Al-Ma'mu`n receives valuable Gifts
The chiefs and the noble sent valuable gifts to al-Ma'mu`n in order to seek nearness to him. The following are some of them:
1. Ahmed b. Yusuf: He sent him a basket made of gold and there was in it an Indian lute equal to is its length and width, and he wrote on it: "This is the day on which the slaves have habituated themselves to sending valuable gifts to their masters; and I have said:
There is a right against the slave and he, without doubt, does it, even if the master is great and his favors are grand.
____________
1. Hayat al-Imam Mohammed al-Jawad, p. 233.
2. Jack C. Rislar, Arab Civilizatio, p. 108.
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Do you not see that we give as gift to Allah His property, and He accepts it though He is in no need of it.
If (things) were given as gift to the great one according to his rank, then the sea and its coast would someday fall short of him.
However, we give as gift to him whom we magnify though we do not have that which is similar to him.
1 "
2. Abu` Dalaf al-Qasim b. 'Isa al-'Ijjli: He sent him on the day of a festival a hundred loads of saffron in silk bags. Wild, gray she-asses carried them. The gifts came while al-Ma'mun was along with his wife. He was told about the gifts, and he hurried to look at them. When he saw them, he admired them. Then he asked whether the asses were males or females. It was said to him that they were females, so he became pleased with that and said: "I know that the man is so sane that he sends (gifts) on nothing except on she-asses.
2"
The King of India: He sent him a group of gifts; among them were a cup (made of) ruby and a letter in which he mentioned: "We ask you, O brother, to show favor (toward us) through accepting them and to apologize us for negligence.
3"
These are some persons who sent gifts to al-Ma'mu`n in order to seek nearness to him and to crave for some jobs from him.
His affecting Shiism
Some historians and researchers believed that al-Ma'mu`n adopted the Shï~'ite doctrine; they depended on the following:
1. Who taught him Shiism?
Before his retinues and companions, al-Mamun declared that he embraced the Shï'ite creed; this has been mentioned in the following tradition: Sufyan b. Nazar narrated, saying: [On day I was with al-Ma'mu`n and he asked his companions:]
____________
1. Subha al-A'sha, vol. 2, p. 420.
2. Al-Tuhaf wa al-Hadaya, p. 105.
3, Ibid.
( 797 )
"Did you know him who taught me Shiism?"
"No, by Allah, we did not know him," they all replied.
"Al-Rashïd did," he retorted.
"How did that occur whilst al-Rashïd killed the
ahl al-Bayt?" they asked.
"He killed them for the kingdom," he answered, "for the kingdom is barren. One year I made a pilgrimage along with him. When he arrived in Medina, he walked toward his visitors and said to them:
"'If those from Mecca, Medina, the
Muhajireen (migrants), the
Ansar (supporters), the Hashimites, and the rest of the tribes of Quraysh visit me, they should mention their ancestry.' The chamberlains obeyed that. When a man wanted to visit him, he introduced himself to the chamberlains. When the man visited him (al-Rashïd), he gave him as a gift according to his rank and lineage; his gift ranging from two hundred to five thousand dinars."
Al-Ma'mun said: "While I was standing, al-Fadl b. al-Rabï' came in and said: 'O Commander of the faithful, there is a man who claims that he is Musa b. Ja'far b. Mohammed b. 'Ali b. al-Husayn b. 'Ali b. Abu` Ta`lib.'
"So al-Rashïd walked toward his sons and the rest of his commanders and said to them: 'Keep your own souls.' Then he said to al-Fadl: 'Give him permission to enter and do not (let him stop at any place) except at my own carpet.'"
Al-Ma'mu`n said: "Then an old man with a yellow face came; worship exhausted him; he was like an old (water) skin; prostration wounded his face and his nose. When al-Rashïd saw him dismounting, he shouted: 'No, by Allah, (he will not dismount) except on my own carpet.' So the chamberlains prevented him from dismounting; and all the people looked at him with honor, admiration, and magnification. The Ima`m arrived at the carpet; he was surrounded by the chamberlains and the commanders. He dismounted, and al-Rashïd rose for him, received him, accompanied him to the end of the carpet, kissed his face and his eyes, took him by the hand, accompanied him to the beginning of the assembly, sat with him, talked with him, asked
( 798 )
him about his conditions, and then he asked him:
"'O Abu` al-Hasan, what about your family? Are all of them boys?' 'No, most of them are followers and retainers,' answered the Ima`m, 'As for my children, they are more than thirty.'" Then he mentioned the number of the males and of the females.
Then Ha`ru`n (al-Rashïd) turned to him and asked him: "Why do you not marry your womenfolk to their cousins and their qualified ones?"
"The hand falls short of that," replied the Ima`m.
"What about your land?" asked Ha`ru`n.
"It sometimes produces and sometimes does not produce," answer the Imam.
"Are you in debt?" asked Harun.
"Yes," replied the Imam.
"How much is it?" asked Harun.
"Ten thousand dinars," answered the Imam.
"O cousin," retorted Harun, "I will give you a sum of money in order to marry the males to the females, pay your debt, and reform your lands."
The Imam thanked him for that and said to him: "You have tightened the bonds of kin, O cousin, and Allah has thanked this beautiful intention; the blood relationship is contiguous; kinship is close; the ancestry is one; al-'Abba`s is the uncle of the Prophet, may Allah bless him and his family, and full brother of his father, the uncle of 'Ali b. Abu` Ta`lib, peace be on him, and full brother of his father; may Allah not make you far from doing that; for He has made you open-handed, made your element honorable, and made your origin high."
"I will do that with pleasure," promised Harun.
Then the Ima`m advised him to show kindness to the poor in general, saying: "O Commander of the faithful, surely Allah has made it incumbent on the rulers to refresh the poor of the community, to pay (the debts ) on behalf of the debtors, to settle (the debts) on behalf of the over burdened, to clothe the naked, and to treat the worried with kindness, for you are appropriate for doing that."
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"I will do that, Abu` al-Hasan," promised Ha`ru`n.
Then the Ima`m, peace be on him, rose and Ha`ru`n al-Rashïd rose for him, kissed his eyes and his face, and then he turned to his sons and said to them: " 'Abd Allah, Mohammed, and Ibra`him, go before your uncle and master; take hold of the stirrup (of his mount); set right his garments on him; and accompany him to his house."
The Ima`m departed; on the same road, he delighted al-Ma'mu`n and gave him good news of the succession, saying to him: "If you undertake this authority, then treat my children with kindness."
The Ima`m went to his house escorted by Ha`ru`n's sons. Then al-Ma'mu`n returned to his house. When the sitting-place became void of the people, he turned to his father and asked him: "O Commander of the faithful, who was the man whom you honored, magnified, for whom you rose from your sitting-place and received, whom you sat in front of the sitting-place and you sat beside, and whose stirrup you ordered us to set right?"
"This is the Imam of the people, the proof of Allah over His creatures, and His vicegerent over His servants," replied Harun.
Al-Ma'mu`n admired this statement, so he asked his father: "O Commander of the faithful, are not all these qualities yours and fulfilled in your person?"
"I am the Ima`m of the masses by force and through oppression," answered Ha`ru`n, "as for Mu`sa` b. Ja'far, he is the Ima`m in truth. By Allah, my little son, his more worthy of being the successor of Allah's Messenger, may Allah bless him and his family, as the caliph than I am and anyone else among the people. By Allah, if you yourself attempt to take such caliphate from me, I shall take it away from you even if that means gouging your eyes, for power is blind!"
When Harun al-Rashïd intended to leave Medina for Baghdad, he ordered a parcel of two hundred dinars (to be prepared), and then he said to al-Fadl b. al-Rabï': "Take it and go to Mu`sa` b. Ja'far and say to him: The Commander of the faithful say to you: 'We are in financial straits; and our gifts will come to you in the near future.'"
Al-Ma'mun stood up and said to his father: "You give five thousand dinars or less than it to the children of the
Muhajireen
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(migrants), of the
Ansar (supporters), and those whose ancestry you do not know; however you give two hundred dinars to Mu`sa` b. Ja'far, whom you honored and magnified. This is the least gift you have given to any of the people."
Harun scold al-Ma'mun and said to him: "Keep silent! May you have no mother! If I gave this (i.e. Musa b. Ja'far) what I had guaranteed, I would not be safe from him, for he will tomorrow strike my face with one hundred thousand swords from among his Shï~'ites and followers; the poverty of this (man) and his household is more useful to me and you than lending a helping hand to them."
Harun expressed his fear of the Ima`m, peace be on him, so he decided to wage an economic warfare against him lest he should be able to revolt against him. Makha`riq, the singer, was in the session. He felt pain, so he opposed Ha`ru`n and said to him: "O Commander of the faithful, when I enter Medina, its inhabitants ask me for something. If I leave it and do not divide anything among them, they do not realize the favor of the Commander of the faithful toward me, and my rank with him."
So Harun order ten thousand dinars to be given to Makha`riq, but he said to him: "O Commander of the faithful, this (sum of money) is for the people of Medina. I am in debt, and I want to pay it."
So Harun ordered ten thousand dinars to be given to him. Then he said to him: "I want to join my daughters in marriage." So he ordered ten thousand dinars to be given to him. Then he said to him: "There is no escape from giving me a land producing for me, my family, and my daughters." So he gave him a productive land whose revenues amounted ten thousand dinars a year, and he ordered it to be given to him quickly. Then Makha`riq quickly went to the house of Ima`m (Musa) al-Kazim, peace be on him. When he arrived at it, he asked for permission to visit the Ima`m. He was given permission, and he said to him: "I have understood why this tyrannical (i.e. Harun al-Rashïd) treated you in such a manner and what he ordered to be given to you. I tricked him for you, and I took from him three gifts amounting thirty thousand dinars, and a land producing ten thousand dinars a year. By Allah, master, I am in no need of any of that. I did
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not take it but for you; I bear witness that this productive land belongs to you; and I have brought you the money."
The Ima`m, peace be on him, thanked Makha`riq for that and said to him: "May Allah bless you concerning your property and reward you well. I will never take even a dirham of it or a thing of the land. I have accepted your gift and kindness, so depart on the right path and do not consult me concerning that.
1"
This narration gives an account of the following:
1. Harun al-Rashïd honored Ima`m Mu`sa` al-Ka`zim, peace be on him, whilst he had never honored anyone before him, for he (Harun) dominated most regions of the earth and his name spread in the east and the west.
2. He admitted that Imam al-Kazim, peace be on him, was the proof of Allah over His creatures, that he was the Ima`m of the community, leader of its temporal and spiritual authority, and that Harun was the leader of the community by force and through oppression, not through merit.
3. He gave an enormous amount of money to Makha`riq, the singer, whilst he deprived the children of the Prophet, may Allah bless him and his family, of their legal rights.
Returning Fadak to the 'Alawides
Among the matters depended by those who believed that al-Ma'mu`n was a Shï~'ite is returning to the 'Alawides Fadak, which the previous government confiscated in order to spread poverty and deprivation among them, and to impose an economic siege on them lest they should oppose those rulers. As a result al-Ma'mu`n returned Fadak to them and raised the economic straits from them. Accordingly, Di'bil al-Khaza`'i, the poet of the
ahl al-Bayt, praised him for this noble deed, which he offered to the 'Alawides, saying:
The face of the time has become smiling when al-Ma'mu`n returned Fadak to the Hashimites.
Many researches have regarded this step as a proof of that al-Ma'mu`n was a Shï'ite.
____________
1. 'Uyun Akhbar al-Rida, vol. 1, pp. 88-93.
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His Praising Imam 'Ali, the Commander of the Faithful
Al-Ma'mun lauded Imam 'Ali, the Commander of the faithful, the pioneer of fairness and justice in Islam. He wrote to all regions that 'Ali b. Abu Talib, peace be on him, was the best of the creatures after Allah's Apostle, may Allah bless him and his family.
1 Al-Sawli has reported his poetry lines concerning the excellence of Imam 'Ali, the Commander of the faithful, peace be on him. The following are some of them:
Repentance is not accepted from a repenter but through love for Ibn Abu` Ta`lib,
The brother of Allah's Messenger, successor of the rightly guided one; brother is superior to bosom friend and companion.
If they someday gather together regarding excellence, brother surpasses the desire of the desirous.
Advance the guide (
al-hadi) in his excellence so that you will be safe from blamer and captious criticizer.
Another example of his poetry lines through which he refuted those who criticized him for his being close to the children of the Prophet is the following:
Many a seducer bites (the tips of his fingers) in rage against me when I bring near the children of the testamentary trustee.
So I have said: Have you not given knowledge, distinguished the misguided from the guided, come to know of my argumentation through the seven oft-repeated verses, intellectual concepts, and firm traditions?
Through which quality and meaning do you prefer unbelievers to 'Ali?
'Ali is the greatest and best of the
thaqalayn (men and jinn) in right except the right of the Prophet.
2
____________
1. Tadhkirat al-Khawas, p. 366.
2. Al-Bayqahi, al-Mahasin wa al-Masawi', vol. 1, p. 105.
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The following lines are another example of his poetry which he composed regarding the
ahl al-Bayt, peace be on them:
If the opponent turns aside (from the Shï'ite), then I stand by the Shï'ite.
I am among the family of the Prophet of guidance, the best Prophet from among the children of Gha`lib.
Love for them is an obligatory religious duty which we should perform just as we perform an obligatory pilgrimage.
1
This poetry clearly shows that he was a follower of the
ahl al-Bayt, peace be on them, and that he preferred them to others.
Al-Sawli has narrated the following poetry lines al-Ma'mu`n composed concerning Ima`m 'Ali, peace be on him:
Mother shows love for the testamentary trustee Abu al-Hasan, and that is with me among the wonders of this time.
The successor of the best of men, and the first to help Allah's Messenger secretly and openly.
Had it not been for him, the Ha`shimites would not have seized an authority, and they would in the course of time have perished and been despised.
So he has appointed the 'Abba`sids as governors and has not singled out other than them (for authority).
So 'Abd Allah made clear guidance in Basrah, and 'Ubayd Allah bestowed lavishly on Yemen.
And he divided the works of the caliphate among them, so he is still connected to this thankfulness and hostage to (it).
2
This poetry gives an account of that Ima`m 'Ali, the Commander of the faithful, peace be on him, rendered a service to the 'Abba`sid family when he appointed 'Abd Allah b. al-'Abba`s as a governor over Basrah, and he was his minister and special adviser. Similarly he appointed 'Ubay Allah b. al-'Abba`s as a ruler over Yemen; however
____________
1. Tadhkiratu al-Khawas, p. 367.
2. Ibid., 366.
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the 'Abba`sid family renounced this favor and treated the children of the Ima`m with murder and severe punishment and committed toward them crimes which even the Umayyad family had not committed. In this book we have given many examples of their persecuting the 'Alawides. It goes without saying that the 'Abba`sids did not regard them as the children of the Prophet and his trust among his family, on the contrary they killed them everywhere.
The following two poetry lines has been ascribed to al-Ma'mu`n: If you want the Muraji'i to die before the time of his death, then mention before him the name of 'Ali and call down blessing upon the Prophet and his Household. Ibrahïm b. al-Mahdi, better known as b. Shakkla, answered him, saying:
If the Shï'ite maunders regarding an statement and you want him to reveal what is in himself, then call down blessing upon the Prophet and his two companions, his two helpers and his two neighbors by his grave.
1
Al-Sawli has mentioned that it was written on one of the columns of the mosque of Basrah: "May Allah have mercy on 'Ali; surely he was pious(
taqiya)."
Hafs Abu` 'Amr al-Khatta`bi, who was one-eyed, would sit beside that column. He erased the writing, and one of the neighbors of the mosque wrote to al-Ma'mu`n and told him about al-Khatta`bi's erasing the writing, so he was displeased with him and ordered him to be brought before him. When al-Khatta`bi was brought before al-Ma'mu`n, he asked him: "Why have you removed the name of the Commander of the faithful from the column?"
"What was on it?" asked al-Khatta`bi.
"'May Allah have mercy on 'Ali; surely he was pious (
taqiya),' was on it." replied al-Ma'mu`n.
"It was written on it," retorted al-Khatta`bi, "'May Allah have mercy on 'Ali; surely he was a prophet (
nabiya)'"
"You have told a lie," said al-Ma'mun, "rather the
qaf was
____________
1. Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 329.
( 805 )
sounder than your sound eye. Had it not been for that I increase your hypocrisy before the general populace (
'a`mma), I would punish you." Then he ordered him to be driven out.
1
His Disparaging Mu'awiya
Those who thought that al-Ma'mu`n was a Shï~'ite indicated that he ordered Mu'a`wiya b. Hind to be cursed and disparaged all over Islamic world, for he ordered the caller to call: "There shall be no pardon for anyone guilty of praising Mu'a`wiya or preferring him to any companion of Allah's Apostle, may Allah bless him and his family.
2"
This cannot be as a proof of that al-Mu'mu`n was a Shï~'ite, for Mu'a`wiya was discovered; his realty appeared; all circles have agreed on dispraising him; he was the mortal enemy of Islam; he was the leader of the events and committed grave sins.
His Proving the Ima`mate of Imam 'Ali
The most important thing which those who believed that al-Ma'mu`n was a Shï~'ite gave as a proof of that he was a Shï~'ite is that he held scientific sessions and gave firm proofs of that 'Ali, the Commander of the faithful, peace be on him, was an Ima`m, that he was the first Muslim leader after the Prophet, may Allah bless him and his family, that he was more entitled to his rank and worthier of his office than the rest of the people.
Among the most marvelous and important sessions which al-Ma'mu`n held in his palace is that which attended by the forty traditionalists and theologians, whom Yahya` b. Akkthem had chosen from among the scholars of Baghdad, who spared no effort to prove that the caliphs were better than Ima`m 'Ali, the Commander of the faithful, peace be on him. However, al-Ma'mu`n refuted their proofs through his decisive indications, which showed his skill and abundant knowledge of theological researches. We will mention the full text of this marvelous debate because it is of great importance; it is as follows:
____________
1. Tadhkiratu al-Khawas, p. 367.
2. Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 361.
( 806 )
Al-Ma'mun
When the scholars appeared before al-Ma'mu`n, he turned to them, greeted them, and said to them: "On this day of mine I want to place an argument between Allah and me, so he who suffers from retention of urine or wants to relieve his nature, then let him go and relieve his nature; be delighted; take off your sandals and your cloaks."
They carried out al-Ma'mu`n's order, then he turned to them and said: "O People, I have summoned you in order to advance you as an argument before Allah, the Exalted, so fear Allah; consider your own souls and your Ima`m (leader); let not my majesty and my place prevent you from saying the truth wherever it be and returning falsehood to him who brings it; fear for your own souls from the Fire; seek nearness to Allah, the Most High, through His good pleasure and preferring obedience to Him, for everyone who seeks nearness to a creature through an act of disobedience to the Creator, Allah empowers him over him; therefore debate with me with your all intellects.
"I claim that 'Ali b. Abu` Ta`lib is the best of all creatures after Allah's Messenger, may Allah bless him and his family. If I am right, then regard me statement as right; if I am wrong, then answer me quickly. If you want me to question you, I will question you; if you want to question me, then question me."
In this speech there is no crookedness or deviation from logic, for its owner seeks plain truth.
The Traditionalists
"Rather, it is we who will question you," retorted the traditionalists.
Al-Ma'mu`n undertook the matter and guided them to the way to debates, saying: "Give (me your proofs) and entrust one of you with your speech. When he speaks and one of you has an addition, then let him add it to his speech; if he brings a shortcoming, then show him rightness."
( 807 )
The First Proof
A traditionalist mentioned a proof of that Abu` Bakr was the best of the community after Allah's Messenger, may Allah bless him and his family, saying: "We claim that Abu` Bakr is the best of the people after Allah's Apostle, may Allah bless him and his family, for a tradition, upon which there is unanimous agreement, has been transmitted from Allah's Messenger, may Allah bless him and his family, who said: 'Follow those who will come after me: Abu` Bakr and 'Umar.' As the Prophet of mercy ordered (us) to follow them, we have come to know that he ordered us to follow none except the best of men."
Al-Ma'mun's Answer
He objectively discussed the traditions fabricated against the Prophet, may Allah bless him and his family, saying: "The traditions are numerous; there is no escape from that either they are all right or they are all false or some of them are right or some of them are false; if they are all right, then they are all false, for they contradict each other; if they are all false, then the religion is false and (Islamic) law is dead. As these two possibilities are untrue, the third (possibility) is true, namely some traditions are right and some are false. If (the matter) is such, then there is no escape form (giving) a proof of which of them is right, that we may believe in it and reject the opposite of; therefore, if the evidence for a tradition is right in itself, then it is necessary for one to belive in it and to put it into effect.
"As for this tradition of yours, it is one of the traditions whose proofs are false in themselves, for Allah's Messenger, may Allah bless him and his family, is the wisest of the wise, the most entitled of the creatures to truthfulness, and the farthest of men from ordering the impossible and making the people embrace the opposite, for this means that these two men (i.e. Abu` Bakr and 'Umar) are harmonious with each other in all sides, (namely) they are one in number, quality, form, and body; it is impossible that two (persons) are equal in meaning in all sides.
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"If they are different, then how is it permissible to follow them? This is an order (to perform) that which is unbearable, for if you follow one (of them), you will oppose the other; the evidence for that they are different is that Abu` Bakr had ordered the apostates to be taken as prisoners, while 'Umar regarded them as free; 'Umar ordered Kha`lid to be removed (from the office) because he had killed Ma`lik b. Nuwayra, whereas Abu` Bakr prevented him from doing that; 'Umar prohibited the two
mutt'as, while Abu` Bakr had adopted them; 'Umar established the Divan of Gifts, whereas Abu` Bakr had not adopted it; Abu` Bakr had appointed ('Umar) as successor (after him), whilst 'Umar did not do that; there are numerous examples of this (matter)."
Al-Ma'mu`n's answer is very trustworthy, for he refuted the tradition and established that it was one of the fabricated traditions.
The Second Proof
Through a tradition attributed to the Prophet, may Allah bless him and his family, another traditionalist indicated that the two Shaykhs (i.e. Abu` Bakr and 'Umar) were better than Ima`m 'Ali, the Commander of the faithful, peace be on him, saying: "Surely, the Prophet, may Allah bless him and his family, said: 'If I had to take a bosom friend, I would have taken Abu` Bakr as a bosom friend."
Al-Ma'mun's Answer
Al-Ma'mu`n disproved this tradition, saying: "This is impossible, for your traditions show that the Prophet, may Allah bless him and his family, asked his companions to associate as brothers with each other, and that he delayed 'Ali, peace be on him. When he ('Ali) asked him about that, he replied: 'I have delayed you (for nothing) except for my own soul.' Therefore, if one tradition is established, the other is null and void."
Al-Ma'mu`n's discussion about the tradition is objective; there is no partiality therein; rather it was based on a decisive proof.
( 809 )
The Third Proof
Another traditionalist said: "Surely 'Ali, peace be on him, said on the pulpit: 'The best of this community after the Prophet are Abu` Bakr and 'Umar.'"
Al-Ma'mu`n discussed this tradition, saying: "This is impossible, for if the Prophet, may Allah bless him and his family, had come to know that they were the best (of the community), he had not appointed 'Amru` b. al-'Ass as a commander over them one time and Usa`ma b. Zayd another time; among the things which refute this tradition is the statement of 'Ali when the Prophet, may Allah bless him and his family, passed way: 'I am more worthy for being near to the Prophet (than they are), but I feared that the people would become apostates'; these words of him, peace be on him: 'How are they better than me? I have worshipped Allah before and after them.'" In this manner al-Ma'mu`n disproved the tradition and showed that it was fabricated.
The Fourth Proof
Another traditionalist said: "Surely Abu` Bakr closed his door and said: 'Is there anyone to accept my resignation and I will render my resignation to him?' So he ('Ali), peace be on him, said to him: 'Allah's Messenger, may Allah bless him and his family, has advanced you, then who can delay you?'"
Al-Ma'mun's Answer to the Tradition
He disproved the tradition, saying: "This (tradition) is untrue, for 'Ali, peace be on him, did not pledge allegiance to Abu` Bakr; you have narrated that he did make homage until Fa`tima, peace be on her, died, and that she asked ('Ali) to bury her at night lest they (Abu` Bakr and 'Umar) should witness her coffin.
"Another proof is that if the Prophet, may Allah bless him and his family, appointed him (Abu` Bakr) as a caliph, then why did he resign and say to the Ansa`r: 'I have chosen for you these two men: Abu` 'Ubayda and 'Umar'?"
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The Fifth Proof
Another traditionalist said: "'Amru b. al-'Ass asked: 'O Prophet of Allah, which woman is the most lovable to you?' ''Ai'sha,' he replied. 'Amru asked again: 'Which man is the most lovable to you?' 'Her father (i.e. Abu` Bakr),' he answered."
Al-Ma'mun's Answer
He refuted this tradition, saying: "This (tradition) is false, for you have narrated that the Prophet, may Allah bless him and his family, placed before him a grilled bird and said: 'O Allah, bring me the most lovable creature to you,' and it was 'Ali (who came to him). Then which of your traditions do you accept?"
The Muslims have unanimously agreed that 'Ali was the most lovable of the creatures to Allah and the nearest of them to Him.
The Sixth Proof
Another traditionalist said: "'Ali said: 'If one prefers me to Abu` Bakr and 'Umar, I will administer the punishment of the liar to him."
Al-Ma'mun's Answer
He answered this tradition ascribed to Imam 'Ali, the Commander of the faithful, peace be on him, saying: "How is it permissible for 'Ali to administer such a punishment to him against whom there is no punishment? Therefore, he broke the punishments prescribed by Allah and opposed His orders. He who prefers 'Ali to Abu Bakr and 'Umar is not a liar, for you have narrated on the authority of your Imam (Abu Bakr), who said: 'I have become a caliph over you but I am not the best of you.' So which of the two men is more truthful in your viewpoint Abu Bakr against himself or 'Ali against Abu Bakr, though the tradition contradicts itself? There is no escape from that he is either truthful or a liar. If he is truthful, then how did he come to know that? Through a revelation (whereas) the revelation has ceased? Or through conjecture (while) the conjecturer is
( 811 )
perplexed? Or through thinking (whereas) thinking (nazar) is a research? And if he was untruthful, then it is impossible for a liar to undertake the authority and precepts of the Muslims and to administer the prescribed punishments to them."
The Seventh Proof
Another traditionalist said: "The Prophet, may Allah bless him and his family, said: 'Abu` Bakr and 'Umar will be the masters of the old men of the Garden.'"
Al-Ma'mun's Answer
He said: "This tradition is impossible, for there will be no old men in the Garden; it is narrated that Ashhamiya visited the Prophet, may Allah bless him and his family, and he said to her: 'No old woman will enter the Garden.' She wept, so the Prophet, may Allah bless him and his family, said to her: [Allah, the Most High says:] '
Surely We have made them to grow into a (new) growth. Then We have made them virgins, loving, equals in age. 1' If you claim that Abu` Bakr will be a young man when he enters the Garden, then you have narrated that the Prophet, may Allah bless him and his family, said concerning al-Hasan and al-Husayn: 'Surely they are the masters of the youths of the haven from among the first and the last; their father is better than them.'"
Al-Ma'mu`n's answer to the tradition is logical and not based on doctrinal caprices and trends.
The Eighth Proof
Another traditionalist said: "The Prophet said: 'If I had not been appointed (as a prophet) among you, then 'Umar would have been appointed.'"
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1. Qur'an, 56, 35-37.
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Al-Ma'mun's Answer
Disproving this tradition, al-Ma'mu`n said: "This (tradition) is impossible, for Allah, the Exalted, says (to the Prophet):
Surely We have revealed to you as We revealed to Nuh and the prophets after him. 1 And He, the Most High, said: And when We made a covenant with the prophets and with you, and with Nuh and Ibrahim and Musa and Isa, son of Maryam.
2 Therefore, is it permissible for Allah to appoint as a prophet him with whom He had not made a covenant and to delay him with whom He had made a covenant for Prophethood?"
Al-Ma'mu`n's answer to the tradition is based on intellect and logic, and nothing therein deviates from them.
