He went on to say about the verse, “Do not grieve; Allah is indeed with us” (Q 9:40), “The Prophet ﷺ forbade him to grieve only because his grief was blameworthy.”

I replied, “His words were simply a glad-tiding that he and the Messenger of Allah were safe.” He retorted, “Show me something comparable to what you claim.”

I answered, “Consider His words to Moses and Aaron: ‘Do not fear; I am with you both, hearing and seeing’ (Q 20:46). Their fear of Pharaoh was certainly not due to Allah’s anger.”

He then cried out, “People of this town, do you hate ʿAlī?”

I said, “Upon whoever hates him be the curse of Allah.”

He invoked, “May Allah send blessings upon him.”

I said, “Indeed,” and raised my voice with “ﷺ,” for in Arab usage ṣalāh denotes mercy and supplication.

He continued, “Did not the Messenger of Allah ﷺ say, ‘You are to me as Aaron was to Moses’?”

I replied, “Yes—except that he also added, ‘But there will be no prophet after me.’ (1)

“Aaron was an authoritative proof during Moses’ lifetime, whereas ʿAlī was not such a proof during the Prophet’s lifetime. Aaron was moreover a partner; was ʿAlī ever a partner with the Prophet ﷺ in prophethood? The Prophet intended only closeness, support, and guardianship.”

He asked, “Is he not the most virtuous?”

I said, “Is not the truth itself what we both acknowledge?”

“Yes,” he answered.

I continued, “You have already taken other cities before ours—indeed, ours is the greatest—and it is well-known that you have never coerced anyone into your persuasion. Treat us as you treated the others.” Then we rose and left.

Ibn al-Ḥaddād relates: “One day I entered upon Abū al-ʿAbbās. He seated me beside him in his own place while saying to a man, ‘Does not the student always need the teacher?’ From that I realized that he—”