Sermon 197 - Rasūlullāh (ṣ) leaves this temporary dunyā for the eternal ākhirah - [2/4]
The absolute loyalty of Imām ʿAlī (ʿa) to Rasūlullāh (ṣ)
﷽
In the Name of Allah, the All-beneficent, the All-merciful
In last week’s newsletter1, we divided Sermon 197 into three sections, and provided an introductory write-up. Let’s explore section one:
وَلَقَدْ عَلِمَ الْمُسْتَحْفَظُونَ مِنْ أَصْحَابِ مُحَمَّد(صلى الله عليه وآله) أَنِّي لَمْ أَرُدَّ عَلَى الله وَلاَ عَلَى رَسُولِهِ سَاعَةً قَطُّ، وَلَقَدْ وَاسَيْتُهُ بِنَفْسِي فِي الْمَوَاطِنِ الَّتي تَنْكُصُ فِيهَا الاْبْطَالُ وَتَتَأَخَّرُ الاْقْدَامُ، نَجْدَةً أَكْرَمَنِي اللهُ بِهَا.
Those companions of Muḥammad - the peace and blessing of Allah be upon him and his descendants - who were the custodians (of divine messages) know that I never disobeyed Allah or His Messenger - the peace and blessing of Allah be upon him and his descendants - at all, and by virtue of the courage with which Allah honoured me I supported him with my life on occasions when even the brave turned away and feet remained behind (instead of proceeding forward).
Section 1: Imām ʿAlī (ʿa) alludes to his sincere obedience and his unrelenting defense for the Prophet (ṣ). He also points out that his loyalty and submission to the Prophet (ṣ) was well known among the companions of the Prophet (ṣ), as they had witnessed his acts of self-sacrifice.*
The sermon starts off with the Imām (ʿa) saying that he never disobeyed the Noble Prophet (ṣ), and that this was witnessed by the special companions, who were entrusted with the secrets of Islam and Rasūlullāh (ṣ).
الْمُسْتَحْفَظُونَ مِنْ أَصْحَابِ مُحَمَّد(صلى الله عليه وآله)
On the other hand, there were those who sold their religion, presented false hadith for money, contested the clear virtues of Imām ʿAlī (ʿa), and attributed false and concocted faults to him.
Ibn Abi'l-Hadid has written (in Sharh Nahj al-Balāghah, vol. 10, pp. 180-183) that Amīr al-Muʾminīn's saying that he never disobeyed the commands of the Prophet (ṣ) is a sort of taunt to those who felt no hesitation in rejecting the Prophet (ṣ)'s commands and sometimes even checked him.
There are many examples of when disrespect was shown to the Noble Prophet (ṣ):
At the time of the peace of al-Hudaybiyah, the Prophet (ṣ) was agreeable to negotiate peace with the unbelievers among the Quraysh, one of the companions became so enraged that he expressed doubts about the prophethood of the Prophet (ṣ)
Similarly, when the Prophet (ṣ) intended to say the funeral prayers of Ubayy ibn Salul the same companion said to him, "How do you intend to seek forgiveness for this Chief of hypocrites?" And he even drew away the Prophet (ṣ) by catching the skirt (of his shirt). Then the Prophet (ṣ) had to say, "No act of mine is beside the command of Allah"
In the same way the Prophet (ṣ)'s command to accompany the force of Usamah ibn Zayd was ignored.
The greatest of all these insolences was displayed in connection with the Prophet (ṣ)'s intention to write down his advice. At this point, a false blame was laid against the Prophet (ṣ) which proves (in the person who was blaming) an absence of belief in the commands of the shari`ah, and creates a doubt about each command as to whether it is based on divine revelation or (Allah may forbid) just the result of mental disorder.
The Noble Qurʾān points out to the people who would raise their voices, protesting the Noble Prophet (ṣ)’s acts, in Sūrah at-Tawbah, Āyah 58
وَمِنْهُم مَّن يَلْمِزُكَ فِي الصَّدَقَاتِ فَإِنْ أُعْطُوا مِنْهَا رَضُوا وَإِن لَّمْ يُعْطَوْا مِنْهَا إِذَا هُمْ يَسْخَطُونَ
There are some of them who blame you regarding [the distribution of] the charities: if they are given from them, they are pleased, but if they are not given from them, behold, they are displeased.
This āyah is about a particular person, That person who later became the leader of Kharijites (Khawārij) and the apostates (Māriqin), when the booties of the Battle of Hunayn were being distributed, he protested against the Prophet (ṣ) and told him to behave justly.
The Noble Prophet (ṣ) said:
“Who is better in justice than I?”
During all these disrespectful confrontations to the Noble Prophet (ṣ), Amīr al-Muʾminīn (ʿa) was his defender
كُنْتَ كَالجَبَلِ لا تُحَرِّكُهُ العَوَاصِفُ
You (Imām ʿAlī (ʿa)) were as firm as a mountain, as storms could never displace you
(From Ziyarat Makhsoos of Imām ʿAlī (ʿa) on 21st of Shahr Ramaḍān)
Imām ʿAlī (ʿa), the Defender of Islam and Rasūlullāh (ṣ)
Who can deny that the ever-successful lion of Allah, `ʿAlī ibn Abī Ṭālib (ʿa) shielded the Prophet (ṣ) on every critical occasion and performed the duty of protecting him with courage and valour that was gifted to him by Allah.
1 - Among the first occasions of risking his life was when the unbelievers from the Quraysh decided to kill the Prophet (ṣ) and Imām ʿAlī (ʿa) slept on his bed surrounded by enemies and under the direct peril of swords, whereby the enemies were not able to succeed in their aims. This night is called Laylatul Mabeet (lit. the night of sleeping).
This āyah was revealed in praise of that act:
وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ
And among the people is he who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants. (2:207) Sūrah al-Baqarah, Āyah 207
2 - Then, in those battles where the enemies used to attack the Prophet (ṣ) together and where the feet of even the reputed heroes could not stand firm, Amīr al-Muʾminīn (ʿa) remained steadfast with the banner (of Islam) in his hand.
Ibn `Abbas says that Imām ʿAlī (ʿa) had four qualities which no one else possessed.
Firstly, he was the first among Arabs and non-Arabs to have said prayers with the Messenger of Allah (ṣ).
Secondly, he always had the banner of Islam in his hand in every battle.
Thirdly, when people ran away from the Prophet (ṣ), Imām ʿAlī (ʿa) remained with him.
And fourthly it was he who gave the Prophet (ṣ) his funeral ablution and laid him in his grave. (al-Isti`ab, vol. 3, p. 1090; Al-Mustadrak ʿAlā aṣ-Ṣaḥīḥayn vol. 3, p. 111)
3 - A study of the holy wars of Islam fought during the life of the Noble Prophet (ṣ) leaves no doubt that, except for the battle of Tabuk in which Amīr al-Muʾminīn (ʿa) did not partake, all other battles bear testimony to his fine performance and all the successes are due to his valour:
In the battle of Badr seventy unbelievers were killed, half of whom were killed by `Ali's sword.
In the battle of Uhud, when victory changed into defeat as a result of the Muslims engaging themselves in the collection of booty, and they fled away under the sudden attack of the enemy, Amīr al-Muʾminīn (ʿa) remained steadfast, taking jihad to be a religious obligation, and displayed such conspicuous performance in support and defence of the Prophet (ṣ) that the Prophet (ṣ) too acknowledged it and also the Angels.
Again, in the battle of the Trench (al-Khandaq), the Prophet (ṣ) was accompanied by three thousand combatants, but none dared face `Amr ibn `Abdawadd. At last, Amīr al-Muʾminīn (ʿa) killed him and saved the Muslims from ignominy.
In the battle of Hunayn, the Muslims were proud of their number because they were ten thousand while the unbelievers were only four thousand, but here too they leapt onto the booty, as a consequence of which the unbelievers gained the opportunity, and pounced upon them. Bewildered with this sudden attack the Muslims fled away as the Noble Qurʾān says:
لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا وَضَاقَتْ عَلَيْكُمُ الْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ
Allah has certainly helped you in many situations, and on the day of Hunayn, when your great number impressed you, but it did not avail you in any way, and the earth became narrow for you in spite of its expanse, whereupon you turned your backs [to flee]. (9:25)
On this occasion also, Amīr al-Muʾminīn (ʿa) was steady like a rock, and eventually, with Allah's support, victory was achieved.
After briefly mentioning these merits of Imām ʿAlī (ʿa) , we understand when he says in this sermon 207:
وَلَقَدْ وَاسَيْتُهُ بِنَفْسِي فِي الْمَوَاطِنِ الَّتي تَنْكُصُ فِيهَا الاْبْطَالُ وَتَتَأَخَّرُ الاْقْدَامُ، نَجْدَةً أَكْرَمَنِي اللهُ بِهَا.
“and by virtue of the courage with which Allah honored me I supported him with my life on occasions when even the brave turned away and feet remained behind (instead of proceeding forward)”
We will continue with section two of this sermon in the next issue.
ٱللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ
Most of the information for this post is taken from the Tafseer by Ayatullah Makarim Shirazi and footnotes on https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-197-those-companions-muhammad