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Hadith al-Shajara
SubjectImamate, Wilaya, Affection for Ahl al-Bayt (a) (Mawadda)
Issued byProphet (s)
NarratorsJabir b. 'Abd Allah al-Ansari, Abu Sa'id al-Khudri, Burayda b. Husayb, Abu Umama al-Bahili, and 'Abd Allah b. 'Umar
Sunni sourcesShawahid al-tanzil, Mizan al-i'tidal, Lisan al-mizan, al-Mustadrak 'ala l-sahihayn, and Tarikh Madinat Dimashq
Qur'anic supportVerse of Mawadda
Narrative supportHadith al-Nur


Hadith al-Shajara (Arabic: حدیث الشجرة; lit. "The Hadith of the Tree") refers to a renowned narration attributed to the Prophet (s) which delineates the singular origin of himself and Imam Ali (a) from a unified tree, in contradistinction to the diverse origins of other prophets and humanity. This hadith is recorded with varying phraseology in both Shi'a and Sunni hadith collections. Prominent variations include:

  • "Ana wa 'Ali min shajaratin wahida wa l-nas min ashjar shatta." (I and 'Ali are from a single tree, while people are from various trees.)[1]
  • "Inna Allah ta'ala khalaqa al-anbiya' min ashjar shatta wa khuliqtu ana wa 'Ali min shajaratin wahida fa-ana asluha wa 'Ali far'uha wa l-Hasan wa l-Husayn thimaruha wa ashya'una awraquha..."[2] (Verily, God Almighty created the prophets from diverse trees, yet He created me and 'Ali (a) from a single tree. Thus, I am its root, 'Ali (a) is its branch, al-Hasan (a) and al-Husayn (a) are its fruits, and our followers (Shi'a) are its leaves...)
  • "Ya 'Ali al-nas min shajar shatta wa ana wa anta min shajaratin wahida..." (O 'Ali (a), people are from various trees, whereas you and I are from a single tree...)[3]

It is reported that upon articulating the Hadith al-Shajara, the Prophet (s) recited the Verse of Mawadda ("Say, 'I do not ask you for any reward for it except love for the close relatives'"), thereby underscoring the imperative of affection for the Ahl al-Bayt (a).[4] Shi'a theologians interpret this affection as denoting the Wilaya and caliphate of the Ahl al-Bayt (a),[5] maintaining that genuine love necessitates obedience to them.[6] Furthermore, scholars cite the shared origin of the Prophet (s) and 'Ali (a) as evidence of their parity regarding the obligation of obedience and Wilaya, frequently referencing the Verse of Wilaya to substantiate this claim.[7] The hadith is also viewed as an indication of the unity of the Prophet (s) and Imam 'Ali (a) in terms of virtue and perfection.[8]

In the exegesis of specific Qur'anic verses—such as Qur'an 13:4, Qur'an 42:23, and Qur'an 27:89—affection for the Ahl al-Bayt (a) is identified as "hasana" (a good deed).[9] Within these narrations, the tree symbolizes the unique spiritual bond between the Prophet (s) and 'Ali (a),[10] signifying the soteriological importance of loving and following the Ahl al-Bayt (a); those who hold fast to this affection are secured against punishment and misguidance.[11]

The Hadith al-Shajara is documented in both Shi'a and Sunni sources, including al-Amali (Tusi),[12] Bihar al-anwar,[13] Kanz al-'ummal,[14] Shawahid al-tanzil,[15] al-Mustadrak 'ala l-sahihayn,[16] and al-Mu'jam al-awsat.[17] Chains of transmission include authorities such as Jabir b. 'Abd Allah al-Ansari, Burayda b. Husayb, 'Abd Allah b. 'Umar, Abu Sa'id al-Khudri, and Abu Umama al-Bahili, attributing the statement to the Prophet of Islam (s).

Scholars have affirmed the authenticity (ṣaḥīḥ) of the Hadith al-Shajara in numerous authoritative works, such as Abaqat al-anwar,[18] Ihqaq al-haqq,[19] al-Mustadrak 'ala l-sahihayn,[20] and Nafahat al-azhar.[21]

Notes

  1. ↑ Al-Majlisī, Biḥār al-anwār, 1403 AH, vol. 38, p. 309; Muttaqī al-Hindī, Kanz al-ʿummāl, 1401 AH, vol. 11, p. 608.
  2. ↑ Ibn Ḥajar, Lisān al-mīzān, 2002, vol. 6, p. 329; Al-Ḥaskānī, Shawāhid al-tanzīl, 1411 AH, vol. 1, pp. 376–377.
  3. ↑ Al-Ḥākim al-Nayshābūrī, al-Mustadrak ʿalā l-ṣaḥīḥayn, 1411 AH, vol. 2, p. 263.
  4. ↑ Al-Ḥuwayzī, Nūr al-thaqalayn, 1415 AH, vol. 4, p. 572.
  5. ↑ Makārim Shīrāzī, Āyāt-i wilāyat dar Qurʾān, 1386 Sh, p. 191.
  6. ↑ Makārim Shīrāzī, Āyāt-i wilāyat dar Qurʾān, 1386 Sh, p. 193.
  7. ↑ Ibn al-Biṭrīq, Khaṣāʾiṣ al-waḥy al-mubīn fī manāqib Amīr al-Muʾminīn, 1417 AH, p. 246.
  8. ↑ Raḍwānī, Shīʿa shināsī wa pāsukh bi shubahāt, 1384 Sh, vol. 2, p. 640.
  9. ↑ Makārim Shīrāzī, Payām-i Qurʾān, 1386 Sh, vol. 9, pp. 386–387.
  10. ↑ Al-Ḥaskānī, Shawāhid al-tanzīl, 1411 AH, vol. 1, p. 375.
  11. ↑ Al-Dhahabī, Mīzān al-iʿtidāl, 1382 AH, vol. 3, p. 347; Al-Ḥaskānī, Shawāhid al-tanzīl, 1411 AH, vol. 1, p. 554.
  12. ↑ Al-Ṭūsī, al-Amālī, 1414 AH, p. 610.
  13. ↑ Al-Majlisī, Biḥār al-anwār, 1403 AH, vol. 38, p. 309 & 188; vol. 23, p. 230.
  14. ↑ Muttaqī al-Hindī, Kanz al-ʿummāl, 1401 AH, vol. 11, p. 608.
  15. ↑ Al-Ḥaskānī, Shawāhid al-tanzīl, 1411 AH, vol. 1, pp. 376–377, 554.
  16. ↑ Al-Ḥākim al-Nayshābūrī, al-Mustadrak ʿalā l-ṣaḥīḥayn, 1411 AH, vol. 2, p. 263.
  17. ↑ Al-Ṭabarānī, al-Muʿjam al-awsaṭ, 1415 AH, vol. 4, p. 263.
  18. ↑ Mīr Ḥāmid Ḥusayn, ʿAbaqāt al-anwār, 1366 Sh, vol. 17, pp. 243–249.
  19. ↑ Al-Shūshtarī, Iḥqāq al-ḥaqq, 1409 AH, vol. 5, p. 256.
  20. ↑ Al-Ḥākim al-Nayshābūrī, al-Mustadrak ʿalā l-ṣaḥīḥayn, 1411 AH, vol. 2, p. 263.
  21. ↑ Al-Ḥusaynī al-Mīlānī, Nafaḥāt al-azhār, 1414 AH, vol. 5, pp. 115–132.

References

  • Al-Dhahabī, Shams al-Dīn. Mīzān al-iʿtidāl fī naqd al-rijāl. Beirut: Dār al-Maʿrifa, 1382 AH.
  • Al-Ḥākim al-Nayshābūrī, Muḥammad b. ʿAbd Allāh. al-Mustadrak ʿalā l-ṣaḥīḥayn. Beirut: Dār al-Kutub al-ʿIlmiyya, 1411 AH.
  • Al-Ḥaskānī, ʿUbayd Allāh b. ʿAbd Allāh. Shawāhid al-tanzīl li-qawāʿid al-tafḍīl. Edited by Muḥammad Bāqir Maḥmūdī. Tehran: Intishārāt-i Wizārat-i Farhang wa Irshād-i Islāmī, 1411 AH.
  • Al-Ḥusaynī al-Mīlānī, Sayyid ʿAlī. Nafaḥāt al-azhār fī khulāṣat ʿAbaqāt al-anwār. N.p: Sayyid ʿAlī Mīlānī, 1414 AH.
  • Al-Ḥuwayzī, ʿAbd ʿAlī b. Jumʿa. Nūr al-thaqalayn. Qom: Ismāʿīliyān, 1415 AH.
  • Al-Majlisī, Muḥammad Bāqir. Biḥār al-anwār. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
  • Al-Qurṭubī, Muḥammad b. Aḥmad. al-Jāmiʿ li-aḥkām al-Qurʾān. Tehran: Nāṣir Khusraw, 1364 Sh.
  • Al-Shūshtarī, Qāḍī Nūr Allāh. Iḥqāq al-ḥaqq wa izhāq al-bāṭil. Qom: Maktabat Āyatallāh al-Marʿashī al-Najafī, 1409 AH.
  • Al-Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassisa al-Aʿlamī, 1390 AH.
  • Al-Ṭabarānī, Sulaymān b. Aḥmad. al-Muʿjam al-awsaṭ. Cairo: Dār al-Ḥaramayn, 1415 AH.
  • Al-Ṭabarsī, Faḍl b. Ḥasan. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran: Nāṣir Khusraw, 1372 Sh.
  • Al-Ṭūsī, Muḥammad b. al-Ḥasan. al-Amālī. Qom: Dār al-Thaqāfa, 1414 AH.
  • Ibn ʿAsākir, Abū l-Qāsim ʿAlī b. al-Ḥasan. Tārīkh Madīnat Dimashq. Beirut: Dār al-Fikr, 1415 AH.
  • Ibn Ḥajar, Abū l-Faḍl Aḥmad b. ʿAlī. Lisān al-mīzān. Beirut: Muʾassisa al-Aʿlamī, 2002.
  • Ibn al-Biṭrīq, Yaḥyā b. Ḥasan. Khaṣāʾiṣ al-waḥy al-mubīn fī manāqib Amīr al-Muʾminīn. Qom: Dār al-Qurʾān al-Karīm, 1417 AH.
  • Makārim Shīrāzī, Nāṣir. Āyāt-i wilāyat dar Qurʾān. Qom: Nasl-i Javān, 1386 Sh.
  • Makārim Shīrāzī, Nāṣir. Payām-i Qurʾān. Qom: Dār al-Kutub al-Islāmiyya, 1386 Sh.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i namūna. Tehran: Dār al-Kutub al-Islāmiyya, 1371 Sh.
  • Mīr Ḥāmid Ḥusayn. ʿAbaqāt al-anwār fī imāmat al-aʾimma al-aṭhār. Isfahan: Kitābkhāna-yi ʿUmūmī-yi Imām Amīr al-Muʾminīn, 1366 Sh.
  • Muttaqī al-Hindī, ʿAlāʾ al-Dīn ʿAlī b. Ḥusām al-Dīn. Kanz al-ʿummāl fī sunan al-aqwāl wa l-afʿāl. Beirut: Muʾassisa al-Risāla, 1401 AH.
  • Raḍwānī, ʿAlī Aṣghar. Shīʿa shināsī wa pāsukh bi shubahāt. Tehran: Nashr-i Mashʿar, 1384 Sh.
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