لطفا منتظر باشید ...
leave the affairs of the Muslims. In very important military expeditions ordered
for the Holy War (jihad), he would appoint more than one leader and commander,
in order of succession. In the war of Mu'tah he even appointed four leaders, so
that if the first were to be killed the second would be recognized as the head
and his command accepted and if the second were to be killed, then the third,
and so on.
The Prophet also displayed great interest in the problem of succession and
never failed to appoint a successor when necessary. Whenever he left Medina he
would appoint a governor in his own place. Even when he migrated from Mecca to
Medina and there was as yet no idea as to what would occur, in order to have his
personal affairs managed in Mecca for those few days and to give back to people
what had been entrusted to him, he appointed Ali - may peace be upon him - as
his successor. In the same way, after his death Ali was his successor in matters
concerning his debts and personal affairs. The Shi'ites claim that for this very
reason it is not conceivable that the Prophet should have died without
appointing someone as his successor, without having selected a guide and leader
to direct the affairs of Muslims and to turn the wheels of Islamic society.
Man's primordial nature does not doubt the importance and value of the fact
that the creation of a society depends on a set of common regulations and
customs which are accepted in practice by the majority of the groups in that
society, and that the existence and continuation of that society depend upon a
just government which agrees to carry out these regulations completely. Any one
who possesses intelligence does not neglect of forget this fact. At the same
time one can doubt neither the breadth and detailed nature of the Islamic
Shari'ah, nor the importance and value the Prophet considered it to possess, so
that he made many sacrifices for its application and preservation. Nor can one
debate about the mental genius, perfection of intelligence, perspicacity of
vision or power of deliberation of the Prophet (beside the fact that this is
affirmed through revelation and prophecy).
According to established traditions in both Sunni and Shi'ite collections of
hadith (in the chapter on temptations and seditions and others) transmitted from
the Prophet, the Prophet foretold seditions and tribulations which would
entangle Islamic society after his death, and the forms of corruption which
would penetrate the body of Islam, and later worldly rulers who would sacrifice
this pure religion for their own impure, unscrupulous ends. How is it possible
that the Prophet should not neglect to speak of the details of events and trials
of years or even thousands of years after him, and yet would neglect the
condition that had to be brought into being most urgently after his death? Or
that he should be negligent and consider as unimportant a duty that is on the
one hand simple and evident and on the other significant to such a degree? How
could he concern himself with the most natural and common acts such as eating,
drinking and sleeping and give hundreds of commands concerning them, yet remain
completely silent about this important problem and not appoint someone in his
own place?
Even if we accepted the hypothesis (which Shi'ism does not accept) that the
appointment of the ruler of Islamic society is given by the Shari'ah to the
people themselves, still it would be necessary for the Prophet to give an
explanation concerning this matter. He would have had to give the necessary
instructions to the community so that they would be aware of the problem upon
which the existence and growth of Islamic society and the life of religious
symbols and observances depended and relied. Yet there is no trace of such a
prophetic explanation or religious instruction. If there had been such a thing,
those who succeeded the Prophet and held the reins of power in their hands would
not have opposed it. Actually, the first caliph transferred the caliphate to the
second caliph by bequest. The second caliph chose the third caliph through a
six-man council of which he was himself determined and ordered. Mu'awiyah forced
Imam Hasan to make peace and in this way carried away the caliphate. After this
even the caliphate was converted into a hereditary monarchy. Gradually many
religious observances identified with the early years of Islamic rule (such as
holy war, commanding what is lawful and prohibiting what is forbidden, the
establishment of boundaries for human action) were weakened or even disappeared
from the political life of the community, nullifying in this domain the efforts
of the Prophet of Islam.
Shi'ism has studied and investigated the primordial nature of man and the
continuous tradition of wisdom that has survived among men. It has penetrated
into the principal purpose of Islam which is to revivify man's primordial
nature, and has investigated such things as the methods used by the Prophet in
guiding the community ; the troubles which entangled Islam and the Muslims and
which led to division and separation ; and the short life of the Muslim
governments of the early centuries, which were characterized by negligence and
lack of strict religious principles. As a result of these studies Shi'ism has
reached the conclusion that there are sufficient traditional texts left by the
Prophet to indicate the procedure for determining the Imam and successor of the
Prophet. This conclusion is supported by Quranic verses and hadiths of Ghadir,
Safinah, Thaqalayn, Haqq, Manzilah, Da'wat-i 'ashirah-i aqrabin and others. But
of course these hadiths, most of which are also accepted by Sunnism, have not
been understood in the same way by Shi'ism and Sunnism. Otherwise the whole
question of succession would not have arisen. Whereas these hadiths appear to
Shi'ites as a clear indication of the Prophet's intention in the question of
succession, they have been interpreted by Sunnis in quite another way so as to
leave this question open and unanswered.
To prove the caliphate of Ali ibn Abi Talib, Shi'ites have had recourse to
Quranic verses, including the following: "Your friend [wali] can be only
Allah; and His messenger and those who believe, who establish worship and pay
the poor-due, and bow down (in prayer) [or, and this reading is accepted by
'Allamah Tabataba'i: "....pay the poor-due while bowing down (in
prayer)"]" (Quran, V, 55). Shi'ite and Sunni commentators alike agree
that this verse was revealed concerning Ali ibn Abi Talib, and many Shi'ite and
Sunni traditions exist supporting this view. Abu Dharr Ghifari has said:
"One day we prayed the noontime prayers with the Prophet. A person in need
asked people to help but no one gave him anything, 'Oh God! Be witness that in
the mosque of the Prophet no one gave me anything.' Ali ibn Abi Talib was in the
position of genuflection in the prayers. He pointed with his finger to the
person, who took his ring and left. The Prophet, who was observing the scene
raised his head toward heaven and said: 'Oh God! My brother Moses said to Thee,
"Expand my breast and make easy my tasks and make my tongue eloquent so
that they will comprehend my words, and make my brother, Harun, my help and
vizier" [cf. Quran, XXVIII, 35]. Oh God! I am also Thy prophet ; expand my
breast and make easy my tasks and make Ali my vizier and helper.'" Abu
Dharr says, "The words of the Prophet had not as yet finished when the
verse [cited above] was revealed."
Another verse which the Shi'ites consider as proof of the caliphate of Ali is
this: "This day are those who disbelieve in despair of (even harming) your
religion ; so fear them not, fear Me! This day have I perfected your religion
for you and completed My favour unto you, and have chosen for you as religion
AL-ISLAM" (Quran, V, 3). The obvious meaning of this verse is that before
that particular day the infidels had hopes that a day would come when Islam
would die out, but God through the actualization of a particular even made them
lose forever the hope that Islam would be destroyed. This very event was the
cause of the strength and perfection of Islam and of necessity could not be a
minor occasion such as the promulgation of one of the injunctions of religion.
Rather, it was a matter of such importance that the continuation of Islam
depended upon it.
This verse seems to be related to another verse which comes toward the end of
the same chapter: "O Messenger! Make known that which hath been revealed
unto thee from thy Lord, for if thou do it not, thou will not have conveyed His
message. Allah will protect thee from mankind." (Quran, V, 67). This verse
indicates that God commanded a mission of great concern and importance to the
Prophet which if not accomplished would endanger the basis of Islam and
prophecy. But the matter was so important that the Prophet feared opposition and
interference and in awaiting suitable circumstances delayed it, until there came
a definite and urgent order from God to execute this command without delay and
not to fear anyone. This matter also was not just a particular religious
injunction in the ordinary sense, for to preach one or several religious
injunctions is not so vital that if a single one of them were not preached it
would cause the destruction of Islam. Nor did the Prophet of Islam fear anyone
in preaching the injunctions and laws of religion.
These indications and witnesses add weight to the Shi'ite traditions which
assert that these verses were revealed at Ghadir Khumm and concern the spiritual
investiture (walayat) of Ali ibn Abi Talib. Moreover, many Shi'ite and Sunni
commentators have confirmed this point.
Abu Sa'id Khudari says: "The Prophet in Ghadir Khumm invited people
toward Ali and took his arm and lifted it so high that the white spot in the
armpit of the Prophet of God could be seen. Then this verse was revealed: 'This
day have I perfected your religion for you and completed My favor unto you, and
have chosen for you as religion AL-ISLAM.' Then the Prophet said, 'God is great (Allahu
akbar) that religion has become perfected and that God's bounty has been
completed, His satisfaction attained and the walayat of Ali achieved.' Then he
added, 'For whomever I am the authority and guide Ali is also his guide and
authority. Oh God! Be friendly with the friends of Ali and the enemy of his
enemies. Whoever helps him, help him, and whoever leaves him, leave him.'"
In summary we can say that the enemies of Islam who did everything possible
to destroy it, when they lost all hope of achieving this end, were left with
only one hope. They thought that since the protector of Islam was the Prophet,
after his death Islam would be left without a guide and leader and would thus
definitely perish. But in Ghadir Khumm their wishes were brought to nought and
the Prophet presented Ali as the guide and leader of Islam to the people. After
Ali this heavy and necessary duty of guide and leader was left upon the
shoulders of his family.
Some of the hadiths pertaining to Ghadir Khumm, the investiture of Ali, and
the significance of the Household of the Prophet are cited here:
Hadith-i ghadir: The Prophet of Islam upon returning from the farewell
pilgrimage stopped in Ghadir Khumm, assembled the Muslims and after delivering a
sermon, chose Ali as the leader and guide of Muslims.
Bara' says: "I was in the company of the Prophet during the farewell
pilgrimage. When we reached Ghadir Khumm he ordered that place to be cleaned.
Then he took Ali's hand and placed him on his right side. Then he said, 'Am I
the authority whom you obey?' They answered, 'We obey your directions.' Then he
said, 'For whomever I am his master (maula) and the authority whom he
obeys, Ali will be his master. Oh God! Be friendly with the friends of Ali and
enemy of the enemies of Ali.' Then Umar ibn al-Khattab said to Ali, 'May this
position be pleasing to you, for now you are my master and the master of all the
believers.'"
Hadith-i safinah: Ibn 'Abbas says, "The Prophet said, 'My household is
like the ship of Noah ; whoever embarks upon it will be saved and whoever turns
away from it will be drowned.'"
Hadith-i thaqalayn: Zayd ibn Arqam has recounted that the Prophet said,
"It seems that God has called me unto Himself and I must obey His call. But
I leave two great and precious things among you : the Book of God and My
Household. Be careful as to how you behave toward them. These two will never be
separated from each other until they encounter me at Kawthar (in
paradise)." Hadith-i thaqalayn is one of the most strongly established
hadiths, and has been transmitted through many chains of transmission and in
different versions. Shi'ites and Sunnis agree concerning its authenticity.
Several important points can be deduced from this hadith and its like: (1) In
the same way that the Holy Quran will remain until the Day of Judgment, the
progeny of the Holy Prophet will also remain. No period of time will be without
the existence of the figure which Shi'ism calls the Imam, the real leader and
guide of men. (2) Through these two great trusts (amanat), the Prophet
has provided for all the religious and intellectual needs of the Muslims. He has
introduced his Household to Muslims as authorities in knowledge and has
pronounced their words and deeds to be worthy and authoritative. (3) One must
not separate the Holy Quran from the Household of the Prophet. No Muslim has a
right to reject the "sciences" of the members of the Household of the
Prophet and remove himself from under their direction and guidance. (4) If
people obey the members of the Household and follow their words they will never
be led astray. God will always be with them. (5) The answers to the intellectual
and religious needs of men are to be found in the hands of the members of the
Household of the Prophet. Whoever follows them will not fall into error and will
reach true felicity ; that is, the members of the Household are free from error
and sin and are inerrant. From this it can be concluded that by "Members of
the Household" and "progeny" is not meant all the descendants and
relatives of the Prophet. Rather, specific individuals are meant who are perfect
in the religious sciences and are protected against error and sin so that they
are qualified to guide and lead men. For Shi'ism these individuals consist of
Ali ibn Abi Talib and his eleven descendants who were chosen to the imamate one
after another. This interpretation is also confirmed by the Shi'ite traditions.
For example, Ibn 'Abbas has said, "I said to the Prophet, 'Who are your
descendants whose love is obligatory [upon Muslims]?' He said, 'Ali, Fatimah,
Hasan and Husayn.'" Jabir has transmitted that the Prophet has said,
"God placed the children of all prophets in their 'backbone' but placed my
children in the backbone of Ali."
Hadith-i haqq : Umm Salmah has said, "I heard from the Prophet of God
who said, 'Ali is with the Truth (haqq) and the Quran, and the Truth and the
Quran are also with Ali, and they will be inseparable until they come upon me at
Kawthar.'"
Hadith-i manzilah : Sa'd ibn Waqqas has said, "The Prophet of God said
to Ali, 'Are you not satisfied to be to me what Harun was to Moses except that
after me there will not be another prophet?'"
Hadith-i da'wat-i 'ashirah : The Prophet invited his relatives for luncheon
and after the meal told them, "I know of no one who has brought to his
people better things than I have brought to you. God has commanded me to invite
you to draw toward Him. Who is there who will assist me in this matter and be my
brother and inheritor (wasi) and vicegerent (khalifah) among you?" All
remained silent, but Ali, who was the youngest of all, exclaimed, "I shall
be your deputy and aide." Then the Prophet put his arms around him and
said, "He is my brother, inheritor and vicegerent. You must obey him."
Then the group began to depart laughing and telling Abu Talib, "Muhammad
has ordered you to obey your son."
Hudhayfah has said, "The Prophet of God said, 'If you make Ali my
vicegerent and successor - which I do not think you will do - you will find him
a perspicacious guide who will direct you toward the straight path !"
Ibn Marduyah has said that the Prophet said, "Whoever wishes that his
life and death be like mine and that he enter paradise should after me love Ali
and follow my household, for they are my descendants and have been created from
my clay. My knowledge and understanding have been bestowed upon them. Therefore
woe unto those who deny their virtues. My intercession [on the Day of Judgment]
will never include them."
Affirmation
of the Previous Section
Much of the argument of Shi'ism concerning the succession to the Prophet
rests on the belief that during the last days of his illness the Prophet in the
presence of some of his companions asked for some paper and ink so that
something could be written which, if obeyed by the Muslims, would prevent them
from going astray. Some of those present considered the Prophet to be too ill to
be able to dictate anything and said, "The Book of God is sufficient for
us." There was so much clamor raised over this matter that the Holy Prophet
told those present to leave, for in the presence of a prophet there should not
be any noise or clamor.
Considering what has been said above about hadiths concerning succession and
the events that followed upon the death of the Prophet, especially the fact that
Ali was not consulted in the question of selecting the Prophet's successor,
Shi'ites conclude that the Holy Prophet had wanted to dictate his definitive
views about the person who was to succeed him but was not able to do so.
The purpose of the utterances of some of those present seems to have been to
cause confusion and prevent this final decision from being clearly announced.
Their interruption of the Holy Prophet's discourse does not seem to be what it
appears outwardly, that is concern with the possibility that the Prophet might
utter incongruous words due to the intensity of his illness. For, first of all,
throughout his illness the Holy Prophet was not heard to have uttered any
meaningless or incongruous words and no such things has been transmitted
concerning him. Moreover, according to the principles of Islam the Prophet is
protected by God from uttering delirious or senseless words and is inerrant.
Secondly, if the words mentioned by some of those present on that occasion
before the Prophet were meant to be of a serious nature there would have been no
place for the next phrase, "The Book of God is sufficient for us." In
order to prove that the Prophet might utter incongruous words under unusual
circumstances the reason of his serious illness would have been used rather than
the claim that with the Quran there was no need of the Prophet's words. For it
could not be hidden from any Muslim that the very text of the Book of God
considers the obedience to the Holy Prophet to be obligatory and his words to be
in a sense like the Word of God. According to the text of the Holy Quran,
Muslims must obey the injunctions of both God and the Prophet.
Thirdly, an incident involving illness occurred during the last days of the
life of the first caliph, who in his last will and testament chose the second
caliph as his successor. When Uthman was writing the will according to the order
of the caliph, the caliph fainted. Yet the second caliph did not repeat the
words that had been uttered in the case of the Prophet according to the hadith
of "Pen and Paper." This fact has been confirmed in a hadith related
by Ibn Abbas. And it has been accounted of the second caliph that he said,
"Ali deserved the caliphate but the Quraysh would not have been able to
bear his caliphate, for had he become caliph he would have forced the people to
accept the pure truth and follow the right path. Under his caliphate they would
not have been able to transgress the boundaries of justice and thus would have
sought to engage in war with him."
Obviously according to religious principles one must force him who has
deviated from the truth to follow the truth; one must not abandon the truth for
the sake of one who has abandoned it. When the first caliph was informed that
some of the Muslim tribes had refused to pay religious tax, he ordered war and
said, "If they do not give me the tithes which they gave to the Prophet, I
shall fight against them." Eventually by this saying he meant most of all
that truth and justice must be revived at all costs. Surely the problem of the
legitimate caliphate was more important and significant than tithes, and Shi'ism
believes that the same principle applied by the first caliph to this matter
should have been applied by the whole early community to the problem of
succession to the Holy Prophet.
The
Imamate and Its Role in the Exposition of the Divine Sciences
In the discussion of prophecy it was mentioned that, according to the
immutable and necessary law of general guidance, each created species is guided
through the path of genesis and generation toward the perfection and felicity of
its own kind. The human species is not an exception to this general law. Man
must be guided through the very "instinct" of seeking reality and
through thought concerning his life in society in such a way that this
well-being in this world and the next is guaranteed. In other words, to attain
human happiness and perfection, man must accept a series of doctrines and
practical duties and base his life upon them.
