The third evidence is the famous narration of ‘al-Dar.’ Reference books of Tafsir and history refer to this narration as they pass through Allah’s saying, ‘And warn your nearest relations.( 26:214)’
This holy verse indicates that the Lord ordered the Holy Prophet (S) to invite the Hashimites exclusively to the religion at the first stages of the Mission. So, what procedures did the Holy Prophet (S) take in this stage?[26] How long did this private invitation last? Was it a number of months or years, until a divine commandment of expanding the Mission was revealed? What was the purport of the divine commandment of dedicating Muhammad’s Prophethood to the Hashimites before it was extended to include people of Quraysh, the Arabs and all humankind? What was the purport of the Qurayshite’s decision of laying siege to the Hashimites who, after the enforcement of this decision, surrounded the Holy Prophet (S) and tolerated that six-year siege? The Hashimites, despite their various classes of faithfulness, showed no weakness at all. What was the purport of the fact that except the Hashimites, none could endure the misfortunes that Muslims had suffered?
During the Battle of Uhud, all Muslims absconded, but the Hashimite struggled alone.
During the Battle of al-Khandaq, no single Muslim had the courage to face the champion who had challenged them, except the Hashimite hero—Imam `Ali (a.s.).
During the Battle of Hunayn, ten thousand Muslims absconded while the Hashimites alone stood firm.
These facts and events suggest a satisfactory explanation for the Hadiths related in Shiite reference books quoting the Holy Prophet (S)’s saying, ‘I have been sent to my household in private and to people in general.’
The aforementioned holy Verse points out that warning the Hashimites was a matter outlined by the Lord. It also refers to the fact that the Holy Prophet (S)’s nominating his successor from among them was a step within that divine plan.
Al-Suyuti, in al-Durr al-Manthur 5/97, records the following: … `Ali narrated that when the Verse, ‘And warn your nearest relations,’ was revealed, the Holy Prophetsummoned me and said, ‘`Ali: Almighty Allah ordered me to warn my nearest relations, but I was depressed since I had realized that they would answer me disgracefully whenever I would call them to this matter. Hence, I tried to evade it until Archangel Gabriel came and threatened my Lord’s chastisement if I would not carry out. Now, I ask you to prepare some food on which you should cook a leg of a sheep and make us a skin of milk. Then, you should invite sons of `Abd al-Muttalib so that I will speak to them and convey this mission.’ I carried out the Holy Prophet (S)’s orders completely and invited sons of `Abd al-Muttalib who were about forty men. Abu-Talib, Hamzah, al-`Abbas and Abu-Lahab were also invited. As they all were present, the Holy Prophet (S) asked me to serve them the food I had prepared. With his teeth, he incised that piece of meat, threw its parts on the edges of that trencher and said, ‘Here you are, by the Name of Allah.’ They all ate to excess. By Allah I swear, each one ate as much as I had cooked for them all. Then, the Holy Prophet (S) asked me to serve them with that milk. They all drank from that skin. I swear by Allah, each one drank full skin of milk. As soon as the Holy Prophet (S) tried to speak, Abu-Lahab interrupted and said, ‘See how your man cast witchcraft on you.’ Therefore, they left before he could speak to them.
The next day, the Holy Prophet said to me, ‘You saw how that man interrupted me. Today, you should prepare food as same as you did yesterday and invite them again.’ I did the same and invited them, and they came, ate and drank. The Holy Prophet (S) then spoke, ‘O sons of `Abd al-Muttalib! By Allah, I do not know an Arab man who can bring to his people a matter better than what I am bearing to you. I am conveying to you the welfare of this world as well as the Hereafter. Almighty Allah has ordered me to invite you to this matter. Who will support me in this affair?’ I was the youngest among them when I shouted, ‘I will,’ but they began to laugh at me and left the place.
Relating the same report to another series of narrators, al-Suyuti says: …Al-Barra` ibn `Azib narrated that when the Verse, ‘And warn your nearest relations’ was revealed, the Holy Prophet (S) invited sons of `Abd al-Muttalib who were about forty men…etc.
Hence, al-Suyuti interrupts the report at this point so that he would not mention the rest of the Holy Prophet (S)’s words. This style is commonly followed by the pro-Qurayshite reporters as they refer to the Narration of al-Dar, which shows that the Lord and the Holy Prophetselected the successor from among the nearest clan since that day.
Al-Amini, in al-Ghadir 1/207 records the following: The following is a literal quotation of al-Tabari’s narration that distinguishes the right from the wrong. In Tarikh 2/217 (first edition), he records: … ‘Who will support me in this regard and he will be my brother, successor and inheritor amongst you?’ said the Holy Prophet (S). They all stopped talking when I, the youngest among them, said, ‘I will, Prophet (S) of Allah! I will be your backer in this affair.’ Hence, the Holy Prophet (S) took me from the neck and stated, ‘This is my brother, successor and inheritor. You should listen to and obey him.’ They all went out laughing and saying to Abu-Talib, ‘Well, he orders you to listen to and obey your son.’ [Al-Amini, al-Ghadir; 2/279]
In this very form, Abu-Ja`far al-Iskafi, a Mu`tazilite[27] theologist who died in 240, records the same report in Naqd al-`Uthmaniyyah confirming its authenticity: It is also recorded in Burhan al-Din’s Anba` Nujaba` al-Abna` 46-8, Ibn al-Athir’s al-Kamil fi’l-Tarikh 2/24, Abu’l-Fida `Imad al-Din al-Dimashqi’s Tarikh 1/116, Shihab al-Din al-Khafaji’s Sharh al-Shifa 3/37 (though he interrupts the last sentences of the narration and says: It is recorded in al-Bayhaqi’s Dala`il al-Nubuwwah and other reference books in authentic documentation), and Ala` al-Din al-Baghdadi’s Tafsir al-Khazin 390, and al-Suyuti’s Jam` al-Jawami` 6/392. On page 397, he also relates the narration to the six famous Hadithists—Ibn Ishaq, Ibn Jarir, Ibn Abu-Hatam, Ibn Mardawayh, Abu-Na`im and Al-Bayhaqi. Ibn Abi’l-Hadid, in Sharh Nahj al-Balaghah 3/254, records the same report.
Al-Amini then protests against those who have distorted this narration for sake of seeking the satisfaction of people of Quraysh. Though he records the narration in his Tafsir, al-Tabari, in Tarikh, confuses the last words of the Holy Prophet (S) regarding `Ali (a.s.): “… he then said, ‘This is my brother…’ and so on.” Imitating al-Tabari, Ibn Kathir mentions the narration in the same form.[28]
From the margin of Bihar al-Anwar 32/272, the following is quoted: The bond of fraternity between `Ali and the Holy Prophet (S)—that was concluded according to a divine commandment in the beginning of Islam when Almighty Allah revealed the Verse ‘And warn your nearest relations’[29]—was fallen in a form of a covenant. The Holy Prophet (S) would not betake a brother, representative, associate and successor other than `Ali. Likewise, `Ali would not show any blemish in supporting, backing and advising for the Holy Prophet (S) and the religion. It is as same as Prophet (S) Aaron’s support to Prophet (S) Moses mentioned in the Holy Qur’an. When the Holy Prophet (S) held bonds of fraternity between each couple of his companions, he took in consideration the relationship linking each two.
He fraternized `Umar and Abu-Bakr, `Uthman and `Abd al-Rahman ibn `Awf, al-Zubayr and `Abdullah ibn Mas`ud, `Ubaydah ibn al-Harith and Bilal, Mus`ab ibn `Umayr and Sa`d ibn Abu-Waqqas, Abu-`Ubaydah ibn al-Jarrah and Salim the slave of Abu-Hudhayfah and Hamzah ibn `Abd al-Muttalib and Zayd ibn Harithah al-Kalbi.[30] At these moments, he said to `Ali, “I swear by Him Who has sent me with the truth that I delayed you so that you will be dedicated to me. For me, your standing is as same as Aaron’s to Moses is. Yet, no Prophet (S) will come after me. You are my brother and successor. You will be with me in my palace in Paradise. If any disputes you, say: I am the servant of Allah and the brother of His Messenger. Except fabricators and liars, none should claim it after you.”[31]
Likewise, when the Holy Prophet (S) invited the tribes to accept his Mission, none admitted him except the tribe of `Amir ibn Sa`sa`ah. Their spokesman, Bayhara, stated, ‘By Allah I swear, I will overcome the Arabs if I assent to this Qurayshite young man. Providing we will pay homage to you in this matter and Allah will give you victory over your opponents, will you hold us your position thereafter?’ The Holy Prophet (S) answered, ‘This is Allah’s affair. He holds it to whomever He desires.’ ‘We will make our necks the target of whatever is thrown at you and when Allah gives you triumph it goes to others? Nay, we are not in need for your promulgation,’ they answered.[32]
As a result, supposing the Holy Prophet (S) had not concluded that bond of fraternity and inheritance with `Ali according to a divine commandment, he would not have wasted this opportunity and refuted them in such despairing words while he was in urgent need for the support of such tribes.
Al-Nu`man al-Maghribi, in Daa`im al-Islam 1/15, writes down the following: We have already recorded the following narration of `Ali: When Almighty Allah revealed the Verse (And warn your nearest relations), the Holy Prophet (S) invited sons of `Abd al-Muttalib to a leg of a sheep and a cup of milk. They were more than forty men. Among them, there were at least ten men who used to have a whole slaughtered animal and drink a large pot of drink. They ate and drank to excess. After that, the Holy Prophetspoke, ‘O sons of `Abd al-Muttalib! Comply with me and you will be kings and rulers of the lands. The Lord selected a successor, vicegerent, inheritor, brother and supporter for each Prophet (S) that He sent. Which one of you should be my uccessor, vicegerent, inheritor, brother and supporter?’ They all stopped talking. He passed by them individually, but they all rejected. I was the youngest among them when I answered him, ‘It is I, Allah’s messenger!’ ‘Yes, it is you, `Ali!’ answered the Holy Prophet (S). When they left, Abu-Lahab said to them, ‘He served you with a single leg of a sheep and a cup of milk and you had to excess. This is an enough proof on his sorcery.’ They also laughed at Abu-Talib saying, ‘See how he preferred your son to you.’
Without doubt, the news of the Holy Prophet (S)’s invitation was spread among people of Quraysh as well as the Arabs. They for sure told each other that the ‘new’ Prophet (S) had gathered his relatives and warned them as he invited them to the new religion. He also asked for a supporter and successor, but none accepted except his young cousin; therefore, he betook him as supporter and successor.
The previous three evidences assert that the Holy Prophet (S)’s succession was a matter widely common for people since the earliest stages of his Divine Mission up to the last moments of his life. Furthermore, everybody recognized that Muhammad’s Prophethood was a practical contrivance of a formation of a state governed by him and need for a successor. Hence, all tribes, from a material viewpoint, conceived his mission as a desirable plan that they should take a part in by gaining his promise of handing his leadership over to them.
This leads to the supposition that within the foremost Muslims there were hypocrites attracted by that contrivance, which seemed to be achieving victory in the future. Each of them might look forward to obtaining a leading position in that state. This is the only way by which we can find a suitable interpretation of Allah’s saying revealed in Makkah: “And We have not made the wardens of the Fire other than angels, and We have not made their number but as a trial for those who disbelieve, that those who have been given the Book may be certain and those who believe may increase in faith, and those who have been the Book and the believers may not doubt, and that those in whose hearts is a disease and the unbelievers may say: What does Allah mean by this parable? Thus does Allah makes err whom He pleases, and He guides whom He pleases, and none knows the hosts of your Lord but He Himself; and this is naught but a reminder to the mortals. 74/31”
From the above, it is hard to believe the chieftains of Quraysh who claimed that Muslims had not discussed the question of the Holy Prophet (S)’s succession during his lifetime, even in a form of lawful or unlawful. Correspondingly, it is unacceptable to conclude that Muslims, who asked the Holy Prophet (S) frequently about their future and narrated several reports in this regard, did not ask him about their next leader.
Notes:
[23] Al-Tabari, Tarikh 2/84 and Ibn Kathir, al-Sirah 2/158. In al-Ghadir 7/134, the story is related to Ibn Husham, al-Sirah 2/32, al-Rawd al-Anif 1/264, Imad al-Din al-`Amiri, Bahjat al- Mahafil 1/128, al-Sirah al-Halabiyyah 2/3, Zayni Dahlan: al-Sirah 1/302 and Muhammad Hasanayn Haykal, Hayatu Muhammad.
[24] Also, Muslim: al-Sahih 6/16, al-Nassa`i’s al-Sunan 7/137, Ibn Majah: al-Sunan 2/957, Ahmad: al-Musnad 5/316, Al-Bayhaqi: al-Sunan 8/145.
[25] Also, al-Bayhaqi: al-Sunan 8/145.
[26] An important topic is to be mentioned in this regard; historians and biographers have attempted to obscure the stage of inviting the Hashimites exclusively and, instead, they have invented the stages of pre-Arqam’s house and post-Arqam’s house, using doubtful and authentic, and irrational and reasonable reports.
[27] Mu`tazilah (Arabic: Those Who Withdraw, or Stand Apart) is an Islamic school of speculative theology that flourished in Basrah and Baghdad (8th-10th centuries AD).
[28] Ibn Kathir al-Bidayah wa’l-Nihayah 3/40 and Tafsir 3/351.
[29] See, for more details, al-Tabari’s Tarikh 2/321, Ibn al-Athir’s al-Kamil fi al-Tarikh 2/24, Abu’l-Fida’s Tarikh 1/116, Ibn Abu al-Hadid Sharh Nahj al-Balaghah 3/254, Ahmad’s al-Musnad 1/159, Jami` al-Jawami` 6/408, and Kanz al-`Ummal 6/401.
[30] Ibn Husham’s al-Sirah 1/504, al-Muhabbar 70-1 and Al-Baladhiri’s al-Sunan 1/270.
[31] Al-Riyad al-Nadirah 2/168 and Kanz al-`Ummal 5/45-6.
[32] Ibn Husham’s al-Sirah 1/424, al-Rawd al-Anif 1/264, Bahjat al- Mahafil 1/128, Zayni Dahlan’s 1/302 and al-Sirah al-Halabiyyah; 2/3.