22. Twenty-second objection
He says: Battles of Ali (a.s.) at Jamal and Siffeen were not by the command
of Holy Prophet (s.a.w.a.); on the contrary they occurred due to his personal
views.1
Reply to the twenty-second objection
We know his satanic motive, his motive is distortion of truth and deceiving
people; because belief of Ahle Sunnat regarding opinion and independent
judgment (Ijtehaad) is that every jurist (Mujtahid), whether his opinion might be
compatible with divine command or opposed to it, will be rewarded for it; but
one, whose view is compatible, will get two rewards. And one, whose view is
opposed to fact, will get one reward.
And he, with attention to this belief and view, regards that bloody battle to
be caused by the view and independent judgment (Ijtehaad), so that through it he
may show that Ameerul Momineen (a.s.), firstly, fought according to his personal
view and independent judgment (Ijtehaad); and secondly, he is equal to them in
view and opinion; because both were jurists and acted according to their personal
opinion; thus both of them are on truth and are worthy of divine reward.
Unaware of the fact that destiny never leaves the people free; on the
contrary, it has removed the veil from facts and announced that their independent
judgment (Ijtehaad) – supposing authenticity of their dream – it is independent
judgment (Ijtehaad) before clear statement (Nass) of Prophet.
I am amazed how such a thing could be unknown to someone? Or how he
can feign ignorance, in spite of the famous statement of Messenger of Allah
(s.a.w.a.) to his wives, when he says:
“Which of you will mount the hairy camel and stage an uprising; and the
dogs of Hawwab would bark at her; a large number of people would be killed
around her and she would also narrowly escape death?”2
Also, the statement of the Holy Prophet (s.a.w.a.) to Ayesha:
“O Ayesha, as if I can see dogs of Hawwab barking on you and you would
stage an unjust uprising against Ali.”3
Or the statement of Holy Prophet (s.a.w.a.):
“Very soon, after me, a group would fight against Ali; at that time, it would
be necessary to fight them for the sake of Allah; and if one is unable to help him,
he should at least support him with his tongue and if that is also not possible, he
should support him with his heart and there is nothing above this.”
Tibrani4 has quoted this report and it is mentioned in Majmauz Zawaid and
Kanzul Ummal as well.
Tabari and others5 have mentioned: On way to Jamal, when Ayesha heard
barking of dogs, she asked: “What place is this?” They replied: “Hawwab.” She
said: “Verily, we belong to Allah and to Him we shall return. I am that wife.
Because I heard the Prophet telling his wives: Alas, if I only knew, on which of
you would dogs of Hawwab bark.” At that moment, Ayesha wanted to return, but
Abdullah bin Zubair falsified that person, who had said that it was Hawwab, and
persuaded Ayesha from returning and she continued her journey.
Allamah Amini says:
وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ
“It is not (attributable to) Allah that He should lead a people
astray after He has guided them; He even makes clear to them
what they should guard against.”6
مَفْعُولًۭا لِّيَهْلِكَ مَنْ هَلَكَ عَنۢ بَيِّنَةٍۢ وَيَحْيَىٰ مَنْ حَىَّ عَنۢ بَيِّنَةٍۢ ۗ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ (٤٢)
“That he who would perish might perish by clear proof, and he
who would live might live by clear proof; and most surely Allah
is Hearing, Knowing;”7
وَكَانَ ٱلْإِنسَـٰنُ أَكْثَرَ شَىْءٍۢ جَدَلًۭا (٥٤)
“And man is most of all given to contention.”8
بَلِ ٱلْإِنسَـٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌۭ (١٤) وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ (١٥)
“Nay! man is evidence against himself, though he puts forth his excuses.”9
In authentic traditional reports, it is narrated from the Messenger of Allah
(s.a.w.a.) that he said to Zubair:
“You would fight an unjust battle against Ali.”
That is why in the battle of Jamal, Ameerul Momineen (a.s.) argued with
Zubair and asked: “Do you remember the Prophet told you: Zubair, you would
fight an unjust battle against me?” Zubair replied: “Yes, by God.”
Hakeem has mentioned this report in Mustadrak and certified its
authenticity; Tabari has also quoted it in his Tarikh.10
These are statements of companions, which fill pages of books and
biographies. They indicate that Holy Prophet (s.a.w.a.) encouraged his
companions to support Ameerul Momineen (a.s.) in the battles that were to
follow and he ordered them to fight on the side of Ali (a.s.) against oath breakers
(Nakiseen), unjust (Qasiteen) and apostates (Mariqeen); like:
1. Abu Ayyub Ansari, that dignified companion.11
2. Abu Yaqzan Ammaar bin Yasir, who says: “The Prophet ordered me fight
against the oath breakers (Nakiseen), the unjust (Qasiteen) and apostates
(Mariqeen).”12
Following reports clarify that the battle of Ameerul Momineen (a.s.) was
under the command of Holy Prophet (s.a.w.a.) and not based on personal view:
1. Ammaar Yasir said to Abu Moosa Ashari: “I testify that the Holy Prophet
(s.a.w.a.) himself ordered Ali to fight against the oath-breakers (Nakiseen) and he
specified the names of some of them, and he also ordered him to fight the unjust
(Qasiteen) and if you want, I can present witnesses, who would all testify that
Holy Prophet (s.a.w.a.) particularly warned you against entering mischief.”13
2. Abdullah bin Masud says: “The Messenger of Allah (s.a.w.a.) ordered Ali
(a.s.) to fight against the oath breakers (Nakiseen), the unjust (Qasiteen) and the apostates (Mariqeen).”14
3. Ibne Abil Hadeed says in Sharh Nahjul Balagha:15
“This statement of Holy Prophet (s.a.w.a.) to Ali is definite: After me, you will make war against the oath breakers (Nakiseen), the unjust (Qasiteen) and the apostates (Mariqeen).”