You are to me in the position of Harun to Musa except that there is no nabi after me
You are to me in the position of Harun to Musa except that there is no nabi after me
أنت مني بمنزلة هرون من موسى إلا أنه لا نبي بعدي
You are to me in the position of Harun to Musa except that there is no nabi after me.
Had I been shia, I would have tried to adjust this hadith to make it read:
أنت مني بمنزلة يوشع بن نون من موسى
You are to me in the position of Yusha’ ibn Nun to Musa.
This is due to the fact that both the Shia and Ahlus Sunnah are unanimous that Sayyidina Harun ‘alayh al Salam passed away before Sayyidina Musa ‘alayh al Salam and that Sayyidina Yusha’ ibn Nun ‘alayh al Salam was the latter’s successor, not Sayyidina Harun ‘alayh al Salam. So just as Sayyidina Harun ‘alayh al Salam was not an Imam after Sayyidina Musa ‘alayh al Salam, Sayyidina ‘Ali radiya Llahu ‘anhu cannot be an Imam after Rasulullah salla Llahu ‘alayhi wa sallam. He only became khalifah after Sayyidina ‘Uthman radiya Llahu ‘anhu.
Nonetheless, the question is whether we―the Ahlus Sunnah―would have differed if Rasulullah salla Llahu ‘alayhi wa sallam had stated, “You are to me in the position of Yusha’ ibn Nun to Musa”?
The difference and argument will be resolved very quickly and it will turn into a solid proof, before which everyone shall bow.
The Shia attribute contradictions to Rasulullah salla Llahu ‘alayhi wa sallam and promises which did not come to pass and they want us to concur with them.
1. The rank of Abu Bakr is superior
Sayyidina Abu Bakr radiya Llahu ‘anhu accompanying Rasulullah salla Llahu ‘alayhi wa sallam during his hijrah and battles earned him the rank of an inseparable companion. In fact, he became like his shadow. This is a superior position to Rasulullah salla Llahu ‘alayhi wa sallam appointment Sayyidina ‘Ali radiya Llahu ‘anhu over Madinah.
Rasulullah salla Llahu ‘alayhi wa sallam has stated:
أبو بكر و عمر بمنزلة السمع و البصر
Abu Bakr and ‘Umar hold the status of hearing and sight.
At the same time, one should be cautious about a false narration which reads:
أبو بكر و عمر مني منزلة هرون من موسى
Abu Bakr and ‘Umar are to me are like the position of Harun to Musa.
Ibn al Jawzi has condemned this narration[1] as well as Hafiz Ibn Hajar. Had we been biased towards Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma, we would have attempted to authenticate this narration.
The Nabi salla Llahu ‘alayhi wa sallam assured Sayyidina Abu Bakr radiya Llahu ‘anhu from the beginning:
أبى الله أن يختلف عليك يا أبا بكر
Allah will not allow difference of opinion regarding you, O Abu Bakr!
This statement was uttered primarily while the statement to Sayyidina ‘Ali radiya Llahu ‘anhu was uttered due to some reason. Hence, Sayyidina Abu Bakr radiya Llahu ‘anhu is more deserving of Imamah.
In fact, Rasulullah’s salla Llahu ‘alayhi wa sallam declaration:
يأبى الله و المؤمنون إلا أبا بكر
Allah and the believers will not accept anyone besides Abu Bakr.
This declaration is more categorical and emphatic than the statement, “You are to me in the position of Harun to Musa,” which indicates the position of brotherhood. If there is no station of Nubuwwah, then the station of brotherhood remains or the station of appointing him his representative over Madinah during his lifetime. And this station was enjoyed by Sayyidina ‘Abdullah ibn Umm Maktum radiya Llahu ‘anhu and others; and was not exclusive for Sayyidina ‘Ali radiya Llahu ‘anhu.
2. Allah and His Messenger do not break promises
Allah and His Messenger do not break promises and there is no contradiction in Rasulullah’s salla Llahu ‘alayhi wa sallam words. If this was a prophecy, then it took place only after the caliphate of Sayyidina ‘Uthman radiya Llahu ‘anhu. The only contradiction exists in understanding it.
How could Rasulullah salla Llahu ‘alayhi wa sallam promise Sayyidina ‘Ali radiya Llahu ‘anhu a position which he hypothetically imagined for Sayyidina Harun ‘alayh al Salam had he remained alive [i.e. the position of being the successor of Sayyidina Musa ‘alayh al Salam]? Rasulullah salla Llahu ‘alayhi wa sallam is resembling Sayyidina ‘Ali radiya Llahu ‘anhu with that position which Sayyidina Harun ‘alayh al Salam enjoyed [i.e. his successor during his lifetime for a certain period] not the hypothetical one which he wishes to enforce, but did not materialise due to his death.
3. Ali establishes Abu Bakr’s position in Rasulullah’s salla Llahu ‘alayhi wa sallam sight
Sayyidina ‘Ali radiya Llahu ‘anhu pledging allegiance to Sayyidina Abu Bakr radiya Llahu ‘anhu demolishes all the proofs the Shia may furnish, whether from hadith, grammar, or usul. All of their proofs do not benefit and do not hold any worth in front of Sayyidina ‘Ali’s radiya Llahu ‘anhu bay’ah which the Shia wish to term as a coerced bay’ah under duress without furnishing a single sahih narration to substantiate this coercion and duress.
If you claim that Sayyidina ‘Ali radiya Llahu ‘anhu only gave bay’ah and did not voice his right to secure the unity of the Muslims; we will say: You should also remain silent and emulate his example and accept the bay’ah just as he did. In this way, you will be holding firmly to the rope.
However, it is not the habit of Sayyidina ‘Ali radiya Llahu ‘anhu to shy away from the truth. Did he not challenge Sayyidina Muawiyah radiya Llahu ‘anhu the day he had right over him?
4. Did Rasulullah salla Llahu ‘alayhi wa sallam repeat this statement to ‘Ali?
The Rawafid claim that Rasulullah salla Llahu ‘alayhi wa sallam repeated this statement to Sayyidina ‘Ali radiya Llahu ‘anhu many times. This is a lie. All the other chains of this narration are da’if. For example the narration attributed to Sayyidina Zaid ibn Arqam radiya Llahu ‘anhu:
أن رسول الله صلى الله عليه و سلم قال لعلي حين أراد أن يغزو إنه لا بد من أن أقيم أو تقيم فخلفه فقال ناس ما خلفه إلا شيء كرهه فبلغ ذلك عليا فأتى رسول الله صلى الله عليه و سلم فأخبره فتضاحك ثم قال يا علي أما ترضى أن تكون مني بمنزلة هرون من موسى
Rasulullah salla Llahu ‘alayhi wa sallam said to ‘Ali when he intended to set out on an expedition, “It is necessary that one of us stays.”
Rasulullah salla Llahu ‘alayhi wa sallam left him behind. So the people said, “He did not leave him behind except out of some aversion he has for him.”
This reached ‘Ali so he approached Rasulullah salla Llahu ‘alayhi wa sallam and informed him. Rasulullah salla Llahu ‘alayhi wa sallam laughed and said, “O ‘Ali, does it not please you to be to me like the position of Harun to Musa?”
Al Haythami remarked, “Maymun Abu ‘Abdullah al Basri narrated it. Ibn Hibban awarded him integrity while the others classified him as da’if.”[2]
Similar is the narration of Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma:
قال رسول الله صلى الله عليه و سلم لأم سلمة هذا علي بن أبي طالب لحمه لحمي و دمه دمي فهو مني بمنزلة هرون من موسى إلا أنه لا نبي بعدی
Rasulullah salla Llahu ‘alayhi wa sallam told Umm Salamah, “This is ‘Ali ibn Abi Talib. His flesh is my flesh and his blood is my blood. He is to me like Harun was to Musa save that there is no nabi after me.”
Al Haythami commented, “Al Tabarani narrated it. Hassan ibn al Hussain al ‘Urani is present in the isnad who is da’if.”[3]
Another narration is problematic due to ‘Abdullah ibn Bukayr al Ghanawi and Hakim ibn Jubayr where mentioned is made that Rasulullah salla Llahu ‘alayhi wa sallam informed Sayyidina ‘Ali radiya Llahu ‘anhu:
ما بيكيك يا علي أما ترضى …
What makes you cry O ‘Ali? Are you not pleased…
He then told him towards the end of the narration:
فإن المدينة لا تصلح إلا بي أو بك
Madinah cannot be run except by you or me.
Al Hakim comments, “This hadith has a sahih isnad but they have not documented it.”[4]
Al Dhahabi corrects him saying, “Where is its authenticity when forgery is visible from it? ‘Abdullah ibn Bukayr al Ghanawi is munkar al hadith. He narrates from Hakim ibn Jubayr who is da’if and was a Rafidi.”
Then al Amini comes without any honesty and conceals al Dhahabi’s correction. He conveniently only quotes al Hakim’s verdict that the hadith is sahih.[5]
Similarly the narration:
لا ينبغي أن أذهب إلا و أنت خليفتي من بعدي
It is not befitting for me to go except that you are my successor after me.
He then said:
أنت مني منزلة هرون من موسى
You are to me in the position of Harun to Musa.
Ibn Abi al ‘Asim narrated it.[6]
And the narration:
و أما أنت يا علي فأنت مني بمنزلة هرون من موسی
As regards you, O ‘Ali, you are to me like Harun was to Musa.
The problem lies with ‘Abdul Rahman ibn Abi Bakr who is Ibn Mulaykah al Taymi al Madani.
Abdul Rahman ibn Abi Bakr
- Al Bukhari and Ahmed declared him munkar al hadi
- Al Nasa’i classified him as matruk al hadith (suspected of forgery in Hadith).[7]
Despite this, al Amini remarks, “This hadith is definitely sahih.”
I respond: This is definitely a lie. Abu Balj is also present in the isnad.
Abu Balj
- Al Bukhari and Ibn ‘Adi commented, “There is scepticism about him.”[8]
- He would blunder.[9]
- Abu Hatim says, “He was among those who blundered. His blunders are not that major that need to be discarded however.”[10]
Another narration:
حدثنا محمود بن محمد المروزي نا حامد بن آدم نا جرير عن ليث عن مجاهد عن بن عباس قال لما آخا النبي صلى الله عليه و سلم بين أصحابه و بين المهاجرين و الأنصار فلم يؤاخ بين علي بن أبي طالب و بين أحد منهم خرج علي مغضبا حتى أتى جدولا من الأرض فتوسد ذراعه فتسفى عليه الريح فطلبه النبي صلى الله عليه و سلم حتى وجده فوكزه برجله فقال له قم فما صلحت إلا أن تكون أبا تراب أغضبت علي حين آخيت بين المهاجرين و الأنصار و لم أؤاخ بينك و بين أحد منهم أما ترضى أن تكون مني بمنزلة هارون من موسى إلا أنه ليس بعدي نبي ألا من أحبك حف بالأمن و الإيمان و من أبغضك أماته الله ميتة جاهلية و حوسب بعمله في الإسلام
Mahmud ibn Muhammad al Marwazi narrated to us―Hamid ibn Adam narrated to us―Jarir narrated to us from―Layth from―Mujahid from―Ibn ‘Abbas who relates:
When the Nabi salla Llahu ‘alayhi wa sallam made brotherhood between his companions; between the Muhajirin and Ansar, he did not contract brotherhood between ‘Ali ibn Abi Talib and anyone. So ‘Ali left enraged until he came to a brook and spread his arm as a pillow [and slept on it]. The wind began scattering dust over him. Rasulullah salla Llahu ‘alayhi wa sallam searched for him until he found him so he kicked him with his leg and said to him, “Get up. It is not befitting for you except to be Abu Turab (sandman). Were you upset when I made brotherhood between the Muhajirin and Ansar but left you out? Are you not pleased to be to me as Harun was to Musa except that there is no nabi after me? Harken! Whoever loves you is filled with honesty and iman and whoever hates you, Allah will cause him to die a death of ignorance and he will be accounted for his actions in Islam.”
Al Haythami comments, “Hamid ibn Adam al Marwazi is present therein and he is a kadhab (liar).”[11]
It is reported from another chain. However, Hafs ibn Jami’ is problematic since he is da’if.
Hafs ibn Jami
Al Saji says, “He narrated munkar ahadith from Simak, and there is weakness in him.”[12]
Another narration reads:
عبد المؤمن بن عباد قال أنا يزيد بن معن عن عبد الله بن شرحبيل عن زيد بن أبي أوفى … والذي بعثني بالحق ما أخرتك إلا لنفسي و أنت مني بمنزلة هارون من موسى غير أنه لا نبي بعدي و أنت أخي و وارثي قال و ما أرث منك يا نبي الله قال ما اورثت الأنبياء قبلي قال ما هو قال كتاب ربهم و سنة نبيهم و أنت معي في قصري في الجنة مع فاطمة ابنتي
Abdul Mu’min ibn ‘Abbad said―Yazid ibn Ma’n informed us from―’Abdullah ibn Shurahbil from―Zaid ibn Abi Awfa…:
“By the Being in Whose hands lies my life, I did not leave you except for myself. You are my brother, and my heir.”
“And what will I inherit from you, O Messenger of Allah,” enquired ‘Ali.
Rasulullah salla Llahu ‘alayhi wa sallam responded, “What was inherited from the Messengers before me.”
“And what is that,” enquired ‘Ali.
Rasulullah salla Llahu ‘alayhi wa sallam responded, “The Book of their Rabb and the Sunnah of their nabi. You will be with me in my palace in Jannat with Fatimah my daughter.”
Ibn al Jawzi said, “This hadith is not correctly attributed to Rasulullah salla Llahu ‘alayhi wa sallam. Abu Hatim al Razi says, ‘‘Abdul Mu’min is da’if.’”[13]
Al Dhahabi labelled this hadith mawdu’ (fabricated).[14]
Abdul Hussain was fooled by it since he cited it as proof but forgot that it contained something contrary to his creed viz. the following text:
“And what will I inherit from you, O Messenger of Allah,” enquired ‘Ali.
Rasulullah salla Llahu ‘alayhi wa sallam responded, “What was inherited from the Messengers before me.”
“And what is that,” enquired ‘Ali.
Rasulullah salla Llahu ‘alayhi wa sallam responded, “The Book of their Rabb and the Sunnah of their nabi.”
This supports the stance of Sayyidina Abu Bakr radiya Llahu ‘anhu regarding Fadak who used a similar hadith against Sayyidah Fatimah radiya Llahu ‘anha.
So was al Amini honest? And was ‘Abdul Hussain truthful or a lying deceiver?
5. ‘Ali’s objection pulverised the divine emphasis on the alleged Imamah
We ask: Was Sayyidina ‘Ali radiya Llahu ‘anhu not aware that this istikhlaf (appointing him a successor) was soon going to be evidence for his Imamah? Was Sayyidina ‘Ali radiya Llahu ‘anhu unaware of the magnanimity of this position that he thought it to be trivial and objected to Rasulullah salla Llahu ‘alayhi wa sallam? Or did he object because of what the hypocrites said that Rasulullah salla Llahu ‘alayhi wa sallam dislikes his company? If this is the case, then Rasulullah’s salla Llahu ‘alayhi wa sallam answer was to silence the hypocrites and to establish brotherhood and love.
Rasulullah’s salla Llahu ‘alayhi wa sallam explanation cannot be connected with the subject of appointment or Imamah since he first left him behind and then made the statement to show his pedestal of brotherhood which the hypocrites criticised.
6. Does tashbih (simile) demand equality in every aspect?
Likening one position to another does not require equality in every aspect. It only applies to the aspect in the context.
Rasulullah salla Llahu ‘alayhi wa sallam said, “Like Harun is to Musa.
It either applies to appointment during his lifetime, or to brotherhood, or to Imamah after Rasulullah’s salla Llahu ‘alayhi wa sallam demise.
If the object was appointment during his lifetime only, then this is acceptable and correct.
However, this is not exclusive to Sayyidina ‘Ali radiya Llahu ‘anhu. Rasulullah salla Llahu ‘alayhi wa sallam appointed various Sahabah radiya Llahu ‘anhum as his replacement over Madinah in his absence when out on an expedition or travelling for hajj or ‘umrah. He appointed Sayyidina ‘Abdullah ibn Umm Maktum radiya Llahu ‘anhu as his replacement during the Battle of Badr. During Ghazwah Bani Mustaliq, he appointed Sayyidina Abu Dharr al Ghifari radiya Llahu ‘anhu and during Hudaybiyyah, Numaylah ibn ‘Abdullah al Laythi just as he appointed him during the campaign against Khaybar. When he left for ‘Umrat al Qada’, he left behind ‘Uwayf ibn al Adbat al Dayli and when he set out to conquer Makkah, Kulthum ibn Hussain ibn ‘Utbah al Ghifari was left behind. Abu Dujanah al Sa’idi was appointed during his farewell Hajj.[15]
Had this appointment indicated to Sayyidina ‘Ali’s radiya Llahu ‘anhu uniqueness, it would not have been permissible to appoint anyone else besides him over Madinah. This is due to the fact that people would have understood Sayyidina ‘Ali radiya Llahu ‘anhu to be the Imam to the exclusion of all others, compulsorily.
However, Rasulullah salla Llahu ‘alayhi wa sallam did not say to anyone else that he left behind that he is to him like the position of Harun to Musa. The reason for this is that none of those left behind found this to be a defect. Hence, there was no need to appease them with such a statement.
The meaning of the hadith: You are to me like the position of Harun to Musa will be: just as Musa appointed Harun as his deputy during his lifetime, I appoint you my deputy during my lifetime.
If you claim that the purpose was Imamah after the Nabi salla Llahu ‘alayhi wa sallam then you have attributed ignorance to Rasulullah salla Llahu ‘alayhi wa sallam for being unaware of the fact that Sayyidina Harun ‘alayh al Salam passed away before Sayyidina Musa ‘alayh al Salam and the khalifah after him was Sayyidina Yusha’ ibn Nun ‘alayh al Salam.
Had Rasulullah’s salla Llahu ‘alayhi wa sallam intention been declaration of Imamah, he would have said: You are to me in the position of Yusha’ to Musa.
What indicates that the position intended in the hadith is the position of brotherhood between Sayyidina Musa ‘alayh al Salam and Sayyidina Harun ‘alayh al Salam or the position of being deputy during his lifetime and not Imamah after him is that Sayyidina Harun ‘alayh al Salam passed away prior to Sayyidina Musa ‘alayh al Salam and Sayyidina Yusha’ ibn Nun ‘alayh al Salam became khalifah after him.
Was Rasulullah salla Llahu ‘alayhi wa sallam unaware of this fact? How could he be unaware of it, whereas the Shia are aware of it and acknowledge it?
They report that Jafar al Sadiq was asked:
أيهما مات هرون مات قبل أم موسى صلوات الله عليهما قال هرون مات قتل موسى
“Who passed away first: Harun or Musa―May Allah’s salutations be upon them?”
He replied, “Harun passed away before Musa.”[16]
If the hadith does indicate to the position of brotherhood, it does not mean that Sayyidina ‘Ali radiya Llahu ‘anhu was the only brother of Rasulullah salla Llahu ‘alayhi wa sallam to the exclusion of the rest of the Sahabah radiya Llahu ‘anhum.
Do you not use this rule as proof: Establishment of one thing does not negate everything else besides it?
Based on this rule, we say: Establishment of Sayyidina ‘Ali’s radiya Llahu ‘anhu brotherhood with Rasulullah salla Llahu ‘alayhi wa sallam does not negate the brotherhood of all the Sahabah radiya Llahu ‘anhum to Rasulullah salla Llahu ‘alayhi wa sallam besides him.
If this nass was categorical in affirming leadership straight after Rasulullah salla Llahu ‘alayhi wa sallam, then this would mean that Rasulullah salla Llahu ‘alayhi wa sallam was informed of something contrary to reality which is an attack on his Nubuwwah, since Sayyidina ‘Ali radiya Llahu ‘anhu was not the khalifah after Rasulullah salla Llahu ‘alayhi wa sallam.
In fact, by making the position a position of Imamah straight after Rasulullah salla Llahu ‘alayhi wa sallam, this will result in Sayyidina ‘Ali radiya Llahu ‘anhu becoming the cause of turning the hadith upside down. Just by him giving bay’ah to Sayyidina Abu Bakr radiya Llahu ‘anhu, he gave him the position of Harun to Musa. And then he gave bay’ah to Sayyidina ‘Umar and Sayyidina ‘Uthman radiya Llahu ‘anhuma. So Sayyidina Abu Bakr’s radiya Llahu ‘anhu position to Rasulullah salla Llahu ‘alayhi wa sallam will be like that of Harun to Musa by the blessings of Sayyidina ‘Ali’s radiya Llahu ‘anhu bay’ah.
So the analogy of ‘Ali radiya Llahu ‘anhu being like Sayyidina Harun ‘alayh al Salam is in stark contradiction of Sayyidina ‘Ali’s radiya Llahu ‘anhu bay’ah at the hands of Sayyidina Abu Bakr, Sayyidina ‘Umar, and Sayyidina ‘Uthman radiya Llahu ‘anhum. After Rasulullah salla Llahu ‘alayhi wa sallam informed him that he was about to become khalifah, how could he give bay’ah to them?
Did Sayyidina ‘Ali radiya Llahu ‘anhu not say when they offered him caliphate:
دعوني و التمسوا غيري … و لعلي أسمعكم و أطوعكم لمن وليتموه أمركم و لأن أكون لكم وزيرا خيرا من أن أكون عليكم أميرا
Leave me and search for someone else … Probably I will listen to you and obey you in respect of whoever you hand over your affair to. I being a minister for you is better than me being a leader over you.[17]
Did he not label Sayyidina Abu Bakr’s radiya Llahu ‘anhu bay’ah as shar’i and pleasure from Allah when he declared:
إنما الشورى للمهاجرين و الأنصار فإذا اجتمعوا على رجل و سموه إماما كان ذلك من الله رضا فأن خرج من أمرهم خارج بطعن أو بدعة ردوه إلى ما خرج منه فإن أبى قاتلوه على اتباعه غير سبيل المؤمنين و ولاه الله ما تولى
Shura (consultation) is the right of the Muhajirin and Ansar. If they unanimously accept a person and call him the Imam, this indicates to Allah’s pleasure over that decision. Thereafter, if anyone rebels due to criticism or bid’ah, they will return him from where he exited (i.e. the jama’ah of the Muslims). If he refuses, they will fight him for him following a path other than that of the Muslims and Allah will punish him for his aversion.[18]
This means that Allah subhanahu wa ta ‘ala is pleased with that which the Muhajirin and Ansar are pleased with.
He said to Sayyidina Muawiyah radiya Llahu ‘anhu:
بايعني القوم الذين بايعوا أبا بكر و عمر و عثمان على ما بايعوهم عليه فلم يكن للشاهد أن يختار و لا للغائب أن يرد فإن خرج عن أمرهم خارج بطعن أو بدعة ردوه إلى ما خرج منه فإن أبى قاتلوه على اتباعه غير سبيل المؤمنين و ولاه الله ما تولى
Those Sahabah pledged allegiance to me who pledged allegiance to Abu Bakr, ‘Umar, and ‘Uthman on the same terms they pledged allegiance to them. So the one present had no choice and the one absent could not refuse. Thereafter, if anyone rebels due to criticism or bid’ah, they will return him from where he exited (i.e. the jama’ah of the Muslims). If he refuses, they will fight him for him following a path other than that of the Muslims and Allah will punish him for his aversion.[19]
If you say that Sayyidina ‘Ali radiya Llahu ‘anhu was coerced, we will tell you: Your excuse is more disgusting than a sin. We do not know of anyone under duress who marries his daughter to his ardent enemy and names his children after them except a moron who has reached the peak of stupidity and cowardice. Sayyidina ‘Ali radiya Llahu ‘anhu is pure from this!
7. Did Allah subhanahu wa ta ‘ala promise His assistance to the Imams and then forsake them?
This contradiction reminds me of the Christians. They claim that al Masih informed the Jews that Allah subhanahu wa ta ‘ala will assist him against them and soon a time will come when they will want to kill him but will be unable to do so. However, thereafter they were able to crucify him and he began screaming:
إلهي إلهي لماذا تركتني
O my Lord, O my Lord, why have You forsaken me?
The Rawafid resemble the Christians in this contradiction. They assert that Allah subhanahu wa ta ‘ala promised the Imams divine assistance but then forsook them and allowed them to pledge allegiance to others and observe Taqiyyah in all of their affairs. Then the last of them is given the station of Imamah until further notice.
Do the Rawafid not believe that Allah subhanahu wa ta ‘ala promised authority to the Ahlul Bayt?
وَعَدَ اللَّهُ الَّذِيْنَ آمَنُوْا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ
Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth[20]
Abu ‘Abdullah comments on the verse:
هم الأئمة
They are the Imams.[21]
Do they not believe that Rasulullah salla Llahu ‘alayhi wa sallam promised leadership after him to Sayyidina ‘Ali radiya Llahu ‘anhu when he told him this hadith: “You are to me in the position of Harun to Musa?”
This demands denunciation of the speech of Allah subhanahu wa ta ‘ala and of Rasulullah salla Llahu ‘alayhi wa sallam for both the verse and hadith did not come to pass; meaning that Allah and His Messenger went against their promise.
8. The link of the hadith
The hadith is linked to a specific matter. When the hypocrites supposed that Rasulullah salla Llahu ‘alayhi wa sallam had despised Sayyidina ‘Ali radiya Llahu ‘anhu and disliked his companionship and hence left him with the women and children, Rasulullah salla Llahu ‘alayhi wa sallam made this statement to obliterate their nasty thoughts. Rasulullah salla Llahu ‘alayhi wa sallam appointed Sayyidina ‘Ali radiya Llahu ‘anhu as his deputy in the expedition of Tabuk from which no one was permitted to stay behind.[22]
The munafiqin said that he only left him behind because he hates him. This appears in Khasa’is Amir al Mu’minin[23] of al Nasa’i. The researcher said, “Its isnad is sahih.”
Owing to this, Sayyidina ‘Ali radiya Llahu ‘anhu approached the Nabi salla Llahu ‘alayhi wa sallam and said:
خلفتني على النساء و الصبيان
You left me behind over the women and children.
So Rasulullah salla Llahu ‘alayhi wa sallam made the statement. He intended to please his heart and explain to him that remaining behind does not necessitate a defect on his part since Sayyidina Musa ‘alayh al Salam left Sayyidina Harun ‘alayh al Salam behind to look after his people, so how can this be regarded as a defect. Sayyidina ‘Ali radiya Llahu ‘anhu was happy with this explanation and expressed this saying:
رضيت رضيت
I am pleased. I am pleased.
This appears in the narration of Ibn al Musayyab narrated by Ahmed.[24]
Had this appointment been of one of the unique virtues of Sayyidina ‘Ali radiya Llahu ‘anhu and one of the evidences for his Imamah, he would not have had reservations for it. He would not have said:
أتجعلني مع النساء و الأطفال و الضعفة
Are you leaving me with the women, children, and frail?
Instead, it was binding upon Sayyidina ‘Ali radiya Llahu ‘anhu not to object to Rasulullah salla Llahu ‘alayhi wa sallam appointing his as his deputy over Madinah since this creates doubt concerning his understanding of the divine station of Imamah as viewed by the Shia or on the flip side it falsifies the Shia in order to rid Sayyidina ‘Ali radiya Llahu ‘anhu from ignorance. It was mandatory upon Sayyidina ‘Ali radiya Llahu ‘anhu to hasten towards it so that it might be a proof for him and for the doctrine of Imamah, so that it should not be said that he was totally ignorant of this alleged divine station. However, nothing whatsoever was apparent to Sayyidina ‘Ali radiya Llahu ‘anhu of any such station! This is in stark contrast of his partisans who hold firmly to this hadith and use it as substantiation for a position which Sayyidina ‘Ali radiya Llahu ‘anhu himself was unaware of.
9. Their understanding of this position is a criticism of the position of the Prophets
The Rawafid believe from this hadith that Sayyidina ‘Ali radiya Llahu ‘anhu holds the position of Rasulullah salla Llahu ‘alayhi wa sallam since they award him a station above the Prophets due to the fact that Rasulullah salla Llahu ‘alayhi wa sallam was the most superior of the Prophets. Owing to this, they have regarded this hadith as one of the key proofs for his superiority over all the Prophets after the fabrication which they authenticate:
علي خير البشر و من أبى فقد كفر
Ali is the most superior human. Whoever, denies has committed kufr.
In fact, they have trespassed all limits and have attributed Nubuwwah to him as the Rafidi Ibn Shaharashub claims that Allah subhanahu wa ta ‘ala declared:
علي كسائر الأنبياء
‘Ali is like the rest of the Prophets.
He then reports from al Natanzi in al Khasa’is who said:
أخبرني أبو علي الحداد قال حدثني أبو نعيم الأصفهاني بإسناده عن الأشج قال سمعت علي بن أبي طالب يقول سمعت رسول الله صلى الله عليه و سلم يقول إن اسمك في ديوان الأنبياء الذين لم يوح إليهم
Abu ‘Ali al Haddad informed me saying―Abu Nuaim al Asfahani narrated to me with his isnad from―al Ashajj who said that he heard―’Ali ibn Abi Talib saying that he heard―Rasulullah salla Llahu ‘alayhi wa sallam stating: “Your name is in the register of the Prophets upon whom revelation was not sent.”[25]
Owing to this, they are confused with regards to the station of Imamah and Nubuwwah and they cannot find any difference between the two. Al Majlisi has labelled a chapter with the heading: Chapter about the Imams being more knowledgeable than the Prophets. He says in this chapter:
و لا يصل عقولنا فرق بين النبوة و الإمامة
Our minds cannot fathom a difference between Nubuwwah and Imamah.[26]
Let us have a look at the position Sayyidina Harun ‘alayh al Salam held to Sayyidina Musa ‘alayh al Salam in the Qur’an:
اشْدُدْ بِهِ أَزْرِيْ وَأَشْرِكْهُ فِيْ أَمْرِيْ
Increase through him my strength and let him share my task.[27]
i.e. join us in the affair of Nubuwwah. This is the explanation of al Tabarsi.[28] Al Tabari gave a similar explanation.[29]
If Sayyidina ‘Ali radiya Llahu ‘anhu is not Rasulullah’s salla Llahu ‘alayhi wa sallam partner in Nubuwwah, then the only thing that remains is ukhuwwah (brotherhood).
Either this is a promise of Rasulullah salla Llahu ‘alayhi wa sallam which did not materialise. Sayyidina ‘Ali radiya Llahu ‘anhu himself would be guilty of practically being the cause of this by him pledging allegiance to Sayyidina Abu Bakr, Sayyidina ‘Umar, and Sayyidina ‘Uthman radiya Llahu ‘anhum. Or either this is the Shia’s trick of giving false meaning to texts like their assertion that al mishkah (niche) refers to Sayyidah Fatimah and al misbah (lamp) is Hassan, and al zujajah (glass) is Hussain and al shajarah al mal’unah (the accursed tree) is the Banu Umayyah and Sayyidina ‘Ali is the moon when it follows it and al bahrayn (the two seas) are Sayyidah Fatimah and Sayyidina ‘Ali radiya Llahu ‘anhum.
10. Did ‘Ali add to strength of Rasulullah salla Llahu ‘alayhi wa sallam
The Shia have attributed to Sayyidina ‘Ali radiya Llahu ‘anhu his silence over all the humiliation he was put through which they have alleged, viz. the beating of his wife Sayyidah Fatimah radiya Llahu ‘anha, the killing of his son Muhassin (the grandson of Rasulullah salla Llahu ‘alayhi wa sallam), the usurpation of his daughter Sayyidah Umm Kulthum (the granddaughter of Rasulullah salla Llahu ‘alayhi wa sallam), and the usurpation of the divinely appointed position of Imamah. He did not take revenge, nor defend the honour of Rasulullah salla Llahu ‘alayhi wa sallam. Rather, he treated the usurpers and transgressors by pledging allegiance to them, becoming their deputies, and naming his sons after them.
Taking this into consideration, Sayyidina ‘Ali radiya Llahu ‘anhu was not similar to Sayyidina Harun ‘alayh al Salam in the verse:
اشْدُدْ بِهِ أَزْرِيْ
Increase through him my strength.[30]1+
Since he was not fit for increasing him in strength.
Sayyidina ‘Ali radiya Llahu ‘anhu did not use any of these alleged texts as proof for his caliphate. If this was due to incapability, then he is not befitting for the post. And had he possessed the ability but yet did not do it, then he is a betrayer and a betrayer is removed from leadership. Had he been unaware of the text, how can this be since the Shia claim that he had knowledge of the past and future? Sayyidina ‘Ali radiya Llahu ‘anhu is innocent of all the contradictions the Shia attribute to him.
[1] Al ‘Ilal al Mutanahiyah vol. 1 pg. 199; Mizan al I’tidal vol. 5 pg. 473.
[2] Majma’ al Zawa’id vol. 9 pg. 111.
[3] Ibid.
[4] Al Mustadrak vol. 2 pg. 367.
[5] Hadith al Manzilah vol. 2 pg. 71.
[6] Al Sunnah vol. 2 pg. 565.
[7] Silsilat al Ahadith al Da’ifah Hadith: 4934.
[8] Al Kashif vol. 2 pg. 414; al Kamil fi al Du’afa’ vol. 7 pg. 229.
[9] Taqrib al Tahdhib vol. 1 pg. 625.
[10] Kitab al Majruhin vol. 3 pg. 113.
[11] Majma’ al Zawa’id vol. 9 pg. 111.
[12] Taqrib al Tahdhib vol. 1 pg. 172; al Majruhin vol. 1 pg. 256.
[13] Al ‘Ilal al Mutanahiyah vol. 1 pg. 219.
[14] Siyar A’lam al Nubala’ vol. 1 pg. 142.
[15] Ibn Hisham: al Sirah al Nabawiyyah vol. 2 pg. 650, 804, 806; vol. 3 pg. 1113, 1133, 1154, 1197; vol. 4 pg. 1241, 1457.
[16] Bihar al Anwar vol. 12 pg. 11.
[17] Nahj al Balaghah pg. 181 – 182.
[18] Ibid vol. 3 pg. 7.
[19] Ibid vol. 3 pg. 7.
[20] Surah al Nur: 55.
[21] Al Kafi vol. 1 pg. 150.
[22] Tarikh al Tabari vol. 3 pg. 103 – 104; al Bidayah wa al Nihayah vol. 5 pg. 7.
[23] Khasa’is Amir al Mu’minin pg. 43.
[24] Fath al Bari vol. 7 pg. 92.
[25] Manaqib Al Abi Talib vol. 3 pg. 57; Bihar al Anwar vol. 39 pg. 81.
[26] Bihar al Anwar vol. 26 pg. 82; al Kafi vol. 21 pg. 260.
[27] Surah Taha: 31, 32.
[28] Majma’ al Bayan vol. 7 pg. 19.
[29] Tafsir al Tabari vol. 16 pg. 200.
[30] Surah Taha: 31.