Alhassanain(p) Network for Heritage and Islamic Thought

33. Had What Ought to Be Done Been Done?

We have discussed in the previous chapter the method by which a successor to the Holy Prophet should come to power. We have mentioned that in spite of the legitimacy and appropriateness of elective government this kind of government should not exist when it is possible to establish a government based on a Prophet's directive. We have mentioned that there are three reasons which invite us to believe that the Holy Prophet should have chosen for his followers a man to lead them after him:

1. The nature of the Islamic principles is not consonant with the election because the Islamic principles are reformatory and not desirable to people. The founder of the Islamic State who was the proclaimer of the reformatory principles should not leave the selection of his deputy to a populous election or to a partisan election.

He should choose the one whom he thinks is the best among the members of his party to become his deputy. Leaving it to election may bring to power the unqualified and endanger the reformatory principles.

2. The nation was about to face dangers and crises which were expected to test the faith of the believers and the Holy Prophet was aware of that. He should have chosen for the ship of the nation a navigator to lead that ship through the turbulence of the crises and not to let the navigator be chosen by election.

3. The nation was and is still in need of an authority after the Holy Prophet to inform the nation of the interpretations of the Holy Qur'an and the real instructions of the Holy Prophet. This is because the Holy Prophet did not leave written instructions.

The election could not secure for us the needed authority who knew the meanings of the Holy Qur'an as they are and the actual instructions of the Holy Prophet. Should the companions of the Prophet elect a person their election would not change the personality of their elect; nor would it make him completely knowledgeable in this field if he were not so.

The needed authority would not be secured except through a directive by the Holy Prophet because the Holy Prophet knew the most knowledgeable among his companions.

It can be said that all of what these three reasons lead us to is to believe that it was expected from the Prophet to appoint a particular person who has all the needed qualifications for the leadership of the nation. But these reasons do not prove that what was expected had taken place. Had there been any directive by the Prophet concerning this matter?

We shall try in the following chapters to answer this question which actually is a combination of two important questions:

1. Had there been among the companions of the Prophet a man who had all the needed qualifications for the leadership including complete knowledge of the interpretation of the Holy Qur'an and the Islamic Law?

2. Suppose that the man with these qualifications did exist had the Holy Prophet appointed him? We find the answer to these two questions in a number of statements which the Holy Prophet pronounced at various times and places.

‘Ali Is The Gate Of The City Of Knowledge

The Holy Prophet informed his followers of the existence of a man who was the treasurer of the knowledge of the Holy Prophet and he declared to them that if they want to reach the knowledge of the Holy Prophet they should take that knowledge from that treasurer. He said (and Ibn Abbas reported): "I am the city of knowledge and ‘Ali is the gate (door) of that city. Whoever wishes to enter that city he should come through its gate."

Or he said; Whoever wants that city should come to the door." Jabir Ibn Abdullah Al-Ansari reported that the Messenger said "I am the city of knowledge and ‘Ali is its gate; whoever wants the knowledge should come to the gate."1

This statement shows us that the Messenger had informed the Muslims of two important matters:

1. That the knowledgeable person whom the nation needs is available and that ‘Ali Ibn Abu Talib is that knowledgeable one.

2. If the Muslims want to have the knowledge of the Holy Prophet ‘Ali would be the only way through which they can obtain it. It is the duty of the Muslims to try to reach that knowledge. Thus their quest of ‘Ali's knowledge and his guidance would be of their most important duties. This is because knowledge has to precede the deed.

If we want to have a sound deed it has to be in accordance with the teachings of the Messenger. The continuation of the accord of our deeds with the instructions of the Holy Prophet is dependent on our knowledge of those instructions.

The hadiths which indicate that ‘Ali is the gate of the city of knowledge are not the only hadiths which speak of the superiority of ‘Ali's knowledge. There are many other hadiths. Some of them were mentioned before and all of them testify to the fact that ‘Ali was the most knowledgeable in the Islamic teachings among the followers of the Holy Prophet.

It suffices to memion the hadith of Om Selemah wife of the Holy Prophet who said: "I heard the Messenger of God saying: ‘Ali is with the Qur'an and the Qur'an is with ‘Ali. They do not part with each other until they meet me at the Basin (on the Day of Judgement)."2

Al-Hakim recorded that Anas Ibn Malik reported that the Holy Prophet said to ‘Ali: "You shall inform my nation about the truth and what they dispute about after me": He said this is an authentic hadith according to the stipulation of the two Sheikhs (Al-Bukhari and Muslim).3

Al-Tirmidhi in his authentic Sunan recorded that the Messenger of God said: "God have Thy mercy on ‘Ali. God make the right and the truth with ‘Ali in all situations."4

Abu Na-eem recorded that Ibn Masud said: "The Holy Qur'an... has outward and inward meanings and ‘Ali Ibn Abu Talib has the knowledge of both.5

Imam Ahmad reported that the Messenger said to his daughter Fatimah Al-Zahra: "Are you not satisfied that I have married you to the one who is the earliest in Islam among my followers their most knowledgeable and their greatest in widsom?"6

Al-Hakim recorded that Qais Ibn Abu Hazim reported that he heard Saad Ibn Abu Waqas saying to a man from Damascus who cursed ‘Ali: "Man why do you curse ‘Ali?

Was he not the first one who embraced Islam? Was he not the first one who prayed with the Messenger of God? Was he not the most knowledgeable among people? Then Saad said: God this man has cursed a man from the highest righteous among Thy servants. I ask Thee not to let this group leave this place until Thou show them Thy power.

The man from Damascus immediately fell from the mount of his horse on stones and his head was split and he died."7

Of course it could be said that these hadiths only indicate that ‘Ali was a leader in the Shari-ah (Islamic Law) the interpretation of the Book of God and the instructions of the Holy Prophet. But they do not indicate that he was the political leader of the nation and its appointed ruler.

Thus it does not prove his immediate succession of the Holy Prophet.

The weakness of this argument would be obvious when we realize that the purpose of the Messenger from these statements is to lead his nation and to inform it of the road which secures its adherence to the teachings of the Holy Qur'an and the Holy Prophet.

The nation would not walk on that road if the affairs of the Muslims are handled by a man who is other than the man whom the Prophet trusted with his knowledge of the Islamic Law and made him the door of guidance to the Muslims.

The Muslims may walk on that road only if they have a positive attitude towards the man whom the Holy Prophet trusted with his knowledge. What took place in the history testifies to that. In spite of all these statements by the Prophet concerning ‘Ali the nation did not take from the teaching of the Imam ‘Ali but a little compared to what they took from the companions who were not comparable to the Imam in knowledge. We shall speak of this in details when we comment on the Hadith of Al-Thaqalain.

However there are other statements which are more indicative of the appointment of the Imam ‘Ali by the Holy Prophet for the leadership of the nation. Some of these statements took place before the Hijrah and some of them took place after the Hijrah. Most of them took the shape of general declarations directed to groups of people.

Notes

1. Al-Hakim Al-Mustadrak part 3 p. 127. Ibn Jareer reported the hadith and considered it authentic (conveyed by Al-Muttaqi Al-Hindi Kanz Al-Ammal part 15 p. 13 hadith no.348-379.

2. Al-Hakim Al-Mustadrak part 3 p. 124.

3. Al-Hakim Al-Mustadrak part 3 p. 122.

4. Al-Tirmidhi his authentic Sunan part 5 p. 297.

5. Abu Na-eem Hilyat Al-ouliya' part 1 p. 65 (Al-Fairo- zabadi Fadha-il Al-Khansah)

6. Imam Ahmad Al-Musnad part 5 p. 26.

7. Al-Hakim Al-Mustadrak part 3 p. 499.

34. The Home Conference

Three years after the commencement of his proph- ethood the Holy Prophet declared that ‘Ali is his brother his executor and successor. This was in accordance with the logical and natural course. The Prophet needed a strong and truly helpful minister to support him and to aid him in spreading the message and building the State which is expected to be built on the foundation of the principles of the Heavenly Message. This was not unprecedented in the history of prophethood. Moses asked his Lord to support him with a minister from the members of his family Aaron his brother.

A minister who is strong enough to face the dangers which the Holy Prophet was expected to face ought to become his deputy and caliph who replaces him when anything happens to him. By this the Holy Prophet would have taken whatever he could take of precaution in order to secure the continuity of the Message and its defusion when he departs from this world instead of leaving its future to chances.

The reader may recall that we have discussed in the fifth chapter (vol. 1) what the Messenger did when his Lord commanded him after three years from the commencement of the Message to warn his closest relatives when the following verses were revealed:

"And warn thy nearest kinsmen. And lower thy wing to the believers who follow thee. Then if they disobey thee say: I am free (of responsibility) for what ye do..." The Holy Qur'an chapter 26 verses 214-216.

The Holy Prophet at that time invited the children of Abdul-Muttalib who were the closest of his kinsmen. They were at that time thirty or forty men. He invited them for a banquet which contained a small amount of food and milk. They ate and drank from the little food and milk until they were satisfied. When the opportunity came the Holy Prophet spoke to them saying (and the Imam ‘Ali reported it):

"O children of Abdul-Muttalib by God I know of no young man from among the Arabs ever brought his people better than I brought to you. I have brought to you the best for you in this world and in the Hereafter. Certainly God has commanded me to invite you to it. Who is among you that will be my minister in this mission and he will become my brother my executor and my successor among you?"

The audience kept silent. ‘Ali said "Prophet of God I will be your minister in this mission." He held my neck and said: "This is my brother my executor and my successor among you. Listen to him and obey him." The group laughed saying to Abu Talib: "He commanded you to listen to your son and to obey him!".

Al-Tabari recorded this hadith in his history (part 2 page 216) Ibn Al-Athir in his history Al-Kamil (part 2 page 41) recorded this hadith and so did Abu Al-Fida in his history (part 1 page 116) Al-Khazin Ala-o-Deen AI-Baghdadi in his commentary on the Holy Qur'an (page 390) and Al-Suyuti in his book Jami-Al-Jawami-a (part 7 page 392) where he mentioned it in reliance on Al-Tabari. In the same part (page 397) he reported that all the six reliable recorders of the hadith (Ibn Is-Haq Ibn Jareer Ibn Abu Hashim Ibn Mardawaih Abu Na-eem and Al-Baihaqi) reported this hadith in their books. Ibn Abu Al-Hadid in his commentary on Nahiul-Balagha (volume 3 page 254) also recorded this hadith and Muhammad Hussein Haikal also recorded it in his book Hayaat Muhammad first edition (page 104).1

I have already discussed in the fifth chapter the significance of this declaration. What I want to mention now is that this declaration indicates that the Messenger was looking through the light of God at the future which was stored for the blessed Message of Islam of diffusion throughout the world.

He was also expecting the birth of a state built on its principles and that the carrier of this message who would be the leader of a nation will need a deputy that represents him and succeeds him and that that deputy ought to be obeyed as the man of Message ought to be obeyed. Therefore he said to the group: "Listen to him and obey him." Thus the deputy has an authority similar to the authority of his leader.

Some scholars say that this hadith indicates only that ‘Ali is the successor of the Holy Prophet among the children of Abdul-Muttalib. It does not indicate that he is the successor of the Prophet for all the Muslims.

This argument is unsound. The caliphate cannot be partitioned so the Messenger would have two caliphs: One for the Hashimites and one for the rest of the Muslims. The caliph has to be for all the Muslims because the Messenger is the head of all the Muslims and so is his caliph.

The Muslims in regard to the caliphate are two factions: One says that the Messenger did not appoint a successor; the other says that he appointed ‘Ali lbn Abu Talib. There is no third faction that says that the Messenger appointed a caliph for the Hashimites and left the rest of the Muslims without a caliph.

The Holy Prophet would not make a clannish discrimination by appointing a caliph for his clan and leaving the rest of the Muslims without leadership. The Prophet by the nature of his message is supposed to be more concerned with the future of his nation than with the future of his clan. Therefore it would be inconceivable that he appoints for his clan a religious authority that represents him and replaces him then leaves the millions of his followers without authority and leadership.

Before I end my deliberation about this declaration I would like to dwell a little while upon the significance of the contents of this declaration.

The Final of the Prophets of God "brothered" a child of thirteen years and appointed him a "caliph" (successor) of his after that child gave the Prophet a promise that he will be his minister in his important mission.

Let us first ask: What is the value of a promise of a child at this age to assist in such a tremendous mission which is concerned with the future of Islam and frought with great consequences of this kind?

Suppose a child of this age promises to assist you in realizing a considerably important project for the future.

How can you rely on his promise? And what is the value of a promise of such a child whose opinion may change and his attitude could be reversed within days or hours?

Again how could the Holy Prophet know the righteousness of ‘Ali and his capability of leadership in his future life while he is still thirteen years old? The life of a child who seems to be good and righteous could change during his youth and manhood and his nature could become corrupt.

It is also possible for a child who seems to be corrupt to change and become one of the best people during the days of his manhood. It is impossible for any human to know with certainty the future of a child. The knowledge of this belongs only to God who knows the future of everything.

The Holy Prophet's acceptance of ‘Ali's promised assistance in making the mission a success and the Prophet's taking that promise with such a high consideration shows that the Prophet had foreseen the bright future of ‘Ali with utmost certainty.

Giving that child the high ranks of brotherhood executorship and successorship implies a clear prophecy concerning ‘Ali and his future superiority in knowledge righteousness bravery and wisdom. It was impossible for the Messenger as a human being to foresee the future. He only saw that future through a revelation from God.

The high ranks which were bestowed upon him were only by the order of God and as a reward from God to ‘Ali for his promise of assistance which the Almighty knew that it will be implemented with unparalleled sincerity.

All that indicates that ‘Ali while he was in his childhood was above the rest of men and his brilliant future made him the candidate whom the Almighty chose to succeed His Messenger.

The authenticity of this hadith and the magnanimity of its content is supported by its accordance with the Hadith of the Analogy of ‘Ali to Aaron which we shall deal with in the following pages and which is considered of the most authentic hadiths in the eyes of the Muslim scholars.

Note

1. I relied in recording the above sources on Sheikh Al-Amini in his book Al-Ghadir part 2 pp. 279-280.

35. The Hadith of the Analogy "You Are to Me Like Aaron to Moses"

We have mentioned in the previous pages that the Messenger declared on the day of his conference with his close relatives in front of thirty or forty men from the children of Abdul-Muttalib and the Muttalibites that he "brothered" ‘Ali and appointed him his successor and executor. This was a Divine reward to ‘Ali for his genuine promise to the Messenger to be his minister in his mission.

This event took place three years after the commencement of the prophethood of Muhammad and ten years before the Hijrah.

It was made clear in the fifth chapter that the Messenger at his conference with the members of his clan wanted to follow the method of Moses of which the Holy Qur'an informs us that when the Almighty commanded Moses to go to Fera Moses prayed to the Lord saying:

"And give me a minister from my family: Aaron my brother. Add to my strength through him and make him share my task that we may celebrate Thy praise without stint..." The Holy Qur'an chapter 20 verses 25-31.

The Holy Prophet made his first declaration about ‘Ali at the First Islamic Conference in front of thirty or forty men from the Hashimites. After nineteen years from the day of the conference the Holy Prophet made a similar declaration in front of thousands of Muslims when he was heading the Islamic army to Tabook (on the borders of Jordan)

During the month of Rajab of the ninth lunar year after the Hijrah the Holy Prophet departed from Medina heading an army of twenty-five thousands of his followers aiming at the borders of Jordan leaving ‘Ali to take his place in Medina.

This saddened ‘Ali because he did not want to be away from the Messenger. It is reported also that some hypocrites circulated a rumor that the Messenger left him behind because he did not like to accompany him.

Whatever was the reason ‘Ali followed the Messenger and reached him while he was still near Medina. A dialogue between the Prophet and ‘Ali took place. The Prophet concluded the dialogue with a very important declaration which was recorded in the most authentic and highly considered books of hadith and history. Al-Bukhari recorded that Saad Ibn Abu Waqas reported the following:

"The Messenger of God took a journey to Tabook and he appointed ‘Ali to succeed him in Medina. ‘Ali said to the Prophet: 'Do you leave me with the children and the women?' The Messenger replied: 'Are you not satisfied to be to me like Aaron to Moses except that there shall be no Prophet after me?'"1

Al-Bukhari also reported that Saad said: "The Prophet said to ‘Ali: Are you not satisfied to be to me like Aaron to Moses?''2

Imam Ahmad in his Musnad3 and Al-Hakim in his Al- Mustadrak4 recorded that Ibn Abbas said in a hadith the following: "The Messenger and the people departed for military operations in Tabook. ‘Ali said to him: I will depart with you. The Prdphet said to him: No. ‘Ali became sad. The Messenger said to him: Are you not satisfied to be to me like Aaron to Moses except that you are not a prophet? It would not be proper that I leave unless you are my successor.".

Muhammad Ibn Saad in his book Al-Tabaqat recorded that Zayd Ibn Arqam and Al-Bura Ibn Azib reported concerning the military journey of Tabook the following: "The Messenger said to ‘Ali: It would be necessary that I stay or you stay (in Medina). So he left him in Medina.

When the Messenger departed some people said: He left ‘Ali behind him only for something he hated about him.

When this word reached ‘Ali he followed the Messenger (and informed the Messenger about what people were saying). The Messenger laughed and said: ‘Ali are you not satisfied to be to me like Aaron was to Moses except that you are not a prophet? ‘Ali said: Yes Messenger of God.

The Messenger said: It is as I told you."5

"Ibn Hisham recorded in his Biography of the Prophet that the Prophet said to ‘Ali on that day:

"‘Ali are you not satisfied to be to me like Aaron was to Moses except that there shall be no prophet after me?"6

Muslim in his Sahih through channels to Saad Ibn Abu Waqas recorded that the Messenger said to ‘Ali on that day: "Are you not satisfied that you are to me like Aaron to Moses except that there shall be no prophethood after me?"7

Imam Ahmad reported this hadith through four channels to Saad Ibn Abu Waqas.8

Muhammad Ibn Majah in his Sunan reported the hadith of Saad.9

Al-Tirmidhi also reported it in his Sunan.10

Imam Ahmad recorded that this hadith also was reported by Asma Bint (daughter of) Omeis.11

Al-Hakim in Al-Mustadrak recorded the hadith of Saad.12

Ibn Abd-Al-Barr in his book "Al-Istee-ab" recorded the following: "And the Prophet said to ‘Ali: "You are to me like Aaron to Moses except that there shall be no Prophet after me." The saying of the Prophet to ‘Ali: You are to me like Aaron to Moses was reported by many companions and it is one of the best hadiths and most authentic. It was reported by Saad Ibn Abu Waqas... Also it was reported by Ibn Abbas Abu Sa-eed Al-Khidri Om Selemah (wife of the Prophet) Asma Bint Omeis Jabir Ibn Abdullah and numerous others."13

If there is anyone that argues about the authenticity of the hadith of the conference of the Prophet with the members of his clan I do not know of anyone from the Muslim scholars who argues about the authenticity of this Hadith of Analogy between ‘Ali and Aaron. The authenticity of this hadith supports the authenticity of the Hadith of the Conference because the two hadiths accord with each other and express the same meaning.

The Hadith of the Analogy between ‘Ali and Aaron gives ‘Ali all the offices of Aaron except the prophethood.

Aaron was a brother of Moses and his minister. The Holy Qur'an states that Moses prayed to the Almighty saying:

"And give me a minister from my family: Aaron my brother. Add to my strength through him." The Holy Qur'an chapter 20 verses 24-31.

Aaron was a deputy of Moses and the one who used to take his place and the Holy Qur'an testifies to that:

"And We appointed for Moses thirty nights and completed (the period) with ten (more): Thus the term of communion was completed with his Lord forty nights. And Moses had charged his brother Aaron before he went up: "Succeed me amongst my people; do right and follow not the way of those who do mischief." The Holy Qur'an chapter 7 verse 142.

Aaron like Moses was a leader of all the Israelites and was given from God an authority similar to that of Moses and the Holy Qur'an declares that:

God said to Moses: "We will certainly strengthen thy arm through thy brother and invest you both with authority so they shall not be able to touch you; with Our evidence shall ye triumph both of you as well as those who follow you." The Holy Qur'an chapter 28 verse 35.

The phrase "with Our evidence shall ye triumph both of you as well as those who follow you " indicates clearly that all those who believed in Moses were followers of Aaron as they were followers of Moses.

The verse also declares that God has given both of them authority and immunity so the unbelievers cannot harm them and that Moses and Aaron along with their followers were destined to triumph over their opponents.

‘Ali according to the statement of the Holy Prophet has all these offices. He is the brother of the Messenger and God has strengthened the Messenger Muhammad through him though there is a difference between the brotherhood of Aaron to Moses and the brotherhood of ‘Ali to Muhammad.

The brotherhood between Aaron and Moses was through birth and was not earned through any effort on the part of either one. The brotherhood between Muhammad and ‘Ali is more significant because it did not come to ‘Ali through birth.

It was bestowed upon ‘Ali as a reward to him for his great endeavor. He was also his minister. He was also the deputy of the Messenger to represent and succeed him. He was like the Messenger leader of all the Muslims. What does the caliphate mean more than that?

Thus the Messenger through this far-reaching statement has actually declared that his minister and deputy and the one who like the Holy Prophet is supposed to be followed and obeyed by all the Muslims was only ‘Ali son of Abu Talib. All these ranks which are implied in the Hadith of Analogy between ‘Ali and Aaron were clearly mentioned in the declaration of the conference where the Holy Prophet said: "This is my brother executor and successor. Listen to him and obey him."

I would like to go back to the verse which declared that God had given Moses and Aaron authority and immunity that the unbelievers cannot harm them that they and those who followed them are the triumphant. The similarity in this aspect between Moses and Aaron on one hand and between Muhammad and ‘Ali on the other hand is obvious. The Almighty strengthened Muhammad through ‘Ali. ‘Ali's bravery was the wonder of the ages. Muhammad and ‘Ali were given from God authority aud immunity against the enemies of Islam.

Thus the unbelievers in spite of their overwhelming numbers compared to the small number of the Muslims in those days were unable to reach the Messenger or ‘Ali with any serious harm. The Messenger and ‘Ali and those who followed them were triumphant.

The Messenger was faced with situations in which the Muslims were outnumbered and many of them thought that defeat is the destiny of the camp of the Oneness of God. Yet through the firmness of the Messenger and the heroism of ‘Ali the Islamic camp was triumphant.

The Muslims in more than one battle were defeated but the Messenger and ‘Ali remained at the battlefield alone. God protected them and they prevailed against the opposing forces. The Messenger and his deputy ‘Ali had lived while surrounded by dangers for twenty-three years but the enemies of Islam were not able to harm them.

Unlimited Deputization

It may be said that the Hadith of Analogy between ‘Ali and Aaron came on a specific occasion namely: The deputization of ‘Ali by the Messenger to replace him during his journey to Tabook. Aaron also was deputized by Moses during his absence when he went for the appointed time with the Lord. This means that the hadith does not indicate that ‘Ali was the permanent deputy of the Messenger. Of course a person with a sole objective of disproving the Prophet's permanent deputization of ‘Ali can say that.

Yet a neutral minded person can see in the hadith a clear indication that the Prophet had given ‘Ali an unlimited deputization. Had the Holy Prophet meant only to deputize ‘Ali at a particular occasion his deputization would be like that of any other companion whom the Prophet appointed as temporary successor when he used to leave Medina. But the Prophet never likened any of them to Aaron.

The scholars who take this attitude have forgotten that the Messenger appointed temporary successors during the following campaigns:

Abu Lubabah to succeed him in Medina when he left to the Battle of Badr.

Ibn Arfatah when the Prophet left to Doumat Al-Jandal.

Ibn Om Maktoum during the military operations against Banu Quraidah and Banu Lihyanand Thee Qirad.

Abu Dharr when he left to Banu Al-Mustalaq.

Numeila during the time of Khaibar.

Ibn Al-Adbat during Omrat Al-Qada.

Abu Raham during the time of his military journey to Mecca.

Abu Dujanah during the Valedictory Pilgrimage.14

The Holy Prophet never said to any one of these temporary deputies what he said to ‘Ali: "You are to me like Aaron to Moses... “He said that only to ‘Ali because he was not a temporary successor like these companions.

Furthermore by excluding only the prophethood in the Hadith of Anology the Prophet had clearly indicated that all the ranks of Aaron are bestowed on ‘Ali. And none of Aaron's ranks (the ministry the leadership the prophethood-or the brotherhood) was temporary. Thus the deputization and successorship were permanent and not occasional.

The fact is that the Messenger used that occasion as a pulpit to declare the distinction of ‘Ali his leadership of the nation his general deputization of him and that he was his only deputy.

The exception of the prophethood clearly indicates that ‘Ali to the Holy Prophet is like Aaron to Moses in everything except the prophethood. The Holy Prophet in fact was saying to ‘Ali that his position from him is like the position of Aaron to Moses in brotherhood ministry successorship his leadership of the nation and every rank other than the prophethood.

By saying "Except that there shall be no prophethood after me " the Prophet actually had informed the Muslims that ‘Ali was deprived of the prophethood not because he was not qualified for it but only because Muhammad is the Final of the Prophets. Had the Prophet not been the Final of all the Prophets ‘Ali would have been a Prophet like Aaron.

The Imam ‘Ali in one of his sermons reported that the Holy Prophet told him during the period of the commencement of his prophethood: "‘Ali you hear what I hear and you see what I see but you are not a prophet and you are on the right path.".

The successorship of Aaron to his brother Moses when Moses went to the appointed time with his Lord never was a temporary mission. He succeeded Moses when he went to the mountain for forty nights only because of his superior position among the Israelites as Moses' permanent deputy. And when the head of a nation is absent his deputy takes his place as a matter of course and as an exercise of his general function.

We have already advanced that the Holy Qur'an declares that Aaron was like Moses a leader of all the Israelites. God said to Moses: "We shall strengthen you through your brother and give you both authority that they will not reach you. With our evidence both of you along with those who follow you shall triumph."

Since ‘Ali's position was similar to that of Aaron he would be like the Prophet Muhammad a leader of all the Muslims. His deputization from the Prophet at the time of his absence would be a matter of course and an exercise of his general function because he is the deputy of the head of the State.

This is some of what the Holy Messenger meant in his declaration. You have already read in the hadith of Ibn Abbas which was reported by Al-Hakim and Imam Ahmad that the Prophet told ‘Ali: "Are you not satisfied that you are to me like Aaron to Moses except that you are not a prophet? It would be improper that I leave unless you are my successor.".

The reader may wonder why many Muslim scholars did not understand from the Hadith of Analogy with its clear indication that the Prophet was trying to inform the Muslims that ‘Ali is his successor.

The negative attitude of these scholars is due to the fact that they lived in societies predominantly subscribing to the theory that the Messenger of God died without appointing a successor after him. As they took this theory for granted it was necessary for them to overlook the indication of any hadith that the Prophet had appointed ‘Ali as successor in order to save the no-appointment-by-the-Prophet theory.

Had Abu Bakr been the subject of this declaration instead of ‘Ali the negative attitude of many scholars would have been reversed. Had the Messenger said to Abu Bakr:

"Are you not satisfied to be to me like Aaron to Moses except that there shall be no Prophet after me " the Muslim scholars of the majority would have found in the declaration a clear evidence that the Messenger had appointed Abu Bakr as his successor. Had the Prophet said that I would have believed that the Messenger had appointed Abu Bakr as his successor.

It is worthy to mention that the Messenger uttered the statement of analogy between ‘Ali and Aaron on occasions other than the occasion of Tabook. Om Saleem wife of Abu Ayyoub Al-Ansari whom the Holy Prophet used to respect and visit reported that the Messenger told her: "Om Saleem the flesh of ‘Ali is from my flesh and his blood is from my blood and he is to me like Aaron to Moses.''15

Al-Tabari recorded that Ibn Abbas reported that the Messenger said to ‘Ali on the day of brotherhood (this was eight years before the occasion of Tabook):

"... ‘Ali were you angry with me (showing his love to ‘Ali as a brother shows his love to his brother) when I made brotherhoods between the Meccans and the Medinites and I did not make a brotherhood between you and any of them? Are you not satisfied to be to me like Aaron to Moses except that there shall be no Prophet after me?"16

Asma Bint Omais (wife of Jaafar Al-Tayyar) said: "I heard the Messenger of God saying to ‘Ali: You are to me like Aaron to Moses except that there shall be no Prophet after me."17 Of course Asma was not in the army of Tabook. So she heard the statement from the Messenger on a different occasion.

The Imam Al-Nisa-i in his Al-Khassa-iss Al-Alaweyah (the distinctions of ‘Ali) reported that when Jaafar Ibn Abu Talib and Zayd Ibn Haritha and Imam ‘Ali disputed each other about the guardianship of the orphan of Hamzah the Prince of Martyrs the Messenger said: "‘Ali you are to me like Aaron to Moses..."18

Al-Hassan Ibn Badr Al-Hakim in his book Al-Kuna Al-Shirazi in Al-Alqab and Ibn Al-Najjar reported that the Messenger said to ‘Ali while Abu Bakr ‘Umar and Abu Obeidah Ibn Al-Jarrah were with the Prophet:

"‘Ali you are the first of the believers in belief and their first in Islam and you are to me like Aaron to Moses..."19

It is reported by Zayd Ibn Oufa that the Messenger of God said to ‘Ali on the day of brotherhood (in the first year after the Hijra): "By the One Who sent me with the truth I only preserved you for myself. You are to me like Aaron to Moses except that there shall be no prophet after me and you are my brother and my heir..."20

These hadiths and others which I did not mention indicate clearly that ‘Ali was to the Holy Prophet like Aaron to Moses and that he had all offices of Aaron except the prophethood. He was his permanent deputy and he was like the Prophet leader of all Muslims and the one whom they should follow.

This leadership which was given to him was only by the revelation from God to His great Messenger. The Messenger spoke of the analogy between the position of ‘Ali and Aaron several times and on several occasions. The last occasion was during his journey to Tabook during the month of Rajab of the ninth year after the Hijrah.

A few months after that event the Holy Messenger took a public stand similar to this when he sent Abu Bakr to read to the pilgrims the declaration of the chapter of Bara-ah. Let us see what happened at that time.

Notes

1. Al-Bukhari in his Sahih part 6 p. 3.

2. Al-Bukhari his Sahih part 5 p. 24.

3. Imam Ahmad Al-Musnad part 1 p. 131

4. Al-Hakim Al-Mustadrak part 3 p. 133.

5. Ibn Sa’d Al-Tabaqat part 15 p. 176.

6. Ibn Hisham Al-Seerat Al-Nabaweyah part 2 p. 172.

7. Muslim his Sahih part 15 p. 176.

8. Imam Ahmad Al-Musnad part 1 pp. 175-177-179-182.

9. Ibn Majah his authentic Sunan part 1 p. 45.

10. Al-Tirmidhi his authentic Sunan part 5 p. 302.

11. Imam Ahmad Al-Musnad part 6 p. 3-23.

12. Al-Hakim Al-Mustadrak part p.

13. Muhammad Ibn Abd Al-Barr Al-Islee-ab part 3 p. 1 097.

14. Ibn Hisham Biography of the Prophet. Look at the record of the journeys of the Prophet.

15. Al-Muttaqi Al-Hindi Mukhtasar Kanz Al-Ummal (printed on the margin of Musnad part 5 pp. 31-32)

16. Conveyed by Sayed Sharaful-Deen Al-Murajaat p. 179.

17. Ibn Ahd Al-Barr Al-Istee-ab part 3 p. 1 098.

18. Al-Nisa-I The Distinctions of ‘Ali p. 19 (conveyed by Al-Fairouzabadi Fadha-Il Al-Khamsah part 1 p. 307)

19. Al-Muttaqi Al-Hindi Kanz Al- Ummal part 6 p. 395 (conveyed by Al-Fairouzabadi Fadha-Il Al-Khamsah part 1 p. 312)

20. Al-Muttaqi Al-Hindi Kanz Al-Ummal part 5 p. 40 (Al-Fairouzabadi Fadha-Il Al-Khamsah part 1 p. 311.