Status Hadith

(from "Al-Muraja'at" book)
--------------------------------------------------


Letter 26
I Clear Texts Recounting Ten of `Ali's Exclusive Merits,
II Why Rely Upon it.
Thul-Hijjah 17, 1329
(Source)


1) Suffices you, besides the hadith of the Household, what Imam Ahmed has indicated in Vol. 1 of his book Al-Mustadrak, and al-Thahbi in his Concise, who both admit its authenticity, as well as other authors of the sunan from generally accepted avenues. They all quote `Umer ibn Maymun saying: "I was sitting once in the company of Ibn `Abbas when nine men came to him and said `O Ibn `Abbas! Either come to debate with us, or tell these folks that you prefer a private debate.' He had not lost his eye-sight yet. He said: `I rather debate with you.' So they started talking, but I was not sure exactly what they were talking about. Then he stood up and angrily said: `They are debating about a man who has ten merits nobody else ever had. They are arguing about a man whom the holy Prophet (pbuh) has said, `I shall dispatch a man whom Allah shall never humiliate, one who loves Allah and His Messenger (pbuh) and who is loved by both,' so each one of them thought to him such an honour belonged. The holy Prophet (pbuh) inquired about `Ali. When the latter came unto him, with his eyes swelling in ailment, he (pbuh) blew in his eyes, shook the standard thrice and gave it to him. `Ali came back victorious with Safiyya bint Huyay [al-Akhtab] among his captives.'" Ibn `Abbas proceeded to say, "Then the Messenger of Allah (pbuh) sent someone with surat al-Tawbah, but he had to send `Ali after him to discharge the responsibility, saying: `Nobody can discharge it except a man who is of me, and I am of him.'" Ibn `Abbas also said, "The Messenger of Allah (pbuh), with `Ali sitting beside him, asked his cousins once: `Who among you elects to be my wali in this life and the life hereafter?' They all declined, but `Ali said: `I would like to be your wali in this life and the life to come,' whereupon he (pbuh) responded by saying: `You are, indeed, my wali in this life and the life hereafter.'" Ibn `Abbas continues to say that `Ali was the first person to accept Islam after Khadija, and that the Messenger of Allah (pbuh) took his own robe and put it over `Ali, Fatima, Hasan and Husayn, then recited the verse saying: "Allah wishes to remove all abomination from you, O Ahl al-Bayt [people of my household] and purify you with a perfect purification (Qur'an, 33:33)." He has also said: "`Ali bought his own soul. He put on the Prophet's garment and slept in his bed when the infidels sought to murder him," till he says: "The Messenger of Allah (pbuh) went on Tabuk expedition accompanied by many people. `Ali asked him: `May I join you?' The Messenger of Allah (pbuh) refused, whereupon `Ali wept. The Prophet (pbuh) then asked him: `Does it not please you that your status to me is similar to that of Aaron's to Moses, except there is no Prophet after me? It is not proper for me to leave this place before assigning you as my vicegerent.' The Messenger of Allah (pbuh) has also said the following to him: `You are the wali of every believing man and woman.'"
Ibn `Abbas has said: "The Messenger of Allah closed down all doors leading to his mosque except that of `Ali who used to enter the mosque on his way out even while in the state of janaba. The Messenger of Allah (pbuh) has also said: `Whoever accepts me as the wali, let him/her take `Ali as the wali, too.'" As a matter of fact, al-Hakim, having counted the sources from which he quoted this hadith, comments by saying, "This is an authentic hadith according to isnad, yet both shaykhs did not narrate it this way." Al-Thahbi has quoted it in his Talkhis and described it as an authentic hadith.
2) Clear and irrefutable proofs highlight the fact that `Ali was the Prophet's vicegerent. Have you noticed how the Prophet (pbuh) has named him wali in this life and the life to come, thus favouring him over all his kin, and how he regarded his status to himself as similar to that of Aaron to Moses, without any exception other than Prophethood, and exception which reflects generality?
You also know that what distinguished Aaron from Moses was mostly his being the vizier of his brother, his de facto participation in his brother's Message, his vicegerency, and the enforcement by Moses of people's obedience to Aaron as his statement, to which references is included in the Holy Qur'an (20:29-32), and which clearly says: "And let my brother Aaron, from among my household, be my vizier, to support me and take part in my affair," and his statement: "Be my own representative among my people; reform them, and do not follow the path of corrupters (Qur'an 7:142)," and the Almighty's response: "O Moses! Granted is your prayer (Qur'an 20:36)." According to this text, `Ali is the Prophet's vicegerent among his people, his vizier among his kin, his partner in his undertaking - not in Prophethood - his successor, the best among his people, and the most worthy of their leadership alive or dead. They owed him obedience during the Prophet's lifetime as the Prophet's vizier, just as Aaron's people had to obey Aaron during the lifetime of Moses.
Whoever becomes familiar with the status hadith will immediately consider its deep implications without casting any doubt at the gist of its context. The Messenger of Allah (pbuh) has made this very clear when he said: "It is not proper for me to leave this place before assigning you as my vicegerent." It is a clear text regarding his succession; nay, it even suggests that had the Prophet (pbuh) left without doing so, he would have done something he was not supposed to have done. This is so only because he was commanded by the Almighty to assign him as his own successor according to the meaning of the verse saying "O Messenger! Convey that which has been revealed unto you from your Lord, and if you do not do it, then you have not conveyed His Message at all (Qur'an 5:67)." Anyone who examines the phrase "then you have not conveyed His Message at all," then examines the Prophet's statement: "It is not proper for me to leave this place before assigning you as my vicegerent," will find them both aiming at the same conclusion, as is quite obvious. We should also not forget the Prophet's hadith saying: "You are the wali of every believer after me." It is a clear reference to the fact that he is the Prophet's wali and the one who takes his place, as al-Kumait, may Allah have mercy on his soul, has implied when he said: "A great Vicegerent, a fountain-head of piety, an educator!" And peace be with you.
Sincerley,
Sh




Letter 27
Raising Doubts About the Status Hadith
Thul-Hijjah 18, 1329
(Source)


The "status hadith" is authentic and well-known, but al-Amidi, who verified and ascertained hadith, and who is considered the master of the science of usul, has doubted its sources and suspected its narrators. Your debater may uphold al-Amidi's view; so, how can you prove him wrong? And peace be with you.
Sincerely,
S




Letter 28
I The Status Hadith Stands on Most Solid Grounds,
II Binding Proofs,
III Its Sunni Narrators,
IV Why al-Amidi Suspects It.
Thul-Hijjah 19, 1329
(Source)


1) Al-Amidi has done nobody injustice except his own self by casting doubt about the authenticity of this hadith which is one of the most accurate sunan and a most solid legacy.
2) Nobody else has doubted its accuracy, nor did anyone else dare to argue about its grounds. Even al-Thahbi, who is a most prejudiced narrator, has admitted its accuracy in his Talkhis Al-Mustadrak.[1] Ibn Hajar al-Haithami, in spite of his antagonistic views embedded in his Al-Sawa`iq al-Muhriqa, has quoted this hadith in his chapter on "Al-Shubuhat," citing statements by the foremost narrators of hadith testifying to its accuracy; so, refer to that book. Had this hadith not been accurate, al-Bukhari would not have included it in his book, in spite of his prejudice when it comes to counting `Ali's merits and those of Ahl al-Bayt (as).
Mu`awiyah was the leader of the oppressive gang. He stood in enmity against the Commander of the Faithful (as), fought him, cursed him from Muslims' pulpits and ordered people to do likewise. Yet, in spite of his insolent hostility, he never doubted the status hadith. Nor has Sa`d ibn Abu Waqqas exaggerated when he, according to Muslim, was asked by Mu`awiyah why he hesitated to denounce "Abu Turab;" he answered him by saying:[2] "I remember three ahadith of the Messenger of Allah which I have personally heard, because of which I shall never curse him. Had I had just one of his exclusive merits, it would have been more precious for me than a herd of the choicest red camels. I have heard the Messenger of Allah (pbuh), who was then accompanied by a few people participating in some of his campaigns, saying to `Ali: `Are you not pleased that your status to me is similar to that of Aaron to Moses except that there will be no Prophet after me?'"[3] Mu`awiyah was dumbfounded, and he could not utter a word or pressure Sa`d.
In addition to all of this, Mu`awiyah himself has narrated the same hadith. Ibn Hajar says in his book Al-Sawa`iq Al-Muhriqa:[4] "Ahmed has said that a man once asked Mu`awiyah a question and his answer was: `Forward your question to `Ali because he is more knowledgeable.' Yet the man said: `Your own answer to this matter is dearer to me than that of `Ali.' Mu`awiyah was angry, and he said: `What a bad statement you have uttered! You hate a man whom the Messenger of Allah used to gorge with knowledge? He even told him that his status to him was like that of Aaron to Moses except that there would be no Prophet after him? Whenever `Umer was confused about a matter, he sought `Ali's advice....'"[5] In short, the status hadith is considered, according to the consensus of all Muslims, regardless of their sects and inclinations, to be authentic.
3) Authors of both Al-Jami` Baynal Sihah Al-Sitta and Al-Jami` Bayna Rijal al-Sahihain have quoted it, and it is included in Bukhari's chapter on the Battle of Tabuk in his Sahih, in Muslim's chapter on `Ali's merits in his Sahih, in a chapter on the attributes of the Prophet's companions in Ibn Majah's sunan, and in a chapter on `Ali's merits in Hakim's Al-Mustadrak. Imam Ahmed Ibn Hanbal has quoted it in his Musnad from several different reporters. Ibn `Abbas, Asma' bint `Amis, Abu Sa`d al-Khudri, Mu`awiyah ibn Abu Sufyan,[6] and many other companions have all narrated it as recorded in the musnad. Al-Tabrani has quoted it as narrated by Asma' bint `Amis, Umm Salamah, Habis ibn Janadah, Ibn `Umer, `Ali ibn Abu Talib (as),[7] and many others. Al-Bazzaz has included it in his Musnad,[8] and so has al-Tirmithi in his Sahih[9] depending on the authority of Abu Sa`id al-Khudri. In Al-Isti`ab, in a chapter dealing with `Ali, the author quotes Ibn `Abdul Birr narrating it, then he comments thus: "This is one of the most reliable and accurate ahadith narrated about the Prophet by Sa`d ibn Abu Waqqas." Sa`d's references are numerous and are enumerated by Ibn Abu Khayth`amah and others. Ibn `Abbas, Abu Sa`id al-Khudri, Umm Salamah, Asma' bint Amis, Jabir ibn `Abdullah, and quite a few other traditionists have all narrated it." As a matter of fact, whoever researches the Battle of Tabuk and refers to books of traditions and biographies will find them mentioning this hadith. Those who have written biographies of `Ali, among authors of glossaries of ancient as well as modern times, regardless of their inclinations and sectarian preferences, have all quoted this hadith. It is also quoted by anyone who writes about the merits of Ahl al-Bayt, those of the Imams among the companions of the Prophet (pbuh) such as Ahmed ibn Hanbal, and by others before or after his time. It is a hadith taken for granted by all past Muslim generations.
4) There is no lesson to learn about the doubt cast by al-Amidi regarding this hadith in his Musnad, since the man knows nothing about the science of traditions, and his knowledge about musnads and narrators is the knowledge of illiterate commoners who do not know the meaning of hadith. In fact, his own extensive knowledge in the science of usul is the reason why he has fallen in such a dilemma. According to the requirements of usul, he saw it to be a correct hadith which he could not get rid of except by suspecting its isnad, thinking that that would be possible. Indeed, that was only his unattainable desire, and peace be with you.
Sincerely,
Sh

-----------------------------------
[1] Letter No. 26 contains his admission of its authenticity.
[2] This occurs in his section dealing with `Ali's virtues at the beginning of page 324, Vol. 2, of his Sahih.
[3] Al-Hakim, too, quotes it at the beginning of page 109, Vol. 3, of his Al-Mustadrak, admitting its authenticity due to its being endorsed by Muslim.
[4] This occurs in the fifth maqsad of Al-Maqasid when the author discusses verse 14 in Section 11, page 107, of Al-Sawa`iq al-Muhriqa.
[5] He says that others have quoted it, and that some added to it "Get up; may Allah never allow you to stand up," and his name is omitted from the diwan, to the end of his quotation on page 107 of his Al-Sawa`iq al-Muhriqa. This proves that a group of late traditionists besides Ahmed has quoted the status hadith from Mu`awiyah.
[6] As we mentioned in the beginning of this Letter, quoting the fifth maqsad of the Maqasid of verse 14 of the verses discussed in Chapter 11, Al-Sawa`iq al-Muhriqa, page 107.
[7] As Ibn Hajar describes in the first hadith of the forty ones which he discusses in the second section of chapter 9, page 72, of his Al-Sawa`iq al-Muhriqa. Al-Sayyuti has stated the following while discussing `Ali (as) in his chapter on the righteous caliphs: "Al-Tabrani has quoted this hadith from all these men, adding to them Asma' bint Qays."
[8] Al-Sayyuti indicates so while discussing `Ali (as) in his chapter on the caliphs on page 65.
[9] As attested to by hadith 2504 of the hadith of Kanz al-`Ummal, page 152, Volume 6.




Letter 29
I Believing in Our Arguments Regarding the Hadith's Sanad,
II Doubting its General Application,
III Doubting its being Binding.
Thul-Hijjah 20, 1329
(Source)


1) All what you have mentioned regarding the authenticity of the status hadith is indeed beyond any doubt. Al-Amidi has stumbled in a way which has proven his distance from the science of hadith, and from traditionists. I have bothered you with mentioning his views in clarifying what is already clear. This is my mistake for which I invoke your forgiveness, since you are apt to forgive.
2) I have come to know that there are others besides al-Amidi from among your arbitraters who claim that there is no proof that the status hadith has a general application, and that it is restricted to its own context. They support their view by the hadith's text itself, saying that the Prophet's statement is due only to its time context, that is, when he left him in Medina during the Battle of Tabuk. The Imam, peace be upon him, asked him: "Why do you leave me with women and children?" His answer, peace be upon him and his progeny, was: "Aren't you pleased that your status to me is similar to that of Aaron to Moses, except there will be no Prophet after me?" as if he (pbuh) explained that his position to him is like that of Aaron to Moses when the latter left him to represent him among his people when he left for the Tur Mountain [Mount Sinai]. The gist of the Prophet's statement would be something like: "You are to me, during this Battle of Tabuk, like Aaron to Moses who had to depart to communicate with his Lord."
3) Your arbitraters may even say that this hadith is not a binding proof, even if its implication is general, and a restricted hadith cannot be applied in its general sense, and peace be with you.
Sincerely,
S




Letter 30
I Arabs Regard it General,
II Disproving Claim of Restriction,
III Disproving its Non-Binding Application
Thul-Hijjah 22, 1329
(Source)


1) We refer their argument that the hadith lacks a general application to Arabs who are very well familiar with their language and grammar. You are the Arabs' authority whose view is invincible and undisputed. Do you see your nation doubting the generality of this status hadith? I do not think so. You are above that. Persons of your prestige do not doubt the generality of the additive gender and its inclusion of all implications. If you, for example, say: "I have granted you my judicial power," will your power be restricted to a few matters rather than others? Or will your statement be general and inclusive of all implications? Allah be Praised! You do not see it other than general, and its meaning as inclusive! If the Muslims' ruler says to one of his subjects: "I have appointed you my own vicegerent over people," or "granted you my own status, or position, over them, or granted you my own wealth," will it come to mind anything other than the general meaning of such a statement? Or will the speaker wish to select some matters rather than others? If he said to one of his ministers: "You may enjoy during my lifetime the same position `Umer enjoyed during the lifetime of Abu Bakr, but you are not my friend," would this statement be seen, according to common rules, as implying a few situations rather than all? I do not see you saying accepting anything other than its general application, and I do not doubt at all that you interpret the statement of the holy Prophet: "Your status to me is like that of Aaron to Moses" except as indicative of generality of application, following the guidelines of its similar texts in the Arabic language and its norms of speech, especially when he excluded Prophethood, thus making its generality inclusive of everything else quite clear. You are surrounded by Arabs; so, ask them if you wish.
2) As regarding the debater's statement claiming that this hadith is restricted to its context, this claim is rejected on two grounds:
First, the hadith itself is generalizing, as you know. The assumption "If we presume that it is specific" does not exclude it from its general meaning, because whoever makes an assumption does not confine his assumption to only one single possibility. Say, if one person in the state of najasa (impurification) touches Surat al-Kursi [verse of the Throne] for example, and you tell him: "Nobody in the state of najasa should touch the holy Qur'an," will your statement be confined to Surat al-Kursi only, or will it be general regarding the entire text of the holy Qur'an? I cannot imagine that anyone will understand that it is restricted to Surat al-Kursi in particular. If a physician sees his patient eating dates and forbids him from eating anything sweet, will the prohibition be taken to imply only dates, or will it be general to include evertything sweet? I do not consider the one who claims its meaning to be restricted as one adhering to the common concepts of the basics of language; rather, he will then be distant from its grammar, far from commonsense, a foreigner to our world. So is the one who claims that the status hadith is applied specifically to the Battle of Tabuk alone; there is no difference between both cases.
Second, this hadith was not articulated by the Prophet (pbuh) upon leaving `Ali (as) as his representative in Medina during the Battle of Tabuk; otherwise, the debater will have had the right to claim its restricted application. Our sahih books are sequential through the Imams among the Prophet's purified progeny (as) proving that it was said on other occasions to which the researcher may refer. Sunni sunan bear witness to this fact, as researchers know. We say that the wording of this hadith testifies to the fact that the claim that it was said only during the Battle of Tabuk is groundless, as is already obvious.
3) Their claim that the specified generalization cannot be binding over the rest is an obvious mistake and a serious error. Nobody would say so except one who approaches matters like someone riding a blind animal in a dark night. We seek refuge with Allah against ignorance, and we thank Him for our sound health. Specifying the general does not exclude it from being applied as a testimony against the rest as long as the specified matter is not general, especially if it is related to this hadith. If a master tells his servant: "Be generous to everyone who is visiting me today save Zayd." If the servant surrounds only Zayd with generosity, he will not only be disobeying his master and become liable for his error, according to the judgment of all the wise, he will also deserve to be punished a punishment commensurate with his mistake. No wise man would listen to his excuse if he produces one; nay, even his excuse will seem to them to be even worse than his guilt. This is so only because of its obvious general implication, having been specified, regarding the rest, as is obvious.
You very well know that Muslims have always been accustomed to use as proof the specified generalizations without any exception. The ancestors among the companions and the tabi`in, as well as those who followed the latter, and so on till today, especially the Imams among the progeny of the Prophet (pbuh) and all other Imams among the Muslims, do just that. This is a matter which does not need raising any doubts. Suffices you for proof what the four Imams and other Mujtahids have said in their chapters on being aware of the branches of legislative rules as proofs of their explanations. The wheel of knowledge has been spinning on acting upon generally accepted facts. There is nothing general that does not have room for a specification. If these generalities are dropped, the door of knowledge will be shaken. We seek refuge with Allah, and peace be with you.
Sincerely,
Sh





Letter 31
Requesting Sources of this Hadith
Thul-Hijjah 22, 1329
(Source)


You have not provided any proof testifying to this hadith as being said on any occasion besides that of Tabuk. I am very eager to be acquainted with its pristine sources; so, please take me to its foundain-heads, and peace be with you.
Sincerely,
S




Letter 32
I Among Its Sources: the Prophet's Visit to Umm Salim,
II The Case of Hamzah's Daughter,
III Leaning on `Ali,
IV The First Fraternity,
V The Second Fraternity,
VI Closing the Doors,
VII The Prophet Comparing `Ali and Aaron to the Two Stars
Thul-Hijjah 24, 1329
(Source)


1) One of its sources is the discourse of the Prophet (pbuh) with Umm Salim,[1] a woman of lengthy achievements, a woman of wisdom who enjoyed a special prestigious status with the Messenger of Allah (pbuh) due to being among the foremost in accepting Islam, and because of her sincerity, contributions, and sacrifices in the cause of Islam. The Prophet (pbuh) used to visit her and talk to her at her own house. One day, he said to her: "O Umm Salim (mother of Salim)! `Ali's flesh is of mine, and his blood is of my own; he is to me like Aaron to Moses."[2] It is obvious that this hadith is only an excerpt of his lengthy hadith which is stated for the purpose of conveying the truth and providing advice for the sake of Allah in order to highlight the status of his vicegerent, the one who would take his own place (of responsibility) once he is gone, and it cannot be confined to the Battle of Tabuk.
2) A similar hadith was made in the case of Hamzah's daughter in whose regard `Ali, Ja`fer and Zayd disputed. The Messenger of Allah (pbuh) said then: "O `Ali! You are to me like Aaron to Moses, etc."
3) Another incident occurred when Abu Bakr, `Umer, and Abu `Ubaydah ibn al-Jarrah were in the company of the Prophet (pbuh) who was leaning on `Ali. The Prophet (pbuh) patted `Ali's shoulder and said: "O `Ali! You are the strongest among the believers in faith, the first (man) to embrace Islam, and your status to me is similar to that of Aaron to Moses."[3]
4) The ahadith narrated during the First Fraternity also include this text. These were made in Mecca prior to the migration, when the Messenger of Allah (pbuh) consummated brotherhood among the emigrants in particular.
5) On the occasion of the Second Fraternity, while in Medina, five months after the migration, the Prophet (pbuh) made fraternity between the emigrants (Muhajirun) and the supporters (Ansar). In both events, he (pbuh) chose `Ali as his brother,[4] thus preferring him over all others, saying to him: "You are to me like Aaron to Moses except there will be no Prophet after me." Narrations in this regard are consecutively reported. Refer to what others state about the First Fraternity such as the hadith narrated by Zayd ibn Abu `Awfah. Imam Ahmed ibn Hanbal has included it in his book Manaqib `Ali, Ibn `Asakir in his Tarikh,[5] al-Baghwi and al-Tabrani in their Mujma`s, al-Barudi in his Al-Ma`rifa, by Ibn `Adi[6] and others.
The hadith under discussion is quite lengthy, and it contains guidelines about how to establish brotherhood. It ends with: "`Ali said: `O Messenger of Allah! My soul has expired, and my spine has been broken, having seen what you have done for your companions while leaving me alone. If this is a sign of your anger with me, then I complain only to you and beg your pardon.' The Messenger of Allah said: `I swear by the One Who sent me to convey the truth about Him, I have not spared you except for my own self. You are to me like Aaron to Moses, except there will be no Prophet after me. You are my Brother, heir and companion.' `Ali (as) asked him: `What shall I inherit from you?' He (pbuh) answered: `Whatever Prophets before me left for those who inherited them: the Book of their Lord, and the Sunnah of their Prophet. You will be my companion in my house in Paradise together with my daughter Fatima. You are my Brother and Companion.' Then he, peace be upon him and his progeny, recited the verse: `They are brethren seated conveniently facing each other,'" referring to the brethren whose hearts Allah has joined in affection who look at each other with sincere compassion.
Refer also to the events of the Second Fraternity. Al-Tabrani, in his Al-Tafsir Al-Kabir, quotes Ibn `Abbas reporting one hadith stating that the Messenger of Allah (pbuh) said to `Ali (as): "Are you angry because I have established brotherhood between the Ansar and the Muhajirun and have not selected a brother for you from among them? Are you not pleased that your status to me is like that of Aaron to Moses, except there will be no Prophet after me?"[7]
6) The same hadith was also said when the companions' doors overlooking the Prophet's mosque in Medina were ordered closed except that of `Ali. Jabir ibn `Abdullah quotes the Messenger of Allah, peace be upon him and his progeny, saying: "O `Ali! It is permissible for you to do at this mosque whatever is permissible for me, and you are to me like Aaron to Moses, except there will be no Prophet after me." Huthayfah ibn `Asid al-Ghifari has said that the Prophet, peace be upon him and his progeny, once delivered a khutba on the occasion of closing those doors in which he said: "There are some men who have disliked that I got them out of the mosque while keeping `Ali. Allah, the Dear and Mighty, inspired to Moses and his brother to reside with their people in Egypt and make their homes a qibla and say their prayers," till he said: "`Ali to me is like Aaron to Moses. He is my Brother, and none of you is allowed to cohabit therein other than he."
The sources of this hadith are numerous, and they cannot all be counted in a brief letter like this, yet I hope that what I have stated here suffices to falsify the claim that the status hadith is confined only to the Battle of Tabuk. How much can such a claim weigh in the light of abundance of sources of this hadith?
7) Anyone who is familiar with the biography of the Prophet (pbuh) will find him, peace be upon him and his progeny, describing `Ali and Aaron as the two bright stars arranged alike, neither one differing from the other. This by itself is a testimony to the generality of status of this hadith, yet the generality of the status is what comes to mind regardless of any pretext, as we have explained above, and peace be with you.
Sincerely,
Sh
-----------------------------------
[1] She is daughter of Milhan ibn Khalid al-Ansari and sister of Haram ibn Milhan. Her father and brother were martyred in the company of the Prophet (pbuh). She possessed a great deal of accomplishment and wisdom. She narrated a few ahadith of the Prophet (pbuh), and she is quoted by her son Anas, in addition to Ibn `Abbas, Zayd ibn Thabit, Abu Salamah ibn `Abdul-Rahman, and by others. She is considered to be in the first row of those who accepted and supported the Islamic faith, and she herself was a caller to Islam. During the pre-Islamic period of jahiliyya, she was in love with Malik ibn al-Nadar from whom she conceived her son Anas ibn Malik. At the dawn of Islam, she was among the foremost to embrace it, and she invited her husband Malik to believe in Allah and His Messenger, but he refused; so, she deserted him, and he in his rage moved to Syria where he died as a kafir. She advised her son, who was then ten years old, to serve the Prophet (pbuh), and the Prophet (pbuh) accepted his service in order to please her. Many Arab men of prestige sought her hand, but she always used to say: "I shall not get married except when Anas reaches manhood;" so, Anas always used to say: "May Allah reward my mother, for she took very good care of me." Due to her own influence, Abu Talhah al-Ansari became Muslim. He sought her hand when he was still kafir, but she refused to marry him unless he embraced Islam; so, he accepted her invitation to embrace the new faith, and his dowery to her was his own acceptance of Islam. She conceived a son by him, but the baby fell sick and died; so, she said: "Nobody should mention his death to his father before me." When her husband came home and inquired about his son, she said: "He is in most content;" so he thought that she meant their son was asleep. She served him his dinner, then she put on her best clothes and perfume, and he went to bed with her. The next day she said to him: "Pray for your son's soul." Abu Talha narrated this story to the Messenger of Allah (pbuh) who said to him: "Allah blessed you last night." She continues to say that he (pbuh) invoked Allah to provide me with what I wanted and even more. In that same night, she conceived `Abdullah ibn Abu Talha upon whom Allah showered His blessings. He is the father of Ishaq ibn `Abdullah ibn Abu Talha, the faqih, and his brothers were ten; each one of them was a man of knowledge. Umm Salim used to participate in the Prophet's military campaigns. On the Day of Uhud, she had a dagger to stab any infidel who would come near her. She rendered Islam a great service, and I do not know any woman besides her whom the Prophet (pbuh) used to visit in her own house and she would offer him a present. She was aware of the status of his progeny, knowledgeable of their rights... May Allah shower His choicest mercy on her.
[2] This hadith, I mean Umm Salim's, is number 2554 of the ones numbered in Kanz al-`Ummal as narrated on page 154 of its sixth volume. It also exists in Muntakhab al-Kanz; so, refer to the last line of the footnote on page 31 of Volume 5 of Ahmed's Musnad, where you will find it verbatim.
[3] This is quoted by al-Hasan ibn Badr, al-Hakim in his chapter on kunyat, al-Shirazi in his chapter on surnames, volume six, and by Ibn al-Najjar. It is hadith 6029 and also 6032 of the ones numbered in Kanz al-`Ummal, page 395.
[4] Discussing the biography of `Ali (as) in his Isti`ab, Ibn `Abd al-Birr describes him thus: "He made brotherhood with the Messenger of Allah, peace be upon him and his progeny, among the immigrants, then between the immigrants and the supporters. In each of these instances, he (pbuh) said to `Ali (as): `You are my brother in this life and the life hereafter,' then he made brotherhood between himself and `Ali (as)." The details are in the books of traditions and history. For the details of the first brotherhood, refer to page 26, Vol. 2, of Al-Sira al-Halabiyya, and in the second brotherhood on page 120, Vol. 2, also of Al-Sira al-Halabiyya, where you will find how the Prophet (pbuh) favoured `Ali (as) in both occasions over everyone else. In Al-Sira al-Dahlaniyya, the details of the circumstances of the first brotherhood and those of the second are similar to what is published in Al-Sira al-Halabiyya. The author also stated that the second brotherhood took place five months after the migration.
[5] This is quoted from Ahmed and Ibn `Asakir by a group of trusted authorities such as al-Muttaqi al-Hindi; so, refer to hadith 918 of his Kanz al-`Ummal at the beginning of page 40 of its fifth volume. It is also quoted on page 390, Vol. 6, from Ahmed's book Manaqib `Ali, numbering it hadith 4972.
[6] This is quoted from these Imams by a group of trusted authorities such as al-Muttaqi al-Hindi at the beginning of page 41, Vol. 5, of of his Kanz al-`Ummal, numbering it hadith 919.
[7] This is quoted by al-Muttaqi al-Hindi in his Kanz al-`Ummal and Al-Muntakhab; so, refer to the Muntakhab's footnote on page 31 of its fifth volume regarding Ahmed's Musnad, and you will find it verbatim just as we have quoted it here. It is not difficult to sift the gist of the phrase "You have angered `Ali (as)" and comprehend the meanings of companionship, compassion, and the love of a compassionate and kind father to his son. If you wonder how `Ali had some doubts in the second time he was left behind, although in the first time he had some doubt, too, then he found out that the Prophet, peace be upon him and his progeny, had kept him there just for himself, and why he did not consider the second incident in the light of the first. The answer is that the second incident could not be compared with the first one, for the first was regarding the immigrants in particular; so, the comparison did not forbid the prophet (pbuh) from creating brotherhood with `Ali (as), contrary to the second which was between the immigrants and the supporters. One immigrant in the second instance may be joined in brotherhood to a supporter, and vice versa. Since the prophet and the wasi were both immigrants, the assumption in the second instance was that they should not be brothers; so, `Ali thought that his brother would be a supporter, just like others by way of comparison. When the Messenger of Allah (pbuh) did not create brotherhood between him and any of the supporters, some doubt entertained his mind, but Allah and His Messenger insisted on favouring him, and so it was: he and the Messenger of Allah (pbuh) became brothers, contrary to the common norm of practice among all the immigrants and supporters at that time and place.





Letter 33
When was `Ali and Aaron Described as the Two Stars?
Thul-Hijjah 25, 1329
(Source)

It has not been clarified yet what you claim that he, peace be upon him and his progeny, used to describe `Ali and Aaron as the two stars which are alike; when did he do that?
Sincerely,
S




Letter 34
I The Occasion of Shabar, Shubayr, and Mushbir,
II The Occasion of Fraternity,
III The Occasion of Closing the Doors.
Thul-Hijjah 27, 1329
(Source)


Research the biography of the Prophet, peace be upon him and his progeny, and you will find him describing `Ali and Aaron as two bright stars in the heart of the skies, the eyes positioned in the face, neither of them is distinguished in his nation from the other.
1) Have you noticed how he, peace be upon him and his progeny, had insisted that `Ali should name his sons just like Aaron did, calling them Hasan, Husayn, and Muhsin? He (as) has said: "I have named them after Aaron's sons, Shabar, Shubayr, and Mushbir,"[1] intending thereby to emphasize the similarity between himself and Aaron, and generalizing such a similarity in all areas and aspects.
2) For the same reason, `Ali has cherished his brother and favoured him over all others, thus achieving the goal of generalizing the similarity of both Aarons to their respective brothers, making sure that there must be no difference between them. He, peace be upon him and his progeny, created brotherhood among his companions, as stated above, making, in the first incident, Abu Bakr brother of `Umer, and `Uthman brother of `Abdul-Rahman ibn `Awf. In the Second Fraternity, Abu Bakr became brother of Kharijah ibn Zayd, and `Umer was made brother of `Atban ibn Malik. Yet on both occasions, `Ali was made brother of the Messenger of Allah, peace be upon him and his progeny, as you have come to know.
There is no room here to quote all verified texts citing Ibn `Abbas, Ibn `Umer, Zayd ibn Arqam, Zayd ibn Abu `Awfah, Anas ibn Malik, Huthayfah ibn al-Yemani, Makhduj ibn Yazid, `Umer ibn al-Khattab, al-Bara' ibn `Azib, `Ali ibn Abu Talib, and others narrating this hadith as such. The Messenger of Allah (pbuh) has also said to `Ali: "You are my Brother in this life and the life hereafter."[2] In Letter No. 20, we stated how he (pbuh) took `Ali by the neck, saying: "This is my Brother, vicegerent and successor among you; therefore, listen to him and obey him." He, peace be upon him and his progeny, came out to meet his companions with a broad smile on his face. `Abdul-Rahman ibn `Awf asked him what pleased him so much. He answered: "It is due to a piece of good news which I have just received from my Lord regarding my brother and cousin, and also regarding my daughter. The Almighty has chosen `Ali a husband fot Fatima." When the Mistress of all women of the world was wed to the master of the Prophet's progeny (as), the Prophet, peace be upon him and his progeny, said: "O Umm Ayman! Bring me my brother." Umm Ayman asked: "He is your brother, and you still marry him to your daughter?!" He said: "Yes, indeed, Umm Ayman." She called `Ali in.[3]
Quite often, the Prophet (as) used to point to `Ali and say: "This is my brother, cousin, son-in-law, and father of my descendants."[4] Once he spoke to him and said: "You are my brother and companion." In another occasion, he said to him: "You are my brother, friend, and companion in Paradise." He once addressed him in a matter that was between him, his brother Ja`fer, and Zayd ibn Harithah, saying: "O `Ali! You are, indeed, my brother and the father of my descendants. You are of me and for me."[5] He made a covenant with him once saying: "You are my brother and vizier; you complete my religion, fulfill my promise, pay my debts on my behlf, and clear my conscience."[6] When death approached him, may both my parents be sacrificed for him, he said: "Fetch me my brother." They called `Ali in. He said to him: "Come close to me." `Ali (as) did. He kept whispering in his ears till his pure soul departed from his body. `Ali even caught some of the Prophet's saliva.[7]
The Messenger of Allah, peace be upon him and his progeny, has also said: "It is written on the gate of Paradise: `There is no god but Allah, Muhammad is the Messenger of Allah, `Ali is the Brother of the Messenger of Allah.'"[8] The Almighty, when the Prophet left `Ali sleeping in his bed while the enemies were outside plotting to murder him, addressed Gabriel and Michael thus: "I have created brotherhood between both of you and let the life-span of one of you be longer than that of the other. Which one of you wishes to have the life of the other be longer than his own?" Each held his own life dearer. The Almighty said: "Why can't you be like `Ali ibn Abu Talib between whom and Muhammad (pbuh) I have created brotherhood, and he has chosen to sleep in Muhammad's bed, offering to sacrifice his own life for his brother? Go down to earth and protect him from his foes." They both came down. Gabriel stood at `Ali's head while Michael stood at his feet. Gabriel cried: "Congratulations! Congratulations! Who can be like you, O son of Abu Talib? Even Allah brags about you to His angels!" Regarding that incident, the verse "And there are among men those who trade their own lives for the Pleasure of Allah (Qur'an, 2:207)" was revealed.[9]
`Ali himself is quoted saying: "I am the servant of Allah and the Brother of His Messenger. I am the strongest in believing in the Prophet. Nobody else can say so except a liar."[10] He has also said: "By Allah! I am his Brother and wali, his cousin and the inheritor of his knowledge; who else is more worthy of it than me?"[11] On the Day of Shura, he said to `Uthman, `Abdul-Rahman, Sa`d, and al-Zubayr: "Do you know of anyone among the Muslims other than myself with whom the Messenger of Allah established Brotherhood?" They answered: "We bear witness, no."[12] When `Ali stood to duel with al-Walid during the Battle of Badr, the latter asked him: "Who are you?" `Ali answered: "I am the servant of Allah and the brother of His Messenger."[13] When `Umer was caliph, `Ali asked him:[14] "Suppose some Israelites come to you and one of them told you that he was cousin of Moses, would he receive a preferred treatment than the others?" `Umer answered: "Yes, indeed." `Ali said: "I, by Allah, am the brother of the Messenger of Allah and his cousin." `Umer took off his mantle and spread it for `Ali to sit on, saying: "By Allah, you will sit nowhere else other than on my own mantle till each one of us goes his way." `Ali did so while `Umer was pleased by that gesture of respect for the brother and cousin of the Messenger of Allah as long as he was in his company.
3) Well, I seem to have lost control over my pen. The Prophet, peace be upon him and his progeny, ordered the doors of his companions' houses overlooking the mosque to be closed for good, as a measure to protect the mosque's sanctity against janaba or najasa, but he allowed `Ali's door to remain open, permitting him to cross the mosque's courtyard even while being in the state of janaba, just as Aaron was permitted to do, thus providing another proof for the similarity of positions of both men, peace be upon them, in their respective creeds and nations. Ibn `Abbas has said: "The Messenger of Allah, peace be upon him and his progeny, ordered all the doors of his companions closed except that of `Ali who used to enter even while in the state of janaba, having no other way out."[15] `Umer ibn al-Khattab has narrated an authentic hadith which has been reproduced in both sahih books wherein he says:[16] "`Ali ibn Abu Talib was granted three tokens of prestige; had I had one of them, it would have been dearer to me than all red camels [of Arabia]: his wife Fatima daughter of the Messenger of Allah, his residence at the mosque neighbouring the Messenger of Allah and feeling at home therein, and the standard during the Battle of Khaybar."
Sa`id ibn Malik, as quoted in an authentic hadith, once mentioned a few unique merits of `Ali and said: "The Messenger of Allah turned out everyone from the mosque, including his uncle al-`Abbas and others. Al-`Abbas asked him: `Why do you turn us out and keep `Ali?' He, peace be upon him and his progeny, answered: `It is not I who has turned you out and kept `Ali. It is Allah who has turned you out while keeping him.'"[17] Zayd ibn Arqam has said: "A few companions of the Messenger of Allah (pbuh) used to have the doors of their houses overlooking the mosque. The Messenger of Allah, peace be upon him and his progeny, then said: `Close down all these doors except `Ali's.' Some people did not like it, and they talked about it. So, the Messenger of Allah, peace be upon him and his progeny, stood one day, praised the Almighty then said: `I have ordered these doors to be closed save `Ali's, and some of you have disliked that. I have not closed down a door nor opened it, nor gave any order, except after being commanded by my Lord to do so.'"[18]
Quoting Ibn `Abbas, Al-Tabrani has said that the Messenger of Allah, peace be upon him and his progeny, stood up once and said: "I have not turned you out acting on my own personal desire, nor have I left a door open out of my own personal preference. I only follow whatever inspiration I receive from my Lord."[19] And the Messenger of Allah said once to Ali (as): "O `Ali! It is not permissible for anybody other than your own self to be present [in the mosque] while being in the state of janaba."[20] Sa`d ibn Abu Waqqas, al-Bara' ibn `Azib, Ibn `Abbas, Ibn `Umer, and Huthayfah ibn al-Yemani, have all said: "The Messenger of Allah, peace be upon him and his progeny, came out to the mosque once and said: `Allah inspired to his Prophet Moses to build Him a pure mosque in which nobody other than Moses and Aaron would live. Allah has inspired to me to build a sanctified mosque wherein only I and my brother `Ali are permitted to sleep.'"[21]
There is no room here to state all the ascertained texts narrated by Ibn `Abbas, Abu Sa`id al-Khudri, Zayd ibn Arqam, a companion from the tribe of Khath`am, Asma' bint `Amis, Umm Salamah, Huthayfah ibn Asid, Sa`d ibn Abu Waqqas, al-Bara' ibn `Azib, `Ali ibn Abu Talib, `Umer, `Abdullah ibn `Umer, Abu Tharr al-Ghifari, Abul Tufail, Buraydah al-Aslami, Abu Rafi`, freed slave of the Messenger of Allah, Jabir ibn `Abdullah al-Ansari, and others have all narrated the same hadith. It is also well known that the Messenger of Allah, peace be upon him and his progeny, invoked the Almighty once saying: "O Lord! The my brother Moses had prayed you saying: `Lord! Remove depression from my chest, untie my tongue's knot so that people may understand my speech, and let my brother Aaron be my vizier from among my household to support me in my undertaking and participate therein,' and you, Lord, responded with: `We shall support you through your brother and bestow upon you a great authority (Qur'an, 28:35).' Lord! I am your servant Muhammad; therefore, I invoke you to remove depression from my chest, to make my undertaking easier to carry out, and to let `Ali be my brother from among my household."[22]
Al-Bazzaz has likewise indicated that the Messenger of Allah, peace be upon him and his progeny, took `Ali's hand and said: "Moses had prayed his Lord to purify His mosque through Aaron, and I have prayed my Lord to purify mine through you." He then sent a messenger to Abu Bakr ordering him to close down his door which overlooked the mosque, and Abu Bakr responded expressing his desire to honour the Prophet's command. Then he sent another messenger to `Umer to do likewise, and another to al-`Abbas for the same purpose. Then he, peace be upon him and his progeny, said: "It is not I who has closed down your doors, nor have I kept `Ali's door open out of my own accord; rather, it is Allah Who has opened his door and closed yours."
This much suffices to prove the similarity between `Ali and Aaron in all circumstances and conditions, and peace be with you.
Sincerely,
Sh


-----------------------------------
[1] This is quoted by the traditionists according to their own authentic sources of the traditions of the Messenger of Allah, peace be upon him and his progeny. Refer to pages 265 and 168, Vol. 3, of Al-Mustadrak, and you will find the text of this hadith described as authentic according to the endorsement of both Shaykhs. Imam Ahmed has also quoted it from `Ali's hadith on page 98, Vol. 1, of his Musnad. Ibn `Abdel-Birr, too, quotes the biography of the grandson of the Prophet al-Hasan (as) from Isti`ab, and even al-Thahbi quotes it in his Talkhis, taking its authenticity for granted, in spite of his fanaticism and deviation from this nation's Aaron, and from its Shabar and Shubayr. It is also quoted by al-Baghwi in his Mu`jam, and `Abdul-Ghani from his Idah, as is recorded on page 115 of Al-Sawaiq al-Muhriqa, from Salman whose text is almost similar, and also from Ibn `Asakir.
[2] Al-Hakim has quoted it on page 14, Vol. 3, of his Al-Mustadrak as narrated by Ibn `Umer from two authentic sources and endorsed by both Shaykhs. Al-Thahbi has also quoted it in his Talkhis, taking its authenticity for granted. Al-Tirmithi, too, quotes it as cited by Ibn Hajar on page 72 of his Al-Sawa`iq al-Muhriqa; so, refer to the seventh hadith of the ones included in Section 2 of Chapter 9 of Al-Sawa`iq al-Muhriqa. All those who have discussed the brotherhood hadith among writers of traditions and chronicles have accepted it without any argument.
[3] This is quoted by al-Hakim on page 159, Vol. 3, of his Al-Mustadrak. Al-Thahbi, too, has quoted it in his Talkhis, admitting its authenticity. Ibn Hajar copies it in Chapter 11 of his Al-Sawa`iq al-Muhriqa. All those who wrote about the wedding of al-Zahra' (as) have, without any exception, mentioned it.
[4] This is included by al-Shirazi in his chapter on surnames, and by Ibn al-Najjar who quotes Ibn `Umer. Al-Muttaqi al-Hindi has transmitted it in his Kanz al-`Ummal and Al-Muntakhab which he attaches to the footnote of his Musnad; so, refer to the second line of the footnote on page 32 of its fifth volume.
[5] Al-Hakim quotes it on page 217, Vol. 3, of his Mustadrak, the authenticity of whose narrators is endorsed by Muslim. Al-Thahbi has admitted the same in his own Talkhis.
[6] Al-Tabrani has quoted it in his Al-Kabir from Ibn `Umer, and it is transmitted by al-Muttaqi al-Hindi in his Kanz al-`Ummal as well as Al-Muntakhab; so, refer to Al-Muntakhab to see the inclusion of the footnote on page 32, Vol. 5, of the Musnad.
[7] This is quoted by Ibn Sa`d on page 51, Part Two, Vol. 2, of his Tabaqat, and also on page 55, Vol. 4, of Kanz al-`Ummal.
[8] This is quoted by al-Tabrani in his Al-Awsat, by al-Khatib in his Al-Muttafaq wal-Muftaraq, and it is transmitted by the author of Kanz al-`Ummal; so, refer to Al-Muntakhab and see the inclusion of a footnote on page 35, Vol. 5, of Ahmed's Musnad. It is also transmitted by Ibn `Asakir in his footnote on page 46.
[9] This is quoted by authors of books of traditions in their respective works, and it is briefly referred to by Imam Fakhrul-Din al-Razi as he interprets this verse of Surat al-Baqara, on page 189, Vol. 2, of his Al-Tafsir al-Kabir.
[10] This is quoted by al-Nisa'i in Al-Khasa'is al-`Alawiyya, and by al-Hakim at the beginning of page 112, Vol. 3, of his Al-Mustadrak, by Abu Shaybah and Ibn Abu `Asim in Al-Sunnah, and by Abu Na`im in Al-Ma`rifa. It is also transmitted by al-Muttaqi al-Hindi in Kanz al-`Ummal and Muntakhab al-Kanz. Refer to Al-Muntakhab and read what Ahmed has included in the footnote on page 40, Vol. 5, of his Musnad.
[11] Refer to page 126, Vol. 3, of the Al-Mustadrak. It is quoted by al-Thahbi in his Talkhis, where the author does not dispute its authenticity at all.
[12] This is quoted by Ibn `Abdl al-Birr in `Ali's biography in the Isti`ab, in addition to many other trusted authorities.
[13] This is quoted by Ibn Sa`d while discussing Badr's military campaign in his Tabaqat, page 15, part One, Vol. 2.
[14] As Dar Qutni quotes in the fifth maqsad of the Maqasid of the verse enjoining kindness to the Prophet's kin, and it is verse 14 of the ones counted by Ibn Hajar in Part 11 of his Al-Sawa`iq al-Muhriqa; so, refer to page 107 of Al-Sawa`iq al-Muhriqa.
[15] This hadith is quite lengthy, and it contains ten exclusive merits of `Ali, and we have quoted it Letter No. 26.
[16] It exists on page 125, Vol. 3, of Al-Mustadrak. It is quoted by Abu Ya`li, as stated in Part 3, Chapter 9, of Al-Sawa`iq al-Muhriqa; so, refer to page 76 of this book. It is also quoted in this meaning in almost similar wording by Ahmed ibn Hanbal while quoting ahadith by `Umer and his son `Abdullah, and by many other trusted traditionists through various avenues.
[17] As stated at the beginning of page 17, Vol. 3, of Al-Mustadrak. This hadith is included in Sunni books of traditions, and it is quoted by many trusted Sunni authorities.
[18] As quoted about him by Ahmed on page 369, Vol. 4, of the Musnad. It is also quoted by al-Diya as stated in Kanz al-`Ummal and its Muntakhab; so, refer to Al-Muntakhab to see what is included in the footnote for page 29 of the fifth volume of the Musnad.
[19] As he is quoted by al-Muttaqi al-Hindi at the end of the footnote on the page referred to above.
[20] As quoted by al-Tirmithi in his Sahih and quoted from him by al-Muttaqi al-Hindi as we have stated when referring to his Muntakhab. It is also quoted by al-Bazzaz from Sa`d, as stated in hadith 13 of the ahadith which Ibn Hajar quotes in Section 2, Chapter 9, of his Al-Sawa`iq al-Muhriqa; so, refer to page 73 of the same.
[21] As they are quoted by `Ali ibn Muhammad al-Khatib, the Shafi`i faqih who is better known as Ibn al-Maghazli, in his book Al-Manaqib from various sources, and transmitted by the trusted researcher al-Balkhi in Chapter 17 of his Yanabi` al-Mawaddah.
[22] This is quoted by Imam Abu Ishaq al-Tha`labi from Abu Tharr al-Ghifari in his interpretation of the following verse of Surat al-Ma'ida: "Verily, your wali are: Allah, His Messenger, and the Believers," in his Al-Tafsir al-Kabir, similar to which is transmitted from Imam Ahmed's Musnad by the Balkhi researcher.