Muslim majority maintains that contrary to the claims of the Shias, the matter of Imamat was not as straightforward with textual endorsement (Nass) from the Prophet (s.a.w.a.). Else why would the clan of the Imams (a.s.) i.e. Bani Hashim, be so confused with regards the Imamat.
And if Bani Hashim themselves were confused then how can one hope for the general Muslims to be certain of the Imam. Hence there can be no blame on the Muslims for rejecting the Imams (a.s.) as this was not a definite and confirmed appointment by Holy Prophet (s.a.w.a.) on divine command.
As evidence they make the following observations:
- During Abu Bakr’s allegiance, Umar tells Ali (a.s.), Bani Hashim has already pledged allegiance to Abu Bakr, why are you resisting?
- In the event of Karbala, the Bani Hashim did not unitedly stand behind Imam Husain (a.s.), some accompanied him, some stayed behind.
- Muhammad Ibn Hanafiyya had a different opinion on Imam Zainul Abideen’s (a.s.) Imamat.
- Imam Hasan’s a s sons (Hasani) were not always united behind the Imam of the time.
Imam Zainul Abideen’s (a.s.) son – Zaid Ibn Ali had differences with Imam Baqir (a.s.) on Imamat. - In the aftermath of Imam Jafar Sadiq’s (a.s.) martyrdom, Abdullah Aftah, elder son of Imam Sadiq (a.s.) contended with Imam Moosa Kazim (a.s.) on Imamat.
- Jafar al-Kazzab, son of Imam Ali al-Naqi al-Hadi (a.s.) contended with Imam Mahdi (a.s.) on successorship of Imam Hasan Askari (a.s.).
Reply
The Muslim majority cannot use the Bani Hashim as an excuse for the following reasons:
Bani Hashim is not the clan appointed by Holy Prophet (s.a.w.a.) in Ghadeer
He (s.a.w.a.) appointed twelve infallible Imams (a.s.) and they are the ones to be obeyed, not Bani Hashim. Allah says in the Quran: ‘Did no warner (Prophets / Imams) come to you?’ Allah will not ask did the Bani Hashim not come to you. What Bani Hashim has done or not done is not a proof / argument from Allah. Hence those who are making a big deal about Bani Hashim being confused about Imamat are only using them as a screen to hide their own failure to acknowledge the Imams (a.s.) appointed by Holy Prophet (s.a.w.a.) in Ghadeer.
Ibrahim Ibn Moosa did not accepted imamate of Imam Reza (a.s.)
Imam Ali Ibn Moosa al-Reza (a.s.) was asked about his own brother Ibrahim Ibn Moosa, who did not accept his Imamat, to which Imam Reza (a.s.) replied:
…Allah, the Almighty, has dealt likewise with his Prophet (s.a.w.a.), constantly bestowing this religion upon the children of non-Arabs and turning it away from the Prophet’s relatives (Bani Hashim), giving to some and withholding from others….you have heard what Prophet Yusuf endured from his own (jealous and envious) brothers.
- Behar al-Anwar v 49 p 232
Imam Reza (a.s.) points out instances from the past when Holy Prophet (s.a.w.a.) himself did not enjoy consensus of Bani Hashim on his prophethood. Abu Lahab his own uncle opposed Holy Prophet (s.a.w.a.). This fact was used by Banu Umayya to mock Bani Hashim that Prophet’s (s.a.w.a.) own uncle did not accept his prophethood. Effectively, Muslims are now using the argument of Banu Umayya to mock the Shias today with regards Bani Hashim lack of consensus on Imamat.
Imam Reza (a.s.) then points to brothers of Prophet Yusuf (a.s.) who out of jealousy and envy did not accept his superiority over them.
Quran is witness to several instances of past prophets who were rejected by their own, viz.
- Prophet Adam (a.s.) faced opposition from his son Qabeel.
- Prophet Nuh (a.s.) was opposed by his son and wife.
- Prophet Lut (a.s.) was opposed by his wife.
- Prophet Moosa (a.s.) was opposed by Qaroon, his cousin
The rejection of a prophet’s own clan members cannot be used as an argument against the prophethood of prophets. And same is true for Imamat. As Imam Reza (a.s.) points out ‘Allah continuously grants religion to some and withholds from others (including the clansmen of the prophet / Imam).
The Proof of Allah is a Nation by himself
If the Hujjat of Allah (Prophet / Imam) stands alone without a single supporter, he still remains Allah’s Proof and must be obeyed regardless. Even if all his clansmen desert the Hujjat of Allah, there is no diminution in his status.
Just like if all the angels and worshippers turn away from Allah, it makes no difference to Allah’s Godhood, He will always remain worthy of obedience and worship. If He wishes, Allah can simply replace the existing creation with another creation who will be more faithful and obedient to Him, His Prophet and His Guardian (Wali).
There are many examples of Allah’s Hujjat being needless of the nation rather, the Proof of Allah is a Nation by himself.
- Prophet Ibrahim (a.s.)
Allah describes Prophet Ibrahim (a.s.) as a nation, although he was but an individual.
إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً
Abraham was indeed a (model) nation… (Surah Nahl (16): 120)
Prophet Ibrahim (a.s.) does not need any of his clansmen or nation to support him, he is a nation all by himself. Even if all his clansmen turn against him, it will make no difference to his status.
- Ameerul Momineen (a.s.)
What is true for Prophet Ibrahim (a.s.) being a single nation is even true for Imam Ali Ibn Abi Talib (a.s.), rather it is even more true. Ibrahim (a.s.) after all is the Shia of Ali Ibn Abi Talib (a.s.) according to Surah Saffaat (37): 83
وَ إِنَ مِنْ شِيعَتِهِ لَإِبْراهِيمَ
Al-Fazail of Ibn Shazaan (r.a.) p. 158
- Ithbaat al-Hodaat vol. 2 p. 240
- Madinah al-Maajiz vol. 3 p. 365, vol. 4 p. 38
- Behaar al-Anwaar vol. 36 p. 151
- Mustadrak al-Wasail vol. 4 p. 187, 399
Just like Prophet Ibrahim (a.s.) is a nation all by himself, Imam Ali (a.s.) is the Compact Wall of Allah all by himself, according to the interpretation of this Quranic verse:
إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنيَانٌ مَّرْصُوصٌ
Surely Allah loves those who fight in His way in ranks as if they were a firm and compact wall.
(Surah Saff (61): 4)
- Shawahid al-Tanzeel v 2 p 338
- Sharh Nahj al-Balagha v 2 p 364
- Taweel al-Ayaat al-Zahiraat p 660
- Tafseer al-Burhan v 5 p 363
Ali (a.s.) is needless of support of his clansmen or his nation, and there is no reduction in his status if people fail to acknowledge him. He is a Nation and Allah’s Compact Wall all by himself.
Holy Prophet (s.a.w.a.) acknowledged the Imamat of Ali (a.s)
The Holy Prophet (s.a.w.a.) was aware that Ali (a.s.) would be lonely with few supporters acknowledging his right to Imamat, hence he (s.a.w.a.) made some crucial observations with respect to Ali’s (a.s.) superiority. These observations imply that regardless of whether or not Ali (a.s.) has support of the Muslims and his clansmen, he is in the right and he must be obeyed.
Holy Prophet (s.a.w.a.) informed:
Ali is with the truth and the truth is with Ali, the two will not separate until they meet me at the Pond (of Kauthar).
- Majma al-Zawaid, vol. 7 p. 236
- Also refer Al-Mustradrak alaa al-Sahihain, v 3 p134, trad 4,62 and Al-Jame al-Sahih of Tirmidhi, v 5 p 592 trad 3,724
… If all the people venture into a valley and Ali (a.s.) ventures into another valley, then you must head for the valley of Ali (a.s.) and abandon the people…
- Kashf al-Yaqeen p. 161
- Bashaarah al-Mustafa (s.a.w.a.) vol. 2 p. 146
- Al-Umdah p. 451
These and other narrations underscore the position of Ali (a.s.) and by extension other Imams (a.s.) which is that they must be obeyed as they are always in the right, regardless of whether the Muslims or their own clansmen pledge allegiance to them. The reasons for certain members of Bani Hashim not pledging allegiance to the Imams (a.s.) is a matter for which they are answerable to Allah. The Muslim majority cannot be absolved of their stubbornness to acknowledge the Imam of the time by using Bani Hashim as an excuse.
Be the first to comment