Event of Breaking the Idols

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The Event of Breaking the Idols or Idoloclasm refers to the incident where Imam Ali (a) broke the idols on the roof of the Kaaba. During this event, Imam Ali (a) climbed onto the Prophet's (s) shoulders, ascended to the Kaaba's roof, and threw down idols such as Hubal. This story is cited in both Shia and Sunni sources. The event is said to have occurred either on Laylat al-Mabit (the night when the Prophet (s) left Mecca and Ali (s) slept in the Prophet's (s) bed to deceive his adversaries) or during the Conquest of Mecca.

The story of breaking the idols is said to be the occasion for the revelation of verses such as "And say, ‘Truth has come, and falsehood has departed’" and "And We raised him to a high station." After this event, Prophet Muhammad (s) described Prophet Abraham (a) as the first idoloclast and Imam Ali (a) as the last idoloclast. In some hadiths, Ali (a) is characterized as "kasir al-asnam" (idol breaker).

The event of breaking the idols is mentioned among the virtues of Imam Ali (a). During the six-member council formed to choose the caliph after Umar b. al-Khattab, Imam Ali (a) referenced this event. In some Sunni sources, the event is cited as a reason for the necessity of destroying the means of sin.

The Event

The story of breaking the idols, or hadith "kasr al-asnam",[1] recounts the event during which Imam Ali (a) climbed onto the Prophet's (s) shoulders to break the idols on the roof of the Kaaba.[2] During this event, some major idols, including Hubal, were destroyed.[3] There are disagreements about the details of the event. According to some accounts, Ali (a) first intended to lift the Prophet (s) onto his shoulders but could not. Consequently, Ali (a) climbed onto the Prophet's (s) shoulders and threw down the idols.[4] Another account suggests that Imam Ali (a) initially proposed that the Prophet (s) climb onto his shoulders, but the Prophet (s) reminded him that not everyone could bear such a load,[5] which according to Jabir b. 'Abd Allah, refers to the heaviness of the Prophetic mission.[6] Other reasons are also cited for this.[7] In yet another account, the Prophet (s) initially ordered Ali (a) to climb onto his shoulders.[8]

There are various accounts of how Imam Ali (a) came down from the roof of the Kaaba. According to some hadiths, Imam Ali (a) threw himself from the roof, which was forty cubits high at the time,[9] but sustained no injury.[10] One hadith states that the Prophet (s) informed Ali (a) that it was Gabriel who had brought him down from the roof.[11] Another account, transmitted from Umar b. al-Khattab, describes that when Ali (a) threw down the idols, the Prophet (s) instructed him to come down, and 'Ali descended as if he were a bird with two wings. Umar desired such a position, remarking that the God whom 'Ali (a) worshipped had prevented him from falling to the ground.[12]

Some hadiths suggest that during this event, the Prophet (s) recited the Quranic verse, "And say, ‘Truth has come, and falsehood has departed. Indeed, falsehood is bound to depart.’"[13] As a result, the story of breaking the idols is said to be the occasion for the revelation of this verse.[14] According to a hadith cited by Ibn Shahrashub, the verse "And We raised him to a high station"[15] was also revealed during this event.[16]

The story of breaking the idols is cited in both Shia[17] and Sunni sources.[18] It was transmitted by 'Abd Allah b. 'Abbas,[19] Jabir b. 'Abd Allah al-Ansari,[20] and Abu Maryam.[21] In al-Ghadir, 'Allama al-Amini listed the Sunni scholars who reported this event.[22]

As a Virtue

Imam Ali's (a) act of climbing onto the Prophet's (s) shoulders is mentioned among his virtues.[23] It is cited in books on Imam Ali's (a) virtues[24] as well as in poems written about him.[25]

After this event, Prophet Muhammad (s) described Prophet Abraham (a) as the first idoloclast and Imam Ali (a) as the last idoloclast.[26] In some hadiths, Imam Ali (a) is also characterized as "kasir al-asnam" (breaker of idols).[27] Moreover, Ibn al-Jawzi, a Sunni scholar (d. 654/1256), cites an account in his book Tadhkirat al-Khawass regarding Ali's (a) appellation. The account suggests that Imam Ali's (a) birth name—given by his mother—was Haydara, but since he climbed onto the Prophet's (s) shoulders to break the idols, he came to be called Ali (raised high). However, Ibn al-Jawzi himself believes that his birth name was indeed Ali (a).[28]

Citing the Event of Breaking the Idols in the Six-Member Council

Imam Ali (a) took pride in the event of breaking the idols.[29] He said, "I was the one who placed my foot on the seal of prophethood" (the mark between the Prophet’s shoulder blades, signifying his prophethood).[30] In the Six-Member Council, formed to choose the caliph after Umar b. al-Khattab, the participants acknowledged that no one else possessed such a virtue.[31] Additionally, Umar b. al-Khattab is reported to have wished he had been granted this privilege.[32]

Time of the Event

The exact time of the event is not mentioned in most sources, as they typically describe it as occurring overnight[33] and in secret.[34] However, some sources suggest that it took place on Laylat al-Mabit[35] (the night when the Prophet (s) left Mecca and Ali (a) slept in his bed to deceive the enemies) or after the Conquest of Mecca.[36] In Bihar al-Anwar, 'Allama al-Majlisi cites a hadith from Imam al-Sadiq (a) stating that the event occurred on Nowruz day.[37]

In the book Encyclopedia of Amir al-Mu'minin, numerous hadiths are examined, leading to the argument that the event most likely occurred on Laylat al-Mabit.[38] Furthermore, 'Allama al-Majlisi speculated that there may have been multiple instances of idol breaking, one of which occurred before the Prophet's (s) migration to Medina. As al-Irbili cites in his Kashf al-Ghumma from Musnad Ahmad b. Hanbal, this instance coincided with Nowruz day.[39]

Consequences

According to some hadiths, as a result of Imam Ali (a) breaking the idols, the polytheists no longer placed idols in the House of God.[40] In some Sunni sources, this event is cited as evidence that the means of committing sins must be destroyed.[41]

In Poems

The story of Imam Ali (a)'s Idoloclasm is reflected in both Persian and Arabic poems by Shia and Sunni poets. For example, a poem by al-Shafi'i, a Sunni scholar, reads:

I was told to offer praise for 'Ali
His praise extinguishes a flaming fire
I said I cannot adequately praise a man
Whom reasonable people were misled to worship
And the chosen Prophet (s) told us
On the night of Ascension, when he ascended
God placed His hand on my shoulder
So I felt my heart cool down
And 'Ali placed his foot
Where God had placed His hand[42]

Notes

  1. ↑ Ḥillī, Nahj al-ḥaqq, p. 223.
  2. ↑ Shūshtarī, Iḥqāq al-ḥaqq, vol. 18, p. 162.
  3. ↑ Ḥākim al-Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 453-454; Ibn Shahrāshūb, Manāqib, vol. 2, p. 135.
  4. ↑ Nasāʾī, Sunan al-kubrā, vol. 7, p. 451; Abū Yaʿlā, Musnad Abī Yaʿlā, vol. 1, p. 251-252.
  5. ↑ Baḥrānī, al-Burhān, vol. 3, p. 579-580.
  6. ↑ Ibn Shahrāshūb, Manāqib, vol. 2, p. 135.
  7. ↑ Ṣadūq, Maʿānī l-akhbār, p. 350-352; Baḥrānī, al-Burhān, vol. 3, p. 576-578.
  8. ↑ Ibn Shahrāshūb, Manāqib, vol. 2, p. 136, 141.
  9. ↑ Ibn Shahrāshūb, Manāqib, vol. 2, p. 141.
  10. ↑ Ḥākim al-Nayshābūrī al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 2, p. 398.
  11. ↑ Baḥrānī, al-Burhān, vol. 3, p. 580.
  12. ↑ Majlisī, Biḥār al-anwār, vol. 38, p. 77.
  13. ↑ Qur'an 17:81; Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 2, p. 398, vol. 3, p. 6.
  14. ↑ Ḥākim al-Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 453-454; Ibn Shahrāshūb, Manāqib, vol. 2, p. 135.
  15. ↑ Qur'an 19:57.
  16. ↑ Ibn Shahrāshūb, Manāqib, vol. 2, p. 135.
  17. ↑ See: Ibn Shahrāshūb, Manāqib, vol. 2, p. 135-142; Shūshtarī, Iḥqāq al-ḥaqq, vol. 18, p. 162-168.
  18. ↑ Ibn Abī Shayba, al-Muṣannaf, vol. 13, p. 146-147; Ibn Ḥanbal, Musnad al-Imām Aḥmad b. Ḥanbal, vol. 2, p. 73-74; Bazzār, Musnad Bazzār, vol. 4, p. 21-22; Nasāʾī, Sunan al-kubrā, vol. 7, p. 451; Abū Yaʿlā, Musnad Abī Yaʿlā, vol. 1, p. 251-252; Ṭabarī, Tahdhīb al-āthār, p. 236-240; Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 2, p. 398, vol. 3, p. 6.
  19. ↑ Ibn Shahrāshūb, Manāqib, vol. 2, p. 136, 141.
  20. ↑ Ḥākim al-Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 453; Ibn Shahrāshūb, Manāqib, vol. 2, p. 135.
  21. ↑ See: Ibn Abī Shayba, al-Muṣannaf, vol. 13, p. 146-147; Ibn Ḥanbal, Musnad al-Imām Aḥmad b. Ḥanbal, vol. 2, p. 73-74; Bazzār, Musnad Bazzār, vol. 4, p. 21-22; Nasāʾī, Sunan al-kubrā, vol. 7, p. 451; Abū Yaʿlā, Musnad Abī Yaʿlā, vol. 1, p. 251-252.
  22. ↑ Amīnī, al-Ghadīr, vol. 7, p. 18-24.
  23. ↑ Nasāʾī, Sunan al-kubrā, vol. 4, p. 451; Nasāʾī, Khaṣāʾiṣ Amīr al-Muʾminīn, p. 94; Bustī, al-Marātib, p. 124.
  24. ↑ Ibn Shahrāshūb, Manāqib, vol. 2, p. 135-142; Shūshtarī, Iḥqāq al-ḥaqq, vol. 18, p. 162-168.
  25. ↑ Bakrī, al-anwār, p. 148; ʿĀmilī, Ithbāt al-hudāt, vol. 3, p. 424.
  26. ↑ Ibn Shādhān, al-Faḍāʾil, p. 97.
  27. ↑ Ibn Shādhān, al-Rawḍa, p. 31.
  28. ↑ Sibṭ b. al-Jawzī, Tadhkirat al-khawāṣ, p. 15.
  29. ↑ Ibn Shahrāshūb, Manāqib, vol. 2, p. 136; Ibn Shādhān, al-Faḍāʾīl, p. 85.
  30. ↑ Ibn Shahrāshūb, Manāqib, vol. 2, p. 135.
  31. ↑ Ṭabrisī, al-Iḥtijāj, vol. 1, p. 138; Baḥrānī, Ḥilyat al-abrār, vol. 2, p. 329.
  32. ↑ Ibn Shahrāshūb, Manāqib, vol. 2, p. 136.
  33. ↑ Ḥākim al-Nayshābūrī, al-Mustadrak, vol. 2, p. 398; Ibn Shahrāshūb, Manāqib, vol. 2, p. 141.
  34. ↑ Ibn Ḥanbal, Musnad al-Imām Aḥmad b. Ḥanbal, vol. 2, p. 73-74; Bazzār, Musnad Bazzār, vol. 4, p. 21-22; Abū Yaʿlā, Musnad Abī Yaʿlā, vol. 1, p. 251.
  35. ↑ Ḥākim al-Nayshābūrī, al-Mustadrak, vol. 3, p. 6.
  36. ↑ Ibn Shahrāshūb, Manāqib, vol. 2, p. 135, 140.
  37. ↑ Majlisī, Biḥār al-anwār, vol. 56, p. 138.
  38. ↑ Muḥammadī Reyshahrī, Dānishnāmah-yi Amīr al-Muʾminīn, vol. 1, p. 223.
  39. ↑ Majlisī, Biḥār al-anwār, vol. 56, p. 138.
  40. ↑ Ibn Shādhān, al-Faḍāʾil, p. 97.
  41. ↑ Ṭabarī, Tahdhīb al-āthār, p. 238-240.
  42. ↑ Shāfiʿī, Dīwān, p. 93.

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