by that quality, nor by being truthful. It would therefore not be necessary to be with one rather than the other three. Indeed, even if we were to suppose a conflict, the three would have a stronger claim than the one, for they are greater in number, especially since they are more perfect in truthfulness.

Third: It may be said that this verse was revealed in connection with the account of Ka‘b ibn Mālik, when he stayed behind from the expedition to Tabūk and truthfully told the Prophet—peace and blessings be upon him—that he had no excuse. Allah accepted his repentance through the blessing of his truthfulness. A group of people had advised him to offer an excuse and lie, as others did—hypocrites who offered excuses and lied. This is established in the Sahīh and Musnad collections (1), as well as in works of tafsīr and prophetic biography, and all are agreed upon it (2).

It is well known that Alī had no special distinction in this account. Rather, Ka‘b ibn Mālik said:

“Talhah rose and hurried over to me, then embraced me. By Allah, no one else among the Emigrants came over to me.” (3)

Ka‘b never forgot this act of Talhah’s. Since that is so, interpreting the verse as referring exclusively to Alī is invalid.

Fourth: This verse was revealed concerning this account, yet no one—not Alī or anyone else—was said to be infallible. It is therefore known that when Allah said, “with the truthful,” He did not make infallibility a condition.

Fifth: He said, “with the truthful.” This is plural in form, whereas Alī is one person; he therefore cannot alone be what is intended.

Sixth: The words of Allah Most High, “with the truthful,” may mean either that you should be with them in