The Caliphate Its Conception and Consequences

Chapter Eleven : Nepotism Or Sheer Justice

The view that the opposition party formulated and propagated for political purposes, was that Muhammad (P) was unjustly, and merely out of domestic love and affection, trying to install Imam Ali in his place, and was thus adopting the means to perpetuate the rule of his family, and to raise his own tribe to dominance over others. This may well also be the opinion of non-Muslim readers of this book.

This view was very readily accepted by those parties or sections of the people who, for one reason or another, were unfavorably disposed towards Imam Ali and the Prophet (P), for example the MUNAFIQIN of BANU OMAYYA, the families whose men Imam Ali had killed in the battles for Islam, and those numerous tribes who were jealous of the rise of BANU HASHIM. Thus the ranks of the opposition were swelled to a considerable extent. Even in foreign non-Muslim countries, which were naturally averse to the new religion and its founder, this view and all those views akin to it found a ready response and were greedily welcomed.

They gained easy currency among the non-Muslims, with the result that the only Islam that they know today is that which has resulted from the twisting and stretching of its principles by those with an interest in molding it into a shape suited to their ends. The have accepted a distorted view of Islam so readily because in it they find reflected their own opinions about Muhammad (P) and Islam, and have, therefore, patted this faction on the back. This situation, coupled with the active propaganda that has been carried on in foreign countries throughout these thirteen centuries, is responsible for the crass ignorance in Europe of the true principles of Islam. Every book on Islam published there bears testimony to this.

To continue the thread of our narration, we must revert to the criticism of the accusation, if true, exposes the Prophet (P) to many other charges which flow from it as a consequence, for example falsehood, injustice, want of love for Islam, selfishness, and so on. Nepotism implies that one prefers one's own unfit relatives to others who are more able, suitable and competent. But it, on the other hand, the particular relative is indeed more competent, more suited to the post, and more properly deserving in every respect than any of the men available for selection, then it would be sheer injustice to disqualify him for the simple reason that he is related to the person making the selection. Let us see to which side the scales of justice incline.

We have to judge between Imam Ali on the one hand, and those who contrived to secure the caliphate at the SAQIFA, namely ABU BAKR and UMAR, on the other. For an agent, successor or caliph, it is absolutely essential that he be as much like his principal as possible. The greater the similarity, the greater the fitness. The continuance of the work of Government, Caliphate, or any other institution for that matter, with the same efficiency, control and spirit as prevailed in the principal's own lifetime, cannot be assured without this likeness in the successor.

Succession to the Prophet (P) meant taking his place in both the Spiritual and Temporal Government of Islam.

For the spiritual branch of government, the caliph had to be on a level with the Prophet (P) in respect of the following criteria:

Freedom from the vice of idolatry.
Precedence over all others in accepting the truth of the Prophet's mission.
Purity and strength of faith.
(Unfaultable) courage and unflinching faith, to enable him to stick to his post at the risk of his life, whether on the field of battle or whether in the humbler sphere of everyday life.
Invincibility, both into the teachings of the battle and in the field of learning.
Deep insight into the teachings of the QUR'AN and a perfect knowledge of its correct interpretation.
Superiority to all in every good quality and human virtue.
Selfless devotion to the cause of Islam. For the temporal branch of government of the pattern set by Islam, the following qualities must be present in the successor, just as they were found in the Prophet (P).
The ability as well as the desire to do justice between men.
The sagacity to order state policy in strict conformity with the tenets of Islam.
The realization of his responsibility for the actions of his governors and subordinates.
Good management at home and the ability to command respect abroad.
The ability to conduct wars to the standard set by the Prophet (P), that is, with their initiation and promulgation only in strict accordance with the principles of justice, equity and good conscience, and in keeping with the behests of the QUR'AN, never being undertaken with the intention of extending the limits of the realm, obtaining booty, or keeping the armies occupied abroad in order to avoid their mischief at home.
The desire to extend the limits of Islam by means of peaceful persuasion.
Submission to the laws of Islam without any attempt to amend or cancel them. It must also be noted that the Prophet's opinion about him is also an asset which must count. I now proceed to judge all these personages according to the standards set down above. It is a painful task, as comparisons are said to be odious. But in the case of leaders, comparison is unavoidable.

SPIRITUAL GOVERNMENT: Criterion No. 1: Freedom from Idolatry:

It is a fact that Muhammad (P) never for a single moment worshipped any idol. Similarly, all historians are unanimous in saying that Imam Ali did not for a single minute worship any idol. ABU BAKR accepted Islam at the age of thirty-nine and UMAR at the age of thirty-five. Before that, they had both been worshipping the idols like other QURAISH individuals.

When an infant of four or five years. Imam Ali was taken away from his parents by Muhammad (P), with whom he lived thereafter. His education and upbringing under Muhammad's very eyes was an asset for Imam Ali. Muhammad, even before the revelation, had never worshipped the idols. It was but natural for Imam Ali to follow him in not polluting himself with the filth of idolatry. He was ten years of age when he accepted Muhammad's mission, though in manner of speaking he had been Muslim before that.

In contrast, UMAR'S family was noted for its staunch support of paganism. When five persons from QURAISH, namely ZAID, QAIS, WARQA, ABDALLAH IBN JAHSH, and UTHMAN IBN HUWAIRI (not UTHMAN, the caliph) became disgusted with idolatry and decided to abjure it, even before the advent of Muhammad (P), AL-KHATTAB came down very hard on ZAID for this. (ZAID was UMAR'S first cousin, his father AMR being the brother of UMAR'S father AL-KHATTAB).

ZAID had intended to go to different lands in search of the genuine religion of IBRAHIM, but AL-KHATTAB had asked SAFIYYA, ZAID'S wife, to let him know when ZAID planned to go off. Therefore, whenever ZAID tried to set off, his wife would convey the news to AL-KHATTAB, who would come and rebuke ZAID for leaving the religion of his fathers.

AL-KHATTAB used to severely ill-treat him, and finally expelled him to the outskirts of MAKKA, sending the rogues of QURAISH after him to torment him and to prevent him from entering the town. ZAID could therefore only enter MAKKA in secret, and whenever discovered would be tortured by those ruffians at the request of AL-KHATTAB, and would be expelled again. AL-KHATTAB took great care thereafter to ensure that no one else abjured idolatry.

Criterion No. 2: Precedence in Islam:

Imam Ali was the first man to accept Islam and to offer prayers with the Prophet (P). When entrusted with the mission, the Prophet (P) came home and disclosed his experiences to his wife KHADIJA, who at once acknowledged the truth of what he said. The Prophet (P) then mentioned it to Imam Ali, who accepted it immediately. There is almost unanimity on this point: KHADIJA among women, and Imam Ali among men, were the first to accept Islam. AMIR ALI says:

KHADIJA was the first to accept his mission…. In the beginning Muhammad opened his soul only to those who were attached to him, and tried to wean them from to gross practices of their forefathers. After KHADIJA, Imam Ali was the next disciple. Often did the Prophet (P) go into the depths of the solitary deserts around MAKKA with his wife and young cousin, that they might together offer up their heart-felt thanks to the God of all nations for His manifold blessings. Once they were surprised while in the attitude of prayer by ABU TALIB,

the father of Imam Ali, and he said to Muhammad (P) "O son of my brother, what is this religion that thou art following"? "It is the religion of God, His angels, His Prophets, and our ancestor IBRAHIM", answered the Prophet (P). Then turning towards Imam Ali, his son, the venerable patrician enquired as to what his religion was. "O father", replied Imam Ali, "I believe in God and His Prophet, and I go with him". "Well my son", said ABU TALIB, "he will not call thee to aught save what is good, wherefore thou art free to cleave unto him".

Soon after, ZAID IBN AL-HARITH, who notwithstanding his freedom had cast in his lot with Muhammad (P). became a convert to the new faith. He was followed by a leading member of QURAISH community named ABDALLAH IBN ABI QUHAFA, who afterwards became famous in history as ABU BAKR.

AFIF AL-KINDI relates his testimony as an eye-witness thus: "Before Islam had entered on its general proselytizing mission, I came to MAKKA and stayed with ABBAS IBN ABD AL-MUTTALIB. When the sun had risen and become high, I turned towards the KA'BA; a young man came and looked up at the sky, and then stood in front of the KA'BA. Soon afterwards a boy came and stood to the right of the young man, and then performed the RUKU', and the boy and the woman followed suit. The young man then stood erect, and the boy and the woman did likewise. Then the young man fell prostrate in SAJDA, and the boy and the woman did the same.

I said to ABBAS, "O ABBAS, this is a great event". ABBAS said, "Yes, this is a great event; do you know who they are"? I said that I did not know. ABBAS then said, "This young man is Muhammad, the son of my brother; and the woman is KHADIJA, the wife of Muhammad, my nephew. This young man says that your God, who is also God of the heavens, has ordered them to worship Him in this manner; and by God, I do not know anyone else on the face of the earth in this religion besides these three persons". AFIF used to say that had he accepted Islam at that time, he would have been the third person in Islam.

This shows conclusively that for a long time there were only these three persons in the fold of Islam. This is corroborated by what Imam Ali himself said: "I am the brother of God's Prophet (P), and am God's worshipper. I am the "SIDDIQ-AL-AKBAR". Anyone who claims this title for himself is a liar. I offered prayers to God side by side with the Prophet (P) for seven years before anyone else did". He expressly asserted that he was a Muslim long before ABU BAKR became one.

AT-TABARI says that ABU BAKR embraced Islam after fifty persons had done so.

ABU AL-FIDA' writes: "All agree that the first person to accept Islam was KHADIJA. The question is who was the next Muslim. The Author of "SIRAT IBN HISHAM" and a great majority of the learned writers are of the opinion that after her, Imam Ali embraced Islam…. The author of the SIRA says that after him ZAID came into the fold of Islam; it was after ZAID that ABU BAKR became a Muslim.

AS-SAYYUTI says: "IBN ABBAS, ANAS, ZAID IBN ARQAM, SALMAN AL-FARISI, and a large number of companions say that Imam Ali was the first man to accept Islam. Most of the learned men say that there is agreement of the whole UMMA on the point that the first man to accept Islam was Imam Ali".

AL-MAS'UDI says: "A majority of the writers say that Imam Ali never associated anyone with the one true God, and that therefore there was no time when he was not a Muslim, and we cannot say that he accepted Islam afterwards; he followed the Prophet (P) in all his deeds. He attained the age of discretion in this manner; God saved him from every sin on account of his following the Prophet (P) in all his actions. With no compulsion from outside, both of them chose to obey and worship God of their own free will, and abstained from all sins and prohibited things. Another class of writers think that the Prophet also offered Islam to Imam Ali formally and he accepted it at once, and that he was the first to accept Islam…. Then ABU BAKR entered into the fold of Islam".

There is no dispute in the case of UMAR. He was twenty-seven years of age when Muhammad was charged with his mission, and he accepted Islam at the age of thirty-three of thirty-five. During this period he had been the deadliest enemy of Muhammad and Islam. He embraced Islam after more than fifty persons had already done so.

Criterion No. 3: Purity and Strength of Faith:

It is obvious that there is no comparison between the purity and strength of faith of a man who has been bred and brought up from his infancy under the supervision and education of the Teacher himself, and the faith acquired at a more advanced age. In the former case, the sheet is a clean one; the first impressions of a religion that it receives are those of Islam. In the latter case, the slate is already written upon; the impressions of idolatry acquired at an age when impressions go very deep are indelible,

and it takes a long time to make the new impressions felt. Even when this happens, both sets of impressions live side by side, and react upon and compete with each other. Under these circumstances, the purity of the faith is impossible, and its strength is unreliable. It was for this reason that these aged pupils of the Prophet (P) were never able to shake off the last vestiges of idolatry and fully realize and comprehend the true principles of Islam and the full nature and real import of Prophet-hood. This will be readily apparent to anyone who tries to study how UMAR could sit down to amend, modify and set aside certain fundamental principles of Islam as taught by the Teacher himself. A revealed religion does not brook this treatment at the hands of a follower, no matter how high he may be placed in worldly position.

Religion must either be accepted as it is, or else be rejected entirely; there is no middle course. They failed to realize this, because in paganism, which they had known from their infancy, there is no such limitation; it is wholly a sport of imagination. They applied the principle of paganism, which they could never entirely shake off, in preference to the doctrines of the revealed religion, the true import and certain and permanent nature of which they never fully appreciated. Modern writes like SHIBLI, whose eyes are dazzled by the glare of the modern age, extol these amendments on the grounds that without them, modern people would blame Islam for being inelastic. Call it inelastic if you will, but absolute truth does not stoop to compromise.

The strength of the conviction of Imam Ali in the truth of his religion is evident from his entire conduct from the cradle to the grave. He never fled the field of battle, he risked his own life many time to save the Prophet (P) and Islam, and he placed the good of Islam before every other consideration. His most stupendous sacrifice for Islam was made when, on the death of the Prophet (P), he was superceded, yet refused to take up the sword lest it endanger the interests of Islam.

The details of this will become known as we proceed. The student of history known how well or ill his rivals withstood the stress of striving for Islam. The only virtue of ABU BAKR that could be cited at the SAQIFA was that he had been the companion of the Prophet (P) in the Cave on the night of the flight. And on that occasion ABU BAKR had cried for fear of the enemies, with the result that the Prophet (P) had had to remind him that God is always with the righteous. This is far from being a sign of a firm conviction in the righteousness of the cause.

Criteria Nos. 4 & 5: Conduct in Battle:

For a man to flee for his life from the field of battle is conclusive evidence that he has no real faith in the promises of reward and the threats of punishment set forth in QUR'AN; furthermore, to abandon the Prophet (P) when in the midst of foes proves that he has little, if any, love for him. Thus, it is absolutely essential that the successor of the Prophet (P) should be a man who has the courage to stick to his post in the face of every danger, and who is ready to lay down his life for Islam and the Prophet (P). On no account must he run away from the field or battle to save his own life. Moreover, it is also necessary that he should not be defeated by anyone, either on the field of battle, or in the lecture-room. He should be second to none in any contest or in any walk of life. With him is bound up the dignity of Islam; if he is defeated, Islam is defeated. Let us review the battles of the Prophet (P) from this point of view.

(a) The Battle of BADR; 19th Ramadan A.H. 2 (A.C. 624).

This was the first battle of Islam; had it been lost, Islam would not have survived. The Prophet (P) fully realized its importance when he prayed to God in these words: "O God, it today this army is lost. Thou wilt not be worshipped on the face of the earth till eternity". MARGOLIOUTH says; "It certainly appears that the winning of this most important fight was in the main due to the prowess of Imam Ali (who fought without armor on his back) and HAMZA". Seventy warriors of QURAISH fell dead on the battlefield, half of this number having been slain by Imam Ali alone, with the remainder killed by the rest of the Muslim army.

Included among those killed by Imam Ali were members of almost all the important families of QURAISH. Some of their names are: AL-WALID IBN UTBA, brother of HIND, wife of ABU SUFYAN and the mother of MU'AWIYA; SHAIBA IBN RABI'A, uncle of the same HIND; AL-AS IBN SA'ID BIN AL-AS AL-AMAWI; NAWFAL IBN KHUWAILID IBN ASAD; MAS'UD IBN AL-MUGHIRA, who was the brother of AL-WALID, father of KHALID; ABU AL-QAIS IBN AL-FAKAH; ABDALLAH IBN AL-MUNDHIR; AL-AS IBN MUNYA IBN AL-HAJJAJ; HANZALA and ABU UMAR, sons of ABU SUFYAN; ABU UBAID IBN AL-HARITH; and AQIL IBN NAWFAL. This list included five close relatives of MU'AWIYA.

In this battle we do not hear the name of UMAR mentioned at all. UTHMAN was absent, and ABU BAKR was sitting safely in the ARSH, a high place of refuge constructed for the Prophet (P), where ABU BAKR had gone uninvited. (b) The Battle of UHUD; 11th SHAWWAL A.H. 3(A.C. 625).

MARGOLIOUTH writes; "It appears, too, that start events were proceeding as the Prophet had imagined. The champions of BADR, ALI and HAMZA, dealt out death as unsparingly as before; the heroism of QURAISH compelled them to meet these companions in a series of single combats, in which their own champions were killed, and their overthrow spread discomfiture and panic".

When the battle began, Imam Ali, HAMZA and ABU DUJANA went straight towards the enemy, engaged the armies and fought at the risk of their lives. Imam Ali killed all the standard-bearers of QURAISH, and panic took hold of the armies, who fled leaving behind their goods. The detachment of archers, whom the Prophet (P) had ordered to guard the pass in the mountains and remain there in all events, left their post and engaged themselves in looting the enemy's goods. KHALID IBN AL-WALID of QURAISH, finding himself presented with the opportunity, descended upon the Muslims, and their victory was turned into defeat. Now the Muslims began fleeing in all directions, leaving the Prophet (P), who had been wounded, alone. I cannot do better than to quote a passage (in translation) from "MADARIJ-AN-NABUWWA" by SHAIKH ABD AL-HAQ, a great SUNNI divine and historian:

During the battle of UHUD, the enemy fought so desperately that the Muslims took to flight, leaving the Prophet (P) alone. He got so angry that the sweat dripped from his forehead. In that condition, he looked round and saw Imam Ali standing by his side. The Prophet (P) looked at him and asked why he did not take to flight and join his comrades.

Imam Ali replied, "Should I turn KAFIR after having once accepted IMAN (faith in God)? I will follow you everywhere. "Now a party of the enemy advanced towards the Prophet (P), who said to Imam Ali, "O Ali, protect me from this party; do this service to me, as this is the time for help". Ali therefore turned to that party and killed so many of them that the rest ran away. It is said that on that day Ali received eighteen wounds, four of them being so serious that on receiving each wound, he fell down from his horse…. The famous phrase "There is no courageous man like Ali, and no sword like his DHU AL-FIQAR was uttered on that day".

Those who hold that the Prophet (P) did not designate Imam Ali as his successor, or that he was wrong in selecting Imam Ali for the caliphate, think that the Prophet (P) forgot or ought to have forgotten, when in prosperity, the service which Imam Ali had rendered to Islam and its founder in adversity.

Now let us turn to the others. UMAR said that on the day of UHUD, the Muslims fled for their lives from the field of battle, and that he himself fled and climbed a hill, jumping from place to place like a mountain goat. It appears that after some time, he and his companions sat down to take rest. From AT-TABARI we learn that UMAR and TALHA together with some of the MUHAJIRIN and ANSAR, ran away from the field and were sitting on a rock, when someone called out that Muhammad had been killed. ANAS IBN AL-NADR went up to these persons and asked them why they were sitting there. The men on the rock replied that Muhammad (P) had been killed, and expressed their wish that there had been someone who would go to ABDALLAH IBN UBBAI, a MUNAFIQ at Medina, and request him to intercede with ABU SUFYAN and get an amnesty for them.

Seeing Imam Ali and the Prophet (P) standing firm on the field of battle, Muslims began to rally round the Prophet (P). ABU BAKR says that the people began to return to the Prophet (P), that he was the first to come back to him, and that after him came ABU UBAIDA IBN AL-JARRAH. UTHMAN IBN AFFAN had fled with two others to a great distance, and returned on the third day. The Prophet (P) remarked to UTHMAN that the distance he had fled was great.

We learn the following from "HABIB-AS-SAYYAR":

One day, ZAID IBN WAHAB said to ABDALLAH IBN MAS'UD, "I have heard that on the day of UHUD, no one except Ali, ABU DUJANA and SUHAIL IBN HANIF remained in the field with the Prophet. Is this information correct"? ABDALLAH IBN MAS'UD replied that in the first instance when the Muslims took flight, no one but Ali had remained with the Prophet. Again ZAID asked, "ABU BAKR and UMAR, where were they"? ABDALLAH IBN MAS'UD replied that they also had run away. When ZAID asked about UTHMAN, he replied that UTHMAN had fled to a great distance, and returned on the third day, whereupon the Prophet remarked to him that he had run to a great distance.

We do not hear of ABU BAKR, UMAR or UTHMAN taking part in the battle; we hear only of them taking part in the flight. Discomfited by the firm and courageous attitude of the Prophet and the fierce fighting of Ali, the MAKKANS broke off and went back to MAKKA. (c) The Battle of AHZAB ("The Ditch"); SHAWWAL A.H.5 (A.C.627):

This was the last concerted attempt by the MAKKANS to crush the new religion, and it was an enormous one too. All the Jews of Arabia made common cause with them, and even those who had made treaties of peace with the Prophet (P) joined the invading hordes. It was thus a huge army ten thousand strong that advanced on Medina. The majority of the Muslims were seized with terror and lost heart; their faith in God and the Prophet (P) was shaken. Their picture has been vividly drawn in the QUR'AN.

It would have been an injustice if the QUR'AN had ignored those who remained firm and unshaken in their belief in God and the Prophet (P) in this hour of severe trial; it therefore describes their feelings too, and applauds the firmness of their faith and the strength of their conviction. At the suggestion of SALMAN the Persian, a ditch was dug round Medina wherever it was not protected by the hills, and fronting where the invading armies had encamped.

At a time when terror, anxiety and doubts had unnerved the Muslim army, AMR IBN ABD WUDD, with a detachment of one thousand men, crossed the ditch, and coming towards the Muslim army, began to challenge them to send their champion to fight him. He was considered to be on his own equal in prowess to one thousand soldiers. The Muslims were dumbstruck with awe, and their fear was greatly heightened when UMAR related to them his own personal experience of how once this AMR, when surprised by brigands while traveling in a caravan, picked up a young camel, and using it as a shield attacked and dispersed the whole gang single-handedly. The Muslims were therefore in great awe of this man, who, emboldened by this attitude of theirs,

repeated his challenge, adding biting taunts. When none in the army dared accept it, Imam Ali stood up and requested the Prophet (P) to permit him to go and meet him. The Prophet (P) asked him to wait, and turned to the older and more experienced men to accept the challenge of AMR. Not one of them responded to the Prophet (P). AMR again threw out his challenge, and Imam Ali again got up and repeated his request to the Prophet, who again asked him to wait. The Prophet (P) once again turned to his companions and asked them to save the honor of the Muslim army; again he was met with sullen silence. Now AMR repeated his challenge with the sarcastic remark,

"You Muslims believe that anyone among you who falls fighting in the holy war goes straight to paradise. Is none among you prepared to enter the abode of everlasting bliss"? Imam Ali could restrain himself no longer, and asked the Prophet to permit him to fight the infidel, as he could bear that taunt no longer.

The Prophet (P) again asked him to wait, adding "You know that it is AMR IBN ABD WUDD." Imam Ali replied, "Yes, I know that, and with that knowledge I beg you to permit me". The Prophet (P) looked round, but non one else was courageous enough to defend the honor of Islam. At last the Prophet (P) gave the required permission, but not until he had shown the world who, out of Imam Ali and his rivals, was more passionately and sincerely devoted to Islam, and whose sword won this kingdom, which everyone strove to lead after the death of the Prophet (P). Was the Prophet (P) indulging in nepotism when he selected this Imam Ali to succeed him? Was not this an act of justice and of appreciation of services? I quote from "TARIKH-AL-KHAMIS":

AMR IBN ABD WUDD was one of the greatest warriors of Arabia. He had received a wound in the battle of BADR, and therefore did not join 'UHUD. People used to regard him as equal to one thousand soldiers. He came out for the Battle of the Ditch with great pomp and show and the intention to show the people his high degree of bravery. He crossed the ditch and began to challenge the Muslims to send a champion to fight him. The companions of the Prophet (P) were so terror-stricken that it looked as if a bird was sitting on their heads (meaning that they were motionless with terror), because they were aware of his bravery.

IBN ISHAQ, the historian, writes that when AMR IBN ABD WUDD threw out the challenge, Imam Ali, who was standing armed, requested the Prophet (P) to permit him to go out to fight AMR. (The writer here describes the repeated challenges of AMR, the stony silence of the companions, the repeated requests of Imam Ali to get permission, the delaying of the permission by the Prophet (P),

the taunts of AMR, and the emphatic request of Imam Ali). At last the Prophet (P) gave the required permission, giving him his own sword, coat of iron and the turban, and dressed Imam Ali with his own hands…. Imam Ali came out reciting these couplets…. Imam Ali and AMR began to fight with each other, until finally Imam Ali killed AMR IBN ABD WUDD. His companions, who were on horseback, ran away and fell into the ditch. Imam Ali ran towards them and put them to flight.

The facts of this battle are similarly described by other writers. Contrary to the usual practice of the Arabs, Imam Ali did not take away the dress and armor of AMR IBN ABD WUDD. Seeing his dead body fully clad, his sister said that had the slayer of her brother been other than the noble Imam Ali, who did not stop to rob him of his armor, she would have wept for him for the whole of her life. UMAR was greatly surprised at the conduct of Imam Ali,

and asked him why he did not take AMR'S armor, which was of very high value. Imam Ali relied that he did not like to render him naked. This one of those battles on the result of which hung the fate of Islam. The Prophet (P) fully recognized the importance of Imam Ali's victory when he rightly said that this one blow of Imam Ali on the day of the Ditch was of much greater value and virtue than the good deeds of the whole of the world up to the Day of Judgment.

It is not irrelevant to note that when on the day of HUDAIBIYYA the Prophet wanted to obtain some information about QURAISH and asked UMAR to go to MAKKA, UMAR flatly refused, saying that he was afraid of QURAISH, who did not like him, suggesting that UTHMAN, whom QURAISH liked, would be a more suitable person for the purpose.

(d) The Battle of KHAIBAR; MUHARRAM A.H.7 (A.C.628):

Owing to the intrigues and overt acts of violence of the Jews, the Prophet (P) was compelled to lead an expedition to KHAIBAR, a cluster of forts some ninety miles from Medina in the direction of Syria, where the Jews from the whole of Arabia had collected together, awaiting an opportunity to fall on Medina. Some of the fortresses fell to the Muslims without much effort. But the greatest of them all, called AL-QAMUS, held out much longer. ABU BAKR led a detachment to conquer it, but was defeated. On the following day, UMAR went out to it with a great force, but was also repulsed and defeated. On their return to the Prophet (P), the army accused UMAR of cowardice, and UMAR similarly accused the army. The Prophet (P) was annoyed and spoke the following celebrated words:

"By God, tomorrow I will hand over the flag to a man who loves God and his Prophet, and whom God and the Prophet love; he is very brave, he never flees the field, and will take it forcibly".

Everyone was filled with the hope of being given the flag. UMAR said that he had a great longing to get the flag on that occasion. But early in the morning, the Prophet (P) sent for Imam Ali and handed over the flag to him with the orders that he should go and conquer the fortress. When he arrived there, MARHAB himself came out to fight Imam Ali, who had already killed two of his brothers before. The fight lasted for some time, and finally Imam Ali killed him. He then attacked the party accompanying MARHAB, and during this fight his shield fell to the ground. Undaunted by this accident, Imam Ali went up to the gate of the fortress, unhinged the iron door, and using it as a shield fought until the citadel was conquered. It is an established fact that the ruler of the place, MARHAB, was killed by Imam Ali in a well-fought duel.

First his brother. AL-HARITH or ANTAR, who had defeated UMAR and ABU BAKR on previous occasions, had come out to meet Imam Ali, but was killed by him. Enraged by the death of his brother, MARHAB himself then came out, and fought and was killed by Imam Ali. The authorities on this point are unanimous. MARGOLIOUTH is laboring under a mistake when he says that MARHAB was not killed in open fight, but was taken captive after the submission of the citadel and handed over to MUHAMMAD IBN HASLAMAH, whose brother he had killed. This is entirely erroneous; MARHAB, a man of courage and pride and the ruler of the place, was not likely to stoop to submit himself to capture only to meet death after that humility in any case, for he could not have expected any better treatment after all that he had done, knowing that this was the usual practice in those days.

(e) The Battle of HUNAIN; 6th SHAWWAL A.H.8 (A.C.630):

After the fall of MAKKA, it was now the turn of the BEDWINS to make a bid for victory on behalf of paganism. They were the HAWAZIN and the THAQIF, who collected in large numbers in the desert of HUNAIN. The Prophet (P) came out to meet them wit an army twelve thousand strong. The BEDWINS fought so furiously that the Muslims could not withstand their onslaught and took to flight. Only four men remained with the Prophet, one of whom was Imam Ali. The Prophet (P) asked ABBAS to call them back to duty, and it was only after great delay and hesitation that they returned.

Let us see who remained with the Prophet (P), and who ran for his life, abandoning him. We learn from "AS-SIRA AL-HALABIYYA" that "When on the day of HUNAIN the Muslims fled the field of battle, four men only remained with him: three from BANU HASHIM and one beside them, namely Imam Ali, ABBAS, ABU SUFYAN IBN AL-HARITH (not the OMAYYAD), and ABDALLAH IBN MAS'UD".

In "SAHIH AL-BUKHARI" we read, "ABU QUTADA says that on the day of HUNAIN, he and the Muslims fled, and UMAR was among those who had fled". ABU SUFYAN IBN HARB (the OMAYYAD) was jubilant over the defeat of the Muslims. This was after he had outwardly accepted Islam. It shows that he always remained a pagan at heart. He said sarcastically, "This day we have seen the last of the witchcraft of Muhammad. This headlong flight of the Muslims will be stopped only by the sea".

I cannot resist the temptation of quoting MARGOLIOUTH, who says:

The capture of MAKKA was followed almost immediately by a dangerous struggle with a host of nomadic Arabs, led by some of those pagan heroes with whom the old poetry and the works of the archaeologists are constantly preoccupied, but who have not hither to figured much in the life of the Prophet, which had been spent mainly in debate with the civilized Jews or the partly civilized denizens of the towns. The growth and consolidation of the Muslim State had thoroughly alarmed these BEDWINS, to whom the liberty of the desert was dear, and they had thought that the expedition against MAKKA, the purpose of which had at first been concealed, was directed against them.

But even after it was known that it has been aimed at MAKKA itself, and had terminated successfully, the leaders of the assembled forces determined to make a stand for the liberty of Arabia… and their chief at this time was MALIK IBN AWF, of the NASR clan, a branch of the HAWAZIN. In the early morning, the Muslim forces entered the valley of HUNAIN, and were speedily attacked on all sides by the enemy, who had been ordered to break their scabbards when the engagement commenced, as a sign that they were to be wholehearted in their enterprise. The plan of MALIK IBN AWF was, for the moment, completely successful.

The Muslims turned and fled in headlong confusion -and not, according to some, without the set purpose of some of the new converts, who thought the occasion a good one for dealing the conqueror a blow. Indeed, one of these unwilling followers is even said to have readied himself to attack the Prophet, only to find his nerves fail him…. Some of the fugitives are said to have carried the tidings to MAKKA, where they were received with acclamation. One of the MAKKANS declared (somewhat prematurely) that that day had seen the last of the witchcraft.

The Muslims had been discomfited by a shower of arrows, with which the HAWAZIN were skilled marksmen. The Prophet was completely clad in armor and had no occasion to fear this weapon. But as at UHUD, he exhibited presence of mind, for he was conscious of the fact that a defeat in the neighborhood of MAKKA, for so long obstinate and so recently overcome, would be a disaster of a very different magnitude to one near his devoted Medina….

Whether, however, the angels had a hand in the matter or not, a highly important success was gained, and the Prophet's fortune proved constant at a time when a reverse would have had serious consequences; for ABU SUFYAN might have been equal to taking advantage of a disaster, even though not sufficiently energetic to help to bring one about. A sarcastic comment of his is reported to the effect that the headlong flight of the Muslims would have to be stopped by the sea.

These, then, were the five decisive battles of Islam, the ones which decided its fate. Islam and paganism were in a life and death struggle with each other, in which defeat meant death. These were the real battles of Islam, and for Islam. The battles, which were fought after the death of the Prophet (P), were only of the Empire, and for the Empire. The former were for religion and for God; the latter were for this world and for worldly gain.

It is evident that these five battles were won chiefly by the prowess of Imam Ali and his selfless exertion. Was it nepotism to recognize the services of this man to whom Islam owed its existence? One has only to look at how the others acted. I need not dwell on their shortcomings and failures, but suffice it to say that they are such that people can say, whether openly or in their hearts, "Look at this Caliph; he claims to be the successor of the Prophet (P), yet he is the same man who used to flee from the field of battle and leave the Prophet (P) among his foes. And today he is not ashamed to occupy the throne acquired by the exertions of another man"!

Criteria Nos. 6&7: Ali's Claim to Superiority:

Imam Ali himself claimed superiority, and others also admitted it. He used to say in his public lectures, "Acquire knowledge by questioning me about everything that you do not know, before you lose me. By God, regarding nothing which you may question me will I be unable to enlighten you. Enquire of me the correct meaning and interpretation of the Book of God, because by God, there is no 'AYA in the QUR'AN about which I do not know whether it was revealed at night or during the day, whether on the mountain or in the plains". Among the Prophet's companions there was no one except Imam Ali who could make this claim to universal knowledge.

There are many lectures of Imam Ali in which he has tried to acquaint people with his worth, so that they might take the opportunity to avail themselves of it. I quote below a few sentences from a long lecture of his given in "YANABI'-AL-MAWADDA" of SHAIKH SULAIMAN (Chief MUFTI of Constantinople), "TAWDIH-AD-DALA'IL" of SHAIKH SHAHAB-ED-DINE and 'AD-DUR-AL-MANZUM" of SHAIKH MUHAMMAD IBN TALHA:

I am the light, I am the dispeller of darkness; I am the Straight Path, I am the depositary of knowledge; I am the heir to the knowledge given to the Prophet; I am the "FARUQ-AL-A'ZAM", I am the "SIDDIQ-AL-AKBAR" I am "SAQI-AL-KAWTHAR"; I am the guardian of the knowledge of the QUR'AN; I am the conqueror of the brave; I am the bearer of the flag of the Prophet; I am the slayer of the heathens; I am the leader of the pious; I am the first man to accept Islam; I am the man who never stooped so low as to worship the idols; I am the conqueror of the battles of BADR and HUNAIN; I am the sword of God; I am the conqueror of the confederates at the battle of the Ditch; I am the expositor of the Realities; I have opened the treasures of knowledge; I am to Muhammad as HARUN to MUSA; I am the keeper of the secrets of NUBUWWA; I am the chosen one of God; within me the sea of knowledge is surging; etc.

In one of his lectures, Imam Ali addressed the people thus: "Through us you got the Light when you were in darkness, and reached the heights; and through us you obtained guidance towards light in the dark night…. On account of the sincerity and purity of my heart, I have been given eyes, which see the truth. And with those eyes I watch and guide you. I have taken you out of the desert of darkness and sinfulness, and brought you onto the straight path. You had gathered at a place where there was no guide for you. You were digging wells but could not get water.

This is the way in which the successor of the Prophet (P) chosen by God and appointed by the Prophet speaks to his people. Let us see how the caliph selected by the SAQIFA introduced himself to his people. On retuning from the SAQIFA where he had been elected caliph, ABU BAKR spoke to his people thus: "O people, I have taken into my hand the rein of you affairs. But I am not better than you. Therefore, if I stray from the right path, you should set me straight. You should know that sometimes the Devil takes possession of me, so if you ever see me beside myself with anger, you should avoid me".

By comparing these two sets of speeches we get a true estimate of the personalities of the speakers, for they have themselves revealed their personalities to their subjects. The following points must be borne in mind:

They were not the presidents of a republic; they were the successors of a Prophet who based his right and source of knowledge on revelation from God.
Their first and foremost duty was to guide the people on the path of righteousness, and diffuse a correct knowledge of the QUR'AN and its interpretation.
It was absolutely necessary that the people should know the true Imam from the false one, as the Prophet (P) had said that he who died without knowing the true Imam died the death of a KAFIR.
The tenor and tone of the talk of ABU BAKR betrays his consciousness of the fact that he is entirely dependent on the people for his power and position; he dares not give any offence to them, and supplicates them to continue bestowing favors on him. His address bears the stamp of an after-election speech, which in reality it was. By contrast, the loftiness and dignified tone of Imam Ali's speech indicate that he is conscious of his own worth and position, and is also aware of the shortcomings of the people entrusted to his charge. The plane on which Imam Ali stands is also apparent. He knows that he does not depend upon the people for his position as the successor of the Prophet (P), being selected by God and appointed by His Prophet (P). He is anxious for their welfare and salvation, and does not care at all whether his speech is palatable to them or not. They cannot deprive him of his real care -his position as a successor of the Prophet (P) and a chosen one of God.
ABU BAKR never meant his speech to be taken seriously, nor was it ever acted upon, even though many occasions arose for the enforcement of the direction so piously laid down. Everyone knew that to set a ruler straight was totally impracticable; there never was and never can be a tribunal to judge the rights and wrongs of a dispute between a ruler and the ruled. Very often ABU BAKR differed with the entire body of his subjects, for example in the matter of the fight against the withholders of the ZAKAT who were Muslims, and the dispensing of punishment to KHALID IBN AL-WALID who was a firm friend of the caliph. But the people were unable to set him straight, and in the end they themselves had to be straightened.
The QUR'AN says that Devil cannot get power over the virtuous. But ABU BAKR said the Devil was able to control and overcome him. 7. If the successor of the Prophet (P) can stray from the right path, to what quarter should the Muslims look for guidance?

The recognition by the other caliphs of their own inabilities also serves as an admission of Imam Ali's superiority. During the caliphates of ABU BAKR and UMAR, it often happened that difficult problems of Islamic law and intricate questions about the interpretation of the QUR'AN came up for decision before the caliph, who found himself unable to solve or answer them. He would then either go himself to Imam Ali, or else send for him at the mosque, and put the problems or questions to him. Imam Ali would solve them directly. It was on occasions like this that UMAR used to say, "Had there been no Imam Ali, UMAR would have been lost". (On account of passing wrong judgments).

UMAR and all the other companions of the Prophet (P) used to say that Imam Ali knew the Law better than any one of them, and that he was the best judge among them. It is the unanimous verdict of the historians that one of the chief causes of the people being against Imam Ali was that he used to deal out equal justice to all, and divide lands and booty equally without any regard to the wealth, position or influence of the parties. The rich and influential persons were inevitably offended by being treated on a par with the poor. The granting of "political" favors to the rich and influential of the days of the first three caliphs was unknown in the time of Imam Ali's caliphate.

Criterion No, 8: Selfless Devotion to Islam:

Little needs to be written under this heading. The entire history of Imam Ali is an unbroken record of devotion to Islam and to the Prophet of Islam. This can be verified from the facts already mentioned. But out of the long list of sacrifices made by Imam Ali in the cause of Islam, chief place must go to his conduct after the death of the Prophet (P). He made the greatest sacrifice of his life when he conquered his own self by not taking up the sword when he saw another man taking the Prophet's place, even though right, justice, law and custom were all on his side. It is most strange that though every philosopher urges, every leader of men admits,

every religion lays down as a main principle of its code, and even the man in the street does not deny, that the conquest of the self is the greatest and hardest-won victory, when it comes to estimating the value of men and things, they unconsciously assign the first place in the list of esteemed values to the conquering of other people's lands and acquisition of their goods, knowing full well that what has been done is only a repetition on a magnified scale of the actions a thug or a fool in his last analysis. The world appears to have been dazzled by the rapidity and extent of the conquests made by the armies of the first two caliphs, and nobody seems to realize that those conquests were made possible only by this stupendous sacrifice on the part of Imam Ali. Had he been unmindful of the interests of Islam and the last wishes of the Prophet (P),

who had advised him to take to piety when he saw other people running after the world, and taken up the sword at that time, it is certain that Imam Ali, in whom were combined might and right, would have taken back by means of the sword what was his by right. But it is also certain that Islam would have been torn to shreds in the struggle. One is reminded of the story of the two women who quarreled over who was the owner of a baby boy; the judge thought of a clever move to ascertain the truth, by ordering the boy to be cut into two equal parts, one for each of the two claimants.

The spurious mother was revealed by her silence, while the real mother cried out, "No, better that my boy should live and be given to this other woman". It was the same sentiment which compelled Imam Ali to forego his right. He bore the taunts of friend and foe as well as the spectacle of his rights being trampled upon, struggled against the promptings of his own self, and suffered the mortification of the appropriation by his enemies of the fruits of his own labors. But he put up with all this for the sake of Islam.

Now contrast this attitude with that which he met with from others when he became the caliph. Even those persons who had not the semblance of a title to the caliphate made a bid for it and created all manner of troubles, culminating in the battles of JAMAL and SIFFIN. Could Imam Ali not have done the same thing when he found others usurping his rights? Had Imam Ali resorted to arms at that time, battles fiercer than those of JAMAL and SIFFIN would have been fought, and troubles greater than those that confronted Imam Ali would have face the other rulers, and neither conquests nor kingdoms would have been possible.