Alhassanain(p) Network for Heritage and Islamic Thought

Fourth Lecture: Who has the Responsibility to Appoint the Imam?

The Sunnis contend that when the Prophet of Islam(s) died he did not appoint a successor and he left the responsibility of appointing a successor upon the shoulders of the Muslims.

According to the Sunnis, this was done and the first caliph was appointed. The first caliph then appointed the second caliph for the Muslims. And subsequently, the second caliph appointed a council of six persons to appoint his successor.

This council was composed of `Ali (s), `Uthman, `Abd al-Rahman Ibn `Awf, talhah, Zubayr, and Sa`d Ibn Abi-Waqqas.

This council, with the majority of three persons, i.e. Sa`d Ibn Abi-Waqqas, `Abd al-Rahman and talhah, appointed `Uthman as the third Caliph (The second caliph had emphasized if there was a vote three, three, the winner would be the side that included `Abd al-Rahman Ibn `Awf, `Uthman’s son-in-law).

Towards the end of `Uthman’s reign, people rose up against him and he was killed without having appointed a successor.

At this time all the Muslims gathered around `Ali(s) and swore allegiance to him as the successor to the Prophet(s) except for Mu`awiyah, who was the governor of Syria at the time and was well aware that `Ali(s) would depose him of his post.

Mu`awiyah rose up against `Ali(s) and brought forth deadly events in the history of Islam, causing the shedding of innocent blood.

In order to clarify some of the historic issues here we shall raise some questions:

Could the Muslim community appoint the Prophet’s successor?

The answer to this question would be straightforward if we defined Imamate as the mere leadership of the Muslim community. Under such conditions, the successor would be appointed through the votes of the people.

However, if we defined Imamate under the conditions we have discussed so far, based on the Holy Qur’an, then nobody except God or the Prophet(s) could appoint either the Imam or the caliph.

In accordance with our interpretation of Imamate, the Imam should have complete knowledge of the major and minor principles of Islam. The Imam’s knowledge should stem from heavenly sources and should be based on the Prophet’s knowledge so that the Islamic Shariah could be protected.

Another condition for an Imam is for him to be sinless and infallible, i.e., he should be free from all sins so that he could fulfill the material, and spiritual leadership of his Ummah. Other traits he should possess are piety, avoiding sins, and courage.

The recognition and verification of such traits could only be done through either God or His Prophet. He is the one who knows who is genuinely pious and who could carry out such immense duties.

Those who relegated the task of appointing the Imam and caliph to the people have changed the Qur’anic concept of Imamate on purpose and see in an Imam only the manager of people’s worldly affairs. From the other point of view, the appointment of an Imam could only be carried out by God. It is He Who is aware of the necessary traits in an Imam.

The idea of relegating the appointment of the Imam to the people looks similar to the idea of appointing the Prophet by the common votes of the people. A Prophet is appointed by God and we know the Prophet through his miracles.

1. Did not the Prophet Appoint a Successor?

No doubt, Islam is a universal and eternal school and in accordance with the explicit verses of the Holy Qur’an, Islam is not specific to a special location or time.

It is also a fact that at the time of the Prophet’s death, Islam had not passed beyond the Arabia Peninsula.

Thirteen years of the Prophet’s life was spent in Mecca confronting blasphemy and idolatry. Still another ten years of his honorable life was spent in Holy wars and combating the imposed wars of enemies.

Although, the Prophet(s) spent his days and nights spreading Islamic principles and introducing it in all its dimensions, the analysis of many Islamic questions needed a prolonged period of time and a person similar to the Prophet (s) to carry out such a huge responsibility.

Beside these issues, the future of Islam and the provision for its continuity are among the most significant issues crucial for any religious leader, which he could never postpone.

Furthermore, the Prophet of Islam(s) had taken into consideration even the simplest issues of Islam. Why shouldn’t he have worked out a schedule for the Imamate?

All these points lead us to believe that the Prophet(s) had considered the appointment of a successor. Later in our discussion, I shall present you with some Islamic narrations that will shed light on the issue.

These records irrevocably show that the Prophet had never stopped thinking of such a great issue all his life. However, after his death, there were some people who tried to accuse him of not having appointed a successor.

The Prophet(s) used to appoint a temporary successor whenever he left Medina to take part in a holy war (such as the war of Tabuk). How could we believe that he might not have appointed a successor to continue his tasks after his demise? How could he have left his nation surrounded by all sorts of political and social death? How could he have not thought out the best methods for the continuation of Islam?

It would have definitely been a great hazard for the newly founded Islam not to have a successor.

Our reasoning leads us to the fact that the Prophet had been mindful of such a crucial issue.

Those who claim that the Prophet had let people select their Imam through unanimous vote should present us with a record in which the Prophet had recommended such an action, however, they lack such records.

2. Consensus and Consultation

Let us assume that the Prophet(s) had not deliberated on this issue and that the people were supposed to elect the successor through unanimous vote or consensus which means the participation of all Muslims on this issue. However, such consensus never occurred with respect to the appointment of the first Muslim caliph.

Only a selected group of the Prophet’s followers who lived in Medina decided on the issue. None of the Muslims living in the cities or towns had a chance to take part in this vote. Even in the city of Medina, `Ali(s) and a large group of Bani-Hashim did not take part in this decision making process. Therefore, such a vote did not reflect the consensus of the Muslims.

Besides, if this approach was valid, why did the first caliph select his own successor himself, and did not let him be elected? If there were only one person meritorious enough to carry out such a crucial task, the Prophet himself would be the only eligible person to do so.

Then there is a third problem concerning the third caliph. Why did the second caliph put aside the method by which he had been appointed? Why did he put aside the tradition by which he himself had been appointed? That is to say, he neither observed the process of consensus or personal appointment; rather, he put this responsibility on the shoulders of a select few.

Principally, if consultation had been the right way, why should only six persons take part? Why should have the votes of three out of six been accepted?

These are the questions raised by any researcher in the history of Islam, and the lack of proper answers to these questions is indicative of the fact that the way which was chosen was not the right one.

3. `Ali (s) had the Greatest Merit for the Imamate

Let us assume that the Prophet(s) had not introduced anybody as his successor and let us assume as well that this responsibility was placed upon the people. Would it have been possible to elect somebody superior to `Ali (s) in piety and knowledge?

A large group of Islamic researchers, including some Sunni elites, have explicitly indicated that `Ali(s) was more knowledgeable on Islamic issues than anybody else and the narrations and records that go back to him are indicative of such a reality. The history of Islam says he was a resource for the Muslim nation in their intellectual questions. Even the other caliphs used to ask `Ali(s) for answers when they were confronted with some intractable questions.

He was superior to everyone in bravery, courage, piety and other distinguished human traits. Now, if we accept the fact that the people had to elect the Prophet’s successor, `Ali (s) should have been the best candidate for such a position since he was the most worthy.[2]

THINK AND ANSWER

Why cannot people appoint Imams and Caliphs?

Does not reasoning point to the fact that the Prophet(s) had selected a successor?

What was the procedure for the appointment of the first three caliphs?

Were their approaches to selection based on scientific and Islamic considerations?

Why was `Ali(s) the most qualified individual?

Fifth Lecture: The Holy Qur’An and Imamate

The Holy Qur’an provides the best answers to the problems in our daily lives; it is the best guide for everything, especially on the issue of Imamate. It has dealt with this problem from different dimensions.

1. The Holy Qur’An considers Imamate as an Appointment by God

As we have already read about Abraham(s), the idol-breaker, the Holy Qur’an considers Abraham’s imamate as a significant advancement which he attained only after certain trials. We read in verse 124 of Surah Baqara:

وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَاماً

And when his Lord tried Abraham with certain words, he fulfilled them. He said: Surely, I will make you an Imam of men. [Qur’an 2:124]

Both the historical and Qur’anic accounts indicate the fact that only after Abraham had struggled after his emigration to Syria and after he had built the House of the Ka`bah, and after he had taken his son, Ishmael, to slaughter, did he receive such a divine position.

When the position of prophethood is appointed by God, the appointment of an Imam, who is to provide leadership for mankind and bring about their prosperity, should naturally be done by God as well for this task could never be accomplished by the people.

Besides, the Holy Qur’an explicitly confirms the issue:

إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَاماً

Surely, I will make you an Imam of men.

In the same way, in verse 73 of Surah Anbiya', referring to some of His great prophets, such as Abraham, Lut [Lot], Ishaq [Isaac] and Ya`qub [Jacob], God says:

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا

And We made them Imams who guided people by Our command. [Qur’an 21:73]

Similar interpretations are offered in the Holy Qur’an which shows that such a divine position should be appointed by God.

Furthermore, in continuation of the above-mentioned verse, we read about Abraham’s imamate and his request for the position to be given to other members of his family in future generations. He was told by God:

لاَ يَنَالُ عَهْدِي الظَّالِمِينَ

My covenant does not include the unjust. [Qur’an 2:124]

Since the word “unjust” has a wide meaning including all sins such as apparent and hidden, polytheism and any kind of injustice done to oneself and others, and considering the fact that knowing all these weak points in man is only possible by God, we come to the conclusion that the position of imamate could only be appointed by God.

2. The Verse on Delivery

We read in verse 67 of Surah Ma'idah [Qur’an 5: 67]:

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ

O Apostle! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; Surely Allah will not guide the unbelieving people.

The tone of this verse shows the weight of the position of prophethood and the obstacles that accompanied it. The Holy Qur’an refers to the fact that his prophethood might be faced with certain hindrances. For this reason, the verse emphatically orders the Prophet to deliver the message of his lord and ensures him that God will protect him against probable hazards.

This important issue is not related to the issues of Monotheism, polytheism or struggle against the enemies of Islam, such as the Jews and other hypocrites because by the time of the revelation of Surah Ma'idah these problems had been solved.

The simple delivery of Islamic rulings also, did not create any worries because this delivery was on the same level as prophethood itself, one could not exist without the other. Then could the command "Deliver what has been revealed to you" refer to anything else other than the appointment of a successor? This is especially true when we consider the fact that this verse was revealed to the Prophet(s) during the final days of his honorable life and is in harmony with the issue of caliphate, which is a continuation of prophethood (nubuwwah).

Furthermore, there are a great number of narrations by the close followers of the Prophet, such as Zayd Ibn Arqam, Abu-Sa`id Khudri, Ibn `Abbas, Jabir ibn `Abdullah Ansari, Abu-Hurayrah, hudhayfah, and Ibn Mas`ud that have been handed down to us through a large group of Sunni researchers and historians. All of these narrations depict the fact that the verse above is related to Imam `Ali(s) and what happened on the Day of Ghadir. [For further information, refer to Ihqaq al-haqq, al-Ghadir, al-Muraja`at, and Dala'il al-sidq].

The event of Al-Ghadir will be dealt with in the discussions on “Narrations and traditions.” But it is worth mentioning here that this verse is a clear sign for this fact that the Prophet(s) of Islam had the obligation of appointing a successor on his last Hajj pilgrimage during the last days of his life. For this reason, he appointed Imam `Ali(s) as his official successor on that day and introduced him to all the Muslims.

3. The Verse on Obedience to Those in Authority

We read in verse 59 of Surah al-Nisa' [Qur’an 4:59]:

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنْكُمْ

O you who believe! Obey Allah; obey the Apostle and those in authority from among you.

Here obedience of “those in authority” is on par with the obedience of God and the Prophet(s).

Does the phrase “those in authority” mean the governors and statesmen in every place and time? For instance, do the Muslims of any country in our time have to obey their rulers unconditionally in the same way that a group of the Sunni interpreters tell us?

This is not in harmony with any logic whatsoever because the majority of rulers during the past centuries have been corrupt, filthy, tyrants or simply puppets in the hands of foreign powers.

Could this expression mean, “Obeying rulers on condition that their verdicts and commands are not against Islamic commands”? This, too, is in conflict with the absolute nature of this verse.

Therefore, we can clearly observe that this verse means the obedience towards a sinless Islamic leader in any period or age. This obedience should be unconditional and obligatory and his commands are to be taken as similar to those of God and the Prophet(s).

The numerous narrations in the Islamic sources concerning this issue have interpreted the expression “those in authority” to mean Imam `Ali(s) and the other Infallibles and are another proof of this claim.[3]

4. The verse on Wilayah:

In verse 55 of Surah Ma'idah [Qur’an 5: 55], we read:

إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

Only Allah is your Wali and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow.

The Holy Qur’an employs the word ‘innama’ at the beginning of this sentence to emphasize the fact that only three persons could be the wali of Muslims: God, the Prophet and those who believe and pay the poor-rate while they bow.

No doubt, “wilayah” does not mean friendship because friendship in general does not carry any pre-conditions: All Muslims are friends and brethren even if they do not pay the poor-rate while they are bowing. Rather, “Wilayah” means leadership, both material and spiritual. This interpretation is correct when we realize that the words God, the Prophet and Wilayah are used in a row.

It is also clear that this verse with the description that it contains, refers to a special person who paid the poor-rate while bowing, for, it is not compulsory for a person to pay the poor-rate while he is bowing in prayer. The use of this expression is only a sign, not a description.

All these documents and signs refer to the fact that this verse refers to an incident in the life of Imam `Ali. He was once bowing in the Mosque of the Prophet when a poor man entered and asked for help. Nobody paid any attention to him. At that moment `Ali(s) signaled to the poor man to come to him and he removed a precious ring that he(s) was wearing and gave it to him.

The Prophet(s) noticed the event and after his prayer, he raised his hands toward heaven saying, “O God! My brother Moses begged you to expand his soul and make his affairs easy for him and make his speech fluent and make Aaron, his brother, as his helper. O God: I am Muhammad, Your Apostle, expand my breast, and make my affairs easy. Make `Ali, a member of my Household, my helper so that my back could become strengthened by him….”

No sooner had the Prophet ended his prayer when Gabriel descended and brought the above verse with him.

It is worth mentioning that most Sunni interpreters and historians have stated that the revelation of this verse is related to Imam `Ali(s) and more than ten of the close followers of the Prophet(s) have relayed this narration to us.[4]

Concerning Wilayah there are many verses, four of which we have already discussed.

THINK AND ANSWER

According to the Holy Qur’an who appoints an Imam?

Under what conditions was the verse on delivery revealed to the Prophet?

Whom should we obey unconditionally?

How is the verse related to the leader and Imam?

Related to the issue of Wilayah, how could we use the verses of the Holy Qur’an?

Sixth Lecture: Imamate in the Prophet’s Tradition

When we read books on Islamic narrations, especially those written by our Sunni brethren, we find many narrations that verify the imamate of Imam `Ali(s).

One wonders why there should be any doubt concerning `Ali's a successor ship despite the presence of so many documents and why should groups of believers follow paths different from that of the Infallible Ones(s).

These narrations, some of which are based on hundreds of documentation, and others, that rely on baseless documents, are all narrated in several famous Islamic books; they are so conclusive that we need no further documents to prove our point.

We will present you here with only a handful of these narrations. Those interested in further studies should examine the relevant sources.[5]

The Narration of Ghadir

According to most Islamic historians, the Honorable Prophet of Islam performed the Hajj ceremony in the last year of his life. Then, together with a large crowd of his new and old companions and those enthusiastic Muslims who had come to the hijaz to take part in the ceremony, they reached a place, called Juhfah, between Mecca and Medina, and later arrived at a place called Ghadir Khumm, which was, in fact, a cross-roads where the pilgrims went their separate ways.

Before the pilgrims could separate and set off on their private destinations, the Prophet(s) ordered them not to separate but gather there. It was terribly hot, and there was no shelter in sight. The Muslims performed the mid-day prayer with the Prophet(s) who asked them to stay for an important message.

A pulpit was made out of camel saddles and the Prophet climbed up on it. After thanking God for His blessings, he addressed the people, saying: “In the near future I will go away from you to join Allah. I have a responsibility and so do you; how would you bear witness about me?”

The people raised their voice, saying:

نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَنَصَحْتَ وَجَاهَدْتَ فَجَزَاكَ اللهُ خَيْراً

“We shall witness to the fact that you delivered your message and did good and did your best to guide us. May God give you your reward.”

Then the Prophet(s) asked them: Would you bear witness to God’s uniqueness, to my prophethood, to the authenticity of the Day of Judgment and to the Resurrection on that day?

Everybody answered: “Yes, we will bear witness that it is so.” Then the Prophet(s) added: “O God bear witness to this.”

Once again, he asked people: “O people, can you hear me?”

They answered: “Yes, we can.”

Then silence prevailed upon the desert. Nothing could be heard except for the sound of the wind. The Prophet(s) continued:

“Now, tell me what you will do with the two weighty things I will leave behind?”

A person shouted from among the crowd: “Which two weighty things, O Messenger of Allah?”

The Prophet replied: Firstly, the Greater Weight, namely the Holy Qur’an, which you should not abandon so that you might not go astray; secondly the Lesser Weight, that is, the People of the House of the Prophet. God has ordered me that you should not leave these two until they join me in Paradise. Do not leave these two, or else, you will be destroyed.”

Then he looked around, as if searching for someone and saw `Ali. He reached over and took `Ali’s hand in his own and raised it high, so high that both their armpits could be seen.

Now, the Prophet’s voice became more strident, and he said:

“Who is the most deserving among the Muslims?”

The people replied: “God and the Prophet know better.”

The Prophet(s) then said:

“God is my leader and I am the leader for the believers.” Then, he added:

فَمَنْ كُنْتُ مَوْلاَهُ فَعَلِيٌّ مَوْلاَهُ

“Anyone for whom I am his leader (Mawla), `Ali is his leader as well.”

The Prophet repeated this sentence three times, some say four times. Then, raising his head toward the sky, he said:

اَللَّهُمَ وَالِ مَنْ وَالاَهُ وَعَادِ مَنْ عَادَاهُ وَأَحِبَّ مَنْ أَحَبَّهُ وَأَبْغِضْ مَنْ أَبْغَضَهُ وَانْصُرْ مَنْ نَصَرَهُ وَاخْذُلْ مَنْ خَذَلَهُ وَأَدِرِ الْحَقَّ مَعَهُ حَيْثُ دَارَ

“O God, love `Ali’s friends; be an enemy to his enemies; show affection towards those who love him; hate those who show hatred towards him; help his followers; stop helping those who abandon him and let righteousness be with him for ever.”

Then he emphasized: “Those who are present should impart this news to those who are absent”

No sooner had the crowd dispersed when Gabriel revealed this verse to the Prophet(s):

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي ...

“Today, I made your religion complete and completed my blessings upon you.”

At this moment, the Prophet(s) said:

اَللهُ أَكْبَرُ اَللهُ أَكْبَرُ عَلَى إكْمَالِ الدِّينِ وَإتْمَامِ النِّعْمَةِ وَرِضَا الرَّبِّ بِرِسَالَتِي وَالوِلاَيَةِ لِعَلِيٍّ مِنْ بَعْدِي

“I glorify God because He perfected His religion and completed His blessings and declared His satisfaction regarding my prophethood; I thank Him since He has appointed my successor.”

At this there was a strange commotion among the people and everybody congratulated `Ali(s) for this achievement. Among the crowd, both Abu-Bakr and Umar congratulated `Ali (s) by saying:

بَخٍ بَخٍ لَكَ يا بْنَ أَبِي طَالِبٍ! أَصْبَحْتَ وَأَمْسَيْتَ مَوْلاَيَ وَمَوْلَى كُلِّ مُؤْمِنٍ وَمُؤْمِنَةٍ

“Praise be upon you, praise be upon you, O son of Abu-talib; you have become my leader and the leader of all the believers.”

A large number of Islamic scholars have recorded the above narration in their books in different ways, some in detail and some in a concise manner. Nobody can doubt the validity of this narration. The great writer, `Allamah Amini, in his famous book, called Al-Ghadir, reports this narration from one hundred and ten of the Prophet’s close followers and from three hundred and sixty famous Islamic books and writers. Among these scholars, there are some Sunni writers, as well.

A large group of Islamic writers have written books specifically on this issue. Among these writers is `Allamah Amini. In his reference, this writer mentions the names of twenty-six other Islamic authors who have written separate books on the event of Ghadir.

Those who have not found any fault with the authenticity of this narration have expressed their doubts about the issue of imamate and have interpreted the word “Mawla” in the Prophet’s message as “friend” and not as “leader.” However, the circumstances show that the issue was related to the issue of the appointment of a successor:

a) The verse on delivery, which was discussed earlier in this section, and which was revealed to the Prophet prior to this event, and which was expressed with emphasis and urgency, explicitly reveals the fact that it did not speak of mere friendship which is not a cause for concern. Furthermore, the verse of “perfecting the religion” which was revealed to the Prophet(s) later than the verse above, shows that the issue had been one of leadership and successorship.

b) The way the event took place in a hot, scorching desert, with such a detailed speech and requiring the presence of the people all lead to the correctness of our claim.

c) The congratulations which `Ali(s) received from the members of numerous groups and from people from different classes of society and the poems which were written on that day and afterwards, all refer to the fact that what the Prophet had declared was related to Imamate and Wilayah and nothing else.

THINK AND ANSWER

Describe the story of Ghadir.

How many narrations on Ghadir are there whose chain of transmission goes back to the Prophet and in how many Islamic books is this narration recorded?

Why is the word “Mawla” in the Ghadir narration taken to mean “a leader and an Imam” and not “a friend?”

What kind of invocation did the Prophet make regarding Imam `Ali(s) after the event of Ghadir?

Where are Ghadir and Juhfah located?

Seventh Lecture: The narration of Manzilah and the narration of Yawm Al-Dar

A large number of great Shi`ah interpreters and Sunni scholars have narrated the narration of Manzilah under verse 142 of Surah A`raf which deals with Moses going to the appointed place to talk to God and the appointment of his brother, Aaron, as his successor.

The narration goes like this: The Prophet(s) headed for the battlefield of Tabuk.[6] He was informed that Byzantium had organized a large army to attack hijaz, Mecca and Medina and stop the further spread of Islamic ideology in their territory. The Prophet headed for Tabuk with a large army and left `Ali (s) at home in Medina.

`Ali(s) told the Prophet(s): Will you leave me among the children and women and refuse to let me come and take part in the Holy War and receive a great honor?

The Prophet(s) replied:

ألاَ تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إلاَّ أَنَّهُ لَيْسَ نَبِيٌّ بَعْدِي؟

“Are you not content that you are to me in the same capacity Moses’ brother, Aaron was to Moses with the exception that no other Prophet would come after me?”

The above expression is recorded in the most famous books of narrations of the Sunni scholars, i.e. sahih al-Bukhari and sahih Muslim. In sahih al-Bukhari’s account, the whole narration is recorded, but in sahih Muslim’s account the whole narration is recorded only once and the second time only the following sentence is recorded:[7]

أَنْتَ مِنِّي بِمَنْزِلَةِِ هَارُونَ مِنْ مُوسَى إلاَّ أَنَّهُ لَيْسَ نَبِيٌّ بَعْدِي

This narration is recorded in most Sunni books including the traditions of Ibn Majah, that of Tirmidhi, and the Musnad of Ahmad, and many other books. The number of close Companions of the Prophet(s) who have mentioned this narration is more than twenty. They include Jabir Ibn `Abdullah Ansari, Abu-Sa`id Khudri, `Abdullah Ibn Mas`ud and Mu`awiyah.

In the History of Baghdad, Abu-Bakr Baghdadi narrates from `Umar Ibn al-Khattab the following tradition: Umar saw a man cursing `Ali (s), and Umar said: “I think you are a hypocrite because I have heard the Prophet(s) say:

إنَّمَا عَلِيٌّ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إلاَّ أَنَّهُ لَيْسَ نَبِيٌّ بَعْدِي

`Ali is to me like Aaron is to Moses with the exception that there is no Prophet after me.”[8]

The interesting point is that, in accordance with the authentic books on narration, the Prophet(s) used the above sentence not only in the event of Tabuk, but on seven other occasions.

1. In “the first gathering of the pact of brotherhood i.e. the day on which a pact of friendship was made among his followers, the Prophet (s) chose `Ali(s) as his closest friend and repeated this sentence.

2. In “the second gathering of the pact of brotherhood” in which the pact was made between the Emigrants (muhajirun) and the Helpers (Ansar), the Prophet(s) repeated the above sentence.

3. The Prophet(s) repeated the same sentence once again when he ordered that all the doors that opened up to the Great Mosque of the Prophet(s) be closed and only `Ali’s home could have direct access to the Mosque.

4. He repeated the same sentence once more in the war of Tabuk. He also repeated it on three other occasions, the records of which are presented in the books of Sunni scholars.

The content of the Narration on Status

If we could analyze the above narration without any prejudice or pre-judgment, we could easily come to the conclusion that `Ali(s) occupied all the positions that Aaron possessed among the Bani-Isra’il, without the position of prophethood, of course. This is because we observe that no pre-conditions have been mentioned in the narrations. Therefore, the following conclusions could easily be reached:

1. `Ali(s) was the most knowledgeable after the Prophet(s) [Because Aaron had such a position].

2. `Ali(s) was the Prophet’s helper, his special aide, and an associate in the Prophet’s program. This is because all these positions and attributes are confirmed for `Ali in the Holy Qur’an.[9]

3. `Ali(s) was the successor to the Prophet(s) because nobody else could fill such a position in the same way that Aaron had filled these positions and had helped out his brother Moses(s).

The Narration of Yawm al Dar [The Day of invitation to his Home]

Based on Islamic history, the Prophet(s) was commissioned in the third year of his prophethood to make known and declare openly his call to Islam. This is clearly stated in Surah al-Shu`ara', verse 214:

وَأَنذِرْ عَشِيرَتَكَ الأَقْرَبِينَ

And warn your nearest relations. [Qur’an 26:24]

After this, the Prophet(s), invited his close relatives to his uncle Abu-talib’s house, after having had their meal, he started to say: O Children of `Abd al-Muttalib. I swear to God I know of no one among the Arabs who could have brought anything better than I have brought for you. I have brought for you prosperity here and for your future. God has ordered me to invite you to my religion. Who among you will assist me in being my brother, helper, and successor?

No one showed any interest except for `Ali(s) who was the youngest. He rose up, saying: “O Messenger of God. I will be your assistant in this affair.”

The Prophet(s) put his hand around `Ali’s neck and said:

إنَّ هَذا أَخِي وَوَصِيِّي وَخَلِيفَتِي فِيكُمْ فَاسْمَعُوا لَهُ وَأَطِيعُوا

“This brother of mine is my helper, and successor. Listen to him and obey his commands.”

That ignorant tribe not only refused to accept such recommendations but also started making fun of him.

The above narration, known as Yawm al-Dar or “the day of invitation to his home,” is explicit and quite well known and has been recorded by many Sunni scholars, including Ibn Abi-Jurayr, Ibn Abi-hatam, Ibn Mardawayh, Abu-Na`im, Bayhaqi, Tha`labi, tabari, Ibn al-Athir, Abu’l-Fida’ and a host of others.[10]

If we impartially study the above narration, we will find out more facts related to the issue of Wilayah and `Ali’s caliphate, since this narration explicitly refers to `Ali’s Wilayah (successorship to the Prophet).

THINK AND ANSWER

What is the narration on status? How many times was it issued?

What positions does the content of this narration prove for Imam `Ali(s)?

In accordance with the Qur’anic verses, what was Aaron’s position in relation to Moses?

Which scholars have related this narration?

Re-tell the Narration of Yawm al-Dar its content, chain of transmission and results.

Eighth Lecture: The Thaqalayn and Noah’s Ark Narrations

The Recording of the Thaqalayn Narration

One of the most famous narrations for both Sunni and Shi`ah scholars is the Thaqalayn Narration.

This narration is recorded directly from the Prophet by a large group of the Prophet’s close companions, and according to some sources the number of these narrators was thirty persons from among them.[11]

This narration is recorded and mentioned by a great number of interpreters, narration experts and historians. There is therefore no doubt concerning the authenticity or the validity of this narration.

The distinguished scholar, Sayyid Hashim al-Bahrani, in his book, called “Ghayat al-Maram,” relates this narration with thirty-nine documents from Sunni scholars and eighty documents by distinguished Shi`ah scholars. Further research has been carried out by another researcher named Mir hamid husayn al-Hindi, who has narrated this narration from nearly two-hundred Sunni scholars and has collected his research concerning this issue in six large volumes.

Among those who recorded this narration were the following: Abu-Sa`id Khudri, Abu-Dharr al-Ghifari, Zayd Ibn Arqam, Zayd Ibn Thabit, Abu-Rafi`, Jubayr Ibn Mut`im, hudhayfah, Samarah al-Aslami, Jabir Ibn `Abdullah Ansari, and Ummu-Salamah.

According to Abu-Dharr al-Ghifari, the narration is as follows:

“While holding the door of the Ka`bah, he looked at the people, saying: I have heard the Prophet (s) saying,

إنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللهِ وَعِتْرَتِي، وَإنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدا عَلَيَّ الْحَوْضَ

“I leave you two weighty things: the Holy Qur’an and my Household. And these two will never separate till they both arrive at the Kawthar Pond near me. Therefore take care of these two.”[12]

This narration is recorded by the most reliable Sunni scholars, such as sahih al-Tirmidhi, Nasa’i, Musnad Ahmad, Kanz al-`Ummal and Mustadrak al-hakim.

In some versions of this narration the word “Thaqalayn,” two weighty things, is recorded. However, in others version the word Khalifatayn, meaning two successors is used. These two, however, are semantically identical.

It is worth mentioning that, according to sources on traditions, the Prophet(s) had related this on several occasions.

In the narration recorded by Jabir Ibn `Abdullah Ansari, we read that the above speech was given to the people during Hajj pilgrimage, on the day of `Arafah.

In the narration recorded by `Abdullah Ibn hantab, it is said that this speech was given to the people at Juhfah, a location between Mecca and Medina a designated site for some pilgrims to don the garb of ihram.

In the narration by Umm-Salamah, the place where the speech was heard was Ghadir Khumm.

In yet other narrations, it is mentioned that it was made by the Prophet during his last days while on his deathbed. And according to another narration, he made this speech from the pulpit in the city of Medina.[13]

According to a narration recorded by the most famous Sunni scholar, Ibn hajar, in his book called al-sawa`iq al-Muhriqah, the Prophet of Islam (s), after having said this, took `Ali’s hand and raised it, saying: “This `Ali is with the Qur’an and the Qur’an is with `Ali; They are inseparable until the day when they meet me at Kawthar.”[14]

Thus, it becomes clear that the Prophet(s) had made this statement on significant occasions and had taken every opportunity to do so is order to stress that it shouldn’t be forgotten.

The content of the Narration of Thaqalayn

The following points should be noted:

1. Presenting the Holy Qur’an and the Household as two caliphs or two weighty things is a clear reason why Muslims should never let go of these two, especially when we see that it emphasizes that “if you do not leave these two, you will never go astray.”

2. Mentioning the name of the Holy Qur’an along with the name of the Prophet’s Household indicates the fact that in the same way that the Holy Qur’an would never lead anyone astray the respectable and Honorable Household would always remain intact and flawless.

3. In some narrations, it is recorded that on the Day of Judgment the Prophet will ask the people about their treatment of the two weighty things.

4. However we interpret the word Household, `Ali(s) would always stand out as a prominent figure and member of this family, and in accordance with some reliable sources, he never strayed away from the Holy Qur’an. Furthermore, we see in many narrations that at the time of the revelation of the verse of Mubahalah, the Honorable Prophet of Islam (s) called `Ali, Fatimah, hasan and husayn [May God praise them all] and said: These are the members of my Household.

5. Although the issues related to the Resurrection Day are not clear to us due to the fact that we are encompassed in the walls of this world, we understand from the narrations that Kawthar is a special river in Paradise with special qualities reserved only for the sincere believers, for the Prophet(s), the Infallible Ones and their followers.

From what we have read so far concerning this issue, we will come to the conclusion that the leaders of the Muslims after the Prophet(s) are the Imams from this Household.

The Narration of Noah’s Ark

One of the interpretations made on one of the Prophet’s statements, reported by both the Sunni and Shi`ah scholars, is the content of what is called “the Narration of Noah’s Ark:”

In this narration according to Abu-Dharr: the Prophet(s) had said:

ألاَ إنَّ مَثَلَ أَهْلِ بَيْتِي فِيكُمْ كَمَثَلِ سَفِينَةِ نُوحٍ؛ مَنْ رَكِبَهَا نَجَى وَمَنْ تَخَلَّفَ عَنْهَا غَرِقَ

“My Household resembles Noah’s Ark, those who heed their instruction shall be saved and those who separate themselves from them shall be drowned.”[15]

This well-known narration emphasizes the obedience of people towards `Ali(s) and the Prophet’s Household(s).

Considering the fact that Noah’s ark was the only safe place during that tremendous storm, it becomes clear that after the stormy events that took place within the Muslim community after the demise of the Prophet(s), the Muslims have no other option than resorting to the Prophet’s Household(s).

THINK AND ANSWER

What is the content of the Narration of Thaqalayn? What prerogatives does it ascribe to the Household?

Who narrated this tradition?

What does “Thaqalayn” mean? Is there any other interpretation offered in its place?

And what time did the Prophet(s) declare it?

Describe the Narration of Noah’s Ark with reference to its content and transmission.