Question: Was Imam Ali (a.s.) appointed by the Prophet
(pbuh) to be the caliph after him or was he introduced merely as a suitable
individual?
Preamble
The successorship of Imam Ali (a.s.) was an ongoing discussion from the time of the holy Prophet (pbuh) as he never left so important an issue to be vague and in abeyance. Following the demise of the Prophet (pbuh), when the issue of caliphate and successorship reaches a practical stage, for some reason, the subject, despite its being very tangible, leads to discrepancies and differences of opinions among Muslims with various questions raised and many books authored on it.
The Infallible Imams (a.s.) and Muslim scholars have dealt with the spurious arguments, and justifications of opponents with reliance on the Quranic verses, prophetic traditions and many a number of reliable historical proofs. They have left no question unanswered and have thrown adequate light on all the aspects of the problem. Therefore, the foregoing question has been raised as part of the questions that have so far been put forth and shall be raised henceforth in this regard.
Answer
In fact, the aforementioned question is made up of two parts: one, the Prophet (pbuh) appointed Imam Ali (a.s.) to be the caliph after him; two, the Prophet (pbuh) introduced him as a worthy and suitable individual. There are three probabilities that should be taken into consideration when answering the question:
Both parts of the above question have not been intended;
One part of the question has been intended;
Both parts of the question have been intended;
That truth is that the Prophet (s) had introduced the Commander of the
Faithful, Ali (a.s.) both as the caliph as well as a worthy person after him.
Therefore, we shall briefly introduce Imam Ali (a.s.) from the holy Prophet's
perspective both as a worthy person as well as the caliph after him:
A) Imam Ali (a.s.) Introduced as a Worthy Person
Imam Ali (a.s.) has an exclusive personality and distinct traits of which others are deprived. For this reason, knowledge of all the merits and virtues of the Imam is possible only for God and the Prophet of Islam. The holy Prophet (pbuh) said:
"'O Ali, no one other than God and I [the Prophet] are able to have real knowledge of you."[1]
1. Ali (a.s.) the Best of Mankind
Imam Ali (a.s.) has been introduced by the Messenger of Allah as the best of men. The holy Prophet said:
"Ali (a.s.) is the best of mankind and whoever entertains doubt about it is a disbeliever (kafir)."[2]
2. Ali (a.s.) the Most Knowledgeable of People
Imam Ali (a.s.) is the most knowledgeable and the best judge of the Prophet's Ummah (nation). The Messenger of Allah (pbuh) said: "The most learned of my Ummah is Ali bin Abi Talib."[3] And he also said: "Ali, son of Abu Talib is the most knowledgeable of people to God and the people. He loves the people of La ilaha illallah (monotheists) and honors them more than anyone else does."[4] In regard to Imam Ali's judgment, the Prophet (pbuh) said: "After me, Ali is the best judge and the most knowledgeable individual of my Umman."[5]
3. Truth is with Ali (a.s.)
The Commander of the Faithful (a.s.) and truth are inseparable from each other. The Messenger of Allah (pbuh) said: "Ali is with the truth and the truth is with Ali and they will never separate from each other until they join me by the Pool [of Kausar] on the Day of Resurrection."[6]
4. Quran is with Ali (a.s.)
The Commander of the Faithful and the Holy Quran are inseparable from each other. The holy Prophet (pbuh) said: "Ali is with the Quran and the Quran is with Ali and they never separate from each other until they return to me by the Pool."[7]
5. Friendship of Ali (a.s.), the Standard of Cognition
According to the Messenger of Allah, friendship of the Commander of the Faithful (a.s.) is the standard through which a believer is distinguished from a hypocrite. "'O Ali, a believer does not consider you as enemy and a hypocrite does not make friends with you."[8]
6. Ali's Knowledge
Whoever wishes to enter the Prophet's city of knowledge and wisdom, he must pass through its gate, i.e. the Commander of the Faithful, Ali (a.s.). The holy Prophet (pbuh) said: "I am the city of knowledge and Ali is it is gate. So whoever seeks knowledge should enter through its gate."[9] He also said: "I am the house of wisdom and Ali is its gate."[10]
7. Ali (a.s.) the Extract of Virtues
The Commander of the Faithful (a.s.) is the extract of the virtues of all the elect and chosen servants of God from Adam to the Seal of Prophet (pbuh). He is above all the beloved servants of God, the heir of prophets and matchless creature of God, the Exalted. The holy Prophet (pbuh) said: "Whoever wished to see Adam in his knowledge, Noah in his piety, Ibrahim in his tolerance, Moses in his strength and clemency and Jesus in his worship and devotion should look at Ali son of Abu Talib."[11]
8. Ali's Countless Virtues
Imam Ali's virtues are innumerable; the Messenger of Allah (pbuh) said: If all
the trees become pens and the water in the seas becomes ink and Jinn become
counters and the men become scribers, they will not be able to count the
virtues of Ali son of Abu Talib."[12]
B) Appointment of Ali (a.s.) as Successor
In many cases, the holy Prophet (pbuh) proclaimed Imam Ali (a.s.) to be his successor. The accounts of these proclamations are mentioned briefly as under:
1. Ali (a.s.) Introduced as Heir and Successor
In the third year of his prophetic mission following the revelation of the verse "Warn your close relatives"[13], the Prophet (pbuh) invited to his house the clan of Bani Adul Muttalib who were forty people. The next day after they were served with lunch, the Prophet (pbuh) said to them: Which one of you will help and have faith in me to become my brother and successor after me. The Commander of the Faithful stood up and said: 'O Messenger of Allah, I am ready to help you in this way.' The Prophet (pbuh) said: 'Sit down.' Then he again repeated his statement. No one other than Ali answered in the positive. The Prophet (pbuh) said: 'Sit down.' The Messenger of Allah (pbuh) repeated his saying for a third time, this time also, Imam Ali (a.s.) stood up and expressed readiness to assist and accompany the Prophet (pbuh). Then the Prophet (pbuh) said: 'This Ali is my brother, wasi (executor), heir and successor after me among you.'[14]
2. Ali (a.s.), the Prophet's Successor in Medina
When the Messenger of Allah (pbuh) was going to go to the Battle of Tabuk, he appointed the Commander of the Faithful, Ali (a.s.) as his successor in Medina. Imam Ali (a.s.) said: "Do you leave me behind among children and women?" The Prophet (pbuh) said: "Are you not satisfied to be to me like Aaron to Moses except that there shall be no prophet after me."[15]
3. Ali (a.s.), the Prophet's Successor in Ghadir
The exegetes of the Quran are unanimous that the Quranic verse, "On this day I have perfected your religion, completed My favors to you, and have chosen Islam as your religion"[16] was revealed in the last Hajj and a few months before the demise of the holy Prophet (pbuh). The Quran says that on this day the unbelievers became disappointed in being unable to inflict any harm upon Islam:
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"Today, the unbelievers have lost hope about your religion. Do not be afraid of them but have fear of Me."
The first part of the verse emphasizes that on this day, [i], the religion of Islam has been perfected and God's favors completed.
In view of numerous narrations existing about this verse, it is clear and tangible that "perfection and completion" were accompanied with the unbelievers' despair of Islam's susceptibility upon the divine appointment of a successor for the Prophet (pbuh) because since the Prophet of Islam (pbuh) did not have a male child, the enemies of Islam were waiting to see Islam without a guardian after his demise but when Imam Ali (a.s.) was appointed as his successor, the religion of Islam was perfected and the divine favors (bounty) were completed.[18]
The holy Prophet (pbuh), upon returning from Hajjatul Weda', gathered the pilgrims at a place called "Ghadir". There and then he delivered a lengthy sermon and introduced Imam Ali (a.s.) to the gathering as his successor whereupon the pilgrims began to pledge allegiance to him (Imam Ali).
In his Al-Ghadir, Allamah Amini has narrated the Ghadir tradition (hadith) from
110 companions, 84 disciples and 360 well-known scholars. He has considered the
tradition as one of history's uninterrupted and continuous reports with a
strong and unalterable chain of transmission.
Other Traditions
It has been mentioned in the narrations reported by prominent Sunni scholars like Al-Hamawini that following the appointment of Imam Ali (a.s.) as the leader of Muslims, Abu Bakr and Umar asked the Prophet (pbuh): Is this guardianship (wilayah) exclusive to Ali (a.s.)? The Prophet (pbuh) answered: "It is exclusive to Ali (a.s.) and my successors until the Day of Judgment." They asked: "Who are your successor?" The Prophet answered: "Ali is my brother, vizier, heir and successor amongst my Ummah and the guardian of every believer (mumeen) after me. After him, my son Hasan and then my son Hussein and then nine of the descendants of Hussein would be the guardians one after another. They are with the Quran and the Quran is with them; they shall never separate from each other till they return to me by the Pool."[19]
According to this hadith, the holy Prophet (pbuh) has explicitly stated in the answer to the first and second caliphs that Imam Ali (a.s.) and other Imams (a.s.) were his successors after him.
2. When the verse "O you who believe! obey Allah and obey the Messenger and those in authority from among you"[20] was revealed and obeying those in authority (Ulul Amr) became categorically imperative and equal to obeying the holy Prophet, Jabir bin Abdullah Ansari enquired the Prophet as to who Ulul Amr were? The Prophet answered: 'O Jabir, they are my successors and the leaders of Muslims after me. The first of them is Ali son of Abu Talib followed by Hasan and then Hussein and then Ali bin Hussein and after him there will be Muhammad bin Ali who is known in Torah as Baqir. O Jabir, you shall see him in the near future and when you see him, convey my greetings to him. After him, there will be Ja'far bin Muhammad followed by Musa bin Ja'far and then Ali bin Musa and then Muhammad bin Ali and then Ali bin Muhammad and then Hasan bin Ali. After him, there will be my namesake having the same agnomen, the proof of God on His earth and Remnant of God among His servants, son of Hasan bin Ali."[21] In this hadith also, there is a clear reference to the successorship and leadership of Imam Ali and the Imams (a.s.) after him with the names of each one of them mentioned.
3. In his famous Sh'abaniyah sermon, the holy Prophet (pbuh) makes explicit mention of Imam Ali's successorship after himself:
"Allah -the Exalted and Glorified- created me and you from His light; He selected me and you; He chose me for Prophet-hood and you for Imamate; Anyone who denies your Imamate, he has denied my Prophet-hood. O' Ali! You are my executor, you are the father of my offspring, you are the husband of my daughter, you are my successor and caliph in my people, during my life time and after. Your command is my command; your forbiddance is my forbiddance.
I swear by He Who designated me His Prophet and chose me the best of His creations, you are the "Hujjat" (Proof) of Allah over His creations and you are he whom Allah has trusted His Secret to, and you are His Caliph over His Servants.[22]
Based on this sermon, denying the successorship of the Commander of the
Faithful (a.s.) after the Prophet (pbuh) amounts to denying his prophethood.
Imam Ali's commands and prohibitions are the commands and prohibitions of the
Prophet (pbuh). It has been clearly stated in this hadith that God, the
Exalted, appointed Imam Ali (a.s.) to be the Prophet's successor after him.
Conclusion
Investigation and research in the sources of the two sects (Shi'ism and Sunnism) reveal the fact that the Prophet (pbuh) introduced the Commander of the Faithful (a.s.) to Muslims as his successor and the best person after him. The proclamation of Imam Ali's successorship on the part of the Prophet (pbuh) was quite logical because the only person who, after the Prophet (pbuh), is worthy of leadership of the Muslim Ummah is Imam Ali (a.s.) and his children who have been introduced on various occasions by the Messenger of Allah.
Without doubt, the Prophet's proclaiming Imam Ali (a.s.) as the best person and as his successor after him and stating his exclusive virtues do not mean that the people never knew anything about Imam Ali's exclusive virtues and merits. Cognition of Imam Ali's real personality is possible only for God and the Messenger. During the period of the holy Prophet (pbuh), Imam Ali (a.s.) proved his merits and worthiness to everyone in all aspects. In order to leave no room for any objection on the part of the opponents towards the successorship of Imam Ali (a.s.), the Prophet (pbuh) introduced him on various occasions as the best person and the successor after himself.
Further Reading
1. Abdul Saleh Intesari, Ghadir Khumm and Answers to Spurious Arguments from Sunni Books (Persian), Qom, Dawari Publications, 2002, Vol.1,2.
2. Allamah Amini, Al-Ghadir, translated by Muhammad Taqi Wahedi, Qom, Be'athat Foundation, 2007, Vol.1.
3. Muhammad Baqir Ansari, The Secrets of Ghadir (Persian), Qom, Tak Publications, 1427 A.H.
A Closing Hadith
Imam Ali (a.s.) said:
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Imamate is the system of the Ummah (nation).[23]
[1] - Muhammad Baqir Majlisi, Behar Al-Anwar, Vol.39, p.84.
[2] - 'Ala'uddin bin Ali Al-Muttaqi bin Hesamuddin Al-Muttaqi Al-Hindi, Kanzul Ummal, researched by Sheikh Bakri Hayani, Vol.11, p.625, hadith 33045; Ali bin Eisa Al-Arbali, Kashful Ghumma fi Ma'refat Al-Aemmah, Vol.1, p.155.
[3] 'Ala'uddin bin Ali Al-Muttaqi bin Hesamuddin Al-Muttaqi Al-Hindi, Ibid, p.615, hadith 32977; Muwaffaq bin Ahmad Khawrazmi, Al-Manaqib, researched by Sheikh Malik Mahmudi, p.82; Ibrahim bin Muhammad al-Juwaini al-Hamawayni, Faraed Al-Samtayn fi Fazail Al-Murtadha wal-Batul wal- Sibtain wal-Aemmat-e min Zurriatehim, researched by Muhammad Baqir Mahmudi, Vol.1, p.97; Ali bin Eisa Al-Arbali, Ibid, Vol.1, p.111.
[4] - 'Ala'uddin bin Ali Al-Muttaqi bin Hesamuddin Al-Muttaqi Al-Hindi, Ibid, p.615, hadith 32980.
[5] - Muhammad bin Ali Saduq, Al-Amaali, p.440, hadith 20; Muwaffaq bin Ahmad Khawrazmi, Ibid, p.81, hadith 66; Muhammad bin Muhammad Hakim Neishabour, Al-Mustadrak 'Alaa Al-Sahihayn, researched by Dr. Yusuf Mar'ashla, Beirut, Darul Ma'refah Publications, Vol.3, p.135; Ahmad bin Abdullah Tabari; Zakhaer Al-Uqba fi Manaqib Zawil Qurba, p.83; Ibn Sa'd, Al-Tabaqat Al-Kubra, Vol.2, p.338; Ali bin Eisa Al-Arbali, Ibid, Vol.1, p.111.
[6] - Abul Qasim Ali bin Al-Hasan bin Asaker, The History of Damascus (Biography of Imam Ali bin Abi Talib), researched by Muhammad Baqir Mahmudi, Vol.3, p.117; Qazi Noorullah Tustari, Al-Sawarem Al-Muhreqah fi Naqd Al-Sawa'eq Al-Muhreqah, researched by Sayyid Jalaluddin Al-Muhaddith, p.148; Sheikh Sulayman bin Sheikh Ibrahim Qunduzi Hanafi, Yanabi'ul Mawaddah, checked and annotated by 'Alauddin A'alami, Vol.1, p.104.
[7] - Ibid, Vol.1, p.104; Jalaluddin Abdur Rahman bin Abi Bakr Al-Suyuti, Al-Jame' Al-Saghir, Vol.2, p.177.
[8] - Ibn Abil Hadid, Sharh-e Nahjul Balaghah, researched by Muhammad Abulfazl Ibrahim, Vol.18, p.173; Sheikh Sulayman bin Sheikh Ibrahim Qunduzi Hanafi, Ibid, vol.1, p.56; Ahmad bin Hanbal, Musnad Ahmad; Vol.1, p.84; Ahmad bin Shu'ayb Nesae, Sunan Al-Nesae, Vol.2, p.116; Sulayman bin Ahmad Tabarani, Al-Mu'jam Al-Kabir, researched by Hamdi Abdul Majid Salafi, Vol.2, p.321; Muhammad bin Eisa Al-Tirmizi, Sunan Al-Tirmizi, researched by Abdul Wahhab Abdul Latif, Vol.5, p.306; Shahabuddin Abil Fazl Ahmad bin Ali bin Hajar Asqalani, Lesanul Mizan, Vol.2, p.446.
[9] - 'Ala'uddin bin Ali Al-Muttaqi bin Hesamuddin Al-Muttaqi Al-Hindi, Ibid, Vol.11, p.615, hadith 32979; Sheikh Sulayman bin Sheikh Ibrahim Qunduzi Hanafi, Ibid, vol.1,p.84; Muwaffaq bin Ahmad Khawrazmi, Ibid, p.200, Sheikh Ja'far Al-Ghita Kashif Al-Ghita, Kashful Ghita, Vol.1, p.11; Muhammad bin Ali Sheikh Saduq, Ibid, p.561; Aminul Islam Fazl bin Hasan Tabarsi, E'laamul Wara, p.159; Sulayman bin Ahmad Tabarani, Ibid, Vol.11, p.55; Shahabuddin Abilfazl Ahmad bin Ali bin Hajar ibn Hajar Al-Asqalani, Ibid, Vol.1, p.197; Qazi Noorullah Tustari, Ibid, p.132; Jalaluddin Abdu Rahman bin Abi Bakr Al-Suyuti, Ibid, Vol.1, p.415; Ali bin Eisa Al-Arbali, Ibid, p.111.
[10] - Al-Muttaqi Al-Hindi, Ibid, Vol.11, p.600, hadith 32889; Qunduzi Hanafi, Ibid, Vol.1, p.84; Ibn Hajar Al-Asqalani, Ibid, Vol.4, p.144; Khawrazmi, Ibid, p.83; Hakim Neishabouri, Ibid, vol.3, p.126; Tustari, Ibid, p.133; Al-Suyuti, Ibid, Vol.1, p.415, hadith 2705; Tirmizi, Ibid, Vol.5, p.301; Al-Arbali, Ibid, Vol.1, p.111.
[11] - Al-Arbali, Ibid, Vol.1, p.111.
[12] - Qunduzi Hanafi, Ibid, Vol.1, p.144; Ibn Hajar Al-Asqalani, Ibid, Vol.5, p.62.
[13] - Al-Shu'ara (26): 214
[14] - For further information see: Allamah Amini, Al-Ghadeer, Muhammad bin Jarir Tabari, Tarikh Al-Tabari, Vol.2, pp.62 and 63; Ali bin Abil Karam Muhammad bin Athir, Al-Kamil fit-Tarikh, Vol.2, pp.41 and 42; Ahmad bin Hanbal, Ibid, Vol.1, p.111; Shahabuddin bin Hajar Ibn Hajar Al-Asqalani, Muqaddemat Fath Al-Bari Sharh Sahih Al-Bukhari, vol.8, p.114; Jarullah Mahmud bin Umar Zamakhshari Khawrazmi, Al-Kashaf 'An Haqayeq Al-Tanzil wa 'Uyoon Al-Aqawil fi Wojuh Al-Ta'vil, Vol.1, p.347; Al-Muttaqi Al-Hindi, Ibid, Vol.13, p.131, hadith 36419; Nooruddin Ali bin Abi Bakr Heithami, Majma'uz Zawa'ed wa Manba'ul Fawa'ed, Vol.8, p.302; Ahmad bin Abdullah Tabari, Ibid, p.71; Qunduzi Hanafi, Ibid, Vol.1, p.312; Ibn Abil Hadid, Ibid, Vol.13,p.210. Research findings show that Hadith yamud dar (i.e. the Prophet's proclamation in his house) has the status of spiritual tawatur because the text of the hadith is not identical in all the aforementioned source books.
[15] - Ahmad bin Hanbal, Ibid, Vol.1, p.177; Muhammad bin Ismail Bukhari, Sahih Bukhari, Vol.3, p.58; Qunduzi Hanafi, Ibid, Vol.1, p.59, Muslim bin Al-Hajjaj Neishabouri, Sahih Muslim, Vol.7, p.120, Muhammad bin Ishaq Ibn Hesham, Al-Sirah Al-Nabawiyah, researched by Muhammad bin Mohyiddin Abdul Hamid, Vol.4, p.947; Nooruddin Ali bin Abi Bakr Haythami, Ibid, Vol.9, p.109; Al-Muttaqi Al-Hindi, Ibid, Vol.13, p.106, hadith 36345; Hakim Neishabouri, Ibid, Vol.3, p.109; Shamsuddin Muhammad bin Ahmad Zahabi, Seyar A'laam Al-Nubala, researched by Shu'ayb Al-Arno'ut and Hussein Al-Asad, vol.1, p.142; Al-Suyuti, Ibid, Vol.2, p.177; Khawrazmi, Ibid, p.199; Ahmad bin Abdullah Al-Tabari, Ibid, P.87; Tirmizi, Ibid, Vol.5, p.302; Ahmad bin Yahya Balazari, Ansābul Ashrāf, Vol.1, p.217.
[16] - Al-Ma'idah (5): 3
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[17] - Ibid.
[18] - Muhammad Taqi Mesbah Yazdi, Amuzesh 'Aqāyed, p.312.
[19] - Al-Juwaini al-Hamawayini, Ibid, Vol.2, p.66; Abul makarem Sayyid Hashim bin Sayyid Sulayman Al-Bahrani, Ghayatul Muram wa Hojjatul Khesam fi Tabyin Al-Imam min Tariq Al-Khas-e wal-'Aam, researched by Sayyid Ali Ashur, Vol.1, p.139 and 140.
[20] - Al-Nisa (4): 59
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[21] - Sayyid Hashim bin Sayyid Sulayman Al-Bahrani, Ibid, Vol.3, p.113; Qunduzi Hanafi, Ibid, Vol.3, p.399; Al-Arbali, Ibid, Vol.3, p.316; Muhammad bin Hasan Hurr Ameli, Ethbatul Hodat Binnosus wal-Mu'jezat, Vol.3, p.123.
[22] - Qunduzi Hanafi, Ibid, Vol.1, p.63.
[23] - Ghurar Al-Hekam, 1095.