Alhassanain(p) Network for Heritage and Islamic Thought

The Divine Wisdom of Prophet Muhammad

Debates of Prophet Muhammad with scholars and representatives of other religions

Translator(s):Fizza Hyderi

Publisher(s): Islamic Research FoundationAstan -eQuds Razavi

www.alhassanain.org/english

Thebook which is translated byIhtijaj al-Tabarsi presents a compilation of debates of Holy Prophet Muhammad (S) with scholars and representatives of other religions including Judaism, Christianity, atheism, dualism and polytheism. The dire need for this work becomes essential due to the ceaseless false,baseless and viciousIslamophobia propaganda that is being carried out against the Holy Prophet (S) and Islam across the world. The debates of the Prophet Muhammad (S) with scholars of other religions prove that the dynamic universal message of Islam was preached through peace andbrotherhood .

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This workis published on behalf of www.alhassanain.org/english

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Table of Contents

Preface 5

Translator’s Note 8

Chapter 1: Debates of Prophet Muhammad (S) with scholars and representatives of five different religions 9

Part 1: Debate with Jews 9

Part 2: Debate with Christians 10

Part 3: Debate with Atheists 13

Part 4: Debate with Dualists [Sanaviyas] 14

Part 5: Debate with Polytheists 15

Notes 18

Chapter 2: Debate of Prophet (S) with a group of Polytheists 19

Note 27

Chapter 3: Prophet’s (S) debate with Jews 28

Notes 30

Glossary of key terms 31

Preface

The present book entitled “The Divine Wisdom of the Holy Prophet Muhammad (S), Debates of Holy Prophet Muhammad (S) with scholars and representatives of other religions”, translated fromIhtajaj al-Tabarsi byFizza Hyderi , edited and annotated by AbuYahya al-Hosseini is being published by the Islamic Research Foundation of the Holy Shrine of Imam Reza (as), Mashhad, Islamic Republic of Iran.

This work includes debates of the Holy Prophet Muhammad (S) with scholars and representatives of the Judaism, Christianity, atheism,dualism and polytheism in three chapters and the Chapter One is divided into five parts. The glossary of key termsis also provided for the readers of this book.

Publication of the present work can be considered as the dire need of the time because ceaseless false,baseless and vicious propaganda is being carried out against the Holy Prophet Muhammad (S) by the Zionist controlled Western mass media to createIslamophobia in the world.But the debates of the Holy Prophet Muhammad (S) with scholars and representatives of other religions prove that the dynamic universal message of Islam was preached through peace and brotherhood.

As the Almighty Allah's Final, Last and Greatest Messenger, entrusted with the universal message of Islam, the Prophet Muhammad (S) preached Islam by dialogue, reasoning and rational approach.

Thesewere the factors that led to the rapid spread of the message ofTawhid (monotheism) and virtue in his lifetime in the Arabian Peninsula and beyond. In accordance with the commandments of God revealed through the ayahs of the Holy Qur'an, the Final and Last Testament from Almighty Allah, he invited the Arab polytheists, Jews and Christians, as well as the Zoroastrians to contemplate on the rationality of Islam and acknowledge it as the final and universal creed ofmankind.

The Holy Prophet’s politeness had a great impact on all those whocame into contact with him. He used to sayI have been raised to complete the best morals. His courteous behavior and his modesty, in addition to his already famous reputation asSadeq (Truthful) andAmin (Trustworthy) had an electrifying impact on the people ofMakkah and Medina, inmoulding their life as per the directives of the Holy Qur'an.

Despite persecution by the oligarch rich pagans inMakkah that saw its vested interests in exploiting fellow human beings in danger, the message of Islam spread, through the patience, endurance, and rational teachings of Holy Prophet Muhammad (S), who invited people to ponder. In the face of divine logic and reasoning, the pressures, tortures and even killing of early Muslims by the pagan Arabs were useless.Even the three year economic and social boycott imposed by the pagan Arabs on the Holy Prophet (S) and the new Muslim community was useless, thanks to the devotion and loyalty of the Holy Prophet's uncle and guardian, AbuTaleb (as), who took his nephew and all Muslims under his care and protection in the gorge outsideMakkah , known till this day asShe'b Abi Taleb .

Soon God ordered the Holy Prophet (S) to migrate to Medina, and this heralded the start of a new phase in the history of Islam. Earlier several groups of people from this city, whichwas then called Yathreb had visitedMakkah , and on being impressed by the rational teachings of the Holy Prophet (S) had given their allegiance to him. They now welcomed him and through dialogue with other Arabs, as well as with the Jews and Christians, the message of Islam began to spread.

Many of the pagans, the Jews, and the Christians, embraced the truth of Islam. Of those who did not, and were neither hostile, the Holy Prophet (S) made pacts of neutrality with them and gave them time to contemplate and decide. Many embraced Islam and become Muslims, while the evil ones that plotted against him after sealing the agreement, he permitted them to leaveMadinah by the command of God.

This is how the Holy Prophet (S) won the hearts and minds. It was his routine during the season migrations of nomadic tribes toMakkah , to speak with the chieftains and others about the message that God had entrusted to his for the guidance of humanity. His equal treatment of all and his convincing discourse that all Prophets [pbut ] have been sent by God in lands, but with the same universal message of monotheism and virtue, made lasting impression on the minds of all those who came into contact with him, and thus many embraced the truth of Islam.

Holy Prophet Muhammad (S) was indeed the most courteous person ever. He was polite with the followers of other religions, and held dialogues with them to convince them of the truth of Islam. He did not force anybody to become Muslim, because such a conversion is useless, since real faith is from heart and with conviction. This is how Islam spread, through dialogue and discussion, and not through force, violence and the sword.

He said, if even a single personis guided towards the truth of Islam, this entails greater rewards than having red-hair camels. As the mercy to the entire creation, he never forced the Christians and Jews living under the protection of the Islamic state to change their faith, until they were convinced of the truth from the depths of their hearts. He allowed them to practice their religious rituals.

As part of his policy of peace, Holy Prophet Muhammad (S) sent letters to the rulers of the then powerful empires inviting them to study Islam and come under its shade. All letters of the Holy Prophet (S) started with the phraseBismillah-hir-Rahman-nir-Rahim , which means ‘In the Name of God, the All-Compassionate,the All-Merciful’. He used to say that reciting this dynamic phrase before embarking on any task would bring success.

The content of the Holy Prophet’s letters also indicates that the Holy Prophet (S) called for dialogue at the international level. In other words, enjoining good and forbidding evil was among the main messages of the Holy Prophet’s epistles. The Holy Prophet’s letters showed their positive effects within a short period. In this way, through dialogue and reasoning the message of Islam spread.

The Islamic Research Foundation of the Holy Shrine of Imam Reza (as) hopes that the present book titled “The Divine Wisdom of the Holy Prophet Muhammad (S), Debates of Holy Prophet Muhammad (S) with scholars and representatives of other religions” will pave the way for better understanding of the great divine personality of Holy Prophet Muhammad (S) and the dynamic universal message of Islam.

The Islamic Research Foundation

Astan Quds Razavi [the Holy Shrine of Imam Reza (as)]

Mashhad, Islamic Republic of Iran

Translator’s Note

The translation of Prophet’s (S) debates was inspired when we felt the need to present to the world another divine image of our beloved Prophet Muhammad (S) after continuous insults to this great personality by the Western-Zionist media, the most diabolical one being the production of a movie in the early September 2012. This divine image of Prophet Muhammad (S) was that of an enlightened divine scholar and an expert in extempore discussions who proved his superiority over scholars and leaders of other religions at that time.

While doing translations, effortis made to keep language as simple as possible. Footnotesare added and websites are mentioned if reader wishes to have further information. Important Arabic words are in italics. Key Arabic words explained in round brackets ( ) are described further in glossary. Difficult or less commonly used Arabic words or translated text are explained for the first time in square brackets [ ]. Prophet Muhammad’s (S) words are kept in double quotations“ ” , while all others are in single quotation marks ‘ ’. The verses of Qur’an are in italics.

Legatee of the Messenger of Allah(s.a.w.a.)

As the Lord Almighty created man, He also guided them to the right path through a guide from among themselves. All of these divine guides in their respective periods were the bearers of authority and dispensers of divine law among the people. Among these great messengers (a.s.) some were higher than others, and some of them reached the status of Ulul Azm. The best of these messengers was the seal of the Prophets, Muhammad (s.a.w.a.). Also, according to common belief, reaching to the level of certainty, Ali Ibne Abi Talib (a.s.) was the most respected and superior personality in the eyes of the Holy Prophet (s.a.). None held this position. This discussion, which is Sharii and religious, is related to Islamic laws. Islamic law has some general principles for all issues, which cannot be denied. Once these are promulgated and applied, both the plaintiff and the dependant are obliged to respect it.

In Islam, the followers of different sects follow different variations of the law but the general principles are non-changeable. Among these principles, is the following: Whosoever desires to prove something according to Islam law has to support his arguments with proofs and evidences? No claim can be presented without proof and evidence.

In Islamic Shariah, two types of proofs are valid: Rational (Aqli) and Traditional or Documentary (Naqli). The difference between the two is that if there is no documentary evidence for a particular thing, it cannot be proved with rational arguments alone. But if a particular thing is proved by texts there is no need to justify it rationally. In order to prove that Ali (a.s.) was the foremost and the most superior of all the people of the Muslim Ummah, we are obliged to present both forms of evidences, rational as well as traditional. Here we shall relate the rational arguments and then present the traditional proofs in short.

Yes! Human wisdom is a witness that there are two important concepts in the Universe, Existence and non-Existence. Indeed, wisdom is a witness for the superiority and virtue of existence and not for non-existence. Existence also is of two types, proper and common. Certainly, wisdom will always give preference to a specific command. Specific command is again of two kinds, perceptive and non-perceptive. Now, wisdom is aware that perceptive is superior to non- perceptive. Perceptive is again of two kinds, intellectual and non-intellectual. Intellectual is indeed the superior-most. Intellectual is further divided into two types, knowledgeable and non-knowledgeable. Certainly, wisdom considers knowledgeable to be superior-most.

After this introduction of intellect and its kinds we would like to state that after the holy Prophet (s.a.w.a.), Ali (a.s.) was the most knowledgeable personality. There was none his equal among all the people. In this way, Hazrat Amirul Momineen (a.s.) was the most superior person in the Ummah.

One of the proofs of superiority is knowledge, which was present in the personality of Ali (a.s.). Now let us discuss the other causes and signs of superiority because superiority is a quality that is established by its signs and causes. All these causes and signs are present in the person himself. They are not superior to him in isolation. The foremost quality is righteousness. Yes! Wisdom dictates that righteousness is superior to injustice. Another quality is bravery. Certainly good character is its primary advantage. According to wisdom, it is the most superior quality. Thus, everyone will agree that there was no person equal to Ali (a.s.) as regards bravery and a lofty character in his time. Therefore, he was the most superior person. He was the most deserving one according to wisdom. No doubt about it!

This was in brief, our rational argument to prove the superiority of Ali (a.s.). Let us now prove it from traditional point of view. The first category of textual proofs is the Holy Quran, and the second the sayings of the holy Prophet (s.a.). There is no doubt concerning the validity of these two proofs. As far as the sayings of the Prophet (s.a.) are concerned, if their authenticity is established, the Muslims consider them at par with the verses of the Holy Quran.

The only problem regarding traditions is that some of them are authentic and some are not. Even though hundreds of important writings and thousands of books have been written to interpret and study the traditions we still find a large number of forged sayings among the books of traditions. Some of them have created untold controversies and problems among the Muslim nation. There is a marked difference between the methods of Shia and Sunni scholars in evaluating the authenticity of a hadith. Shias generally believe that it is necessary for a reporter of hadith to be just (aadil). But according to the majority of Ahle Sunnat, all the companions were just and thus all the traditions reported by them are authentic and reliable. However, according to Shia scholars, all the companions were not just that traditions reported by them couldn't be accepted without scrutiny.

Yes! Even though the differences are minute, they are very important because the traditions of the Holy Prophet (s.a.) have reached us only through the companions. Hence the justice of companions is an important criterion for the correctness of the narrations.

The humble writer of this book was a common Sunni scholar. In spite of this he always maintained that all the companions of the holy Prophet (s.a.w.a.) were not just.

This can be illustrated as follows:

The Ahle Sunnat accept the narrations of the companion Mughirah bin Shu'bah and also consider him to be just. But it should be known that justice has no existence outside a person. It is apparent through the actions of that person. But if someone opposes the established commands of Islam, whoever it may be, far from his being just, he would be labeled a sinner and unjust person. This is established through the opinions of well-known Ahle Sunnat scholars. Please note the factors that show whether Mughirah was a sinner or a just person.

History chronicles that Mughirah was the governor of Basrah during the Caliphate of second caliph. In this period, he committed fornication with a woman named Umme Jamil of the Bani Aamir tribe. Four companions witnessed this act. One was Abu Bakr and others were Nafe, Shabil and Ziyad. In the beginning three of them testified. The fourth one gave a false testimony and thus saved him from the punishment of stoning.

It is clear that Mughirah had committed fornication and became eligible for a verdict of stoning from the Caliph. The complete incident is recorded in various history books, especially the book, Fitratul Islam. Ibne Abil Hadeed has also considered as insufficient the testimony of people who committed greater sins and did not consider their hadith reliable.

Mughirah was the ruler of Kufa when he saw Amirul Momineen (a.s.) and (God forbid) uttered a curse on him. So much so that the writer of Fitratul Islam and Ibne Abil Hadeed, the Shafei scholar, says that Mughirah bin Shu'bah cursed Ali (a.s.) and his pure descendants in the presence of Saeed bin Zaid, the great companion. Many other companions who left the Masjid in disgust also witnessed this.

Another book that has recorded these misdeeds is Aghani of Abul Faraj Isfahani. Ibne Abil Hadeed in Sharh-o-Nahjil Balagha has also mentioned this through a chain of narrators. Moreover, the writers of Fitratul Islam records under the discussion of the martyrdom of Hujr bin Adi. Appointed by Amir Mu'awiyah, Mughirah bin Shu'bah the ruler of Kufa was always imprecating Hazrat Ali (a.s.) and his pure descendants. One day while he was committing this vile act, Hujr bin Adi stood up and hit the head of Mughirah with a stone. This incident became the very cause of Mu'awiyah's oppression of Hujr that ultimately led to his martyrdom.

From the above narration, it becomes clear that Mughirah cursed Amirul Momineen Ali (a.s.) even though the holy Prophet (s.a.w.a.) had said, “One who curses Ali, curses me and one, who curses me, curses Allah.” Hence, Shahabuddin Alusi writes in his Tafseer, “Anyone, who curses Ali bin Abi Talib, whether in his life or after he passed away, would be an infidel.” Thus in the book Hayatul Haiwan, Allamah Damiri and in Yanabiul Mawaddah of Khwaja Kalaan Qunduzi have also established this fact. Thus, it is confirmed that by committing this deed, Mughirah had become an infidel. Therefore any tradition related by him will not be reliable. Such people are not capable of relating the traditions of the Prophet (s.a.w.a.).

Abu Hurayrah, the Companion of the Prophet (s.a.w.a.)

Abu Hurayrah was a companion of the holy Prophet (s.a.w.a.), who embraced Islam in the year of the battle of Khaibar. Being unemployed all the time, he always accompanied the holy Prophet (s.a.w.a.). Also, as he was aware of the real attitude of Abu Hurayrah the Prophet (s.a.w.a.) said, “O Abu Hurayrah! Visit me only occasionally, so that your love for me increases.” This shows that Abu Hurayrah did not love the Prophet (s.a.w.a.). However, this matter is beyond the domain of our discussion here. Yes! Abu Hurayrah is the greatest narrator of Ahle Sunnat traditions and in their view his reports are reliable.

In spite of the fact that this humble writer himself was from the Ahle Sunnat, he considers the errors of Abu Hurayrah opposed to justice. A few examples are mentioned below:

According to a correct report the holy Prophet (s.a.w.a.) said: “The foremost transgressor of this nation will be a person from Bani Umayyah.” Abu Hurayrah witnessed the great transgression during the rule of Mu'awiyah yet he supported all this injustice, while the truth and righteousness were with Amirul Momineen (a.s.). Ultimately Mu'awiyah had Ali (a.s.) martyred and Abu Hurayrah still kept quiet. It is obvious that justice and injustice cannot be present at one place and it is not possible to prove that Abu Hurayrah was just.

Another example:

When Mu'awiyah was taking the oath of allegiance for his son Yazeed, some people opposed this, especially the people of Madinah. Mu'awiyah sent the tyrant Busr bin Artat to terrorize the people of Madinah. Seven thousand companions of the holy Prophet (s.a.w.a.) were slain and more than three hundred chaste women were arrested and paraded naked in the market place to be sold as slaves.

If we refer to the books of great Ahle Sunnat scholars, namely, Aghani of Abul Faraj, Iqdul Farid of Jawzi, Jahiz, the well-known historian Ibne Khaldun, Ibne Kallikan, Tafsir Kabir of Tabari, Ibne Abil Hadid, Allamah Damiri and the writer of Fitratul Islam, we shall see that this tragic incident is recorded with all its details.

All the histories prove the co-operation of Abu Hurayrah and Busr bin Artat. Finally after committing such atrocities, Busr appointed Abu Hurayrah over the affairs of Madinah and himself set off to Yemen or Makkah! It should be known that Abu Hurayrah, who was once a companion of the holy Prophet (s.a.) had reached a stage when he became a stooge of Mu'awiyah and Busr bin Artat, and actively participated in terrorizing the people of Madinah. While the holy Prophet (s.a.w.a.) has said that “One who terrorizes the people of Madinah will be terrorized by Allah and Allah will curse him and will not accept any of his deeds.”

Now I would like to state that since Abu Hurayrah helped and supported Busr in oppressing and terrorizing the people of Madinah, he (Abu Hurayrah) did not remain just (Adil) anymore. Therefore traditions related by him are not reliable and correct. Secondly, Abu Hurayrah said: “Although prayers behind Ali are best, the dining table of Mu'awiyah is the richest.” Abu Hurayrah himself confessed that truth was with Hazrat Ali (a.s.) and Mu'awiyah was evil personified and his food illegitimate. Yet, he followed the path of falsehood, which is against the requirement of justice.

Yes! The aim of this discussion is that just being a companion does not qualify one for reliability and authenticity. Rather, there were some people who in spite of their being with companions had committed such deeds that were absolutely opposed to justice and truth. We had mentioned that the foremost among the traditional proofs is the Holy Quran, followed by the traditions of the Prophet (s.a.w.a.). The verses of the Holy Quran prove the superiority of Hazrat Ali (a.s.). Here we present two examples:

First Verse

“Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying.” (Surah Ahzaab: 33)

The Almighty Allah said the truth. The Muslim Ummah is unanimous that the above verse was revealed to felicitate the five holy personages of the cloak, foremost among them being Amirul Momineen (a.s.). Now we shall examine how this verse imparts superiority to Hazrat Amirul Momineen (a.s.). Infallibility is a virtue the like of which is not found in the creatures. Infallibility of the angels is not of the same rank because they were inculcated with it in consonance with their creation. The infallibility of human beings belongs to the same type. The verse clearly proves the infallibility of the people of the cloak, and of course, Ali (a.s.) being amongst them. For, this verse has removed all the uncleanness and sins from the people of the cloak, not that after having committed wrongs they were purified from dirt. Actually, they had not any basis of committing wrongs. Apart from these personages none of the creatures are bestowed with such a quality and neither shall anyone obtain it in future.

Please pay attention! Is there anyone among the people apart from the people of the cloak, who could claim this merit? If anyone does so he would be obliged to present the arguments to prove his claim.

Proofs, as mentioned above are of two types: Rational as well as traditional. We have established by rational proofs that Amirul Momineen Ali (a.s.) was the most superior among the Muslim people. Reason agrees to this without any hesitation. We have also proved by traditional proofs that after the Holy Prophet (s.a.w.a.), the best of the people and the possessors of immaculate purity were the Ahle Bait (a.s.), comprising Ali (a.s.), Fatema (s.a.), Hasan and Husain (a.s.).

Second verse

“Say: I do not ask of you any reward for it but love for my near relatives.” (Surah Shura 42:23) Muslim scholars are unanimous that the Almighty Allah commands the Prophet (s.a.) in this verse, “Say: I do not want any recompense for the service of prophethood except the love of my near kin that is the most important duty of every Muslim.”

There is also agreement that the near kin of Allah's prophet (s.a.) are only Ali, Fatima, Hasan and Husain (a.s.). Now persons whose love and affection is an obligatory religious duty must necessarily be the best and superior of all the people. Also because love of anyone is not obligatory on Ali (a.s.), rather his love and affection is wajib for all Muslim people in the light of this verse. This proves that Ali (a.s.) was the most superior to all the people. In the Holy Quran, there are several clear verses that amply prove Ali (a.s.) was the best of the Muslim nation but here we do not feel the necessity of quoting more of such examples. We are content to mention only these two verses, as they are sufficient to prove our point.

Let us consider the traditions of the Holy Prophet (s.a.w.a.) that announce the superiority of Ali (a.s.) over all the people. All the traditions that prove this will not be discussed because to bring all such traditions would require volumes. We shall be content to quote only some of these traditions.

However, the traditions that are quoted below are those traditions that are reliable and acceptable to all the Muslims. They are not even in need of any exposition or interpretation. Shia and Sunni scholars and other Islamic sects also agree to their correctness and have faith in them.

Hadith-e-Thaqlain: Tradition of Two Weighty Things Several companions have narrated and especially the six authentic books of traditions (Sihah-e-Sittah) including Bukhari and Muslim, Ahmad bin Hanbal and Malik Ibne Anas have recorded this tradition and certified the authenticity of this hadith. Here we mention the text of this hadith omitting the chain of narrators.

The holy Prophet (s.a.w.a.) said:

“Certainly I leave among you two heavy things. If you attach yourself to them, you will not go astray after me. One of them is greater than the other. (One is) the book of Allah, (which is) a firm rope from the heaven to the earth, and (secondly) my progeny, my Ahle Bait. They shall not separate with each other until they reach me at the pool. Then be careful how you deal with them.”

The Muslim Ummah is unanimous that this hadith applies to the progeny of the Prophet (s.a.w.a.) who were bestowed with this trust. They denote only Ali (a.s.), Fatima (s.a.) and Hasan and Husain (a.s.). The narrator, Ibne Habban says: I went with Masruf and asked Zaid Ibne Arqam regarding this and he said that they had asked the Prophet (s.a.w.a.) if his pure wives were also included in the progeny? To this the holy Prophet (s.a.w.a.) replied, “No! They are not included in it. Don't you see that the divorced woman is included in the progeny of her father?”

Now what is the effect of these traditions on the proofs of the superiority of Ali (a.s.)? Yes! It is clear that a sane person when he goes out on a journey etc. makes bequest regarding his important affairs. Therefore the holy Prophet (s.a.w.a.), prior to his departure from this world entrusted two important things to his Ummah - his progeny and the book of Allah. Now let us consider whether this was ordered by the Almighty or was it a personal decision of the holy Prophet (s.a.w.a.). Verily, the Messenger of Allah (s.a.w.a.) did not say anything of his own accord (including this announcement). He was only echoing the command of the Almighty. Did the Almighty and the Prophet (s.a.w.a.) bequeath great and honorable things or were they petty and unimportant? Indeed the Prophet (s.a.w.a.) did not make a bequest regarding unimportant things. In this case, there are only two things: The words of Allah and the progeny of the Messenger of Allah (s.a.w.a.). And after the Prophet (s.a.w.a.), these two things are most superior and respected over all things.

The tradition clearly indicates that these two trusts will not separate from each other till Qiyamat. That is, wherever there is the word of Allah, love and affection of Ahle Bait (a.s.) should also be there. And wherever there is no love and affection for Ahle Bait (a.s.), there is no respect for the words of Allah (Quran).

For example: When Mu'awiyah rebelled against Ali (a.s.) and committed transgression, he gathered all the rebellious people like him and raised a standard of revolt perpetrating heinous crimes. In the battle of Siffeen, when they were about to be defeated, they raised the pages of Holy Quran aloft the spears and announced to the army of Amirul Momineen (a.s.), “We invite you for an arbitration by the Quran.” Those wretched people had forgotten that it was impossible to benefit from the Quran while rejecting the progeny (Itrah) of the Messenger of Allah (s.a.w.a.). How could it to be when the Prophet (s.a.w.a.) has said: “The two will not separate from each other till they meet me on the day of Qiyamat.” But at Siffeen, they drew the swords against Ali, Hasan and Husain (a.s.) while feigning reverence to the Quran!

The most surprising thing was that some scholars have tried to justify the gross misdeeds and usurpation of Mu'awiyah and veiled the crimes and irreligious acts of this renegade! Mu'awiyah committed all such indecencies only to obtain worldly riches but the Mullahs have denied the clear truth. Now what can be said of such an attitude?

Hadith-e-Ghadeer: Tradition of Ghadeer-e-Khumm

The Messenger of Allah (s.a.w.a.) said,

“Of whomsoever I am the Master; this Ali is his Master too. O Allah! Love those who love him and be an enemy to those who are inimical to him.” There is unanimity of the whole community of the Shia and Sunni scholars over the authenticity and correctness of this tradition. When the Messenger of Allah (s.a.w.a.) reached a place called Ghadeer Khum on his return from the farewell Hajj (Hajjatul Widaa), he ordered the caravan to be halted and commanded that a pulpit be made from camel saddles. This was because he wanted to make an important announcement and a mammoth crowd awaited some important proclamation. As soon as the pulpit was ready, the holy Prophet (s.a.w.a.) ascended and announced the above tradition verbatim. The Holy Prophet (s.a.w.a.) proclaimed, “Of whomsoever I am the Master, this Ali is his Master too. O Allah! Love those who love him and be an enemy to those who are inimical to him.”

The following great companions of the Prophet (s.a.w.a.) heard this hadith from the Messenger of Allah (s.a.w.a.) and confessed to it: Khuzaima bin Thabit, Sahl bin Sa'ad, Adi bin Hatim, Uqbah Amir, Abu Ayyub Ansari, Abul Haitham bin Tayhan, Abdullah bin Thabit, Abu Ya'la Ansari, Noman bin Ajlam al-Ansari, Thabit bin Wadiya Ansari, Abu Faddalal Ansari, Abdul Rahman bin Abde Rab, Junaida bin Junda, Zaid bin Arqam, Zaid bin Sharahil and others, Jabir bin Abdullah, Abdullah bin Abbas, Abu Saeed Khudri, Abuzar, Jubair bin Matam, Huzaifa bin Yaman, Huzaifa bin Aseed and Salman al-Farsi.

This tradition is reported by these great companions and recorded in books like Tarikh of Ibne Athir page 307 and Usudul Ghaabah, volume three. Also on page 321 of the same book volume three, page 308 of volume one, page 283 of volume eight, page 274 volume three. Also refer to Seerah-e-Halabi, volume three, page 40, Yanaabiul Mawaddah, Sawaaequl Muhreqah. And this hadith has been recorded in all the Sihah and accepted by their writers to be reliable. Specially Sahih Muslim, Nisaai, Tirmidhi, Ibne Maajah, Ahmad bin Hanbal and others.

Let us now pay some attention to the explanation of this hadith: Did the holy Prophet (s.a.w.a.) announce that of his own accord or was it commanded by Allah? Indeed, the Messenger of Allah never said anything of his own will, but that it was expressly commanded by Allah. Thus the above command was as per the order of Allah. Now was this announcement based on wisdom? Indeed all the divine commands are based on wisdom. Thus this was also a wise and important command.

However it would not be correct if it is to be limited to the love and affection to Ali (a.s.) because the verse of Mawaddah clearly orders the love for all the members of Ahle Bait (a.s.). There are also numerous prophetic traditions that support the verse of Mawaddat and openly announce the necessity of loving the Ahle Bait (a.s.). This particular hadith is an express command to the people. Yes! From the context and matter of the hadith, it is known that in every matter whatsoever, the Messenger of Allah (s.a.w.a.) is a master; Ali (a.s.) is the master too. For, at the outset of his speech, the Prophet (s.a.w.a.) had posed the question,

“Do I not have more rights over you (the believers) than you have over yourselves?”

And at the end of the hadith, he (s.a.w.a.) said, “One who considers me as his master, Ali is his master too.” Thus, it is clear that the aim of holy Prophet (s.a.w.a.) in this hadith was to announce the Wilayat (mastership) of Ali (a.s.) for all the people who considered the Prophet (s.a.w.a.) to be their master (wali). We shall again refer to this hadith under the discussion of Caliphate.

Tradition of Position

The Messenger of Allah (s.a.w.a.) said:

“O Ali! You hold the same position with me as Haroon had with Moosa, except that there is no prophet after me.” This hadith is also famous among the writings of Muslim scholars. Most of the narrators have recorded this tradition without any hesitation or doubt. The authenticity of this tradition is underlined by its mention in books like Sahih Bukhari, Sahih Muslim, Tirmidhi, Hakim, Nisai, Ibne Maajah particularly, and other writings of the Shia and Sunni jurists. The tradition says, “O Ali! You are in relation to me in the same way as Haroon was to Moosa. Whatever position Haroon was having with Moosa, you have the same high position near me.”

Undoubtedly, the proof of the superiority of Amirul Momineen (a.s.) is clear by this hadith. For, just as in the case of Haroon, no one was his equal in relation to Moosa (a.s.), similarly, no one was equal to Ali (a.s.) as far as his relationship with the holy Prophet (s.a.w.a.) was concerned. Therefore it is not surprising that the Prophet (s.a.) had so much regard and attachment for Ali (a.s.).

Legatee of the Messenger of Allah(s.a.w.a.)

As the Lord Almighty created man, He also guided them to the right path through a guide from among themselves. All of these divine guides in their respective periods were the bearers of authority and dispensers of divine law among the people. Among these great messengers (a.s.) some were higher than others, and some of them reached the status of Ulul Azm. The best of these messengers was the seal of the Prophets, Muhammad (s.a.w.a.). Also, according to common belief, reaching to the level of certainty, Ali Ibne Abi Talib (a.s.) was the most respected and superior personality in the eyes of the Holy Prophet (s.a.). None held this position. This discussion, which is Sharii and religious, is related to Islamic laws. Islamic law has some general principles for all issues, which cannot be denied. Once these are promulgated and applied, both the plaintiff and the dependant are obliged to respect it.

In Islam, the followers of different sects follow different variations of the law but the general principles are non-changeable. Among these principles, is the following: Whosoever desires to prove something according to Islam law has to support his arguments with proofs and evidences? No claim can be presented without proof and evidence.

In Islamic Shariah, two types of proofs are valid: Rational (Aqli) and Traditional or Documentary (Naqli). The difference between the two is that if there is no documentary evidence for a particular thing, it cannot be proved with rational arguments alone. But if a particular thing is proved by texts there is no need to justify it rationally. In order to prove that Ali (a.s.) was the foremost and the most superior of all the people of the Muslim Ummah, we are obliged to present both forms of evidences, rational as well as traditional. Here we shall relate the rational arguments and then present the traditional proofs in short.

Yes! Human wisdom is a witness that there are two important concepts in the Universe, Existence and non-Existence. Indeed, wisdom is a witness for the superiority and virtue of existence and not for non-existence. Existence also is of two types, proper and common. Certainly, wisdom will always give preference to a specific command. Specific command is again of two kinds, perceptive and non-perceptive. Now, wisdom is aware that perceptive is superior to non- perceptive. Perceptive is again of two kinds, intellectual and non-intellectual. Intellectual is indeed the superior-most. Intellectual is further divided into two types, knowledgeable and non-knowledgeable. Certainly, wisdom considers knowledgeable to be superior-most.

After this introduction of intellect and its kinds we would like to state that after the holy Prophet (s.a.w.a.), Ali (a.s.) was the most knowledgeable personality. There was none his equal among all the people. In this way, Hazrat Amirul Momineen (a.s.) was the most superior person in the Ummah.

One of the proofs of superiority is knowledge, which was present in the personality of Ali (a.s.). Now let us discuss the other causes and signs of superiority because superiority is a quality that is established by its signs and causes. All these causes and signs are present in the person himself. They are not superior to him in isolation. The foremost quality is righteousness. Yes! Wisdom dictates that righteousness is superior to injustice. Another quality is bravery. Certainly good character is its primary advantage. According to wisdom, it is the most superior quality. Thus, everyone will agree that there was no person equal to Ali (a.s.) as regards bravery and a lofty character in his time. Therefore, he was the most superior person. He was the most deserving one according to wisdom. No doubt about it!

This was in brief, our rational argument to prove the superiority of Ali (a.s.). Let us now prove it from traditional point of view. The first category of textual proofs is the Holy Quran, and the second the sayings of the holy Prophet (s.a.). There is no doubt concerning the validity of these two proofs. As far as the sayings of the Prophet (s.a.) are concerned, if their authenticity is established, the Muslims consider them at par with the verses of the Holy Quran.

The only problem regarding traditions is that some of them are authentic and some are not. Even though hundreds of important writings and thousands of books have been written to interpret and study the traditions we still find a large number of forged sayings among the books of traditions. Some of them have created untold controversies and problems among the Muslim nation. There is a marked difference between the methods of Shia and Sunni scholars in evaluating the authenticity of a hadith. Shias generally believe that it is necessary for a reporter of hadith to be just (aadil). But according to the majority of Ahle Sunnat, all the companions were just and thus all the traditions reported by them are authentic and reliable. However, according to Shia scholars, all the companions were not just that traditions reported by them couldn't be accepted without scrutiny.

Yes! Even though the differences are minute, they are very important because the traditions of the Holy Prophet (s.a.) have reached us only through the companions. Hence the justice of companions is an important criterion for the correctness of the narrations.

The humble writer of this book was a common Sunni scholar. In spite of this he always maintained that all the companions of the holy Prophet (s.a.w.a.) were not just.

This can be illustrated as follows:

The Ahle Sunnat accept the narrations of the companion Mughirah bin Shu'bah and also consider him to be just. But it should be known that justice has no existence outside a person. It is apparent through the actions of that person. But if someone opposes the established commands of Islam, whoever it may be, far from his being just, he would be labeled a sinner and unjust person. This is established through the opinions of well-known Ahle Sunnat scholars. Please note the factors that show whether Mughirah was a sinner or a just person.

History chronicles that Mughirah was the governor of Basrah during the Caliphate of second caliph. In this period, he committed fornication with a woman named Umme Jamil of the Bani Aamir tribe. Four companions witnessed this act. One was Abu Bakr and others were Nafe, Shabil and Ziyad. In the beginning three of them testified. The fourth one gave a false testimony and thus saved him from the punishment of stoning.

It is clear that Mughirah had committed fornication and became eligible for a verdict of stoning from the Caliph. The complete incident is recorded in various history books, especially the book, Fitratul Islam. Ibne Abil Hadeed has also considered as insufficient the testimony of people who committed greater sins and did not consider their hadith reliable.

Mughirah was the ruler of Kufa when he saw Amirul Momineen (a.s.) and (God forbid) uttered a curse on him. So much so that the writer of Fitratul Islam and Ibne Abil Hadeed, the Shafei scholar, says that Mughirah bin Shu'bah cursed Ali (a.s.) and his pure descendants in the presence of Saeed bin Zaid, the great companion. Many other companions who left the Masjid in disgust also witnessed this.

Another book that has recorded these misdeeds is Aghani of Abul Faraj Isfahani. Ibne Abil Hadeed in Sharh-o-Nahjil Balagha has also mentioned this through a chain of narrators. Moreover, the writers of Fitratul Islam records under the discussion of the martyrdom of Hujr bin Adi. Appointed by Amir Mu'awiyah, Mughirah bin Shu'bah the ruler of Kufa was always imprecating Hazrat Ali (a.s.) and his pure descendants. One day while he was committing this vile act, Hujr bin Adi stood up and hit the head of Mughirah with a stone. This incident became the very cause of Mu'awiyah's oppression of Hujr that ultimately led to his martyrdom.

From the above narration, it becomes clear that Mughirah cursed Amirul Momineen Ali (a.s.) even though the holy Prophet (s.a.w.a.) had said, “One who curses Ali, curses me and one, who curses me, curses Allah.” Hence, Shahabuddin Alusi writes in his Tafseer, “Anyone, who curses Ali bin Abi Talib, whether in his life or after he passed away, would be an infidel.” Thus in the book Hayatul Haiwan, Allamah Damiri and in Yanabiul Mawaddah of Khwaja Kalaan Qunduzi have also established this fact. Thus, it is confirmed that by committing this deed, Mughirah had become an infidel. Therefore any tradition related by him will not be reliable. Such people are not capable of relating the traditions of the Prophet (s.a.w.a.).

Abu Hurayrah, the Companion of the Prophet (s.a.w.a.)

Abu Hurayrah was a companion of the holy Prophet (s.a.w.a.), who embraced Islam in the year of the battle of Khaibar. Being unemployed all the time, he always accompanied the holy Prophet (s.a.w.a.). Also, as he was aware of the real attitude of Abu Hurayrah the Prophet (s.a.w.a.) said, “O Abu Hurayrah! Visit me only occasionally, so that your love for me increases.” This shows that Abu Hurayrah did not love the Prophet (s.a.w.a.). However, this matter is beyond the domain of our discussion here. Yes! Abu Hurayrah is the greatest narrator of Ahle Sunnat traditions and in their view his reports are reliable.

In spite of the fact that this humble writer himself was from the Ahle Sunnat, he considers the errors of Abu Hurayrah opposed to justice. A few examples are mentioned below:

According to a correct report the holy Prophet (s.a.w.a.) said: “The foremost transgressor of this nation will be a person from Bani Umayyah.” Abu Hurayrah witnessed the great transgression during the rule of Mu'awiyah yet he supported all this injustice, while the truth and righteousness were with Amirul Momineen (a.s.). Ultimately Mu'awiyah had Ali (a.s.) martyred and Abu Hurayrah still kept quiet. It is obvious that justice and injustice cannot be present at one place and it is not possible to prove that Abu Hurayrah was just.

Another example:

When Mu'awiyah was taking the oath of allegiance for his son Yazeed, some people opposed this, especially the people of Madinah. Mu'awiyah sent the tyrant Busr bin Artat to terrorize the people of Madinah. Seven thousand companions of the holy Prophet (s.a.w.a.) were slain and more than three hundred chaste women were arrested and paraded naked in the market place to be sold as slaves.

If we refer to the books of great Ahle Sunnat scholars, namely, Aghani of Abul Faraj, Iqdul Farid of Jawzi, Jahiz, the well-known historian Ibne Khaldun, Ibne Kallikan, Tafsir Kabir of Tabari, Ibne Abil Hadid, Allamah Damiri and the writer of Fitratul Islam, we shall see that this tragic incident is recorded with all its details.

All the histories prove the co-operation of Abu Hurayrah and Busr bin Artat. Finally after committing such atrocities, Busr appointed Abu Hurayrah over the affairs of Madinah and himself set off to Yemen or Makkah! It should be known that Abu Hurayrah, who was once a companion of the holy Prophet (s.a.) had reached a stage when he became a stooge of Mu'awiyah and Busr bin Artat, and actively participated in terrorizing the people of Madinah. While the holy Prophet (s.a.w.a.) has said that “One who terrorizes the people of Madinah will be terrorized by Allah and Allah will curse him and will not accept any of his deeds.”

Now I would like to state that since Abu Hurayrah helped and supported Busr in oppressing and terrorizing the people of Madinah, he (Abu Hurayrah) did not remain just (Adil) anymore. Therefore traditions related by him are not reliable and correct. Secondly, Abu Hurayrah said: “Although prayers behind Ali are best, the dining table of Mu'awiyah is the richest.” Abu Hurayrah himself confessed that truth was with Hazrat Ali (a.s.) and Mu'awiyah was evil personified and his food illegitimate. Yet, he followed the path of falsehood, which is against the requirement of justice.

Yes! The aim of this discussion is that just being a companion does not qualify one for reliability and authenticity. Rather, there were some people who in spite of their being with companions had committed such deeds that were absolutely opposed to justice and truth. We had mentioned that the foremost among the traditional proofs is the Holy Quran, followed by the traditions of the Prophet (s.a.w.a.). The verses of the Holy Quran prove the superiority of Hazrat Ali (a.s.). Here we present two examples:

First Verse

“Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying.” (Surah Ahzaab: 33)

The Almighty Allah said the truth. The Muslim Ummah is unanimous that the above verse was revealed to felicitate the five holy personages of the cloak, foremost among them being Amirul Momineen (a.s.). Now we shall examine how this verse imparts superiority to Hazrat Amirul Momineen (a.s.). Infallibility is a virtue the like of which is not found in the creatures. Infallibility of the angels is not of the same rank because they were inculcated with it in consonance with their creation. The infallibility of human beings belongs to the same type. The verse clearly proves the infallibility of the people of the cloak, and of course, Ali (a.s.) being amongst them. For, this verse has removed all the uncleanness and sins from the people of the cloak, not that after having committed wrongs they were purified from dirt. Actually, they had not any basis of committing wrongs. Apart from these personages none of the creatures are bestowed with such a quality and neither shall anyone obtain it in future.

Please pay attention! Is there anyone among the people apart from the people of the cloak, who could claim this merit? If anyone does so he would be obliged to present the arguments to prove his claim.

Proofs, as mentioned above are of two types: Rational as well as traditional. We have established by rational proofs that Amirul Momineen Ali (a.s.) was the most superior among the Muslim people. Reason agrees to this without any hesitation. We have also proved by traditional proofs that after the Holy Prophet (s.a.w.a.), the best of the people and the possessors of immaculate purity were the Ahle Bait (a.s.), comprising Ali (a.s.), Fatema (s.a.), Hasan and Husain (a.s.).

Second verse

“Say: I do not ask of you any reward for it but love for my near relatives.” (Surah Shura 42:23) Muslim scholars are unanimous that the Almighty Allah commands the Prophet (s.a.) in this verse, “Say: I do not want any recompense for the service of prophethood except the love of my near kin that is the most important duty of every Muslim.”

There is also agreement that the near kin of Allah's prophet (s.a.) are only Ali, Fatima, Hasan and Husain (a.s.). Now persons whose love and affection is an obligatory religious duty must necessarily be the best and superior of all the people. Also because love of anyone is not obligatory on Ali (a.s.), rather his love and affection is wajib for all Muslim people in the light of this verse. This proves that Ali (a.s.) was the most superior to all the people. In the Holy Quran, there are several clear verses that amply prove Ali (a.s.) was the best of the Muslim nation but here we do not feel the necessity of quoting more of such examples. We are content to mention only these two verses, as they are sufficient to prove our point.

Let us consider the traditions of the Holy Prophet (s.a.w.a.) that announce the superiority of Ali (a.s.) over all the people. All the traditions that prove this will not be discussed because to bring all such traditions would require volumes. We shall be content to quote only some of these traditions.

However, the traditions that are quoted below are those traditions that are reliable and acceptable to all the Muslims. They are not even in need of any exposition or interpretation. Shia and Sunni scholars and other Islamic sects also agree to their correctness and have faith in them.

Hadith-e-Thaqlain: Tradition of Two Weighty Things Several companions have narrated and especially the six authentic books of traditions (Sihah-e-Sittah) including Bukhari and Muslim, Ahmad bin Hanbal and Malik Ibne Anas have recorded this tradition and certified the authenticity of this hadith. Here we mention the text of this hadith omitting the chain of narrators.

The holy Prophet (s.a.w.a.) said:

“Certainly I leave among you two heavy things. If you attach yourself to them, you will not go astray after me. One of them is greater than the other. (One is) the book of Allah, (which is) a firm rope from the heaven to the earth, and (secondly) my progeny, my Ahle Bait. They shall not separate with each other until they reach me at the pool. Then be careful how you deal with them.”

The Muslim Ummah is unanimous that this hadith applies to the progeny of the Prophet (s.a.w.a.) who were bestowed with this trust. They denote only Ali (a.s.), Fatima (s.a.) and Hasan and Husain (a.s.). The narrator, Ibne Habban says: I went with Masruf and asked Zaid Ibne Arqam regarding this and he said that they had asked the Prophet (s.a.w.a.) if his pure wives were also included in the progeny? To this the holy Prophet (s.a.w.a.) replied, “No! They are not included in it. Don't you see that the divorced woman is included in the progeny of her father?”

Now what is the effect of these traditions on the proofs of the superiority of Ali (a.s.)? Yes! It is clear that a sane person when he goes out on a journey etc. makes bequest regarding his important affairs. Therefore the holy Prophet (s.a.w.a.), prior to his departure from this world entrusted two important things to his Ummah - his progeny and the book of Allah. Now let us consider whether this was ordered by the Almighty or was it a personal decision of the holy Prophet (s.a.w.a.). Verily, the Messenger of Allah (s.a.w.a.) did not say anything of his own accord (including this announcement). He was only echoing the command of the Almighty. Did the Almighty and the Prophet (s.a.w.a.) bequeath great and honorable things or were they petty and unimportant? Indeed the Prophet (s.a.w.a.) did not make a bequest regarding unimportant things. In this case, there are only two things: The words of Allah and the progeny of the Messenger of Allah (s.a.w.a.). And after the Prophet (s.a.w.a.), these two things are most superior and respected over all things.

The tradition clearly indicates that these two trusts will not separate from each other till Qiyamat. That is, wherever there is the word of Allah, love and affection of Ahle Bait (a.s.) should also be there. And wherever there is no love and affection for Ahle Bait (a.s.), there is no respect for the words of Allah (Quran).

For example: When Mu'awiyah rebelled against Ali (a.s.) and committed transgression, he gathered all the rebellious people like him and raised a standard of revolt perpetrating heinous crimes. In the battle of Siffeen, when they were about to be defeated, they raised the pages of Holy Quran aloft the spears and announced to the army of Amirul Momineen (a.s.), “We invite you for an arbitration by the Quran.” Those wretched people had forgotten that it was impossible to benefit from the Quran while rejecting the progeny (Itrah) of the Messenger of Allah (s.a.w.a.). How could it to be when the Prophet (s.a.w.a.) has said: “The two will not separate from each other till they meet me on the day of Qiyamat.” But at Siffeen, they drew the swords against Ali, Hasan and Husain (a.s.) while feigning reverence to the Quran!

The most surprising thing was that some scholars have tried to justify the gross misdeeds and usurpation of Mu'awiyah and veiled the crimes and irreligious acts of this renegade! Mu'awiyah committed all such indecencies only to obtain worldly riches but the Mullahs have denied the clear truth. Now what can be said of such an attitude?

Hadith-e-Ghadeer: Tradition of Ghadeer-e-Khumm

The Messenger of Allah (s.a.w.a.) said,

“Of whomsoever I am the Master; this Ali is his Master too. O Allah! Love those who love him and be an enemy to those who are inimical to him.” There is unanimity of the whole community of the Shia and Sunni scholars over the authenticity and correctness of this tradition. When the Messenger of Allah (s.a.w.a.) reached a place called Ghadeer Khum on his return from the farewell Hajj (Hajjatul Widaa), he ordered the caravan to be halted and commanded that a pulpit be made from camel saddles. This was because he wanted to make an important announcement and a mammoth crowd awaited some important proclamation. As soon as the pulpit was ready, the holy Prophet (s.a.w.a.) ascended and announced the above tradition verbatim. The Holy Prophet (s.a.w.a.) proclaimed, “Of whomsoever I am the Master, this Ali is his Master too. O Allah! Love those who love him and be an enemy to those who are inimical to him.”

The following great companions of the Prophet (s.a.w.a.) heard this hadith from the Messenger of Allah (s.a.w.a.) and confessed to it: Khuzaima bin Thabit, Sahl bin Sa'ad, Adi bin Hatim, Uqbah Amir, Abu Ayyub Ansari, Abul Haitham bin Tayhan, Abdullah bin Thabit, Abu Ya'la Ansari, Noman bin Ajlam al-Ansari, Thabit bin Wadiya Ansari, Abu Faddalal Ansari, Abdul Rahman bin Abde Rab, Junaida bin Junda, Zaid bin Arqam, Zaid bin Sharahil and others, Jabir bin Abdullah, Abdullah bin Abbas, Abu Saeed Khudri, Abuzar, Jubair bin Matam, Huzaifa bin Yaman, Huzaifa bin Aseed and Salman al-Farsi.

This tradition is reported by these great companions and recorded in books like Tarikh of Ibne Athir page 307 and Usudul Ghaabah, volume three. Also on page 321 of the same book volume three, page 308 of volume one, page 283 of volume eight, page 274 volume three. Also refer to Seerah-e-Halabi, volume three, page 40, Yanaabiul Mawaddah, Sawaaequl Muhreqah. And this hadith has been recorded in all the Sihah and accepted by their writers to be reliable. Specially Sahih Muslim, Nisaai, Tirmidhi, Ibne Maajah, Ahmad bin Hanbal and others.

Let us now pay some attention to the explanation of this hadith: Did the holy Prophet (s.a.w.a.) announce that of his own accord or was it commanded by Allah? Indeed, the Messenger of Allah never said anything of his own will, but that it was expressly commanded by Allah. Thus the above command was as per the order of Allah. Now was this announcement based on wisdom? Indeed all the divine commands are based on wisdom. Thus this was also a wise and important command.

However it would not be correct if it is to be limited to the love and affection to Ali (a.s.) because the verse of Mawaddah clearly orders the love for all the members of Ahle Bait (a.s.). There are also numerous prophetic traditions that support the verse of Mawaddat and openly announce the necessity of loving the Ahle Bait (a.s.). This particular hadith is an express command to the people. Yes! From the context and matter of the hadith, it is known that in every matter whatsoever, the Messenger of Allah (s.a.w.a.) is a master; Ali (a.s.) is the master too. For, at the outset of his speech, the Prophet (s.a.w.a.) had posed the question,

“Do I not have more rights over you (the believers) than you have over yourselves?”

And at the end of the hadith, he (s.a.w.a.) said, “One who considers me as his master, Ali is his master too.” Thus, it is clear that the aim of holy Prophet (s.a.w.a.) in this hadith was to announce the Wilayat (mastership) of Ali (a.s.) for all the people who considered the Prophet (s.a.w.a.) to be their master (wali). We shall again refer to this hadith under the discussion of Caliphate.

Tradition of Position

The Messenger of Allah (s.a.w.a.) said:

“O Ali! You hold the same position with me as Haroon had with Moosa, except that there is no prophet after me.” This hadith is also famous among the writings of Muslim scholars. Most of the narrators have recorded this tradition without any hesitation or doubt. The authenticity of this tradition is underlined by its mention in books like Sahih Bukhari, Sahih Muslim, Tirmidhi, Hakim, Nisai, Ibne Maajah particularly, and other writings of the Shia and Sunni jurists. The tradition says, “O Ali! You are in relation to me in the same way as Haroon was to Moosa. Whatever position Haroon was having with Moosa, you have the same high position near me.”

Undoubtedly, the proof of the superiority of Amirul Momineen (a.s.) is clear by this hadith. For, just as in the case of Haroon, no one was his equal in relation to Moosa (a.s.), similarly, no one was equal to Ali (a.s.) as far as his relationship with the holy Prophet (s.a.w.a.) was concerned. Therefore it is not surprising that the Prophet (s.a.) had so much regard and attachment for Ali (a.s.).