Hadith al-Manzila: Difference between revisions

'''Hadith of Manzila''' is among famous hadith narrated from the Prophet (s) which has been approved by both Shia and Sunni scholars. This hadith introduces the position of Imam Ali (a), with regards to the Prophet (s) and his primacy over other companions. It is a frequently narrated hadith (mutawatir) in the view of Shia scholars and among the proofs for Imam Ali’s (a) right for the caliphate after the noble Prophet (s).

This hadith has been narrated from the Prophet (s) in different times and places and with different wordings, such as on the day of the first pact of brotherhood (before immigration to Medina), the day of the second pact of brotherhood (5 months after immigration to Medina), in the house of Umm Salama, at the time of appointing a guardian for Hamza’s daughter, in the event of closing doors of companions’ houses to Masjid al-Nabi and most famously in the battle of Tabuk.

Different narrations of the hadith of Manzila are common in the message which is Imam Ali’s (a) position with regards to the Prophet (s) the same as Aaron’s position with regards to Moses. The few differences in the expressions of different narrations are due to narrations in different occasions and narrations based on the message.

This hadith has been mentioned in different historical, traditional and theological sources. Even, some Shia scholars have written independent books on them, including Mir Hamid Husayn (d. 1306 AH) who dedicated one volume of ‘Abaqat al-anwar to this hadith. Hakim Haskani narrated from his teacher, Abu Hazim Hafiz ‘Abdaway that he recorded narration of the hadith of Manzila from 5000 references. In another report, 88 ones among most famous narrators of hadith have narrated this hadith. People such as Ibn Taymiyya, Abd al-Haqq Dihlawi, Ganji Shafi’i, Abu l-Qasim Ali b. Muhassin Tanukhi and Suyuti acknowledged authenticity and popularity of this hadith. This hadith has also been mentioned in Sahih Bukhari, Sahih Muslim and other Sunni hadith references.

Ibn Abi l-Hadid reagrds this hadith agreed upon by all Islamic sects; and Ibn Abd al-Birr knows it among most correct and authentic hadiths. In some sources, different ways of narrating this hadith has been mentioned. Hakim Neyshaburi has considered the way of narrating the hadith correct and in Talkhis al-Mustadrak, Hafiz Dhahabi has stressed its authenticity. Even enemies of Imam Ali (a) have not been able to reject this hadith and have had to accept it and sometimes have unintentionally narrated it. According to Khatib Baghdadi, Walid b. Abd al-Malik admitted the original text of this hadith, however he changed the name Aaron to Qarun. It is said that when debating with jurisprudents, also Ma’mun ‘Abbasi referred to this hadith. According to Khatib Baghdadi, Umar referred to this hadith and called the person who insulted Ali (a) as hypocrite.

Mu’awiya did not reject this hadith and when he asked Sa’d b. Waqqas (one of the enemies of Ali (a)), “Why don’t you curse Ali (a)?” Sa’d answered, “because of the three merits, the Prophet (s) mentioned for Ali (a)” then, he narrated the hadith of Manzila and since then Mu’awiya stopped forcing Sa’d to curse Ali (a).

In addition to proving a great merit for Imam Ali (a), this hadith also proves his right for caliphate and infallibility, since the Prophet (s) has proved that Imam Ali (a) had all the virtues of Aaron except for being a prophet. According to Quranic verses, prophet Moses asked God to choose Aaron as his deputy and helps him in his mission. God accepted Moses’ request and Aaron became Moses’ vicegerent in his absence. Therefore, Aaron had all the positions of Moses as well and if Aaron remained alive after moses, he would become his successor (according to Jews, Aaron passed away forty years before Moses.)

Aaron had a great position before Moses and thus Imam Ali’s (a) position and rightfulness for caliphate after the Prophet (s) can be understood. Based on the story of Asron an dMoses in the Qur’an, Aaron was Moses’ deputy in his mission, thus Ali (a) was also the Prophet’s (s) deputy in his leadership and guardianship, except in his prophethood. Aaron was the second man after Moses among Bani Israel, thus Ali (a) was the same in the Prophet’s (s) umma. Aaron was Moses’ brother, so was Ali (a) the Prophet’s (s) brother based on the frequently narrated hadith of Mu’akhat which has been mentioned in both Shia and Sunni references. Aaron was the best of Moses’ people before God and Ali (a) was so. Aaron was Moses’ exclusive deputy in his absence and so was Ali (a), especially due to the Prophet’s (s) word that, ““It would not be appropriate that I go to the battle of Tabuk, except you would be my vicegerent here”. Aaron was the most knowledgeable person among the people of Moses, and so was Ali (a) as stressed by the Prophet (s). Obeying Aaron was incumbent both upon Joshua b. Nun (Moses’ deputy) and Moses’ people; so was obeying Ali (a) even with the assumption of the deputyship of Abu Bakr, ‘Umar, ‘Uthman or anyone else. Aaron was the most beloved person before God and Moses, so was Ali (a). God supported Moses by his brother Aaron and did the same about the Prophet (s) by Ali (a). Aron was infallible regarding any error or ignorance, and so was Ali (a).

Shia scholars have answered that, “Indeed this hadith is authentic and frequently narrated and according to hadith scholars this hadith is among “most authentic prophet’s traditions and most established sources” and even Dhahabi, a great Sunni scholar, has approved this hadith in his Talkhis al-mustadrak. If this hadith were not authentic, it would not be mentioned in Sahih Bukhari and Sahih Muslim. Moreover, Mu’awiya who was a fierce enemy of Imam Ali (a) who had ordered others to insult and curse Imam Ali (a) and to invent hadith against him, not only accepted this hadith but also narrated it.

A group of Sunnis related this hadith only to the battle of Tabuk and some others even limited it and said that the Prophet (s) appointed Ali (a) his deputy only in Medina and only among his own family and said that accepting this hadith does not mean that all the Prophet’s (s) positions and merits except prophethood could be also approved about Ali (a) and the appearance of hadith can only mean that Ali (a) was the Prophet’s (s) deputy only in the absence of the Prophet (s) at the time of the battle of Tabuk and just about his family affairs like Aaron was his deputy in his absence.

# Many Sunni scholars did not limit this hadith to the battle of Tabuk and believe that the Prophet (s) said the same hadith in other occasions too. In approving the deputyship of Imam Ali (a), Ibn Abi al-Hadid referred to the Qur’an and different hadiths and says that all merits and positions of Aaron are proved about Ali (a) and if the Prophet (s) was not the Last of Prophets, Ali (a) would even be his partner in prophethood. The Prophet (s) named Ali’s (a) sons the same as Aaron’s sons and said, “I named them Shubbar and Shubayr after Aaron’s sons.”

# Companions themselves understood a general sense of the hadith regarding Ali’s (a) positions; for example, when Jabir b. Abd Allah Ansari was asked about the meaning of the hadith of Manzila, he (s) answered that in this hadith, the Prophet (s) appointed Ali (a) as his deputy among his umma, in his life and after his demise and made his obedience incumbent upon you.

Aaron had the position of caliphate and other merits when Moses was alive, since he passed away before Moses, thus Ali (a) might have had Aaron’s positions and merits while the Prophet (s) was alive; therefore, hadith of Manzila cannot be considered a rule for caliphate after the Prophet (s).

# The word “except” in the hadith (“Illa annahu la nabiyya ba’di”, [“except for there is no prophet after me.”]) clarifies the generality of the hadith and the mentioned positions and merits are approved for Ali (a) after the Prophet (s), otherwise there would be no need for the exception. According to Tabarsi, hadith scholars generally agree that the Prophet (s) appointed Ali (a) as his deputy in Medina in the battle of Tabuk and did not dismiss him and this position remained valid for Imam Ali (a).

# Based on the assumption of the question, Aaron was not alive to be the caliph. If Aaron was alive after Moses, he absolutely would be the caliph since he was appointed for caliphate. Similarly according to the hadith of Manzila, Imam Ali (a) received the merits of the Prophet’s (s) caliphate and while he (s) was alive, Imam Ali (a) would be his caliph and deputy.

Aaron became Moses’ caliph in his absence, however people were deceived by Zimri b. Salu and became calf-worshipper and no one helped Aaron and thus he chose to tolerate them. Hadith of Manzila interprets all such events for Imam Ali (a) as well. In the absence of the Prophet (s), Ali (a) was his caliph and his similarity with Aaron is about everything happened to Aaron and is not limited to before or after demise of the Prophet (s).