Hadith al-Manzila: Difference between revisions

 

This hadith has been narrated from the Prophet (s) in different occasions, the most important of which has been in the [[Battle of Tabuk]]. One of the most famous versions of its narration is that the noble Prophet (s) addressed 'Ali (a) and said, "To me, you are like [[Aaron]] to [[Moses]], except for there is no prophet after me."

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 (five months after immigration to Medina), in the house of [[Umm Salama]], at the time of appointing a guardian for [[Hamza b. 'Abd al-Muttalib|Hamza]]'s daughter, in the event of [[Sadd al-Abwab]] (closing doors of companions' houses to [[Masjid al-Nabi]])<ref>Ibn Maghāzilī, ''Manāqib Imām ʿAlī (a)'', pp. 255-257</ref> and most famously in the [[Battle of Tabuk]].<ref>Aḥmad b. Ḥanbal, ''Musnad'', vol. 1, p. 277; vol. 3, p. 417; vol. 7, p. 513, p. 591. Bukhārī, ''Ṣaḥīḥ al-Bukhārī'', vol. 5, p. 129. Muslim b. al-Ḥajjāj, ''Saḥiḥ Muslim'', vol. 2, pp. 1870-1871. Tirmidhī, ''Sunan'', vol. 5, p. 638, pp. 640-641. Nasāʾī, ''Sunan'', p. 50-61. Nīshābūrī, ''al-Mustadrak'', vol. 3, pp. 133-134. Ṭabarī, ''al-Rīyāḍ al-naḍra'', vol. 3, pp. 117-119. Ibn Kathīr, ''al-Bidāya wa l-nihāya'', vol. 5, pp. 7-8. Haythamī, ''Majmaʿ al-zawāʾid'', vol. 9, p. 110. ʿAynī, ''ʿUmdat al-Qārī'', vol. 16, p. 301. Suyūṭī, ''Tārīkh khulafāʾ'', p. 168. Suyūṭī, ''al-Durr al-manthūr'', vol. 3, p. 236, 291. Muttaqī, ''Kanz al-ʿummāl'', vol. 13, p. 163, 171-172. Mīr Ḥāmid Ḥusayn, ''ʿAbaqāt al-anwār'', vol. 2, pp. 29-59. Sharaf al-Dīn, ''al-Murājiʿāt'', p. 130. Ḥusaynī Mīlānī, ''Nafahāt al-azhār'', vol. 18, pp. 363-411.</ref>

There are different versions of the hadith al-Manzila, yet they all share the common message of [[Imam 'Ali (a)|Imam 'Ali's (a)]] position relative to the Prophet (s) and how it is the same as [[Aaron]]'s position with regards to [[Moses]]. The few differences in these versions are due to its repetition in different occasions and the fact that some narrators have reported the meaning of the narration and not its exact words.

== Sources among Shi'a and Sunni ==

This hadith has been mentioned in different historical, traditional, and theological sources.<ref>Aḥmad b. Ḥanbal, ''Musnad'', vol. 1, p. 277; vol. 3, p. 417; Bukhārī, ''Șaḥīḥ'', vol. 5, p. 129; Tirmidhī, ''Sunan'', vol. 5, p. 638; Kulaynī, ''al-Kāfī'', vol. 8, pp. 106-7; Baqillānī, ''Tamhīd al-awāʾil'', p. 457; Qāḍī ʿAbd al-Jabbār, ''al-Mughnī'', vol. 10, chapter 1, p. 158; Khațīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 4, p. 465; Fakhr al-Dīn al-Rāzī, ''al-Barāhīn'', vol. 2, p. 257; Taftāzānī, ''Sharḥ al-maqāsid'', vol. 5, p. 296</ref> [[Shi'a]] scholars have written monographs about it, including [[Mir Hamid Husayn]] (d. 1306/1889) who dedicated one volume of ''[['Abaqat al-anwar]]'' specifically 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.<ref>Hākim al-Hasakānī, ''Shawāhid al-tanzīl li-qawāʿid al-tafdīl'', vol. 1, p. 195</ref> In another report, 88 of the most famous hadith narrators have narrated this hadith<ref>Husayni Milani, ''Nafaḥāt al-azhār'', vol. 17, pp. 23-28</ref>. Other scholars including [[Ibn Taymiyya]]<ref>Ibn Taymīyya, ''Minhāj al-sunnat al-nabawīyya'', vol. 7, p. 326</ref>, 'Abd al-Haqq Dihlawi, al-Ganji al-Shafi'i, Abu l-Qasim 'Ali b. al-Muhassin al-Tanukhi, and [[Jalal al-Din al-Suyuti|al-Suyuti]] have acknowledged the authenticity, strength and popularity of this hadith.<ref>Mīr Ḥāmid Ḥusayn, ''ʿAbaqāt al-anwār'', vol. 2, book 1, pp. 204-206. Ḥusaynī Mīlānī, ''Nafaḥāt al-azhār'', vol. 17, pp. 151-162</ref> This hadith has also been mentioned in [[Sahih al-Bukhari]]<ref>Al-Bukharī, vol. 4, p. 208; vol. 5, p. 129: {{iarabic| حَدَّثَنِی مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدٍ، قَالَ: سَمِعْتُ إِبْرَاهِیمَ بْنَ سَعْدٍ، عَنْ أَبِیهِ، قَالَ: قَالَ النَّبِی صَلَّی اللهُ عَلَیهِ وَسَلَّمَ لِعَلِی: «أَمَا تَرْضَی أَنْ تَکونَ مِنِّی بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَی»}}</ref>, [[Sahih Muslim]]<ref>Muslim, vol. 7, p. 119: {{iarabic| حَدَّثَنَا یحْیی بْنُ یحْیی التَّمِیمِی وَأَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الصَّبَّاحِ وَعُبَیدُ اللَّهِ الْقَوَارِیرِی وَسُرَیجُ بْنُ یونُسَ کلُّهُمْ عَنْ یوسُفَ الْمَاجِشُونِ - وَاللَّفْظُ لاِبْنِ الصَّبَّاحِ - حَدَّثَنَا یوسُفُ أَبُو سَلَمَةَ الْمَاجِشُونُ حَدَّثَنَا مُحَمَّدُ بْنُ الْمُنْکدِرِ عَنْ سَعِیدِ بْنِ الْمُسَیبِ عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِی وَقَّاصٍ عَنْ أَبِیهِ قَالَ قَالَ رَسُولُ اللَّهِ -صلی الله علیه وسلم- لِعَلِی «أَنْتَ مِنِّی بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَی إِلاَّ أَنَّهُ لاَ نَبِی بَعْدِی ». قَالَ سَعِیدٌ فَأَحْبَبْتُ أَنْ أُشَافِهَ بِهَا سَعْدًا فَلَقِیتُ سَعْدًا فَحَدَّثْتُهُ بِمَا حَدَّثَنِی عَامِرٌ فَقَالَ أَنَا سَمِعْتُه. فَقُلْتُ آنْتَ سَمِعْتَهُ فَوَضَعَ إِصْبَعَیهِ عَلَی أُذُنَیهِ فَقَالَ نَعَمْ وَإِلاَّ فَاسْتَکتَا.}}</ref> and other Sunni hadith references<ref>Ḥākim al-Nīsabūrī, ''Mustadrak'', vol. 3, pp. 133-4; Mufīd, ''al-Irshād'', pp. 81-84. Ibn ʿAbd al-Barr, ''al-Istīʿāb'', vol. 3, pp. 1097-98. Ibn Athīr, ''al-Kāmil fī l-tārīkh'', vol. 2, p. 278. Sibt b. al-Jawzī, ''Tadhkirat al-khawāṣṣ'', pp. 27-28. Ibn Abī l-Ḥadīd, ''Sharḥ nahj al-balāgha'', vol. 13, p. 211. Juwaynī al-Khurāsānī, ''Farāʾid al-simṭayn'', vol. 1, p. 122. Haythamī, ''Majmaʿ al-zawāʾid'', vol. 9, p. 111. Ibn Ḥajar al-ʿAsqalānī, ''al-Iṣāba'', vol. 2, p. 509. Suyūṭī, ''Tārīkh al-khulafā'', p. 168. Ḥalabī, ''al-Sira'', vol. 3, pp. 187-88. Qundūzī, ''Yanābīʿ al-mawadda'', vol. 1, pp. 111-12, 137. Ḥusaynī al-Fīrūzābādī, ''Fadā'il al-khamsa'', vol. 1, pp. 347-64. Khiḍrī, ''Itmām al-wafā'', p. 169</ref>.

Sunni scholar [[Ibn Abi l-Hadid]]<ref>Ibn Abī l-Ḥadīd, ''Sharḥ nahj al-balāgha'', vol. 13, p. 211</ref> considers this hadith as generally agreed upon by all Islamic sects, and [[Ibn 'Abd al-Barr]] recognizes it as among the most correct and authentic hadiths.<ref>Ibn ʿAbd al-Barr, ''al-Istīʿāb'', vol. 3, p. 1097</ref> Different sources do narrate the hadith differently<ref>Ibn ʿAbd al-Barr, ''al-Istīʿāb'', vol. 3, p. 1097</ref>. [[Al-Hakim al-Nisaburi]] has considered this hadith as [[Sahih]] (correct)<ref>Ḥākim al-Nīsābūrī, ''Mustadrak'', vol. 3, p. 134</ref> and in ''Talkhis al-mustadrak'', Hafiz al-Dhahabi has stressed its authenticity.<ref>Ḥākim al-Nīsābūrī, ''Mustadrak'', vol. 3, p. 134</ref> Even enemies of [[Imam 'Ali (a)]] could not dispute this hadith and must accept its legitimacy. At times they have unintentionally narrated it. According to al-Khatib al-Baghdadi, [[Walid b. 'Abd al-Malik]] admitted the original text of this hadith; however he changed the name [[Aaron]] to [[Qarun]].<ref>Khaṭīb al-Baghdādī, ''Tarīkh Baghdād'', vol. 8, p. 262</ref> It has been recorded that when debating with scholars of jurisprudence, [[al-Ma'mun al-'Abbasi]] referred to this hadith<ref>Ibn ʿAbd Rabbih, vol. 5, pp. 357-58</ref>. According to al-Khatib al-Baghdadi, [['Umar]] referred to this hadith and called the person who insulted 'Ali (a) as a hypocrite<ref>Khaṭīb al-Baghdādī, ''Tarīkh Baghdād'', vol. 8, p. 498</ref>.

[[Mu'awiya]] did not reject this hadith and when he asked [[Sa'd b. Abi 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 related those three merits and the first merit was the hadith al-Manzila, and Mu'awiya stopped forcing Sa'd to curse 'Ali (a)<ref>Ibn Athīr, ''Usd al-ghāba'', vol. 4, pp. 104-5. Qundūzī, ''Yanābīʿ al-mawadda'', vol. 1, p. 161</ref>.

[[Zayd b. Arqam]] is among the companions who narrated this hadith and has said that when the Prophet (s) appointed 'Ali (a) in his place in [[Medina]], some people thought that the Prophet (s) was upset about 'Ali (a). When 'Ali (a) heard about that, he told the Prophet (s) about it and the Prophet (s) said the hadith al-Manzila<ref>Haythamī, ''Majmaʿ al-zawāʾid'', vol. 9, p. 111</ref>.

Al-Hakim al-Nisaburi considered this hadith authentic with regards to its sources and has quoted from [[Ibn 'Abbas]] that the Prophet (s) said this hadith in the [[Battle of Tabuk]]. Ibn 'Abbas has also narrated that the noble Prophet (s) addressed 'Ali (a) by saying, "It would not be appropriate that I go, except you would be my vicegerent here," and then said, "After me, you are the guardian of every believing man and woman."<ref>Aḥmad b. Ḥanbal, ''Musnad'', vol. 1, p. 545. Ḥākim al-Nīsābūrī, vol. 3, p. 134; Ibn Kathīr, ''al-Bidāya wa l-nihāya'', vol. 7, p. 351</ref>

== Indication of the Hadith to Imam Ali's Virtues and His Succession to the Prophet (s)==

* 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 elevated Imam 'Ali (a) to [[Aaron]] and all of his virtues, except prophethood. According to Quranic verses, prophet [[Moses]] asked God to choose Aaron as his deputy to help the former in his mission<ref>Quran 20:29-32</ref>. God accepted Moses' request<ref>Quran 20:36</ref> and Aaron became Moses' vicegerent in his absence<ref>Quran 7:142</ref>. Therefore, Aaron had all the positions of Moses as well, and if Aaron remained alive after Moses, he would have served as his successor (according to Jews, Aaron passed away forty years before Moses.)

* Aaron was Moses' brother, and 'Ali (a) was also noted as the Prophet's (s) brother based on the frequently narrated [[Hadith al-Mu'akhat]] which has been mentioned in both [[Shi'a]] and [[Sunni]] references.  

* Aaron was the best of Moses' people before God, as 'Ali (a) was during the time of the Prophet.<ref>Mīr Ḥāmid Ḥusayn, ''ʿAbaqāt al-anwār'', vol. 2, book 1, pp. 104-110</ref>

* 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 upon both [[Joshua b. Nun]] (Moses' deputy) and his people. Obeying 'Ali (a) was also a necessity, even with the assumption of the deputyship of [[Abu Bakr]], [['Umar b. Khattab|'Umar]], [['Uthman b. Affan|'Uthman]] or anyone else.<ref>Muttaqī, ''Kanz al-ʿummāl'', vol. 11, p. 614. Mīr Ḥāmid Ḥusayn, ''ʿAbaqāt al-anwār'', vol. 2, book 1, pp. 113-129</ref>

* 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). Aaron was infallible regarding any error or ignorance, and so was 'Ali (a).<ref>Mīr Ḥāmid Ḥusayn, ''ʿAbaqāt al-anwār'', vol. 2, book 1, pp. 100-104</ref>

Some Sunni scholars have questioned the source of this hadith and have consider as scarcely recorded (akhbar al-ahad)<ref>For example, see Āmidī, ''al-Imāma min abkār al-afkār fī usūl al-dīn'', p. 167</ref>.

[[Shi'a]] scholars have responded by gathering the various documentations of this hadith. According to scholars with a specialty in hadiths, this particular hadith is among "most authentic of the Prophet's traditions and most established sources." Al-Dhahabi, a great Sunni scholar, has approved this hadith in his ''Talkhis al-mustadrak''.<ref>Ḥākīm al-Nīsabūrī, ''Mustadrak'', vol. 3, p. 134.</ref> If this hadith were not authentic, it would not be mentioned in [[Sahih al-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)]], as well as create fictitious hadiths against him, has not only accepted this hadith but also narrated it.<ref>Ibn Ḥajar al-Haytamī, ''al-Sawāʿq al-muḥriqa'', p. 179</ref>

===Claim that the Succession was Limited to the Battle of Tabuk===

Some Sunnis have said 'Ali's (a) role as an authority only applied during the time of the [[Battle of Tabuk]]<ref>Ibn Taymīyya, ''Minhāj al-sunnat al-nabawīyya'', vol. 7, p. 322</ref> while others limited his role even more and said that the Prophet (s) appointed 'Ali (a) as his deputy only in [[Medina]] and only among his own family<ref>Bāqillānī, ''Kitāb tamhīd al-awāʾil wa talkhīs al-dalāʾil'', p. 457; Mīr Ḥāmid Ḥusayn, ''ʿAbaqāt al-anwār'', vol. 2, book 1, pp. 74-6</ref>. They have said that accepting this hadith does not mean that all the Prophet's (s) positions and merits except [[prophethood]] could also apply to 'Ali (a), and the appearance of this 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.

# In their recordings, many Sunni scholars did not limit this hadith to the Battle of Tabuk and believe that the Prophet (s) shared this hadith in other occasions too. In approving the deputyship of Imam 'Ali (a), [[Ibn Abi l-Hadid]]<ref>Ibn Abī l-Ḥadīd, ''Sharḥ nahj al-balāgha'', vol. 13, p. 211</ref> referred to the Qur'an and different hadiths applying the merits and positions of Aaron to 'Ali (a) and if the Prophet (s) was not the Last of Prophets, 'Ali (a) would even be his successor 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.<ref>Aḥmad b. Ḥanbal, ''Musnad'', vol. 1, p. 158; Ḥākim al-Nīsābūrī, ''al-Mustadrak ʿalā l-ṣaḥīḥayn'', vol. 3, p. 168; Muttaqī, ''Kanz al-ʿummāl'', vol. 12, pp. 117-8; Majlisī, ''Biḥār al-anwār'', vol. 101, pp. 110-2</ref>"

# Companions themselves understood a general sense of the hadith regarding 'Ali's (a) positions. For example, when [[Jabir b. 'Abd Allah al-Ansari]] was asked about the meaning of the hadith of Manzila, he answered that in this hadith, the Prophet (s) appointed 'Ali (a) as his deputy among his ummah, in his life and after his demise and made his obedience incumbent upon you<ref>Ṣadūq, ''Maʿānī l-akhbār'', p. 74</ref>.

Aaron had the position of caliphate and other merits when Moses was alive, 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)<ref>Qādī ʿAbd al-Jabbār, ''al-Mughnī fī abwāb al-tawhīd wa al-ʿadl'', vol. 10, Chap. 1, pp. 159-60; Jurjānī, ''Sharḥ al-mawāqif'', p. 363; Mīr Ḥāmid Ḥusayn. ''ʿAbaqāt al-anwār'', vol. 2, Chap. 1. p. 86</ref>.

# 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 death of the Prophet (s), otherwise there would be no need for the exception. According to [[al-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 following the events, leaving this position valid for Imam 'Ali (a).<ref>Ṭabrisī, ''Asrār al-imāma'', p. 252</ref>

# 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 hence if he would be living while the Prophet (s) would not be in life, then Imam 'Ali (a) would be his caliph and deputy.{{cn}}

[[Aaron]] became [[Moses]]' caliph in his absence; however, people were deceived by Zimri b. Salu and they became calf-worshiper. Aaron opposed them but 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 the similarities with Aaron is not limited to the time before or after demise of the [[Prophet (s)]].{{cn}}

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