Statement of Iskafi regarding the tradition in his book of Al-Naqdh alal Uthmaniya
Iskafi has replied to the like of Uthmaniya and Jahiz, who argued that the
Islam of Ameerul Momineen (a.s.) in childhood was unlikely: He (Uthmaniya)
says:
“Can a young child and an inexperienced youth arrange to prepare food and
invite people? Can a five or seven years old child bear the secrets of
prophethood? Is invitation issued to old people, except from those with
understanding? Can the Messenger of Allah (s.a.w.a.) entrust the burden of
divine mastership to such hands, who had not even reached the age of fulfilling
obligatory acts? Can he appoint him as brother, successor and Caliphate; that he
should bear Mastership (Wilayat) of God and enmity to His enemies?!”
Iskafi’s reply
“How was this child, who was not aware of his own age, not attached to
those of his age? And after embracing Islam, why he was not seen with children
of his age? While he was [apparently] a child and not more, and in divine
recognition, he was like some of them? How he did not spend his time with
them? So that it should be said: childhood and worldly demands surrounded him
and unawareness and young age impelled him to participate in games of
children?
On the contrary, we don’t see him, except that he was steadfast on his Islam determined in his acts and proved his statements by his acts, and with his chastity
and piety, testified to his Islam and among those, who were in the presence of the
Messenger of Allah (s.a.w.a.), he became proximate to His Eminence, and he was
his trustee and source of his attachment in the world and hereafter.
He dominated his lust, he had removed his worldly thoughts and desires, and
made himself patient on this, because he hoped for success in hereafter and
reward of hereafter.
He has described his condition in the beginning and the initial matter in his
words and sermons, at the time when he embraced Islam, when the Messenger of
Allah (s.a.w.a.) summoned the tree and it split the earth and came forward, the
Quraish said: He is an expert and powerful sorcerer.
Ali (a.s.) said: “O Messenger of Allah (s.a.w.a.), I am the first of those, who
brought faith upon you, I believed in God and His Prophet, and I testify to you
about what you have brought, and I testify that this tree performed this by
command of God, to testify for your prophethood and that it should be an
evidence upon your call.”
Thus, is there a faith more correct, more confident and more steadfast than
his? But anger and fury of Uthmanis and prejudice and deviation of Jahiz are the
things for which there is no solution.”
Felonies upon tradition
Among these felonies being what Tabari has committed in his Tafseer1; after
narrating it in his book of history – as you have seen – he has kept aside his
loyalty to this tradition when he wrote his book of Tafseer, and committed
dishonesty. He has brought the whole texts and chains of authorities, but
condensed it and made ambiguous the statement of the Messenger of Allah
(s.a.w.a.) in excellence of one, who made haste in accepting the invitation and
has written:
Thus, the Prophet (s.a.w.a.) said: “Which of you would assist me in this
work, so that he may be my brother and so and so?”
Regarding the final statement of Prophet, he writes: He said: “He is my
brother and so and so and so and so.”
Ibne Kathir Shami, in his book of Al-Bedaya wa al-Nehaya,2 and in his Tafseer3
has followed Tabari in this distortion in traditions.
At the time of writing history, Ibne Kathir was having Tarikh Tabari before
him, on the contrary his history was based on Tarikh Tabari only. Because he did
not like to prove the textual declaration on the mastership (Wilayat) and
Caliphate of Ameerul Momineen (a.s.) or to provide support for it or even hint at
it. Or the aim of Tabari at the time when he distorted the words in his exegesis (Tafseer), but mentioned the full report in Tarikh, was this only? I don’t know,
but Tabari knows! And I think that you, readers also know well.
قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيُوةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعَان
“Say: Shall We inform you of the greatest losers in (their)
deeds? (These are) they whose labor is lost in this world’s life
and they think that they are well versed in skill of the work of
hands.”4