibn al-Athir writes:

“Abū-Bakr says that when he returned to Makkah, the Prophet (a.s) had already been ordained. `Uqbah ibn Abi-Mu`it, Shaybah, Rabi`ah, Abū-Jahl, Abul-Bukhtari and the chiefs of Quraysh came to me. I asked them if any calamity had struck

[1] Tārīkh al-Tabarī, Vol 2, Page 60

them. Or there had been any severe accident? They said, ‘O Abū-Bakr! The biggest saddening news is that the Orphan of `Abdullah has claimed that he is Allah’s Ordained Prophet!”[1]

Therefore, when he was not present in Makkah at the time of the Annunciation of the Prophet (a.s), then no question arises on his precedence over `Ali (a.s) in embracing Islam. The sayings of the Companions prove, and the historians agree, that `Ali (a.s), on the day following the Annunciation was seen praying near the Ka`bah along with the Prophet (a.s). This proves that he had embraced Islam on either the Day of Annunciation or the next day when he was seen at prayer!

Considering these evidences, it is imperative to accept that `Ali (a.s) had precedence over others in embracing Islam. If there was the slightest chance of disproving it, people would not have brought up the flimsy excuse of his being a child and a minor at the time of his entering the fold of Islam. They add another excuse saying that perhaps `Ali (a.s) accepted Islam only to please his benefactor, the Prophet (a.s). They say that even if there is precedence in embracing Islam, it is not valid because of his being a minor. They say that those who embrace Islam at the age of majority do so with full conviction and understanding and that their Faith is valid. A minor can accept a Faith in emulation of his elders, while a major person accepts only if he is convinced. These people do not know that wisdom and conviction not always come with age. Sometimes minors are more wise and intelligent than the older persons. Allah says about Yahya (Prophet John):

“He was still a child when We made him an arbiter, intelligent and affable”

`Isa (a.s) has said from his cradle:

“I am Allah’s creature. He gave me the Book and made me a Prophet.”

In both instances the capability appears at its zenith although the state of ‘maturity” is far away! Although `Ali (a.s), at the time of his embracing Islam, was still a minor, he had never worshipped any idols throughout his childhood. He manifested all the signs of wisdom and intelligence at that age. `Allamah al-Suyūti writes:

“`Ali never worshipped idols even in his childhood.”[2]

[1] Usd al-Ghābah, Vol 3, Page 208

[2] Tārīkh al-Khafā, Page 177

It is a fact that grown up and matured persons of those days showed their ignorance by prostrating to the idols and seeking boons from them. If with age, they had intelligence and wisdom, they would not have indulged in worship of inanimate idols.

This group of persons was on one side, on the other was another group of persons like Abū-`Uthman al-Jahiz and Ibn Taymiyah who went to the length of saying that the embracing of Islam by a minor is not valid. Therefore, despite declaring oneself a Muslim, a minor is not a Muslim in true sense. This sort of belief is possible only from a person who is in the ranks of Nawasib (Those incurring the hostility of the Prophet’s Household and their followers). The question is whether `Ali (a.s) embraced Islam on his own or was invited to do so by the Prophet (a.s). If he did it, on his own, how did he know that he must respond to the call of the Prophet (a.s) and decided that declaring Faith in him is binding? If the Prophet (a.s) had invited him to embrace Islam, then he must have thought it valid to induct a minor to its fold. If the acceptance of `Ali as a minor into the fold was invalid, then the Prophet (a.s) should have regularized the process sometime in the future after `Ali (a.s) attained majority. But nowhere in the history, there is any reference of such event. This would mean that `Ali (a.s) was not in the fold of Islam. This sort of canard can be expected only from those who themselves have nothing to do with Islam. The fact is that when some people realized about the precedence of `Ali (a.s) embracing Islam, they came up with the talk of his faith as the Islam of Emulation and, as such, was invalid. They closed their eyes to the fact that at that time the condition of the age of maturity for application of Shari`ah was not in force, nor for acceptance of the Faith. It only depended on one’s understanding and intelligence. Therefore, `Allamah Halabi writes:

“`Al i’s Islam was valid on this count, although all agree that at that time he was still a minor. His own saying is that he was still a child and had not reached maturity when he had precedence over others in embracing Islam. The reason was that even children were eligible then and their eligibility was withdrawn in the year of Khaybar. Al-Bayhaqi says that this eligibility became invalid in the year of al-Khandaq and the condition of majority was introduced. Another version is that the condition of the age of maturity was introduced in the year

of Hudaybiyah. Prior to that it depended on the intelligence and understanding of the person.”[1]

At the time of the Annunciation of the Prophet (a.s), `Ali’s age was about ten to twelve years when a person is sufficiently knowledgeable, intelligent and capable of understanding things. When his Islam was valid in terms of the norms of Shari`ah at that time, attempts to term it invalid reflects the thinking of the persons who do it!

[1] Al-Sīrah al-Halabiyyah, Vol 1, Page 269