Hadith of Manzila

(from "Peshawar Nights" book)

---------------------------------------

ARGUMENTS FOR THE RANK OF PROPHETHOOD FOR ALI FROM HADITH OF MANZILA
(Source)

Well-Wisher: That Ali attained the rank of prophethood can be proven by the reference to the Hadith of Manzila (Tradition Regarding Ranks), which has been unanimously narrated in more or less the same words. The last of the holy prophets repeated a number of times and in different congregations: "Are you not content that you are to me what Aaron was to Moses, except that there shall be no prophet after me?" On other occasions he said to his followers: "Ali is to me as Aaron was to Moses."
Hafiz: The authenticity of this hadith has not been proven. Even if it were proven to be true, it would be a single narration and therefore unacceptable.


AUTHENTICITY OF HADITH OF MANZILA FROM THE USUAL SOURCES

Well-Wisher: In providing information regarding the genuineness of this hadith, I will refer to your books. It is not a single narration. It has been authenticated by your own distinguished ulema, like Suyuti, Hakim Nishapuri, and others, who have proved its reliability with unanimous sources. Some of them are the following:
(1) Abu Abdullah Bukhari in his Sahih, Volume III, the Book of Ghazawa, Qazwa Tabuk, p. 54, and in his book Bida'u'l-Khalq, p. 180; (2) Muslim bin Hajjaj in his Sahih, printed in Egypt, 1290 A.H., Volume II, under the heading, "The Merits of Ali;" pages 236-7; (3) Imam Ahmad bin Hanbal in Musnad, Volume I, "Grounds for Naming Husain," pages 98, 118, 119; and footnote of the same book, Part 5, page 31; (4) Abu Abdu'r-Rahman Nisa'i in Khasa'isi'l-Alawiyya, page 19; (5) Muhammad bin Sura Tirmidhi in his Jami'; (6) Hafiz Ibn Hajar Asqalani in Isaba, Volume II, page 507; (7) Ibn Hajar Makki in Sawa'iq Muhriqa, chapter 9, pages 30 and 34, (8) Hakim Abu Abdullah Muhammad bin Abdullah Nishapuri in Mustadrak, Volume III, page 109; (9) Jalalu'd-Din Suyuti in Ta'rikhu'l-Khulafa, page 65; (10) Ibn Abd Rabbih in Iqdu'l-Farid, Volume II, page 194; (11) Ibn Abdu'l-Birr in Isti'ab, Volume 2, page 473; (12) Muhammad bin Sa'd Katib Waqidi in Tabaqatu'l-Kubra; (13) Imam Fakhru'd-Din Razi in Tafsir Mafatihu'l-Ghaib; (14) Muhammad bin Jarir Tabari in his Tafsir; as well as in his Ta'rikh; (15) Seyyed Mu'min Shablanji in Nuru'l-Absar, page 68; (16) Kamalu'd-Din Abu Salim Muhammad bin Talha Shafi'i in Matalibu's-Su'ul, page 17; (17) Mir Seyyed Ali bin Shahabu'd-Din Hamadani in Mawaddatu'l-Qurba, towards the end of Mawadda 7; (18) Nuru'd-Din Ali bin Muhammad Maliki Makki, known as Ibn Sabbagh Maliki, in Fusulu'l-Muhimma, pages 23 and 125; (19) Ali bin Burhanu'd-Din Shafi'i in Siratu'l-Halabiyya, Volume II, page 49; (21) Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter and (22) Mulla Ali Muttaqi in Kanzu'l-Ummal, Volume VI pages 152-153; (23) Ahmad bin Ali Khatib in Ta'rikh Baghdad; (24) Ibn Maghazili Shafi'i in Manaqib; (25) Muwaffaq bin Ahmad Khawarizmi in Manaqib; (26) Ibn Athir Jazari Ali bin Muhammad in Usudu'l-Ghaiba; (27) Ibn Kathir Damishqi in his Ta'rikh; (28) Ala'u'd-Daula Ahmad bin Muhammad in Urwatu'l-Wuthqa; (29) Ibn Athir Mubarak bin Muhammad Shaibani in Jami'u'l-Usul; (30) Ibn Hajar Asqalani in Tahdhibu't-Tahdhib; (31) Abu'l Qasim Husain bin Muhammad Raghib Isfahani in Muhadhiratu'l-Udaba', Volume II page 212. Many other eminent scholars of yours have narrated this grand hadith with slight variations in words from many of the companions of the holy Prophet, such as: (1) Umar bin Khattab, (2) Sa'd bin Abi Waqqas, (3) Abdullah bin Abbas, (4) Abdullah bin Mas'ud, (5) Jabir bin Abdullah Ansari, (6) Abu Huraira, (7) Abu Sa'id Khudri, (8) Jabir bin Sumra, (9) Malik bin Huwairi's, (10) Bara'a bin 'Azib, (11) Zaid bin Arqam, (12) Abu Rafi', (13) Abdullah bin Ubai, (14) Abu Suraiha, (15) Hudhaifa bin Assad, (16) Anas bin Malik, (17) Abu Huraira Aslami, (18) Abu Ayyub Ansari, (19) Sa'id bin Musayyab, (20) Habib bin Abi Thabit, (21) Sharhbil bin Sa'd, (22) Umme Salma (wife of the holy Prophet), (23) Asma bint Umais (wife of Abu Bakr), (24) Aqil bin Abi Talib, (25) Mu'awiya bin Abu Sufyan, and a host of other companions. In short, all of them have related with slight variation of words that the holy Prophet said: "O Ali, you are to me as Aaron was to Moses, except that there will be no prophet after me."
Are all these great ulema - and there are many I have not mentioned - not sufficient to prove that this hadith has been unanimously accepted as true? Would you now confirm that you were under a misunderstanding? Since you assume an attitude of doubt in regard to the veracity of this hadith, you should consult Kifayatu't-Talib fi Manaqib-e-Ali Bin Abu Talib, chapter 7, compiled by Muhammad bin Yusuf Ganji Shafi'i, who is one of the most prominent ulema of your sect. After quoting six hadith in praise of Ali, this author comments (page 149) on this hadith as follows:
"This is a hadith whose authenticity has been acknowledged by all. It has been narrated by the most learned Imams and Huffaz (those who know the Qur'an by heart), like Abu Abdullah Bukhari in his Sahih, Muslim bin Hujjaj in his Sahih, Abu Dawud in his Sunan, Abu Isa Tirmidhi in his Jami', Abu Abdu'r-Rahman in his Sunan, Ibn Maja Qazwini in his Sunan. All of them have unanimously acknowledged its authenticity. Hakim Nishapuri has said that this hadith has entered the stage of continuity."
I'm sure that I needn't present further evidence to show that this hadith is genuine.
Hafiz: I am not an irreligious man, so I will not reject your sensible reasoning, but I draw your attention to the statement of the great scholar and theologian, Abu'l-Hasan Amadi, who has rejected this hadith.
Well-Wisher: I wonder why a learned man like you, after hearing the views of your own distinguished ulema, would give any credence to the statement of a wicked man, who did not even perform the ritual prayers.
Sheikh: Man is free to express his faith. If someone expresses his views, we should not slander him. It is unbecoming of you to malign him instead of giving a logical reply to his remarks.
Well-Wisher: You misunderstood me. I do not unjustly censure anyone. I was not alive during the time of Amadi. Your own ulema have reported that he was an irreligious man.
Sheikh: Where have our ulema said that he was irreligious man?


AMADI UNRELIABLE AS NARRATOR OF HADITH

Well-Wisher: Ibn Hajar Asqalani has written in Lisanu'l-Mizan: "Saif Amadi Mutakallim Ali Bin Abi Ali, the author, was banished from Damascus because of his irreligious views, and it is true that he did not offer prayers." And Dhahabi, who is also one of your prominent ulema, reported the same thing in his Mizanu'l-I'tidal. He said that Amadi was an innovator. If Amadi had not been a wicked and irreligious innovator, he would not have made slanderous remarks about all the companions of the holy Prophet, including your own Caliph, Umar Bin Khattab (one of the reporters of the hadith). It's not quite fair that you fault the Shias for not accepting hadith recorded in Siha. If a hadith comes from authentic sources, it is acceptable even if it is in the Siha. But if an established hadith, which is recorded by Bukhari, Muslim, and other authors of Siha, is rejected by Amadi, you find no fault with that.
If you wish to know the complete arguments regarding the authenticity and sources of this hadith from the recordings of your own ulema, and if you are prepared to condemn people like Amadi, you may consult the volumes of Abaqatu'l-Anwar, written by the great scholar and commentator, Allama Mir Seyyed Hamid Husain Dihlawi. In particular, you should consider the hadith of Manzila so that you may know how this great Shia Allama has collected sources from your own legal scholars and established the hadith's reliability.
Hafiz: You said that one of the reporters of this hadith was Umar Bin Khattab. I'd like to know more about that.


CONFIRMATION OF HADITH OF MANZILA BY UMAR BIN KHATTAB

Well-Wisher: Abu Bakr Muhammad Bin Ja'afaru'l-Mutiri and Abu'l-Laith Nasr Bin Muhammad Samarqandi Hanafi, in their books, Majalis, Muhammad Bin Abdu'r-Rahman Dhahabi in his Riadhu'n-Nazara, Mulla Ali Muttaqi in his Kanzu'l-Ummal, and others have reported from Ibn Abbas as saying that one day Umar Bin Khattab said: "Leave the name of Ali (that is, do not speak so much ill of Ali) because I have heard the holy Prophet saying that Ali had three qualities. If I had any one of these qualities, I would have treasured it more than anything on which the sun shines. Once I, Abu Bakr, Abu Ubaida, Jarra and some other companions were present, and the holy Prophet was resting against Ali Bin Abu Talib. He patted Ali's shoulders and said, 'Ali! so far as faith is concerned, you are the first of all the believers and so far as Islam is concerned, you have taken the lead.' Then he said, 'Ali! You are to me as Aaron was to Moses. And he is a liar who thinks he is my friend if he is your enemy.'"
Is it permissible in your belief to reject the statement of Caliph Umar? If it is not permissible, why do you pay attention to the absurd statements of a man like Amadi?


THE POSITION OF SINGLE NARRATION IN THE SUNNI SECT

I have yet to reply to one of your remarks. You said that this hadith is a single narration, and hence it is not acceptable. If we say such a thing according to the pattern of the men which we have in view, we would be justified. But it surprises me to hear such a thing from you because in your sect even a single narration is sufficient to establish the truth of a matter. If someone refuses to admit the authenticity of a single narration, he is, according to your ulema, an unbeliever. Maliku'l-Ulema Shahabu'd-Din Daulatabadi said in Hidayatu's-Sa'da': "If someone refuses to accept a lone report or conjecture and says that it is not acceptable, he is an infidel. If he says that this single narration is not correct, and this conjecture is not proved, he is a sinner, not an infidel."
Hafiz: We have drifted from our main topic. Please let us know how you can prove through this hadith of Manzila that Ali occupied the rank of a prophet.


------------------------------------------------------------
AARON'S POSITION AS PROPHET AS WELL AS CALIPH
(Source)

Hafiz: You said that Aaron was an associate of Moses in prophethood. How was he then made his caliph? An associate in prophethood holds a position superior to that of a caliph or successor. If the partner is a prophet and he is made the caliph, this is a lowering of his rank.
Well-Wisher: The principal prophethood belonged to Moses, and Aaron's prophethood was subordinate to that of Moses. But regarding preaching he was his associate, as is evident from Moses' requests, recorded in the Holy Qur'an: "He (Moses) said: 'O my Lord! Expand my breast for me, and make my affair easy for me, and loose the knot from my tongue, (that) they may understand my family; Aaron, my brother, strengthen my back by him, and associate him (with me) in my affair.'" (20:25-32)
Similarly, Ali was one who, besides possessing the rank of a prophet, was an associate of the Prophet in all stages and special qualities.
Hafiz: I am astonished to hear you exaggerating the position of Ali. We are all amazed. You just said that Ali possessed all the characteristics of the Prophet.
Well-Wisher: These statements are not exaggerations. They are facts. The Prophet's successor should, according to common sense, be the model of the Prophet. Even your own great ulema have expressed similar beliefs. Imam Tha'labi, in his commentary, confirmed this point. And the great Sunni scholar, Alim Fazil Seyyed Ahmad Shahabu'd-Din, in his Tauzihu'd-Dala'il, has referred to this point as follows: "It is not a secret that the Commander of the Faithful resembled the Prophet of Allah in most good qualities, selfless actions, habits, prayers to Allah, and all other exalted ways of life. This has been proved by authentic reports and reliable sources and does not require any proof or argument. Some ulema have counted some of those qualities which Ali and the Holy Prophet possessed equally."
Among the qualities shared by both is their lineal descent. And arguing from the verse of purity, we see that Ali is similar to the Holy Prophet in purity. (This verse was revealed in reference to five people: Muhammad, Ali, Fatima, Hasan and Husain.) Ali, like the Prophet, was the Vicegerent of Allah. According to both sects, the following verse was revealed in reference to Ali: "Only Allah is your Friend and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow." (5:55)
Ali was similar to the Holy Prophet in the performance of the duties of prophethood and preaching, as the affair of the Sura of Immunity (Bara'a) shows. The Prophet gave certain verses of the Sura to Abu Bakr and instructed him to recite them to the people during the Hajj. The angel Gabriel soon appeared before the Prophet and told him that it was Allah's will that the matter of the Holy Qur'an should be conveyed either by the Prophet himself, or by one who was of him. Ali was identical with the Prophet in his role as Vicegerent of Allah. The Prophet himself said: "I have been commanded by Allah to announce this to you." Then he grasped the hand of Ali and said, "Know you all, of whomsoever I am the Maula (Master), Ali is also his Maula (Master)." Moreover, the self of Ali is declared to be the self of the Prophet. The 'Verse of Imprecation' (Mubahala) says: "But whoever disputes with you in this matter after what has come to you of knowledge, then say: 'Come let us call our sons and your sons and our women and your women and our selves and your selves; then let us be earnest in prayer and pray for the curse of Allah on the liars.'" (3:61)
To return to the time in the mosque when Ali gave the beggar his ring and the Prophet invoked Allah, asking Him to make Ali his associate in his prophethood. Then the Holy Prophet prayed: "O Allah! I am Muhammad, Your chosen one and Your Prophet. Expand for me my breast. And make easy for me my task and appoint for me a helper from my family, Ali. Strengthen my back through him."


---------------------------------------
FIFTH SESSION
(Tuesday night, 27th Rajab 1345 A.H.)
(Source)

Hafiz: From your eloquent talk last night, I conclude that you wanted to prove that Ali was the immediate successor of the Prophet, though in fact this hadith has only a specific significance. It was narrated during the journey of Tabuk. There is no proof that it has general significance.
Well-Wisher: In this hadith the word "Manzila" (Rank) is used in the general sense. The word showing exception clearly proves that the reference is of general significance. The Prophet named Ali along with the word "prophet" and described his Manzila using the phrase 'except that there shall be no prophet after me.' Most eminent ulema and authors have quoted the hadith from the Prophet, who is reported to have said to Ali. "Are you not content that you are to me as Aaron was to Moses except that there shall be no prophet after me?"
During his absence of forty days, Moses did not leave matters to the discretion of his followers. He appointed Aaron, the best man among the Isra'ilis, to act as his Caliph and successor. Similarly, the last prophet, whose religion is most perfect, had even greater reason to protect his people from the chaos of their free will. He preserved the code of religion so that it might not pass into the hands of the ignorant, those who would change it according to their whims. The ignorant people would depend on their own conjecture and create divisions in the matter of law. So, in this sacred hadith the Prophet says: "Ali is to me as Aaron was to Moses," confirming that Ali held the same levels of merit and authority as Aaron did. Ali was superior to the whole umma (community), and therefore the Prophet appointed him his helper and his successor.
Hafiz: What you have said about this hadith is above question. But if you just consider the matter carefully, you will admit that this hadith has no general significance. Its significance is confined to the Battle of Tabuk when the Prophet appointed Ali his Caliph for a fixed time.


HADITH OF MANZILA NARRATED SEVERAL TIMES

Well-Wisher: You might have been justified in your remark if this hadith had been narrated at Tabuk only. But the Prophet repeated the same hadith on different occasions. It was narrated when brotherhood among different individuals among the muhajirs (refugees) was established in Mecca. It was also narrated in Medina when brotherhood was established between the Muhajirin and the Ansar. On each occasion the Prophet selected Ali as his brother, saying, "You are to me as Aaron was to Moses except that there shall be no prophet after me."
Hafiz: So far as I have observed, the hadith of Manzila was narrated only at the Battle of Tabuk. The Prophet left Ali in his place, which caused Ali to worry. The Prophet consoled him with these words. I think you have been misled.
Well-Wisher: No, I am not mistaken. Your own authentic books have narrated it. Among them are Mas'udi (a reliable reporter according to both sects) who writes in his Muruju'dh-Dhahab, Volume II, page 49, Halabi in Siratu'l-Halabiyya, Volume II, pages 26 and 120, Imam Abdu'r-Rahman Nisa'i in Khasa'isu'l-Alawiyya, page 19, Sibt Ibn Jauzi in his Tadhkira, pages 13-14, Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, chapter 9 and 17, and several others have narrated this hadith. They all say that, apart from the two occasions of establishing brotherhood, it has been narrated on many other occasions as well. Therefore, this hadith is not to be construed in a restricted sense or for a particular occasion only. Its general significance is an established fact. lt was through this hadith that the Holy Prophet declared on appropriate occasions Ali's succession after him. One of those occasions was the Battle of Tabuk.
Hafiz: How is it possible that the companions of the Prophet heard this hadith in its general sense, knowing that it meant the succession of Ali was willed by the Prophet and yet, after the death of the Prophet, they became hostile and accepted another man as caliph?
Well-Wisher: I have many references in support of my answer to your question, but the best response for this occasion is to consider the trials of Aaron in a very similar situation. The Holy Qur'an states that when Moses appointed Aaron his successor, he gathered round him the Bani Isra'il (according to some reports, 70,000 people). Moses emphasized that in his absence they should obey Aaron, his Caliph and successor. Moses then went up the mountain to be alone with Allah. Before a month passed, Samiri incited dissension among the Isra'ilis. He fashioned a golden calf and the Bani Isra'il, having left Aaron, gathered round the treacherous Samiri in large numbers. It had been only a short time before this that the same Bani Isra'il had heard Moses say that during his absence Aaron was to be his Caliph and that they should obey him. Nevertheless, 70,000 people followed Samiri. The Prophet Aaron loudly protested this action and forbade them from indulging in such sinful acts, but no one listened to him. The verse of Sura A'raf states that when Moses came back, Aaron said to him: "Son of my mother! Surely the people reckoned me weak and had well-nigh slain me..." (7:150)


AARON WAS THE ORDAINED SUCCESSOR OF MOSES

The Bani Isra'il themselves heard the clear instruction from Moses, but when Moses went up to the mountain, Samiri seized his opportunity. He fashioned a golden calf and misguided the Bani Isra'il.


SIMILARITY BETWEEN THE AFFAIRS OF ALI AND AARON

Similarly, after the death of the Prophet, some people who had heard him say that Ali was his successor, turned against Ali. Imam Ghazali referred to this fact in the beginning of his fourth treatise in Sirru'l-'Alamin. He states that some people returned to the state of their former ignorance. In this respect, there is great similarity between the situation of Aaron and that of Ali. Like many of your own great scholars and historians, Abu Muhammad Abdullah Bin Muslim Bin Qutayba Bahili Dinawari, the well-known Qazi of Dinawar, in his Al-Imama Wa Siyasa, Volume I, page 14, narrates in detail the events of Saqifa. He says that they threatened to burn down Ali's house and they forcibly took him to the mosque and threatened to kill him unless he swore allegiance to them. Ali went to the sacred grave of the Prophet and repeated the same words of the Holy Qur'an which Aaron spoke to Moses: "He (Aaron) said: Son of my mother! Surely the people reckoned me weak and had well-nigh slain me..." (7:150)
Nawab: When the succession of Ali had been established, why did the Prophet use words which only implied that sense? Why didn't he clearly announce that Ali was his successor, so that no objection could have been raised after him?
Well-Wisher: I told you that the Prophet expressed the truth in both ways. This is evident from your own books, which have recorded numerous hadith in this regard. Literary people know that allusion is more impressive than a mere statement, particularly when the allusion is so deep-rooted that it contains in it a world of meaning.
Nawab: You say that there are many clear hadith recorded by your ulema concerning the succession of Ali. Will you please tell us more about this? We are told that there is no hadith which proves Ali's succession.
Well-Wisher: There are many hadith concerning the caliphate in your own authentic books.