Imam Ali In The Hadith - The Event Of Ghadir 5/8

'Eid al-Ghadeer is an event that all Muslims should be celebrating. If, truly, the Prophet appointed Imam Ali, alayhi assalam, as a successor, then why did the people not follow him? There has never been a case where either a prophet or a successor of a prophet has ever been chosen by people.

Bismillahir-Rahmanir-Rahim, wal-Hamdulillah Rabbil-'Alameen wa assalatu wa assalamu 'ala Muhammadin wa alihi at-tayyabeen at-tahareen. Dear brothers and sisters a-salamu 'alaikum wa Rahmatullahi wa barakatu.

Welcome to this fifth episode of these special series about 'Eid al-Ghadeer. In the last few episodes we discussed the concept of shura or council, and we saw that there was no precedence before the time of Rasul Allah, sallallahu 'alayhi wa aali or during the time of the Rasul Allah, sallallahu 'alayhi wa aali, or even after the time of Rasul Allah, sallallahu 'alayhi wa aali, with the exception of Amir al-Mu'minin, salamullahi 'alayh, where people unanimously chose or declared a vote on who is to lead them in a divine perspective with regards to divine leadership imamah, nubuwa, kheelafa, even as something as simple as a leader of a military group.

Never do we have an example of a case, which shows people will choose such individuals, but rather they're always appointed. And then we said that the Prophet, sallallahu 'alayhi wa aali, therefore, must have appointed someone to lead the Muslims after him, because he would not have just left them all to do whatever they want. And we'll talk more about that, InshaAllah, and the next episode.

But in the previous episodes, we said that the Prophet, sallallahu 'alayhi wa aali appointed Ali ibn Abi Talib, salamullahi alayh, and he prepared the people for the leadership of Amir al-Mu'minin, salamullahi alayh, and we discuss that from Qur'anic perspective, were discussed four ayat only four, when the fact there are many others, but for the sake of time, we discussed the ayah when the Prophet when Amir al-Mu'minin slept in the Prophet's bed during the migration of the Prophet, sallallahu 'alayhi wa aali which is 207 from Surat al-Baqarah. We looked at ayat at-Tatheer, the purification, number 33 of Surat al-Ahzab, number 33. We looked at ayat al-Mubahala which is ayah number 61 of Ale 'Imran and we looked at ayat al-Weelaya which is ayah when Amir al-Mu'inin gave the charity while he is in the state of ruku', ayat number 55 of Surah al-Ma'eedah surah number five.

Today we will take a look at the traditions of the Prophet, sallallahu 'alayhi wa aali in which he prepares the Muslims for the leadership of Amir al-Mu'minin, salamullahi alayh, and we will discuss in particular, three of them, three, although there are many, many others, but for the sake of time, we'll look at these three.

The first one we will look at is, at the time of the Battle of Khaibar. At the time of Khaibar the Prophet, sallallahu 'alayhi wa aali, had had a treatment or an agreement, let's say a treaty, with the Jews of Khaibar, but some of the terms of this agreement and this treaty was violated, so the Prophet, sallallahu 'alayhi wa aali decided to send an army to defend the Muslims because of the violations that were taking place against them. So he decides to choose the first, the man who became the first khaleefah. He told him, you become the leader of the Muslims and you go to conquer Khaibar. Khaibar was a big fortress and they had very secure gates. And when the first khaleefah came, he tried to conquer these gates, he tried to go through them, but there was no luck. So he came back.

Then the Prophet, sallallahu 'alayhi wa aali said, OK, tomorrow I will appoint somebody else to lead the Muslims and maybe he'll bring victory. Who did he appoint? The man who became the second khaleefah of the Muslims. He said, you become the leader of the Muslims army and you go and conquer the fort of Khaibar. He goes, he comes back and according to Ibn Jareer at-Tabari, in his tareekh, in his history of tareekh of Umamee wa al-Muluk. He says the second khaleeah or the man who became the second khaleefah, came back, yujabbin al-qaumah wa yujabbinnuna, he calls the army that the Prophet sent with him, he calls them, they are a bunch of cowards. And they call him a coward, so they were calling each other's names, cowards. The Prophet, sallahllahu 'alaihi wa aali wa sallam, then says, OK, so tomorrow I will give the commandership of the army to a man who loves Allah and his Messenger and Allah and his Messenger love him. He is Karrar, he is a man who brings victory, laisa bi farar, he will not run away and come back, helpless, come back being called a coward, he will bring victory to Muslims.

The next day, Muslims said we gathered, the Muslims, they said we gathered there each and every one of us hopes that the Prophet would choose him. The Prophet looks around and he says, why do I not see Ali ibn Abi Talib? They told him, ya Rasul Allah, he has got some illness in the eye, some infection. He said, bring him to me. So they brought Amir al-Mu'minin, salamullahi alayh, to the Prophet, sallallahu 'alayhi wa aali, he took some of his saliva and he wiped it over his eyes and he became cured. The Prophet said, here you take the banner and bring victory to Muslims and indeed, Amir al-Mu'minin, salamullahi 'alayh, went there and he saw the fort of Khaibar and he managed to take out and take down the fort of Khaibar, and he managed to conquer Khaibar and bring victory to Muslims. He came back with the victory to Muslims, he came back to Rasul Allah, sallallahu 'alayhi wa aali wa sallam. The Prophet was so pleased with the act of Amir al-Mu'minin, salamullahi 'alayh.

Now this is mentioned in tareekh in al-Umam and Muluk of the history of al-Tabaree, it is also mentioned this hadith in Sahih Muslim under the section of the merits of 'Ali ibnu Abi Talib where Mu'aweeya ibnu Abu Sufyan, the khaleefah, when he became the khaleefah tells Sa'ad ibn Abi Waqqass, the companion of Rasul Allah s, sallallahu 'alayhi wa aali. Oh Sa'ad, why do you not use foul language shattim, sabb, against Ali ibn Abi Talib, salamullahi alayh, how come you don't curse Ali ibn Abi Talib? See, that's that's quite an interesting thing. In Sahih Muslim, the Khaleefah Mu'aweeya ibn Abu Sufyan tells the companion, Sa'ad ibn Waqqas you should curse, you should actually use foul language against 'Ali ibn Abu Talib.

Now, here is something as a side note. Wasn't 'Ali ibn Abi Talib a sahabi? At the very least, wasn't he a companion? Why would you do shettim of Ali ibn Abi Talib? So who initiated the curse of the Sahaba? Who initiated this foul language against the companions Rasul Allah, sallallahu 'alayhi wa aali? It was Mu'aweeya ibn Abu Sufyan. As per Sahih Muslim in the section of the merits of 'Ali ibn Abi Talib.

We, the followers of Ahlu Bayt, do not use such language. In fact, in Nahjul Balagha Ameer al-Mu'minin, alayhim assalam, tells his companions, he advises them, Nahjul Balagha is a book which which has a compilation, which is a compilation of the sermons and the letters of Imam Ali ibn Abi Talib, and there are two non-Shi'a interpreters of Nahjul Balagha, one of them as Muhammad 'Abdu and the other one as Sheikh Muhammed Abdu and ib Abdu Hadeed Mu'tazali. In there, Imam Ali tells his companions, I hate it, I hate for you to use foul language. Don't do that. So they said, What should we say against our enemies ya Ameer al-Mu'minin? He said, say what they do, name their actions, don't name them with names. That was just a side note.

But in their Sa'ad ibn Abi Waqqas tells Mu'aweeya Abu Sufyan the khaleefah, I do not use foul language against Ali ibn Abi Talib for some reasons. One of them is that this day of Khaybar, the Prophet gave him the banner and I wished I was the one who took the banner on that day. So that is the evidence where the Prophet, sallallahu 'alayhi wa aali wanted to show Muslims, listen, we sent the first man to lead, he came back with not victory. We sent the second man to lead, but he came back, people were calling him a coward and he was calling people, they're cowards. So they are not suitable to become the leaders of the Muslims. The Prophet wanted to teach them lessons. Who is the suitable leader? Who will bring victory? Who is the one who has the knowledge and the bravery and the wisdom and the ability to lead Muslims? It is Ali ibn Abi Talib, salamullahi 'alayh. He is the man whom Allah loves him and he loves Allah and his Messenger, the Messenger also loves him. And this will be a very important point to show the Muslims, Ali is your leader, Ali is your master.

The second hadith that we will discuss or the second tradition is from the battle of Tabuk. The battle of Tabuk was the last battle the Prophet, sallallahu 'alayhi wa aali participated in it personally. It took place in the latter part of the year, eight after Hijra or nine after Hijra. So this was after the conquest of Mecca. The Prophet, sallallahu 'alayhi wa aali, takes about 30,000, 25 to 30,000 Muslims and they go to the borders of the Roman Empire and the Muslim state because he hears that the Roman Caesar has lined up an army to attack the Muslims, the Prophet takes an army and goes. The Prophet, at that time, realize that Tabuk is quite a far away place from Medina. In fact, that was the farthest point the Prophet, sallallahu 'alayhi wa aali travelled in his battles.

So he realized that there were a lot of hypocrites in Medina who are waiting for the opportunity to destroy Islam. There are a lot of enemies from outside who are waiting for the Prophet to leave Medina to destroy Islam. So the Prophet could not risk not leaving someone whom he trusts as the leader after him or while he's gone. The Prophet, sallallahu 'alayhi wa aali, appoints Imam Ali ibn Abi Talib as the leader of Medina. And that again, it goes back to a few episodes ago when we said that the Prophet, sallallahu 'alayhi wa aali, never left Medina for any reason without appointing someone to look after the affairs, he always appoints, even if he leaves for a few days. So how is it possible to imagine that the Prophet left this whole nation, this whole Ummah, forever without appointing someone? It's contradictory to the Sunna of Rasul Allah , sallallahu 'alayhi wa aali.

So, he appoints Ali ibn Abi Talib, salamullahi 'alayh. And the hypocrites start to spread rumours saying that the Prophet left Ali ibn Abi Talib, his cousin, because he feared about him. This battle is going to be a tough battle and he did not want his cousin to be killed. So Ameer al-Mu'minin, salamullahi alayh, Ali ibn Abi Talib rides his horse and joins Rasul Allah, sallallahu 'alayhi wa aali us telling him, ya Rasul Allah this is what those people are saying about you leaving me behind. The Prophet said, do not worry about what they say, go back. Don't you like to be to me, like Haroon was to Musa, except there is no Prophet after me. This hadith, this hadith as mentioned in Sahih al-Bukhari and the section of the merits of 'Ali ibn Abi Talib.

The whole story is mentioned into Tareekh al-Tabari, in the history of al-Tabari, the battle of Tabuk. So when we see the Prophet telling Imam Ali, in front of the Muslims that you are to me like Haroon was to Musa, 'alayhi assalam, except there is no prophet after me. What is he trying to say? My dear brothers and sisters, I have a genuine question for you. What was the relationship of Haroon to Musa?

Well, let's read the Qur'an. What does the Qur'an say? In Surah Ta Ha when Allah gave the message to the Prophet Musa, 'alayhi assalam. The Prophet Musa made some du'as, oh Allah, give me some patients, rabbee yishrahlee sadri (20:25), easemy task, yasirlee 'amree (20:26), allow me to speak more eloquently and in a way that people will understand me, that I'm listening carefully. And then what? Oh Allah, waj'alee, wazeeran min ahlee (20:29), and grant me a minister of my family. Who is this minister? Haroon, akhi (20:30), Haroon, my brother. Ushdud beehee azree, strengthened me with him. Ushdud beehee azree (20:31). Ij'alee wazeeran min ahlee (20:29), Haroon akhi (20:30), ushdud beehee azree (20:31) wa ashrukum fi 'amree (20:32) kainu sabeeha katheeran wa nadhkurka katheera (20:33-34), make him my partner in this message. Make him my partner in the message.

We know the Prophet, sallallahu 'alayhi wa aali, does not speak of desires as per the hadith, as per the ayah in the Qur'an in Surat al-Najm. The Prophet does not speak of desires, it is but that revelation that comes to him (53:3-4). So the Prophet told Amir al-Mu'minin, in front of the Muslims that Ali is like to me is like how Haroon is to Musa, Haroon was the minister of Musa, he was the partner of the message and the command with Musa 'alayhi assalam, but he is not a prophet, Ali is not a prophet like Haroon was a prophet. And when Musa 'alayhi assalam wanted to leave to meet or to get the Taurat, he appointed Haroon, ukhlufnee, he tells Haroon, you become a khaleefah while I'm gone. And he told people, listen to him. What happened when Bani Isra'eel did not listen to Haroon 'alayhi asssalam? What happened when they worshipped the calf? They deviated.

And when Musa came back, he told Haroon, Haroon, why did you not try to stop this? He said, Brother, do not, oh the son of my mother do not blame me I was weakened, I was given no power, they turned against me. And that is exactly what happened to Amir al-Mu'minin 'Ali ibnu Abi Talib after Rasul Allah, sallallahu 'alayhi wa aali. So that hadith, you are to me like Haroon is to Musa is very important. It is preparing the Muslims for the kheelafah, for the imamah, for the leadership.

The last one we will take a look at is Hadith al-Thaqalyn. In Sahih Muslim and there is a Shia scholar by the name of Mir Hamid Husayn and his book 'Abakat al-Anwar, he has proven Hadith al-Thaqalyn, from 800 different sources. You can refer to this book, most of them are not Shia, most of them. So what happens, the Prophet, sallallahu 'alayhi wa aali, according to Sahih Muslim, before he leaves this dunya in Hajjat Wida'ada, the farewell pilgrimage, he tells the Muslims, I am going to be leaving amongst you wo things. What are thee two things? Keetab Allah, the Book of Allah, wa 'itratee ahla baytee, and my family, my progeny, my family not wa sunnatee. No. Refer to Sahih Muslim, see what he says. Wa 'itratee ahla baytee, the Prophet is giving a will. The Prophet is instructing them and in that section of Sahih Muslim, I am leaving the Book of Allah and the progeny of my family. In another hadith he says, he continues to say, as long as you hold on to both of them, you will never, never go astray. You need the progeny and you need the Qur'an. You cannot just say Qur'an is enough for us. You need both of them.

When the man who became the second khaleefah during the Prophet's death, as he was dying on his deathbed, according to Sahih al-Bukhari and Sahih Muslim, the Prophet asked for a paper and a pen or the equivalent of a paper and a pen. And in Sahih al-Bukhari, it says a man of the Muslims, one, one of them, he doesn't mention his name. In Sahih Muslim, he mentions the name. He says, the man who became the second khaleefah. The second Khalifa said, Leave him. The pain of illness has overcome him, in other words, the Prophet doesn't really know what he's saying. That is what the second khaleefah said about our Prophet, sallallahu 'alayhi wa aali. And he said we don't need a will, we don't need him to write anything for us, the Book of Allah is sufficient for us, hassbuna keetab Allah. When in fact, he said the Qur'an, he said in the Qur'an is enough, we don't need anything else. This goes against the Qur'an itself, because the Qur'an says, 'ateeu Allah wa 'ateeu al-Rasul (4:59), obey Allah and obey the Messenger.

The Qur'an says, ask those who know or the people of the Qur'an (16:43, 21:7). And the hadith of the Prophet says, I am leaving the Book of Allah and my progeny, as long as you hold on to both of them, you will never go astray, you need both. So the Prophet, sallallahu 'alayhi wa aalihi wa sallam, throughout his message of 23 years, my brothers and my sisters, and I have only given three examples when there are numerous tens, if not hundreds of examples where the Prophet, sallallahu 'alayhi wa aali, when he migrated to Medina, he made a brotherhood between every migrant and every local Ansari from Medina, except for him. Who did he make his brother? Ali ibn Abi Talib, when in fact, both of them, they are muhajireen, Ali is a muhajir and the Prophet, sallallahu 'alayhi wa aali is muhajir, but there is no one suitable to become the brother of Rasul Allah, sallallahu 'alayhi wa aali, and nobody is suitable to become the brother of Ali ibn Abi Talib except Ali and the Prophet, sallallahu 'alayhi wa aali wa sallam.

Numerously, repeatedly, the Prophet prepared the Muslims for the event of 'Eid al Ghadeer. Now what happened on 'Eid al-Ghadeer? InshaAllah, we will discuss that in the next episode, so please join us for this most important event in the life of Rasul Allah, sallallahu 'alayhi wa aali and his message, and we'll discuss it next episode, until then, may Allah bless you. Wa as-salamu 'alaikum, wa rahmatullahi, wa barakatu.