After The Prophet; The Epic Story of the Shia – Sunni Split
“if there was a moment it all began, it was that of Muhammad’s death. Even the prophet was mortal.”
In this book report, I will be summarizing as well as analyzing the literary work “ After the Prophet: The Epic Story of the Shia – Sunni Split” written by Lesley Hazleton and published by Anchor books in September 2010. I shall start by summarizing the novel dealing with each chapter individually in chronological order, and then provide an analysis of the written work as well as a criticism of the novel as well as the Author herself.
Chapter 1
The opening sentence of the book is a strong and assertive statement outlining the authors clear perception that the Sunni – Shia split was brought about with Muhammad’s death. In this first and to a certain extent, over all introductory chapter it is repeated multiple times, that Muhammad’s death, whilst realistically not a surprise at the ripe age of 63, came almost unannounced. Hazleton proclaims that it was almost as if neither Muhammad himself nor the people around him saw death coming, but if they did, they all ignored it. The idea of disregarding near death is repeated multiple times not just throughout this chapter but the novel as a whole and is described as a “strange blindness” (p.7) to the reality of mortality. The arising question as to who would become his successor would create a rift in the Islam faith splitting Shiites and Sunnis for centuries to come. Muhammad had no sons, he was dying “abtar” meaning cut off from everything (p.10). His only two sons had died in infancy and after the death of his first wife Khadija even though he married nine more wives, no pregnancies followed, let alone the birth of a son. The wives he married were mostly if not all for political reasons to establish alliances between fighting clans and to unite the Arabian tribes under the banner of their common faith, Islam. Although forming alliances through marriages, Hazleton states that true divisiveness was only to be squandered by sealing the marriage with children as mixed blood held more importance than marriage. Hazleton mentions that it is said to be believed that due to Muhammad’s claim of being the last prophet, none of his sons were ever meant to survive as they were not meant to inherit the prophetic genes and therefore had to die. This chapter introduces the revelations offered to Muhammad by the angel Gabriel, and thus the opening lines of the Quran came into existence. As an illiterate trader, the beauty and unrivaled poetry of the revelations were proof of the divine origin of the revelations. At the time of Muhammad’s death, the massive wealth and land accrued all belonged to the whole Islamic community and the necessity of a successor was all the more important. What Muhammad intended to happen after his death is a question that shall remain a mystery to both the followers of Islam and the scholars looking to find the answer. Through the lack of a clear successor and unquestionable designation, nobody could prove beyond reasonable doubt who Muhammad would have wanted to take his place. Everyone close to him claimed to have had an insight into what the prophet thought and had intended but certainty, after his death, had become a matter of faith rather than fact. Hazleton further explores the strong resistance of the Quraysh tribe toward Muhammad as he posed a direct threat to their elite status and wealth they had amassed in Mecca which at the time was the trade center of the Arab world. He preached egalitarianism in the eyes of god, a revolutionary idea from which the Quraysh elite stood to lose all of their amassed wealth and power. It is said he knew if he appointed a successor it would open conflict reigniting jealousies and divisiveness and therefore chose Fatal ambiguity over the appointing of a successor. The author states that Sunni scholars argue the reason for no successor being proclaimed was that the Prophet had faith both in his people and in god so that any decision they would arrive at would be correct one, whereas Shia scholars argue that the decision had already been made long ago, implicitly choosing Ali as his successor.
chapter 2
In Chapter 2 the story of the lost necklace is conveyed. Aisha, Muhammad’s second wife and the daughter of his close friend and trusted companion Abu Bakr, was given a necklace as a wedding gift which she would lose in the desert as the caravan was continuing their travels, unknowingly leaving Aisha behind in the desert. Insisting on her exceptional status, Aisha remained in the desert rather than follow the caravan like a peasant. She was found by a late returning soldier who brought her back into Medina with her on his Camel, starting rumors that she had committed adultery with this soldier. Not yet fully established in Medina, Muhammad and his followers were known as emigrants, and there was hardly a worse insult to Muhammad and Abu Bakr than the rumors of infidelity. Placed in a challenging position, Muhammad could neither divorce Aisha as this would legitimize the rumors, nor could he take her back as then he would be portrayed as an unworthy leader. The slander was resolved when Muhammad had another revelation in which god proclaimed Aisha’s innocence to him. Hazleton briefly interrupts the story, highlighting that all stories and history at the time was passed on orally for over 100 years leading to subtle but distinct differences carried throughout the Muslim world, Al- Talib, considered vastly knowledgeable by both sides often concludes conflicting stories with “only god knows for sure”
Chapter 3
In this chapter, Hazleton begins to explore the Shia supported claim to succession that Ali held. As the first to follow Muhammad and the new religion of Islam, he was also the cousin and son in law of the prophet. Given the name “Assad Allah” or Lion of God, Shia scholars claim that Ali was groomed and raised by Muhammad into the faith and therefore had a deeper and better understanding pf it than anyone else. The chapter further cements Ali’s claim as rightful successor through supposed quotes such as “this is my brother, my trustee, my successor among you, so listen to him and obey” (p.34), “I am from Ali and Ali is from me; he is the guardian of every believer after me” (p.35) and “I am the city of knowledge and Ali is its gateway” (p.35). Further claim to his right as successor, Hazlet writes, is the honor bestowed upon him to marry the Prophet’s oldest daughter Fatima, even though multiple other people had already asked for her hand in marriage. Through the births of their two sons, not only Muhammad’s bloodline but also the future of Islam was made possible. The chapter introduces the apparent clash between Aisha and Fatima and Ali. Stated multiple times, Hazleton leaves no doubt that Aisha was not only Muhammads favorite wife (after Khadija) but also that he showed her more love and attention than he did his own daughters. Muhammad is said to have voiced that blood should always come before love. This chapter also introduces the origin of the veil which was introduced after the Necklace story to protect the Prophet’s wifes from prying eyes.
Chapter 4
As Muhammad lay dying in his home, chapter 4 explains that it was his wives that decided who was allowed to see Muhammad and if or what medicine he was given as well as where he slept. Hazleton outlines the common motive that the wives shared, hoping to gain an advantage in the decision of the heir to the Prophet. On the 9th day of his illness, shortly before the end he is said to have requested pen and paper so that he could leave something indisputable for them. At this point, the main claims to Muhammad’s position of leadership was Ali, Abu Bakr (father in law to Muhammad and the father of Aisha) and Omar who was like Bakr a senior companion of Muhammad. Fearing that the Prophet would decide upon a successor who wasn’t in their bloodline, the wives brought nothing, instead explaining they did not want to strain the sick man. Omar and Bakr were later summoned and Muhammad is supposed to have asked them all to leave due to his pains and Hazleton writes that it was Omar who said “we have the Quran , the book of god, and that is sufficient for us” (p. 52) while commanding everyone to exit the home. Yet another quote to enforce Ali’s claim is presented when Hazleton writes “he of whom I am the master, of him Ali is also the master” (p.52). With his dying breath the Prophet is supposed to have whispered to Ali “Oh God, have pity on those who succeed me” (p55).
Chapter 5
Chapter 5 begins with the perceived abandonment that the people felt as Muhammad had died, “we were like sheep on a rainy night” (p.57) Hazleton describes that soon following the death of the prophet, the Medina helpers started to debate who should succeed him, but an invitation to the debate was never extended to the Meccan Emigrants, the split had started. In the absence of the Prophet the clan and tribe mentality reappeared. “The Medinans could not be allowed to break away; that would work against everything Muhammad had achieved” (p. 60). “My community will never agree in error” (p. 61)
Shia not community but leadership was sacred- by principle of nash Ali should be successor – choosing Ali would risk the hashimi clan becoming a hereditary monarchy therefore Omar pledges loyalty to Bakr.
Chapter 6
Dust and thorns is the expression that is used in this chapter to highlight the existential exile that Ali is living in forced to see his faith and followers betrayed when he is surpassed 3 times as calif. Dying Bakr appoints Omar as successor who is then assassinated while at prayer, but before he dies he names 6 successors, Ali and 5 more, yet again Ali is denied his right and Othman becomes Omar’s successor instead of Ali.
Chapter 7
Aisha aligns with Ali because she doesn’t like Othman for allowing the Umayyad to act without repercussion and diminish the wealth of the community. Othman refuses to punish his own son and is accused of favoritism and because of this is assassinated. Ali is pronounced calif but changes to imam because of misuse of the title by the Umayyad.
Chapter 8
Aisha now turns sides and calls for revenge for Othman’s assassination Aisha blames Ali for assassination and rallies mecca behind her. This ensues three days of peace talks but then is followed by inevitable war.
Chapter 9
“Our mother brought us to drink at the pool of death” (p.119) Aisha loses battle of Basra.
Chapter 10
Muawiya and Ali battle at Kufa. Setting up in Kufa Ali unintentionally made Iraq the cradle of shia islam society. Muawiya declares war on Ali demanding he hand over Othman’s assassins. Ali is outmaneuvered even though he was winning the battle.
Chapter 11
Abdullah ibn Wahb rallies the men to blame Ali for their own mistakes. Him and his men would become the first fundamentalists. The rejectionists believed there were no innocent ones, everyone was guilty for their kin’s sins. Hazleton not compares the wahabbis to modern day al qaieda and Taliban. Ali is murdered with a poisoned blade.
Chapter 12
Muawiyah is dead, Ali’s son Hussein heading back to bring rule of Islam back to house of Muhammad. Hasan his brother is poisoned while Aisha admits she was wrong to wage war on Ali. Muawiyah picks own son Yazid as successor.
Chapter 13
Hussein goes to challenge Yazid, but his army has vanished and with only 72 men and his family and women they are surrounded by Shimr and 4000 men who fight for Yazid. Hussein and all of his men are slaughtered and beheaded.
Chapter 14
The Iranian revolution is brought into context and the history of the Shia Sunni split is completed.
The book exceeds expectations of its central aim which is to highlight the historical origin of the Shia – Sunni split within Islamic history and the events that predated as well as followed the divergence. At the most simplified form, the split was due to the disagreement over the successor of Muhammad. Whereas Shiites believe Ali was the rightful Khalif, the Sunni opposition believe that Abu Bakr was the lawfully elected successor. However there are a few key points which threaten her credibility throughout this literary work.
While attempting to remain unbiased, Lesley Hazleton, deliberately or not, makes a more compelling argument to the reader that it is the Shias and not the Sunnis who are correct. At times it is more obvious than at others that her sympathy lies with the Shiites and not the Sunni. Whilst reading the book it became more and more evident that a bias existed within the author. The abundancy of apparent historical quotes supporting Ali’s claim as the successor to Muhammad compared to the noticeable lack thereof for the Sunni argument, creates a very one sided depiction of the historic split. While possibly not intentional, it is difficult to reason why Hazleton, as the author of the novel, would present such a one sided argument to the largest debate in Islam history. Even without the presence of quotes, the arguments and explanations or rather rationalization of the Sunni belief to Muhammad’s successor is given significantly less attention than the presented Shia arguments.
While informative and highly enjoyable, the novel has several contradictory or seemingly incorrect statements made by Hazleton. Starting with the factually incorrect statement that Aisha was Muhammad’s first wife after the death of Khadija, it was actually Sawda bint Zam’a who Muhammed married first, and only after her came his marriage to Aisha. Another easily recognizable aspect being the depiction of Aisha herself. Hazleton, it seems, has almost a sentimentalized view of Muhammad’s second wife. Complementing her character at times when her actions seem to not match up with the intended image. Hazleton, who holds two degrees in psychology, seemingly lets her educational background influence her representation of Aisha. Allowing herself to play off personal opinion and interpretation as fact can be seen throughout the text. With respect to the claimed hostility between Fatima and Aisha, Hazleton makes the argument that Aisha competed with Fatima for Muhammad’s fondness on a basis that was “more daughter than wife”. Citing no factual evidence for this, it seems Hazleton’s argument is rooted in her educational background rather than in factual evidence. Furthermore, the hostility between Aisha and Ali, according to the author stems from his unwavering inherent loyalty to Muhammad’s first wife, even though there seems to be a lack of proof that Aisha truly saw Khadija as the only person in Muhammad’s life that she could not overcome. These depictions seem to be amplified for the sake of narrative excitement, rather than historical evidence. Moreover, the repeating descriptions of Aisha’s charming, witty and simultaneously teenager like immature reaction to her treatment in the necklace debacle puzzle the reader as the author ostensibly changes Aisha’s character to embellish the story being told.
While Hazleton accomplishes her goal of tracing the Sunni – Shia split remarkably well, the factual errors cast doubt on her credibility and ultimately take away from the praise she deserves for her outstanding literary work.