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The Divine Leadership (Imamat)
By: Ayatullah al-Uzma Shaykh Husayn Vahid Khorasani
There is no difference of opinion between the two schools of thought, the Shi’ites and the Sunnis, in the belief of the need of a caliph after the Messenger of Allah (S). Indeed, the difference is whether the caliph is appointed by Allah, the Exalted, or by the people?
The Sunnis believe that Allah does not need to appoint him; rather, he can be nominated by the people. The Shi’ites, on the other hand, believe that he must be appointed and stipulated by Allah, the Blessed and Exalted, through the Prophet (S).
The arbitration in this dispute is with the intellect, the Qur’an and the Sunnah.
Arbitration of Logic
We will suffice with only three precepts:
First Precept
Take, for example that an inventor founds a factory which manufactures the most expensive ornaments, and his aim is to continue his manufacturing and not have it stop in his presence or absence, in his life or after his death. The factory contains complicated and intricate machinery, which no one can understand until and unless the inventor teaches him their specifics and how they work.
Is it possible that we accept that the intelligent and heedful inventor announces to the people that he will die in this year, but still does not appoint anyone, who knows the equipment and has the power to use it and manufacture it to manage the factory? In fact, the inventor leaves it to the people, who do not understand the equipement, its complicatedness and complexity to choose the manager and engineer of the factory.
Are the complications and elegance of the features, practices and divine rulings for all scopes of life, which are the equipments of the factory of Allah’s religion, any less than that factory?
The products of this factory, which are the most valuable treasures of existence, that is, the perfection of humanity to know and serve Allah, the Exalted, any less valuable than the ornaments of that factory? The products of this factory are to balance the faculty of human desire to chastity, the faculty of anger to courageousness, the faculty of thinking to wisdom and to establish a virtuous town on the basis of justice and fairness.
Allah described the Book, which He sent to His Messenger, as: And We have revealed the Book to you explaining clearly everything, and a guidance and mercy.1
He also said about it: (This is) a Book which We have revealed to you that you may bring forth men, by their Lord’s permission from utter darkness into light.2
And He said concerning it: And We have not revealed to you the Book except that you may make clear to them that about which they differ.3
He has made it liable for the solution of all levels of disputes of the people and for the differentiation between right and wrong. Therefore, this Book requires an interpreter who derives from it what it intends to explain. It requires someone who should encompass the intellectual, ethical and practical darknesses, so that he can take them out of those darknesses and guide them to the light. He should explain to them the right and wrong in their disputes.
He should know the right and wrong in all that in which the people dispute in so that he can explain to them. His knowledge should include the intense arguments of the principles of faith from Divine Unity to the Return—which still occupy the minds of the most genius of scholars—to all those practical issues which people face, like the dispute of two women over a baby, each one claiming to be its mother.
Is it logical to say: The provisions of the Qur’an in guiding the people, training them, solving their problems and resolving their disputes has ended with the death of the Prophet (S)? Have Allah and His Messenger (S) left this Book that is responsible for all the needs of mankind, without appointing an interpreter and explainer?
In conclusion, the concept of the reality of the revelation of the Wise Qur’an from the All-Knowing, the All-Wise to the Prophet (S) necessitates the confirmation of a divine teacher and interpreter who has the knowledge of the Book which Allah has sent as an explanation for everything. Does any sane person accept that Allah and His Messenger (S) have delegated the appointment of the interpreter of His religion to the ones who are ignorant of the arts and secrets of the Qur’an and the laws of Islam and its purposes?
Second Precept
Indeed, the definition of divine leadership for mankind is Imamat and the leadership of the human intellect, because the topic of divine leadership is about who can be a divine leader for human beings. The humanity of a human being is due to his intellect and thinking: The support of the human being is the intellect.4
Thus, in regards to the physical mechanisms, the human is in need of his powers and body parts for steering his senses. He is in need of his nerves for the function of his nervous system. However, it is the intellect that guides the senses and differentiates for them from accuracy and mistakes. The intellect has a limited perception and it is prone to mistakes and desires.
Thus, it is in need of a leadership of a complete intellect that encompasses the illness and cure, who covers the factors of perfection and deficiency. Furthermore, he must be protected from mistakes and desires, so that through his leadership the guidance of human intellect is guaranteed.
The path of understanding this perfect human, who is himself protected from mistakes and safeguards himself from mistake, is through the announcement of Allah, the Exalted.
As a result, the concept of the reality of divine leadership never separates from the verification that the appointment of the divine leader must be from Allah, the Exalted.
Third Precept
The purpose of divine leadership is to protect the divine laws, explain them and implement them. Indeed, the proof which leads to the necessity of infallibility in a prophet who delivers the religion and implements it, leads to the necessity of infallibility of his successor who protects, explains and implements the Book and the Practice [Sunnah].
Just as error and desire in a prophet nullify the purpose of his sending, likewise, error and desire in the protector, explainer and implementer would cause the people to go astray and will contradict the purpose of his sending. As it is impossible for the people to know the infallible, he must be introduced by Allah, the Exalted, and His Messenger.
Arbitration of the Qur’an
For précis, we will mention only three verses:
First Verse
And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications.5
Every tree is recognised through its roots, branches, seeds and fruits. In this verse of the Noble Qur’an, the root and stem of the pure tree of divine leadership is mentioned.
Therefore, the root of divine leadership is the high rank of intellectual perfection, which is the certainty in the constitutional and legislative signs of Allah, the Glorified, which is derived from the plural tense in the verse. The branches of divine leadership are the high ranks of intentional perfection, which are patience in holding back from every disliked by Allah and performing every liked by Allah. We derive this from the use of patience in its absolute form without any restriction to specfics. Thus, the two sentences in this holy verse explain the knowledge and infallibility of the Imam.
As for the fruit of this pure tree, it is the guidance with the command of Allah, which is not possible for anyone except the one who is a link between the world creation and command. This fruit is from that pure tree which keeps humanity alive with a life purified from ignorance and desire.
Evaluation of this noble verse clarifies the beginning and end of divine leadership. No one except Allah can plant the tree, the root of which is the certainty in Allah’s signs, the branches of which are the patience in Allah’s pleasure and the fruit of which is the guidance of Allah’s command. Thus, only Allah appoints the Imam. This is why He has said: And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications.6
Second Verse
And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.7
This verse indicates that divine leadership is for the generation of people who have great Godly status. The Prophet of Allah, Ibrahim (as), only attained divine leadership after completion of his trial with certain words. Among his trials was being cast in the fire of Nimrod, leaving his wife and son in the valley without water and plantation, and the slaughtering of his own son Isma’il.
When Ibrahim (as) attained the status of Prophethood, Messengership and Friendship of Allah, and when he was tried with certain words and he fulfilled them, Allah, the Exalted said: Surely I will make you an Imam of men. Due to the greatness of this status, Ibrahim (as) asked for it to continue in his generation. Allah, the Exalted, replied to him: My covenant does not include the unjust.
Allah, the Exalted, referred to divine leadership as ‘Allah’s Covenant’ which will not include any but the infallible. Indeed, Ibrahim did not ask for divine leadership for all his porgeny. It is impossible that Ibrahim, the Friend of Allah, (as) would ask the all-Just, the all-Wise, the Commander for Justice and Good, for divine leadership for those who are oppressors and evil-doers. Hence, his prayer was for the just ones of his progeny.
However, his prayer included all just ones even if they had been unjust previously. The answer meant that the just ones who were unjust in the past are not included in the acceptance of his prayer. Thus, the holy verse indicates that purification and absolute infallibility stipulate absolute divine leadership, both logically and Islamically. Hence, far is it from including the ones who worshipped the idols of Lat and ‘Uzza and associated others with Allah. The Glorified has said: Most surely polytheism is a grievous iniquity.8
Third Verse
..you who believe! Obey Allah and obey the Messenger and those in authority from among you.9
In this verse the words those in authority are conjunct to the word the Messenger. Moreover, in Arabic grammar when two words are mentioned in conjunction with each other, the connecting verb is usually repeated. In this instance it would be the word obey. However, Allah did not repeat it, in order to emphasise that obedience of the ones in authority and the Messenger is of the same origin and has one reality. Like the obedience of the Messenger which is obligatory without any restrictions and conditions, the obedience of the ones in authority does not have any limit in its obligation.
The similarity in this obligation cannot exist if the ones in authority are not infallible, because obedience to anyone of the ones in authority is inevitably with the condition of their not disobeying Allah. Otherwise, it would necessitate disobeying God. When the command of the infallible, due to his infallibility, is in line with the command of Allah, then his obedience would be unrestricted.
Since all Muslims accept the fact that divine leadership is succession to the Prophet (S) in implementing the religion and protecting the existence of the Ummah, and that divine leader must be obeyed by all the Ummah,10 then it implies that the divine leader must be infallible. Thus, the Word of Allah states: Surely Allah enjoins the doing of justice and the doing of good,11
and also: (The Prophet) enjoins them good and forbids them evil.12
Otherwise, the command to absolute obedience of the one in authority would necessitate commanding oppression and evil and prohibiting justice and good. Exalted and Glorifed is Allah from that.
From another perspective, if the divine leader is not infallible then his command may oppose the command of Allah and His Messenger. In this case, the command to obey Allah and His Messenger and the command to obey the one in authority would be a command for two opposite things, which is impossible. Therefore, on the basis of logical and textual proofs, the one in authority has to be absolutely infallible.
In conclusion, the command of Allah, the Glorified, to obey the ones in authority without any restriction and condition, is proof that they will not oppose the command of Allah and His Messenger (S). Thus, this is proof of their infallibility. Appointment of the infallible is not possible for anyone but the Knower of the Secrets and Hidden Things.
Arbitration of the Sunnah (Traditions)
Here we refer to the traditions from the Sunnis for divine leadership of the Commander of the Faithful (as) as a completion of proof and argument in the best way. Otherwise, the criteria established from the Qur’an and the intellect regarding divine leadership is adequate to prove it for him (as). These continuously transmitted traditions are sufficient to be applied to Imam ‘Ali’s (as) divine leadership.
The traditions from the Sunni sources to which we will refer to as authentic are authentic according to their criteria. As for the traditions from the Shi’ite sources, when we refer to them as authentic, it implies that they are authentic according to us and them.
* * *
Undoubtedly, following the Way of the Prophet (S) is obligatory according to intellectual perception, which demands us to follow the infallibles and obey their commands. The Qur’an also commands the same: Whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back.13
We will suffice by mentioning the continuously transmitted traditions from the Prophet (S) and what the learned, the commentators of the Qur’an, the traditionists, the historians and the experts of literature have unanimously agreed upon. These are the traditions that are well-known by the young and old. Ibn Abu al-Hadid says: Sufyan al-Thawri reports on the authority of ‘Abd al-Rahman ibn Qasim, on the authority of ‘Umar ibn ‘Abd al-Ghaffar that when Abu Hurayrah came to Kufah with Mu’awiyya, he used to sit at the door called Kinda at nightfall and the people would sit with him. A young man of Kufah came to him, sat with him and said, “O Abu Hurayrah, may Allah adjure you! Did you hear the Messenger of Allah (S) saying for ‘Ali ibn Abu Talib (as): O Allah support the one who supports ‘Ali and oppose the one who opposes ‘Ali.” Abu Hurayrah replied, “Of course, I did (hear that).” The young man responded, “Then I take Allah as my witness that you have most surely supported His enemy and opposed His beloved.” The young man then left Abu Hurayrah.14
Ibn Hajar al-’Isqilani says in his commentary on Sahih al-Bukhari: As for the tradition ‘whoever I am the master of then ‘Ali is his master’, al-Tirmidhi and al-Nisa’i have transmitted it, and it has very many chains of transmission. Ibn ‘Uqdah has one complete book on its study; many of its transmissions are authentic and good…15
We will mention one from their authentic traditions, which Zayd ibn Arqam has transmitted saying: When the Messenger of Allah (S) was returning from the final pilgrimage, he stopped at the pond [Ghadir] of Khumm and commanded us to make a platform; thus we made it. He (S) then said: I have been called back (by Allah) and I have accepted. I am leaving behind two weighty things between you; one of them is greater than the other, the Book of Allah and my Progeny. See what you do to them after me. They will not part from one another until they meet me on the Pool (of Kawthar).
He (S) then added: Indeed Allah, the Mighty and High, is my Master and I am the Master of every believer. Then he took ‘Ali (as) by his hand and said: Whoever I am the Master of this is his Master. O Allah support the one who supports him and oppose the one who opposes him…16 He mentioned the tradition in full.
The leadership of the Ummah after his departure was so important to him (S) that not only did he stress it during the last pilgrimage, but he had also emphasised it on numerous occasions both before and after the final pilgrimage. One of those occasions was on his deathbed when the companions were present before him; he made a will to them using different expressions regarding the Qur’an and the Progeny.
Sometimes he (S) used the words: I have left [taraktu] behind two weighty things [thaqlayn].17
At other times he (S) said: I am leaving [tarik] behind two Caliphs [khalifatayn] (Qur’an and Ahlul Bayt).18
In addition, he (S) said: I am leaving [tarik] behind two weighty things.19
Furthermore, he (S) stated: They will not separate.20
At some places he (S) has said: They will not disunite.21
I other places he (S) stated: Do not lead them otherwise you will perish. Do not teach them for they are more learned than you.22
Also he (S) said: I am leaving behind two commands. You will never go astray if you follow them.23
It is not possible to elucidate all the profound points that are implied in the Prophet’s (S) statements; thus, we will suffice by indicating some:
(1)
The sentence, I have left indicates that the Book and the Progeny are the legacy of the Prophet (S) for the Ummah, because the relation of the Prophet (S) to the Ummah is like that of the father to the son. The human being is composed of body and soul. The relationship between the soul and the body is like that of the meaning to the word and the core to the crust.
The physical father is the cause of physical and bodily strengths, while the spiritual father is the cause of spiritual strengths like correct beliefs, noble ethics and good deeds. The cause of spiritual behaviour and mental state cannot be compared with the cause of material state and physical appearance, just as the core cannot be compared with the crust, the meaning with the word or the pearl with the shell.
This great father of the Ummah informed the people about his death and that his Lord, the Exalted, will call Him and he will answer the call and leave the people. (I have been called back and I have accepted.) He (S) emphasised that my legacy between you, the result of my life and the fruit of my existence, are two things the Book of Allah and my Progeny.
The Book is the link of the Ummah to their Lord and the Progeny is the link between the Ummah and the Prophet (S). Thus, the disconnection of the Ummah from the Qur’an is disconnecting from Allah, the Exalted, and the disconnection from the Progeny is disconnecting from the Prophet (S). Evenmore, the disconnection from the Prophet (S) is also disconnecting from Allah, the Exalted.
To explain the greatness of the Qur’an and the Progeny, it is sufficient to say that they both are connected to Allah, the Exalted, and His Messenger (S), because the connected one obtains its value from the one it is connected to. What is more, he (S) described them as the two weighty things, to indicate their substantial value and weightiness. Hence, the worth of the Noble Qur’an and its spiritual value is beyond comprehension, because the Qur’an is a manifestation of the Creator for the creation. To perceive its greatness, ponder in the following verses: Ya Sin. I swear by the Qur’an full of wisdom;24
Qaf. I swear by the glorious Qur’an.25
Most surely it is an honoured Qur’an, in a book that is protected; none shall touch it save the purified ones.26
Had We sent down this Qur’an on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah, and We set forth these parables to men that they may reflect.27
By describing the Progeny with the same words with which he (S) described the Qur’an, he shows that the Progeny is equal to the Qur’an and shares the revelation. In the speech of the Prophet (S), which is on the scale of reality, it is not possible that the Progeny may be equal to the Qur’an except when they share the knowledge of the Qur’an, as described by the Book itself: Explaining clearly everything.28
The Progeny should also share infallibility with the Qur’an: Falsehood shall not come to it from before it nor from behind it.29
(2)
The word of the Prophet (S): They will not disunite indicates that the Qur’an and the Progeny are forever inseparable, as they will not split from each other. The Noble Qur’an is a book that was revealed for all of mankind, taking into consideration their various abilities. Thus, its words are for the public, its hints are for the learned, its subtleties are for the Divine Guardians and its realities are for the Prophets (as).
It is a book that enlightens with the light of its guidance the lowest of mankind, who cares only about materialistic matters. At the same time, it guides the best of mankind, whose spiritual disarray only come to rest with the remembrance of Allah, the Exalted. They are always in search of the Best Names (of Allah), lofty examples and the ability to bear the Greatest Name of Allah.
The Qur’an is indeed like the sun. Those who are ill due to the cold cure themselves by its heat. The farmer needs the sun to grow his plantation. The naturalist investigates the effects of its rays on living beings, the plants and the minerals. The religious scholar researches the effects of the sun on the earth and whatever it contains, its laws that systematise its proximity and distance from the earth and its rising and setting. Thus, he finds his lost treasure, the Creator and the Planner of the sun.
Such a Book that has come for all members of mankind, and a Book that is responsible for all the needs of humanity in this world, the purgatory and the hereafter, must have a teacher whose knowledge encompasses all of that. Undoubtedly, medicine without a doctor and science without a teacher is insufficient. Hence, the divine law, on which rely all of the affairs of this life and the hereafter, is insufficient and incompatible without an explainer, as states the Word of the Exalted: Today I have perfected for you your religion.30
The purpose of sending the Book would be nullified and contradicted by the Word of Allah: And We have revealed the Book to you explaining clearly everything.31
It is impossible that the Absolute Wise would send down an insufficient religion or contradict the purpose for which it had been sent. Thus, the Prophet (S) said: They will not disunite.
(3)
Some phrases of the tradition of the Two Weighty Things state: If you follow both of them then you will not go astray. The guidance of mankind, from the perspective of their specific creation, results in their eternal privilege and their misguidance results in their eternal adversity. Mankind, as we previously mentioned, is the finest of all the creations of the world. They are a creation that belongs to this world, the purgatory, the hereafter, the human sovereignty and the realm of the angels. Man is connected to both the world of creation as well as the world of command. He is created for eternal life, not for temporary life.
The guidance that is required for such a creation is a special guidance, which cannot be facilitated but with education and training from divine revelation. That holy light is far from darkness: Indeed, there has come to you light and a clear Book from Allah.32
Based on the law of harmony and originality, the teacher of mankind must be linked to revelation. For, the Glorified has said: This Book, there is no doubt in it.33
Also, nor does he speak out of desire. It is naught but revelation that is revealed.34
In addition, he must be infallible from mistakes and desires.
The Prophet (S) said: If you follow both of them then you will not go astray, because following the Book, which speaks the truth, guarantees man security from intellectual, moral and practical misguidance.
(4)
To explain the words of the Prophet (S): Do not teach them for they are more learned than you, we will suffice with what Ibn Hajar, a very prejudiced Sunni scholar, stated when describing the family of the Prophet (as), “They are distinctive from the rest of the learned ones, because Allah has kept away the uncleanness from them and purified them a thorough purification… the most deserving to be adhered amongst them is their leader and the most learned ‘Ali ibn Abu Talib, Allah made his face honourable.
Indeed he (as) has more knowledge and his deriving of the religious teachings are more accurate. For this reason, Abu Bakr said: ‘Ali is from the Progeny of the Messenger of Allah (S), i.e. the ones to whom everyone should adhere. The Prophet (S) specified him with what we have said, and he also distinguished him with what he said in the plains of Ghadir.”35
By admitting that ‘Ali (as) is distinguished from all other scholars of the Ummah due to the verse of the purification, they indicate that he (as) is pure from all types of uncleanliness. They have also admitted that the Prophet (S) stipulated that ‘Ali (as) is the most learned of the Ummah. Bear in mind that both the Qur’an and logic make it incumbent to follow the most learned: Say: Are those who know and those who do not know alike? Only the men of understanding are mindful.36
Also the Word of the Exalted states: Is He then who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?37
They have also admitted to the command of the Prophet (S) saying: I am leaving behind two commands. You will never go astray if you follow them; they are the Book of Allah and my Household, my Progeny.
The conclusion is that this proves that ‘Ali (as) should be obeyed by the whole Ummah, without any exception. It also proves that the whole Ummah is commanded to follow ‘Ali (as) for their salvation.
Say: Then Allah’s is the conclusive argument.38
(5)
After explaining that he is leaving behind the Book and the Progeny for safeguarding the Ummah from misguidance, the Prophet (S) clarified the implication of the Progeny. He (S) made known that the Qur’an will not separate from the Progeny and the Progeny will not separate from the Qur’an. So that no doubt would remain for anyone from the Ummah, he (S) took ‘Ali (as) by the hand and said: Whoever I am the guardian of this is his guardian. O Allah, befriend the one who befriends Ali and oppose the one who opposes ‘Ali.
The proof was complete with the first argument, as it confirmed ‘Ali (as) due to his knowledge and infallibility by a witness from the Qur’an and the traditions. Nevertheless, the Prophet (S) still insisted in proving ‘Ali’s guardianship over all the believers so that no one leaves the circle of general guidance and ‘Ali’s absolute guardianship. Hence, he (S) said: Indeed, Allah, the Mighty and High, is my Guardian and I am the guardian of every believer. He thus explained the Word of the Exalted: Only Allah is your Guardian and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.39
* * *
Although the proofs from logic, the Qur’an and the traditions about general leadership elucidate the subject of specific leadership, the necessary qualities for a divine leader do not assimilate in anyone but the infallible Imams (as), as described in the tradition of the Two Weighty Things. However, for the completion of the proof we will transmit some traditions for the divine leadership of the Commander of the Faithful and the Master of the Successors ‘Ali (as). These traditions are regarded as authentic by the experts of the field:
First Tradition
Abu Dharr (ra) has been reported as saying: The Messenger of Allah (S) said: Whoever obeys me has obeyed Allah and whoever disobeys me has disobeyed Allah. Whoever obeys ‘Ali has obeyed me and whoever disobeys him has disobeyed me.40
This tradition has been authenticated by the most important scholars of the Sunnis and it indicates that the Prophet (S), for whom the Qur’an and intellect bear witness that he does not speak of his desires, ruled that obeying ‘Ali (as) is obeying the Prophet (S) and disobeying him is disobeying the Prophet (S). Thus, obedience or disobedience to the Prophet (S) is obedience and disobedience to Allah. Allah, the Exalted, says: Whoever obeys the Messenger, he indeed obeys Allah.41
Since obedience and disobedience are with the commandment to do or not to do, the source of the commandments to do or not to do is like or dislike. Thus, it is not possible that ‘Ali’s obedience or disobedience would be Allah’s obedience or His disobedience, unless ‘Ali’s like and dislike is a manifestation of Allah’s like and dislike.
The one whose like and dislike manifests Allah’s like and dislike has certainly reached the status of infallibility where his pleasure and anger is the pleasure and anger of Allah.
The word ‘whoever’ conforms to generality. Thus, it declares that all those who are in the circle of obedience to Allah and His Messenger (S) must obey ‘Ali (as). Otherwise, they would be disobeying Allah and His Messenger (S): And whoever disobeys Allah and His Messenger, he surely strays off a manifest straying,42
and whoever disobeys Allah and His Apostle surely he shall have the fire of Hell to abide therein forever.43
Whoever obeys him has obeyed Allah and the Messenger (S): And whoever obeys Allah and His Messenger, He will cause him to enter gardens beneath which rivers flow,44
and whoever obeys Allah and His Messenger, he indeed achieves a mighty success,45
and whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favours.46
Second Tradition
The Messenger of Allah (S) was leaving for (the Battle of) Tabuk and left ‘Ali (as) behind as his successor. So, ‘Ali (as) said: Are you leaving me behind with women and children? The Prophet (S) answered: Are you not pleased that you are to me like Harun was to Musa except there is no prophet after me.47
This tradition is unanimously accepted by both Shi’ites and Sunnis. The compilers of Sihah48 and authentic Masanid49 (tradition) Sunni books have transmitted it. Many of their great scholars have claimed consensus over its authenticity, for they state that this tradition is unanimously accepted as authentic.
The pioneers of great memorisers have transmitted it, like Abu ‘Abd Allah al-Bukhari in his Sahih, Muslim ibn al-Hajjaj in his Sahih, Abu Dawud in his Sunan, Abu ‘Isa al-Tirmidhi in his Jami’, Abu ‘Abd al-Rahman al-Nisa’i in his Sunan and Ibn Majah al-Qazwini in his Sunan. All of them have unanimously accepted this tradition as authentic and have consensus over it. Al-Hakim al-Naysaburi has said: This tradition has reached the level of continuous transmission [tawatur].50
The commonality of the word ‘status’ in this blessed tradition denotes that every status that is proven for Harun from Musa is also proven for ‘Ali (as) from the Prophet (S), with the only exception of prophethood. This similarity is emphasised.
Allah, the Exalted, has said about the relationship of Harun with Musa (as): And give to me an aider from my family: Harun, my brother, strengthen my back by him, and associate him (with me) in my affair.51 Musa said to his brother Harun: Take my place among my people, and act well and do not follow the way of the mischief-makers.52
Notes:
1. Holy Qur’an, 16: 89.
2. Holy Qur’an, 14: 1.
3. Holy Qur’an, 16: 64.
4. ‘Ilal al-Shara’i’: vol. 1, pp 103, ch. 91, hadith no. 2.
5. Holy Qur’an, 32: 24.
6. Holy Qur’an, 32: 24.
7. Holy Qur’an, 2: 124.
8. Holy Qur’an, 31: 13.
9. Holy Qur’an, 4: 59.
10. Sharh al-Mawaqif: vol. 8, pp 345.
11. Holy Qur’an, 16: 90.
12. Holy Qur’an, 7: 157.
13. Holy Qur’an, 59: 7.
14. Sharh Nahj al-Balaghah by ibn Abu al-Hadid: vol. 4, pp 68.
15. Fath al-Bari: vol. 7, pp 61.
16. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 109.
17. Fada’il al-Sahabah: pp 15; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 109; Musnad Ahmad: vol. 3, pp 26; Majma’ al-Zawa’id: vol. 9, pp 163; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 45 & 130; Al-Bidayat wa-al-Nihayat by Ibn Kathir: vol. 5, pp 228; Al-Sirat al-Nabawiyyah: vol. 4, pp 416; Kanz al-’Ummal: vol. 13, pp 104; Khasa’is al-Wahi al-Mubin: pp 194; Yanabi’ al-Mawaddat: vol. 1, pp 105 & 115 & 121; and other Sunni sources.
Basa’ir al-Darajat: pp 434, part 8, ch. 17, hadith no. 4; Kamal al-Din wa Tamam al-Ni’mat: pp 236 & 238; Al-Manaqib: pp 154; Al-’Umdah: pp 71; Al-Tara’if: pp 114 &116 & 122; and other Shi’i sources.
18. Musnad Ahmad: vol. 5, pp 182 & 189; Musannaf Ibn Abu Shaybah: vol. 7, pp 418; Kitab al-Sunnah Ibn Abu ‘Asim: pp 336, no. 754; Majma’ al-Zawa’id: vol. 9, pp 162; Al-Jami’ al-Saghir: vol. 1, pp 402; Al-Durr al-Manthur: vol. 2, pp 60; Kanz al-’Ummal: vol. 1, pp 172 & 186; Yanabi’ al-Mawaddat: vol. 1, pp 119; and other Sunni sources.
Kamal al-Din wa Tamam al-Ni’mat: pp 240; Al-’Umdah: pp 69; Sa’d al-Su’ud: pp 228; and other Shi’i sources.
19. Fada’il al-Sahabah: pp 22; Musnad Ahmad: vol. 3, pp 14 & 17 & vol. 4, pp 371; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 148; Al-Sunan by Al-Darimi: vol. 2, pp 432; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 7, pp 30 & vol. 10, pp 114; Majma’ al-Zawa’id: vol. 9, pp 163; Musnad by Ibn Ju’d: pp 397; Musannaf Ibn Abu Shaybah: vol. 7, pp 176; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 51; Khasa’is Amir al-Mu’minin (A): pp 93; Kitab al-Sunnah Ibn Abu ‘Asim: pp 629 & 630; Musnad by Abu Ya’la: vol. 2, pp 297 & 303; Sahih Ibn Khuzaymah: vol. 4, pp 63; Tafsir Ibn Kathir: vol. 4, pp 122; Al-Mu’jam al-Saghir: vol. 1, pp 131 & 135; Al-Mu’jam al-Awsat: vol. 3, pp 374 & vol. 4, pp 33; Al-Mu’jam al-Kabir: vol. 3, pp 66 & vol. 5, pp 154 & 166 & 170 & 182…; Al-Tabaqat al-Kubra: vol. 2, pp 194; Tarikh Madinat Damishq: vol. 19, pp 258 & vol. 41, pp 19 & vol. 54 pp 92; and other Sunni sources.
Basa’ir al-Darajat: pp 432, part 8, ch. 17, hadith 3 & 5 & 6; Da’a’im al-Islam: vol. 1, pp 28; Al-Amali by Al-Saduq: pp 500, majlis 64, hadith 15; Kamal al-Din wa Tamam al-Ni’mat: pp 234; Ma’ani al-Akhbar: pp 90; Kifayat al-Athar: pp 87 & 137 & 163…; Rawdat al-Wa’izin: pp 273; Manaqib Amir al-Mu’minin (A): vol. 2, pp 112 & 116 & 135 & 140; Al-Mustarshid: pp 559; Sharh al-Akhbar: vol. 1, pp 99 & vol. 2, pp 479 & 481; and other Shi’i sources.
20. Al-Bidayat wa-al-Nihayat: vol. 5, pp 228 & vol. 7, pp 386; Al-Tabaqat al-Kubra: vol. 2, pp 194; Musnad by Abu Ya’la: vol. 2, pp 297 & pp 376; Jawahir al-’Aqdayn: pp 231, 232 233; Musnad by Ibn Ju’d: pp 397; Khasa’is Amir al-Mu’minin (A): pp 93; Musnad Ahmad: vol. 3, pp 14, 17, 26, 59; Majma’ al-Zawa’id: vol. 9, pp 163; Al-Mu’jam al-Saghir: vol. 1, pp 131, 135; Al-Mu’jam al-Kabir: vol. 3, pp 65; Nazm Durar al-Simtayn: pp 232; Kanz al-’Ummal: vol. 1, pp 172; Al-Sirat al-Nabawiyyah by Ibn Kathir: vol. 4, pp 416; and other Sunni sources.
Basa’ir al-Darajat: pp 433, part 8, ch. 17; Al-Kafi: vol. 2, pp 415; Al-Khisal: pp 65; Al-Amali by Al-Saduq: pp 616, majlis 79, hadith 1; Kamal al-Din wa Tamam al-Ni’mat: pp 64, 94, 234; Kifayat al-Athar: pp 92; Al-Ihtijaj: vol. 1, pp 75, 217, 391 & vol. 2, pp 147, 252; Al-’Umdah: pp 68, 71, 83; Tafsir al-Qummi: vol. 1, pp 172; Al-Tibyan: vol. 1, pp 3; Majma’ al-Bayan: vol. 1, pp 33 & vol. 2, pp 356 & vol. 7, pp 267 & vol. 8, pp 12; and other Shi’i sources.
21. Kitab al-Sunnah Ibn Abu ‘Asim: pp 337, no. 754, pp 629, no. 1549, pp 630, no. 1553; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 109, 148; Fada’il al-Sahabah: pp 15; Musnad Ahmad: vol. 5, pp 182; Majma’ al-Zawa’id: vol. 1, pp 170 & vol. 9, pp 163, 165; Musannaf Ibn Abu Shaybah: vol. 7, pp 418; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 45 & 130; Al-Mu’jam al-Awsat: vol. 3, pp 374; Al-Mu’jam al-Kabir: vol. 5, pp 154 & 166; Al-Mu’jam al-Saghir: vol. 1, pp 402; Al-Durr al-Manthur: vol. 2, pp 60; Tarikh Madinat Damishq: vol. 42, pp 220 & vol. 54, pp 92; and other Sunni sources.
Rawdat al-Wa’izin: pp 94; Al-Manaqib: pp 154; Tafsir al-Qummi: vol. 2, pp 447; Tafsir Furat al-Kufi: pp 17; and other Shi’i sources.
22. These wordings and words close to these have come in: Al-Mu’jam al-Kabir: vol. 3, pp 66 & vol. 5, pp 167; Kanz al-’Ummal: vol. 1, pp 186 & 188; Al-Durr al-Manthur: vol. 2, pp 60; Yanabi’ al-Mawaddat: vol. 1, pp 74, 109, 112, 116, 121, 133 & vol. 2, pp 438; Majma’ al-Zawa’id: vol. 9, pp 164; Al-Sawa’iq al-Muhriqah: pp 150 & 228; and other Sunni sources.
Tafsir al-’Ayyashi: vol. 1, pp 4 & 250; Tafsir al-Qummi: vol. 1, pp 4; Tafsir Furat al-Kufi: pp 110; Al-Imamat wa-al-Tabsirah: pp 44; Al-Kafi: vol. 1, pp 209 & 287 & 294; Al-Amali by Al-Saduq: pp 616, majlis 79, hadith 1; Kifayat al-Athar: pp 163; Manaqib Amir al-Mu’minin (A): vol. 2, pp 376; Al-Mustarshid: pp 401 & 467; Al-Irshad: vol. 1, pp 180; and other Shi’i sources.
23. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 110; Jami’ al-Ahadith: vol. 3, pp 430, no. 9591; Yanabi’ al-Mawaddat: vol. 1, pp 116; Tarikh Madinat Damishq: vol. 42, pp 216; Kanz al-’Ummal: vol. 1, pp 187; Similar words are in Musnad Ahmad: vol. 3, pp 59; Sunan al-Tirmidhi: vol. 5, pp 328 & 329; Al-Sunan al-Kubra by Al-Nisa’i: vol. 2, pp 422; Muntakhab Musnad ‘Abd ibn Hamid: pp 108; Al-Mu’jam al-Saghir: vol. 1, pp 135; and other Sunni sources.
Kamal al-Din wa Tamam al-Ni’mat: pp 235, 237; Kifayat al-Athar: pp 265; Tuhaf al-’Uqul: pp 458; Manaqib Amir al-Mu’minin (A): vol. 2, pp 105 & 141 & 177; Sharh al-Akhbar: vol. 1, pp 105; and other Shi’i sources.
24. Holy Qur’an, 36: 1-2.
25. Holy Qur’an, 50: 1-2.
26. Holy Qur’an, 56: 77-79.
27. Holy Qur’an, 59: 21.
28. Holy Qur’an, 16: 89.
29. Holy Qur’an, 41: 42.
30. Holy Qur’an, 5: 3.
31. Holy Qur’an, 16: 89.
32. Holy Qur’an, 5: 15.
33. Holy Qur’an, 2: 2.
34. Holy Qur’an, 53: 3-4.
35. Al-Sawa’iq al-Muhriqah: pp 151.
36. Holy Qur’an, 39: 9.
37. Holy Qur’an, 10: 35.
38. Holy Qur’an, 6: 149.
39. Holy Qur’an, 5: 55.
40. Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 121; also in Al-Talkhis: pp 128; Kanz al-’Ummal: vol. 11, pp 614; Tarikh Madinat Damishq: vol. 42, pp 270 & 306; Dhakha’ir al-’Uqba: pp 66; Yanabi’ al-Mawaddah: vol. 2, pp 313; and other Sunni sources.
Ma’ani al-Akhbar: pp 372; Similar wording of that is in Basa’ir al-Darajat: pp 314, pt. 6, ch. 11; Al-Kafi: vol. 1 pp 440; Al-Amali by Saduq: pp 701, majlis no. 38, hadith no. 5; Tafsir Furat al-Kufi: pp 96 & 109; and other Shi’i sources.
41. Holy Qur’an, 4: 80.
42. Holy Qur’an, 33: 36.
43. Holy Qur’an, 72: 23.
44. Holy Qur’an, 4: 13.
45. Holy Qur’an, 33: 71.
46. Holy Qur’an, 4: 69.
47. Sahih al-Bukhari: Ghazwah Tabuk: vol. 5, pp 129, hadith no. 2; and vol. 4, pp 208; Sahih Muslim: vol. 7, pp 120 & 121; Sunan al-Tirmidhi: vol. 5, pp 302 & 304; Sunan Ibn Majah: vol. 1, pp 45; Khasa’is al-Nisa’i: pp 48 & 50 and other sources of this book; Al-Mustadrak ‘ala al-Sahihayn: vol. 2, pp 337 & vol. 3, pp 108 & 133; also in Al-Talkhis; Musnad Ahmad bin Hanbal: vol. 1, pp 170, pp 173, pp 175, pp 179, pp 184, pp 185, pp 331 & vol. 3, pp 32, pp 338, vol. 6, pp 369; Fada’il al-Sahabah: pp 13 & 14; Al-Sunan al-Kubra by Bayhaqi: vol. 9, pp 40; Majma’ al-Zawa’id: vol. 9, pp 109 &…; Musnad Abu Dawud al-Tiyalisi: pp 28 &…; Al- Musannaf by ‘Abd al-Razzaq: vol. 5, pp 406 & vol. 11, pp 226; Musnad al-Hamidi: vol. 1, pp 38; Al-Mi’yar wa-al-Mawazanah: pp 70, 187 & 219; Musnad by Ibn Ju’d: pp 301; Musannaf Ibn Abu Shaybah: vol. 7, pp 496 & vol. 8, pp 562; Musnad Ibn Rahwayh: vol. 5, pp 37; Musnad Sa’d ibn Abu Waqqas: pp 51, 103, 136 &…; Al-Ahad wa-al-Mathani: vol. 5, pp 172; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 44, 108, 144, 240 &…; Musnad Abu Ya’la: vol. 1, pp 286 & vol. 2, pp 57 &… vol. 12, pp 310; Sahih Ibn Habban: vol. 15, pp 15, 369 &…; Al-Mu’jam al-Saghir: vol. 2, pp 22 & 54; Al-Mu’jam al-Awsat: vol. 2, pp 126 & vol. 3, pp 139, vol. 4 pp 296, vol. 5, pp 287, vol. 6, pp 77 & 83, vol. 7, pp 311 & vol. 8, pp 40; Al- Mu’jam al-Kabir: vol. 1, pp 146 & pp 148 & vol. 2, pp 247, vol. 4, pp 17 & 184, vol. 5, pp 203 & 221, vol. 11, pp 61 & 63, vol. 12, pp 15 & 78, vol. 19, pp 291 & vol. 24, pp 146; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 2, pp 264 & vol. 5, pp 248, vol. 6, pp 169, vol. 10, pp 222 & vol. 13, pp 211; Nazm Durar al-Simtayn: pp 24, 95, 107, 134 & 194; Shawahid al-Tanzil: vol. 1, pp 190 &… vol. 2, pp 35; Al-Tabaqat al-Kubra: vol. 3, pp 23; Tarikh Baghdad: vol. 1, pp 342, vol. 4, pp 56, 176, 291 & 425, vol. 5, 147, vol. 7, pp 463, vol. 8, pp 52, 262, vol. 9, pp 370, vol. 10, pp 45, vol. 11, 383 & 430 & vol. 12, pp 320; Tarikh Madinah Damishq: vol. 2, pp 31, vol. 13, pp 151, vol. 18, pp 138, vol. 20, pp 360, vol. 21, pp 415, vol. 30, pp 60, 206 & 359, vol. 38, pp 7, vol. 39, pp 201, vol. 41, pp 18, vol. 42, pp 16, 53 & 100 & other sources of this book; Usd al-Ghabbah: vol. 4, pp 26, vol. 5, pp 8; Tarikh Baghdad: vol. 2, pp 78 & vol. 4, pp 209; Tahdhib al-Kamal: vol. 5, pp 277 & 577, vol. 7, pp 332 & other sources of this book; Tadhkirat al-Huffaz: vol. 1, pp 10 & 217, vol. 2, pp 523; Siyar A’lam al-Nubala’: vol. 12, pp 214, vol. 13, pp 340; Ma’rifat al-Thiqat: vol. 2, pp 184 & 457; Tahdhib al-Tahdhib: vol. 5, pp 160, vol. 84 & vol. 7, pp 296; Dhikr Akhbar Isbahan: vol. 1, pp 80 & vol. 2, pp 281; Al-Bidayah wa-al-Nihayah: vol. 5, pp 11, vol. 370, 374 &… & vol. 8, pp 84; Al-Sirat al-Nabawiyyah by Ibn Kathir: vol. 4, pp 12; Subul al-Huda wa-al-Rashad: vol. 5, pp 441 & vol. 11, pp 291; Yanabi’ al-Mawaddah: vol. 1, pp 112 & pp 137 & 156 &… and other sources of this book and other many more Sunni sources.
Al-Mahasin by Al-Barqi: vol. 1, pp 159; Al-Kafi: vol. 8, pp 107; Da’a’im al-Islam: vol. 1, pp 16; ‘Ilal al-Shara’i’: vol. 1, pp 66 & 137… pp 202, vol. 2, 474; ‘Uyun Akhbar al-Rida (A): vol. 2, pp 122, ch. 35, hadith no. 1 & vol. 2, pp 25, ch. 31, hadith no. 5 & vol. 2, pp 153, ch. 40, hadith no. 22 and other sources of this book; Al-Khisal: pp 311, 370, 374, 554 & 572; Al-Amali by Saduq: pp 156, ch. 21, hadith no. 1 & 197, 402, 491 & 618; Kamal al-Din wa Tamam al-Ni’mat: pp 251, 264, 278 & 336; Ma’ani al-Akhbar: pp 57, 74 &…; Kifayat al-Athar: pp 135; Tuhaf al-’Uqul: pp 416, 430 & 459; Rawdat al-Wa’izin: pp 89, 112 & 153; Manaqib Amir al-Mu’minin (A): vol. 1, pp 224, 250, 301, 317, 355, 414, 459, 472, 499, 500 and other sources, vol. 3, pp 202; Al-Irshad: vol. 1, pp 156; Al-Ikhtisas: pp 169 &…; Al-Amali by Al-Mufid: pp 57; Kanz al-Fawai’d: pp 274 &…; Al-Amali by Al-Tusi: pp 50, 171, 227, 253, 261, 307, 333, 342 and other sources; Al-Ihtijaj: vol. 1, pp 59, 98, 113, 151 and other sources, vol. 2, pp 8, 67, 145 & 252; Al-’Umdah: pp 86, 97, 126 and other sources; Al-Fada’il: pp 134 & 152; Manaqib Ali Abu Talib: vol. 1, pp 213 & 221 & vol. 2, pp 186, 194 and other sources; Al-Tahsin: pp 566 & 635 and other many more Shi’ah sources.
48. Sihah is the plural of Sahih, which literally means authentic. It applies to some of the Sunni compilations of traditions, which according to them contain only authentic traditions.
49. Masanid is the plural of Musnad, which is used for the books of traditions that contain traditions with full chains of narration or Sanad.
50. Kifayat al-Talib: pp 283. We will point out the views of some of the Sunni scholars regarding this tradition:
A: Ibn ‘Abd al-Barr in Al-Isti’ab: part 3: pp 1097 & 1098 says: The Prophet’s statement that ‘Ali is to me like Harun was to Musa has been transmitted by numerous companions. It is one of the most established and most authentic traditions; there are very many transmissions of this tradition from Sa’d.
B: Al-Jazri in Asna al-Matalib: pp 53 says: This tradition is unanimously accepted as authentic in its meaning by Sa’d ibn Abu Waqqas. Al-Hafiz Abu al-Qasim ibn ‘Asakar said: This tradition has been transmitted from the Messenger of Allah (S) by a number of companions. Some of them are: ‘Umar, ‘Ali, Ibn ‘Abbas, ‘Abd Allah ibn Ja’far, Mu’adh, Mu’awiyyah, Jabir ibn ‘Abd Allah, Jabir ibn Samurah, Abu Sa’id, Burra’ ibn ‘Azib, Zayd ibn Arqam, Zayd ibn Abu Awfi, Nabit ibn Shurayt, Habashi ibn Junadah, Mahir ibn al-Hawayrath, Anas ibn Malik, Abu al-Tufayl, Umm Salamah, Asma bint ‘Umays, Fatimah bint Hamza.
C: Sharh al-Sunnah by al-Baghawi: vol. 14, pp 113 says: This is a tradition unanimously accepted as authentic.
D: Shawahid al-Tanzil of Al-Hakim al-Haskani: vol. 1, pp 195 says: This is the tradition of status [manzilat] for which our shaykh Abu Hazim al-Hafiz has said: I have transmitted this tradition with five thousand chains of transmission.
51. Holy Qur’an, 20: 29-32.
52. Holy Qur’an, 7: 142.
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