Hadith 'Ali ma' al-Haqq

Priority: c, Quality: c
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Hadith 'Ali ma' al-Haqq
The calligraphic piece from the hadith of "Ali with the truth," in Nastaliq script, written by Sayyid Abulfadl Sarwar.
The calligraphic piece from the hadith of "Ali with the truth," in Nastaliq script, written by Sayyid Abulfadl Sarwar.
SubjectInfallibility and succession of Imam Ali (a) after the Prophet (s) and his superiority over other companions
Issued byProphet Muhammad (s)
NarratorsAbd Allah b. al-Abbas • Aisha • Ammar b. Yasir • Sa'd b. 'Ubada • Abu Dharr al-Ghifari and ...
Validity of the chain of transmissionMutawatir
Shi'a sourcesAl-Kafi • Al-Irshad • Kifayat al-athar
Sunni sourcesSahih al-Tirmidhi • Tarikh Baghdad • Tarikh madina Dimashq • Tafsir al-kabir • Tadhkirat al-khawass


Hadith ʿAlī maʿa al-ḥaqq wa-l-ḥaqq maʿa ʿAlī (Arabic: حديث عَلِيٌّ مَعَ الْحَقِّ وَالْحَقُّ مَعَ عَلِيٍّ, 'Ali is with the truth and the truth is with 'Ali) is a hadith from the Prophet (s) concerning Imam 'Ali (a). The same content has been transmitted from the Prophet (s) in different words. Some of these appear in Shia and Sunni sources and the hadith is deemed mutawatir (or frequently transmitted).

In the Six-Member Council for the selection of the caliph after 'Umar b. al-Khattab, 'Ali (a) cited this hadith to prove his competence for the position of caliphate. Moreover, a number of the Prophet's companions and Sunni scholars have made recourse to this hadith as a demonstration of the rightness of Imam 'Ali’s (a) deeds on different occasions.

The hadith has been thought to imply the superiority of Imam 'Ali (a) over other companions, his infallibility, the obligation of his obedience, and his priority for imamate and succession of the Prophet (s), and the prohibition of abusing or cursing Imam 'Ali (a).

Content and Text

Being with the truth is a virtue of Amir al-Mu'minin (a), as is pointed out in a hadith from the Prophet (s): “'Ali is with the truth and the truth is with 'Ali.”[1] The hadith has been transmitted with different wordings and on various occasions from the Prophet (s).[2] According to al-Allama al-Hilli, hadiths to this effect are so frequent that cannot be enumerated.[3] There are different transcriptions of this hadith in sources such as Kashf al-yaqin,[4] Kashf al-ghumma,[5] Bihar al-anwar,[6] al-Ghadir,[7] and Mizan al-hikma.[8] In his Ghayat al-maram, Sayyid Hashim al-Bahrani discusses this and similar hadiths within two sections in terms of twenty six points.[9]

Validity

It is believed that some of these hadiths are unquestionable and indubitable,[10] consensually agreed upon by both Shia and Sunni Muslims,[11] and mutawatir (i.e. frequently transmitted).[12] Furthermore, it is said that some of the texts of these hadiths possess the highest degree of validity, their tawatur and incontrovertibility being accepted by Shia and Sunni scholars of hadiths.[13] In addition to these, no objection has been made the chains of transmitters of this hadith.[14]

According to Ibn Abi-l-Hadid, the chain of transmission of this hadith is accurate and indubitable.[15] There are hadiths with the content of “'Ali is with the truth” in some of the Six Books[16] and other Sunni sources, allegedly amounting to about 130 cases.[17]

Ibn Taymiyya's Claim

In his Minhaj al-sunna, Ibn Taymiyya holds that the hadith has not been transmitted by the Prophet (s) even via an invalid chain of transmission. He rebukes al-Allama al-Hilli for the citation of this hadith, referring to him as a liar.[18] In response to Ibn Taymiyya, Shia scholars have cited hadiths by the Prophet's (s) companions to this effect.[19] Moreover, in his al-Ghadir, Allama Amini cites many hadiths from prominent Sunni scholars and their authoritative sources.[20]

Transmitters

The hadith, “'Ali is with the truth” has been transmitted by Imam 'Ali (a) and 23 companions of the Prophet (s),[21] including the First Caliph,[22] Sa'd b. 'Ubada,[23] Abu Dhar al-Ghifari,[24] Miqdad,[25] Salman al-Farsi,[26] Ammar b. Yasir,[27] Abu Musa al-Ash'ari,[28] Abu Ayyub al-Ansari,[29] Sa'd b. Abi Waqqas,[30] Abd Allah b. al-Abbas,[31] Jabir b. Abd Allah al-Ansari,[32] Hudhayfa b. Yaman,[33] A'isha,[34] and Umm Salama.[35]

In hadiths from Ahl al-Bayt (a) (namely, the Prophet’s household), this hadith has been transmitted by Imam al-Sadiq (a) through his ancestors.[36]

Arguments and Citations

There were different occasions on which Imam 'Ali (a) and other companions of the Prophet (s) cited the hadith of “'Ali is with the truth” as evidence in favor of 'Ali (a):

  • In the Six-Member Council: formed after the death of the Second Caliph for the selection of the next caliph, Imam 'Ali (a) cited this hadith as evidence for his competence for the position of caliphate. He asked other members of the council to testify the accuracy of the hadith, and they did so.[37]
  • The Battle of Siffin: Abu Ayyub al-Ansari, a companion of the Prophet (s), delivered a speech during the battle in which he warned Imam 'Ali's opponents and enemies that Ammar b. Yasir was on the Imam’s side and that the Prophet (s) said that 'Ali (a) is with the truth.[41] Moreover, Sa'd b. Abi Waqqas, who was not friendly with Imam 'Ali (a), cited this hadith in the presence of Mu'awiya b. Abi Sufyan.[42]

There are Sunni scholars, such as Ahmad b. Hanbal,[43] Ibn Abi-l-Hadid,[44] Ibn al-Jawzi,[45] and Sibt b. al-Jawzi,[46] who have cited this hadith in praise of Imam 'Ali (a) and as evidence of the rightness of his actions.

Interpretations

The calligraphy of the hadith "al-Haq with Ali," in the holy Shrine of Imam Ali (a).

There have been various interpretations of the hadith, “'Ali is with the truth,” by Muslim scholars:

'Ali (a) as the criterion of right and wrong

Imam 'Ali (a) is characterized as being right in all of his deeds, as insightful of the truth, and as a criterion for telling the true/right from the false/wrong.[47] Some have invoked the hadith to show that 'Ali’s enemies are misguided and wrong.[48] And others have cited the hadith as evidence that the only saved sect are the followers of Imam 'Ali (a).[49] Fakhr al-Razi, a Sunni exegete, makes a recourse to this hadith to demonstrate that a person who follows 'Ali (a) in religious matters will be guided,[50] just as the original hadith continues as follows: "Then the Prophet (s) told 'Ammar b. Yasir: if all people go one way and 'Ali goes the other, then you follow 'Ali’s way as his is the right way."[51]

Imam 'Ali’s Imamate and Immediate Succession

Shia scholars believe that a corollary of the hadith, “'Ali is with the truth,” is his full-fledged superiority to all other companions of the Prophet (s), including his absolute competence in imamate, leadership, and immediate succession of the Prophet (s).[52] 'Ali (a) would not be characterized in the way he was in this hadith had he lacked the highest degree of knowledge, morality, and political competence.[53]

According to Allama al-Majlisi, Mu'tazila have also cited these hadiths as evidence for the superiority of Imam 'Ali (a) over other companions.[54]

Imam 'Ali's Infallibility

Al-Shaykh al-Mufid believes that Imam 'Ali (a) could not commit any errors or doubts about divine rulings since he is characterized by the Prophet (s) as being with the truth,[55] which amounts to saying that he would never go astray.[56] Given the unconditional unqualified character of the hadith, some have argued that it constitutes evidence for Imam 'Ali's infallibility in all his deeds,[57] encompassing all epistemic, conative, legislative, commonsensical, social, and moral contexts.[58] For this reason, it was impossible for the Imam (a) to commit any errors or sins,[59] since in that case 'Ali (a) could not be with the truth or the truth could not be with 'Ali (a), in which case the unqualified character of the Prophet’s words would be breached.[60]

Obligatory Obedience of 'Ali (a) and the Prohibition of Any Hostility Towards 'Ali

Given this hadith, it is obligatory for everyone to obey 'Ali (a) in an unconditional way.[61] Some have cited these hadiths as evidence for the highest degree of virtue, dignity, and greatness of Imam 'Ali (a), believing that at the very least the hadith implies the prohibition of fighting with, cursing, and expressing hostility towards 'Ali (a).[62]

Simulation of the Hadith for the Second Caliph

There are Sunni sources in which a similar hadith is cited (s) concerning Umar b. al-Khattab, in which the Prophet (s) greets 'Umar with mercy, adding that 'Umar tells the truth, even if the truth abandons him.[63]

A number of scholars believe that the hadith of 'Ali (a) being with the truth was so valuable in its content and chains of transmissions that it could not be reasonably denied. Thus, the Imam’s enemies have tried to fabricate similar hadiths from his rivals or to add virtues of the preceding caliphs to the hadith about Imam 'Ali (a), so that the virtue does not remain exclusive to the Imam (a).[64]

Notes

  1. ↑ Kulaynī, al-Kāfī, vol. 1, p. 294; Khazzāz al-Qummī, Kifāyat al-athar, p. 20; Ibn Ḥayyūn, Sharḥ al-akhbār, vol. 2, p. 60; Mufīd, al-Fuṣūl al-mukhtarat, p. 97.
  2. ↑ Tunikābunī, Ḍiyāʾ al-qulūb, vol. 2, p. 203.
  3. ↑ Ḥillī, Kashf al-yaqīn, p. 237.
  4. ↑ Ḥillī, Kashf al-yaqīn, p. 233-236.
  5. ↑ Irbilī, Kashf al-ghumma, vol. 1, p. 146-148.
  6. ↑ Majlisī, Biḥār al-anwār, vol. 38, p. 29-40.
  7. ↑ Amīnī, al-Ghadīr, vol. 3, p. 251-256.
  8. ↑ Muḥammadī Rayshahrī, Mizān al-ḥikma, vol. 1, p. 184.
  9. ↑ Āmadī, Ghāyat al-marām, vol. 5, p. 282-291.
  10. ↑ Mīlānī, Sharḥ minhāj al-karāma, vol. 2, p. 95.
  11. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 12, p. 110; Ṭaliqānī, Manhaj al-rashād, vol. 1, p. 30-31.
  12. ↑ ʿĀmilī, Ithbāt al-hudāt, vol. 2, p. 318.
  13. ↑ Faqīhīmanī, Ḥaq bā ʿAlī ast, p. 47.
  14. ↑ Mufīd, al-Jumal, p. 81.
  15. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balagha, vol. 2, p. 297; vol. 18. p. 72-73.
  16. ↑ Tirmidhī, Sunan al-tirmidhī, vol. 5, p. 633.
  17. ↑ Faqīhīmanī, Ḥaq bā ʿAlī ast, p. 49-58.
  18. ↑ Ibn Taymīyya, Minhāj al-sunna al-nabawīyya, vol. 4, p. 238.
  19. ↑ Amīnī, Nazrat fī kitāb minhāj al-sunnat al-nabawīyya, p. 104; Faqīhīmanī, Ḥaq bā ʿAlī ast, p. 98.
  20. ↑ Amīnī, al-Ghadīr, vol. 3, p. 251-256.
  21. ↑ Riḍwānī, Shīʿashināsī wa pāsukh bi Shubahāt, vol. 1, p. 55; Faqīhīmanī, Ḥaq bā ʿAlī ast, p. 48-49.
  22. ↑ Ṭabrisī, al-Iḥtijāj, vol. 1, p. 88.
  23. ↑ ʿĀmilī, Ithbāt al-hudāt, vol. 3, p. 298; Ṭabarī, Kāmil al-Bahāʾī, vol. 1, p. 325; Shūshtarī, Iḥqāq al-ḥaqq wa izhāq al-bāṭil, vol. 2, p. 348.
  24. ↑ Iskāfī, Naqḍ al-ʿUthmāniyya, p. 228; Shajarī Jurjāni, Tartīb al-amālī al-khamīsīya, vol. 1, p. 189.
  25. ↑ Shūshtarī, Iḥqāq al-ḥaqq wa izhāq al-bāṭil, vol. 4, p. 27.
  26. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 42, p. 41; Hilālī, Kitāb Sulaym b. Qays al-Hilālī, p. 881; Mufīd, al-Irshād, vol. 1, p. 32.
  27. ↑ Iskāfī, al-Miʿyār wa al-muwāzina, p. 35-36; Muttaqī Hindī, Kanz al-ʿummāl, vol. 11, p. 613.
  28. ↑ Ibn Mardawayh, Manāqib ʿAlī b. Abī Ṭālib, p. 115.
  29. ↑ Khaṭīb Baghdādī, Tārīkh-i Baghdād, vol. 13, p. 188; Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 42, p. 472; Ibn ʿAdīm, Bughyat al-ṭalab, vol. 1, p. 292.
  30. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 20, p. 361; Haythamī, Majmaʿ al-zawāʾid, vol. 7, p. 235.
  31. ↑ Ḥimawī Shāfiʿī, Farāʾid al-samṭayn, vol. 1, p. 177; Qundūzī, Yanābīʿ al-mawadat, vol. 2, p. 311; Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 42, p. 42; Ganjī al-Shāfiʿī, Kifāyat al-ṭālib, p. 187; Dhahabī, Mīzān al-iʿtidāl, vol. 2, p. 3; Ibn Ḥajar al-ʿAsqalānī, Lisān al-mīzān, vol. 2, p. 414; Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 246.
  32. ↑ Qundūzī, Yanābīʿ al-mawadat, vol. 1, p. 173.
  33. ↑ Khwārizmī, al-Manāqib, p. 177; Ibn Ṭāwūs, al-Taraʾif, vol. 1, p. 103.
  34. ↑ Ibn Mardawayh, Manāqib ʿAlī b. Abī Ṭālib, p. 115; Ḥillī, Nahj al-ḥaq, p. 225; Irbilī, Kashf al-ghumma fī maʿrifat al-aʾimma, vol. 1, p. 154.
  35. ↑ Ibn Mardawayh, Manāqib ʿAlī b. Abī Ṭālib, p. 115; Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 3, p. 129; Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 42, p. 449; Ibn Kathīr al-Dimashqī, al-Bidāya wa l-nihāya, vol. 7, p. 360.
  36. ↑ Mīr Ḥāmid Ḥusayn, ʿAbaqāt al-anwār, vol. 1, p. 222.
  37. ↑ Ḥillī, Kashf al-yaqīn, p. 425; Ḥillī, Nahj al-ḥaq, p. 394; Ibn Maghāzīlī, Manāqib ʿAlī b. Abī Ṭālib, p. 189; Ḥillī, Minhāj al-kirāma, p. 98.
  38. ↑ Ibn Qutayba al-Dīnawarī, al-Imāma wa l-sīyāsa, vol. 1, p. 98; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol 3, p. 62; Majlisī, Biḥār al-anwār, vol. 38, p. 28.
  39. ↑ Mufīd, al-Jumal, p. 433.
  40. ↑ rbilī, Kashf al-ghumma fī maʿrifat al-aʾimma, vol. 1, p. 147; Majlisī, Biḥār al-anwār, vol. 33, p. 332; vol. 38, p. 35.
  41. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 42, p. 472; Khaṭīb Baghdādī, Tārīkh-i Baghdād, vol. 13, p. 188; Ibn ʿAdīm, Bughyat al-ṭalab, vol. 1, p. 292.
  42. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 20, p. 361; Haythamī, Majmaʿ al-zawāʾid, vol. 7, p. 235.
  43. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 42, p. 419.
  44. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balagha, vol. 9, p. 88.
  45. ↑ Ibn Jawzī, Ṣayd al-khāṭir, vol. 1, p. 397.
  46. ↑ Sibṭ b. al-Jawzī, Tadhkirat al-khawāṣ, p. 35.
  47. ↑ Faqīhīmanī, Ḥaq bā ʿAlī ast, p. 47.
  48. ↑ ʿĀmilī, Ithbāt al-hudāt, vol. 2, p. 318; Armawī, Taʿlīqāt naqḍ, vol. 2, p. 712; Sind, al-Ṣaḥāba bayn al-ʿadāla wa al-ʿiṣmah, p. 203.
  49. ↑ Tījānī Samāwī, al-Shīʿa hum ahl al-Sunna, p. 114.
  50. ↑ Fakhr al-Rāzī, al-Tafsīr al-Kabīr, vol. 1, p. 180.
  51. ↑ Ibn Ṭāwūs, al-Taraʾif, vol. 1, p. 104; Irbilī, Kashf al-ghumma, vol. 1, p. 143; Ḥillī, Nahj al-ḥaq wa Kashf al-ṣidq, p. 224.
  52. ↑ Ṭabrisī, Iʿlām al-warā bi-aʿlām al-hudā, p. 159; Mughnīya, al-Jawāmiʿ wa al-fawāriq bayn al-Sunnat wa al-Shīʿa, p. 92-93.
  53. ↑ Faqīhīmanī, Ḥaq bā ʿAlī ast, p. 137.
  54. ↑ Majlisī, Biḥār al-anwār, vol. 38, p. 29.
  55. ↑ Mufīd, al-Fuṣūl al-mukhtarat, p. 339.
  56. ↑ Mufīd, al-Fuṣūl al-mukhtarat, p. 211.
  57. ↑ Sind, al-Ṣaḥāba bayn al-ʿadāla wa al-ʿiṣmah, p. 203.
  58. ↑ Ibn ʿAṭiyya, Abha l-murād, vol. 1, p. 807; Muqaddas al-Ardabīlī, Ḥadīqat al-shīʿa, vol. 1, p. 327.
  59. ↑ Subḥānī, Aḍwāʾ ʿala ʿaqāʾid al-Shiʿa al-imāmiyya, p. 389; Subḥānī, Buḥūth fī l-milal wa al-niḥal, vol. 6, p. 274.
  60. ↑ Faqīhīmanī, Ḥaq bā ʿAlī ast, p. 145-146.
  61. ↑ Ibn ʿAṭiyya, Abha l-murād, vol. 1, p. 569; Tunikābunī, Ḍiyāʾ al-qulūb, vol. 2, p. 203; Kāshif al-Ghitāʾ, al-ʿAqāʾid al-Jaʿfariyya, p. 53.
  62. ↑ Ṭūsī, Talkhīṣ al-Shāfī, vol. 2, p. 136.
  63. ↑ Bazār, Musnad al-Bazār, vol. 6, p. 98; Tirmidhī, Sunan al-tirmidhī, vol. 5, p. 633; Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 44, p. 126.
  64. ↑ Faqīhīmanī, Ḥaq bā ʿAlī ast, p. 101.

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