Ra'ayin cewa Manzon Allah ﷺ ya zaɓi wani takamaiman mutum ya zama Khalifa bayansa ya saba wa nassosin Shari'a. Kuma maganar cewa Manzon Allah ﷺ ya naɗa wasu mutane su zama Khulafa bayansa har zuwa Ranar Alƙiyama ta fi saɓawa nassosin Musulunci.

The view that the Messenger (saw) designated a specific person to be the Khalifah after him contradicts the Shari’ah texts. And the statement that the Messenger (saw) nominated certain persons to be Khulafaa after him until the Day of Judgement is even more contradictory to the Islamic texts.

Game da ƙaryata (ra'ayin) cewa Manzon Allah ﷺ ya naɗa khilafah ga wani bayan shi, wannan yana bayyana ta hanyoyi da dama:

As for invalidating (the opinion) that the Messenger (saw) nominated the Khilafah for someone after him, this is apparent in numerous ways:

Pahalar: Wannan ya saba wa bay'ah, domin nada mutum ga Musulmi yana nufin sanar da su wanda zai zama Khalifah a kansu. Saboda haka Khalifah zai zama sananne, kuma ba za a sake buƙatar shari'anta bay'ah ba, tun da bay'ah ita ce hanyar naɗa Khalifah. Idan har an riga an naɗa shi tun da can, babu sauran buƙatar bayyana hanyar naɗa shi, tun da tuni an naɗa shi. Haka kuma ba za a ce bay'ah ita ce bay'ar biyayya ga Khalifah ba, domin Shari'a ta bayyana biyayya ga Khalifah da masu iko (ulu al-amr) a cikin nassoshi da yawaban da nassin bay'ah. An nemi biyayya a fili daga Musulmi; amma bay'ah an nemi ta daga Musulmi a wasu buƙatu daban, ba don ta zama biyayya kawai ba, ko da yake tana ɗauke da ma'anar biyayya, sai dai don ta zama yarjejeniya ta Khilafah. Ma'anarta a dukkan hadisan da suka ambace ta ba biyayya ba ce, a'a, shugabanci ne ga wanda aka yi wa bay'ah da shirin miƙa wuya ga wannan shugabanci. Saboda haka mayar da bay'ah sharaɗi na naɗa Khilafah ya saɓa wa Manzon Allah ﷺ da ya naɗa takamaiman mutum ya zama Khalifah bayansa. Bugu da ƙari, kalmomin bay'ah da suka zo a cikin hadisai ingantattu sun zo ta hanya ta gama-gari ('aam) ba tare da takamaimai ba (takhsees), kuma ba tare da ƙayyadewa ba (mutlaq) ba tare da wani sharaɗi ba (taqyeed), ga kowa. Da ma ace suna nufin bay'ah ga takamaiman mutum, da ba za su zama na gama-gari da marasa iyaka ba. Kalmomin hadisan su ne:

First: This contradicts the pledge (bay’ah) since nominating a person means informing the Muslims as to who will be the Khalifah over them. Hence the Khalifah would be known so there would remain no need for legislating (tashri’) the pledge as the pledge is the method of appointing the Khalifah. So if he has already been appointed in advance, there remains no need to demonstrate the method of appointing him as, in fact, he has already been appointed. Nor can it be said that the pledge is the pledge of obedience to the Khalifah since the Shar’a has enunciated the obedience to the Khalifah and those in charge (ulu al-amr) in many other texts distinct from the text of the pledge. Obedience has been explicitly requested from Muslims; as for the pledge, it has been requested from Muslims in other request(s) not in consideration as being (merely) obedience, though it does include the meaning of obedience, but in consideration as being a contract for the Khilafah. Its meaning in all the ahadith that mentioned it is not obedience, rather it is about giving leadership to the one who is pledged and preparing to submit to this leadership. So making the pledge a condition for appointing the Khilafah contradicts the Messenger (saw) nominating a specific person to be Khalifah after him. Moreover, the words of the pledge which came in the correct (Saheeh) ahadith came in a general manner (‘aam) without specification (takhsees), and unrestricted (mutlaq) without any restriction (taqyeed), for anyone. Were they to mean the pledge for a specific person they would not have been general and unrestricted. The word(s) of the ahadith are:

Da

And

Ra'ayin cewa Manzon Allah (saw) ya nada wani takamaiccen mutum ya zama Khalifah bayansa, yana saba wa kuma yana ɓata sassaucin ma'anar bai'ah da kuma rashin takurawarta. Saboda haka, ba za a ce wannan yana nufin bai'ah ita ce ainihin hanyar naɗin Khalifah ba, alhali naɗin Khalifah daban yake da bai'ah; shi ya sa ake naɗa Khalifah da farko sannan a ba shi bai'ah. Kuma kada a ce haka, domin bai'ah ita ce hanyar naɗin Khalifah, amma wannan ba ya nufin cewa ita ce daidai da naɗinsa. Haka kuma, kada a ce wajibi ne a fara naɗa Khalifah da amincewa da naɗinsa kafin a ba shi bai'ah, domin hakan zai nuna cewa akwai wata hanyar naɗin Khalifah, kuma bai'ah kawai don biyayya gare shi take, alhali hadisai game da bai'ah duk suna nuna cewa ita ce hanyar naɗin Khalifah, kuma babu wata hanya ta daban. Ka yi la'akari da maganarsa (saw):

The opinion that the Messenger (saw) designated a specific person to become Khalifah after him contradicts and invalidates the generality and unrestricted nature of the pledge. Therefore, it cannot be said that this means that the ba’yah is the very way of appointing the Khalifah while the appointment of the Khalifah is separate to the ba’yah, this is why the Khalifah is appointed first & then the ba’yah is given to him; one should not say this because the ba’yah is the method of appointing the Khalifah and this does not mean that it is exactly the same as his appointment. Nor should one say that it is compulsory to first appoint the Khalifah and acknowledge his appointment before giving him the ba’yah as this would mean that there is another method for appointing the Khalifah such that the ba’yah is merely for his obedience, whereas the ahadith about the ba’yah all indicate that it is the method to appoint the Khalifah and there is no other way. Consider his (saw) statement:

Yana da bayyana sosai a ma'ana cewa duk wanda ya mutu ba tare da ya naɗa Imamansa ta hanyar mubaya'a ba, kuma hakan ba ta kowace hanya yana nufin duk wanda ya mutu ba tare da biyayya ga wani Imami ba. Wannan yana nuna cewa a cikin wannan hadisi Annabi ﷺ yana nufin hanyar naɗa Khalifa, ba kuma yana nufin biyayya kawai ba. Haka kuma ku yi la'akari da maganarsa ﷺ:

It is quite explicit in meaning that whoever dies without appointing his Imam via the pledge and it does not mean in any way whoever dies without obeying an Imam. This indicates that in this hadith the Prophet means the method of appointing the Khalifah and does not mean mere obedience. Also consider his (saw) statement:

Wannan ya bayyana a sarari cewa idan an naɗa Khalifofi biyu, a kashe na baya daga cikinsu. Haka nan, dukkan hadisan Annabi ﷺ sun bayyana cewa wannan ita ce hanyar naɗa Khalifa. Hadisan Annabi ﷺ ba sa nufin biyayya kawai ko biyayya marar iyaka (mutlaq); a maimakon haka, suna nufin bin wanda aka naɗa a matsayin Khalifa, bisa ma'anar cewa wannan ita ce hanyar naɗa Khalifa. Bugu da ƙari, babu ko hadisi guda ɗaya ingantacce, ko a riwaya ko a ma'ana, wanda ya nuna wata hanyar naɗa Khalifa banda ba'ah.

This is explicit that if two Khalifahs are appointed, kill the later of them. Likewise all ahadith of the Prophet are explicit that it is the method of appointing the Khalifah. The ahadith of the Prophet are explicit in not meaning mere obedience or unrestricted (mutlaq) obedience; rather, they mean following the one appointed as the Khalifah with their meaning that this is the method of appointing the Khalifah. Further, there is not even one authenticated hadith, whether in narration or meaning, which demonstrates a method of appointing the Khalifah other than the ba’yah.

Na biyu: An ruwaito hadithai daga Manzon Allah (saw) da ke nuni da cewa za a samu rikice-rikice da gardama tsakanin mutane game da Khilafah, da kuma fafatawa a kanta. Idan da akwai wata nassi daga Manzon Allah (saw) game da naɗin wani mutum na musamman, da ba za a samu sabani ba a gaban wannan nassin, ko kuma Manzon Allah (saw) zai bayyana cewa mutane za su yi gardama da wannan mutumin. Amma nassoshin sun zo suna cewa mutane za su yi gardama a tsakaninsu, kuma sun kuma bayyana hanyar warware wannan gardama da kuma daidaita al'amarin Khilafah. Muslim ya ruwaito a cikin Saheehinsa: Wahab bin Baqiyyat al-Wasiti ya ba ni labari cewa Khalid bin Abdullah al-Juzairi ya gaya mana daga Abu Nadhra daga Abu Saeed al-Khudri, wanda ya ce: Manzon Allah (saw) ya ce:

Second: Ahadith have been narrated from the Messenger (saw) indicating that there will be disputes and contentions among people about the Khilafah and competition over it. If there was a text from the Messenger (saw) concerning the appointment of a (specific) person, there would not arise a dispute in the presence of that text or the Messenger (saw) would state that people would dispute with that person. Whereas the texts came saying that people would dispute between themselves and it also clarified the method to resolve this dispute and settle the issue of the Khilafah. Muslim narrated in his Saheeh: Wahab bin Baqiyyat al-Wasiti narrated to me that Khalid bin Abdullah al-Juzairi told us from Abu Nadhra from Abu Saeed al-Khudri who said: The Messenger of Allah (saw) said:

Muslim kuma ya ruwaito a cikin Saheehinsa: Zuhayr bin Harb da Ishaq bin Ibrahim sun ba ni labari, inda Ishaq ya ce an sanar da mu, Zuhayr kuma ya ce Jareer ne ya ba mu labari, daga Al-‘Amash, daga Zaid bin Wahhab, daga Abdurrahman bin Abdurrabb al-Ka’aba, wanda ya ce: Na shiga masallaci sai na tarar Abdullah bin ‘Amru bin al-‘Aas yana zaune a inuwar Ka'aba, mutane na kewaye da shi. Sai na haɗa kai da su na zauna tare da shi. Ya ce: Muna tare da Manzon Allah ﷺ a wata tafiya, sai muka sauka a wani wuri, sai mai kiran sallah (mu'adhin) na Manzon Allah ﷺ ya yi kira zuwa sallar jam'i. Sai muka taru a gaban Manzon Allah ﷺ, wanda ya ce:

Muslim also said in his Saheeh: Zuhayr bin Harb and Ishaq bin Ibrahim narrated to me, with Ishaq saying we were informed and Zuhayr said it was narrated to us by Jareer, from Al-‘Amash from Zaid bin Wahhab from Abdurrahman bin Abdurrabb al-Ka’aba who said: I entered the mosque and Abdullah bin ‘Amru bin al-‘Aas was seated in the shade of the Ka’aba with people gathered around him. So I joined them and sat with him. He said: We were with the Messenger of Allah (saw) in a voyage and we stopped at an encampment when an announcer (mu’adhin) of the Messenger of Allah (saw) announced the collective prayer. So we all gathered before the Messenger of Allah (saw) who said:

Muslim kuma ya ruwaito a cikin Saheehinsa: Muhammad bin Bashar ya ba mu labari cewa Muhammad bin Ja'far ya ba mu labari cewa Shu'ba ya ba mu labari daga Furrat al-Qazzaz daga Abu Hazm wanda ya ce: Na zauna tare da Abu Hurayra shekara biyar, kuma na ji yana ruwaito daga Manzon Allah ﷺ, wanda ya ce:

Muslim also narrated in his Saheeh: Muhammad bin Bashar narrated to us that Muhammad bin Ja’far narrated to us that Shu’ba narrated to us from Furrat al-Qazzaz from Abu Hazm who said: I remained with Abu Hurayra for five years and heard him narrate from the Prophet (saw) who said:

Muslim ya ruwaito a cikin Saheehinsa: Uthman bin Abu Shayba ya ba mu labari cewa Yunus bin Abu Ya'fur ya ba su labari daga mahaifinsa, daga Arfaja, wanda ya ce ya ji Manzon Allah ﷺ yana cewa:

Muslim narrated in his Saheeh: Uthman bin Abu Shayba narrated to us that Yunus bin Abu Ya’fur narrated to them from his father from Arfaja who said he heard the Messenger of Allah (saw) saying:

Wannan yana nufin cewa Khilafah haƙƙin dukkan Musulmi ne ta yadda kowa zai iya neman ta. Wannan yana saba wa (maganar) cewa Manzon Allah ﷺ ya zaɓi takamaiman mutum ya zama Khalifa bayansa.

This means that the Khilafah is the right of all Muslims such that anyone can contend for it. This contradicts the (saying that) the Messenger (saw) nominated a specific person to be the Khalifah after him.

Na uku: Hadisai da suka zo da kalmar Imam mai nuna Khalifa sun zo da wannan kalma a cikin siffa ba takamaimai ba; kuma idan ta zo cikin siffa takamaimai, to ko dai ta zo takamaimai da "al" na jinsi, ko kuma an danganta ta da suna na tarin jama'a. A cikin yiwuwar da ta zo takamaimai da "al", "al" din jinsi ne bisa dalilin jumlar. Manzon Allah ﷺ ya ce:

Third: The ahadith which came with the word Imam denoting the Khalifah came with this word in an unspecified form; and when it came in an specified one, it either came specified with “the” (“al”) of the species or related to a collective noun. In the possibilities which came specified with “al”, it was the “al” of species by evidence of the sentence. The Messenger said:

Ya ce:

And he said:

kuma ya ce:

and he said:

Duk wannan yana nuna cewa Manzon Allah ﷺ ya bar batun wanda zai zama Khalifah bayansa a bude, bai ayyana wani mutum ba. Wannan a bayyane yake cewa Manzon Allah ﷺ bai keɓe wani mutum ba domin Khilafah, sai dai ya bar ta a matsayin haƙƙin dukkan Musulmai. Idan kuma aka ƙara da cewa wasu nassoshi sun zo da harshen jam'i, to wannan ya zama nassi bayyananne da ke musanta cewa Imam mutum ɗaya ne ƙayyadadde.

All this indicates that the Messenger (saw) left the issue concerning who would be the Khalifah after him unspecified without specifying him. This is explicit in its indication that the Messenger (saw) did not designate a specific person for the Khilafah but rather left it as a right for all Muslims. When you add to this that some texts came with the collective (jam’u) language, this becomes a clear text in negating the Imam being a specific person.

Na huɗu: Sahabbai (ra) sun sami sabani a zamaninsu game da wanda zai zama Khalifa daga cikinsu. Wannan sabani a tsakanin mutane shaida ce da ke nuna cewa Manzon Allah (saw) bai nada wani takamaiman mutum don Khilafah ba. Daga cikin mutanen da suka yi sabanin akwai waɗanda aka ce Manzon Allah (saw) ya yi musu nuni game da Khilafarsu, su ne Abu Bakr (ra) da Ali (ra). Duk da sabaninsu, babu ɗaya daga cikinsu da ya taɓa cewa akwai nassi daga Manzon Allah (saw) cewa Khilafah tana gare shi, kuma babu ɗaya daga cikin Sahabbai (ra) da ya yi jayayya cewa akwai nassi ga wasu takamaiman mutane gabaki ɗaya. Da an sami wani nassi, da sun yi jayayya da juna da shi; don haka rashin jayayyarsu da kowane nassi yana nufin babu nassi ga wani takamaiman mutum game da Khilafah. Kuma kada wani ya ce akwai nassi da aka sani bayan su amma bai isa gare su ba, domin mu muna ɗaukar addininmu daga Sahabbai (ra). Su ne suka isar mana da Alƙur'ani, suka kuma ruwaito mana hadisi. Saboda haka, idan babu nassi ko wani abu daga Sahabbai (ra), to ba a amince da shi ta kowace hanya ba. Muna karɓar duk abin da ya zo daga gare su, muna kuma watsi da duk abin da bai zo daga gare su ba. Dangane da batun nassi ga Khalifa bayan Manzon Allah (saw), mun ga cewa dukkan Sahabbai (ra) ba tare da togiya ba, ciki har da Abu Bakr (ra) da Ali (ra), sun amince cewa babu wani nassi ga takamaiman mutum game da Khilafah, saboda rashin ambatonsa duk da buƙatar magana da kuma wajabcin ambaton nassin idan yana nan. Wannan yana nuna rashin ingancin Manzon Allah (saw) ya nada mutum don Khilafah. Kuma kada wani ya ce rashin ambaton nassin ya kasance ne saboda kiyaye haɗin kan Musulmi, domin wannan yana nufin ɓoye wata dokar Allah da rashin isar da ita a lokacin da ake buƙatarta sosai, musamman a al'amari mai muhimmanci irin wannan ga Musulmi. Wannan ɓoye-ɓoye a cikin addinin Allah ba zai yiwu ya fito daga Sahabbai (ra) na Manzon Allah ﷺ ba.

Fourth: The Sahabah (ra) differed in their time about the persons to be the Khalifah among them. This difference among persons is evidence that the Messenger (saw) did not designate a specific person for the Khilafah. Among the very people who differed are those of whom it is said that the Messenger enunciated upon their Khilafah, namely: Abu Bakr (ra) and Ali (ra). Despite their differences, none of them ever argued that there was a text from the Messenger (saw) that the Khilafah is for him nor did any of the Sahabah (ra) argue that there was a text for certain people in general. Were there any text, they would have argued with them; so their failure to argue using any text means that there is no text for a specific person for the Khilafah. Nor should anyone say that there is a text which was known after them but it did not reach them, because we take our deen from the Sahabah (ra). They are the ones who conveyed the Qur’an, and narrated the hadith, to us. So if there is no text or any text from the Sahabah (ra), then it is not recognised in any way. We take whatever came from them while throwing away whatever did not come from them. In relation to the issue of a text for a Khalifah after the Messenger (saw), we find that all the Sahabah (ra) without exception including Abu Bakr (ra) and Ali (ra) agreed upon the absence of any text for a specific person for the Khilafah due to their failure to mention this despite the need for speaking and the necessity for mentioning the text if it existed. This indicates the invalidity of the Messenger (saw) designating a person for the Khilafah. Nor should one say that the failure to mention the text was due to the precaution to preserve the unity of the Muslims for this means hiding a rule of Allah and not delivering it at the very time it was urgently required, particularly in such an important matter for the Muslims. This hiding in the deen of Allah is not possible to come from the Sahabah (ra) of the Messenger of Allah (saw).

Muslim ya ruwaito daga Ibn Umar cewa Umar bin al-Khattab (ra) ya ce:

Muslim narrated from bin Umar that Umar bin al-Khattab (ra) said:

Wannan a bayyane yake cewa Manzon Allah ﷺ bai naɗa Khalifa ba. Kuma bai kamata a ce wannan ra'ayin Umar ne ba, domin idan wani Sahabi ya ce, "Manzon Allah ﷺ ya yi wannan ko bai yi wannan ba, ko kuwa a zamaninsa mun kasance kamar haka, ko kuma a zamaninsa akwai kaza da kaza", to wannan hadisi ne da ake amfani da shi a matsayin dalili, ba kawai ra'ayin Sahabi ba. Haka kuma, Umar ya faɗi haka a gaban Sahabbai (ra) kuma a gaban idonsu, Ali (ra) kuma yana wurin, wannan magana ta kai gare shi, bai kuwa yi musu ba, wanda hakan ke nuna yarjejeniyarsu a kan abin da Umar (ra) ya ruwaito.

This is a clear text that the Messenger (saw) did not appoint a Khalifah. Nor should one say that this is Umar’s opinion for when a companion says, ‘The Messenger (saw) did this or did not do this or we were in his time like this or there was in his time such and such’, this is a hadith used as evidence not merely a companion’s view. Moreover, Umar said this within the hearing and sight of the Sahabah (ra), and Ali (ra) was present and this statement reached him and he did not oppose it, which indicates their agreement upon what Umar (ra) narrated.

Duk wannan yana la'akari da rashin wani nassi na musamman da ke tanadar da wani takamaiman mutum don Khilafah. Dangane da hujjojin da wadanda suke cewa akwai nassoshi da ke tanadar da takamaiman mutum suka kawo, daga cikinsu akwai wadanda aka kawo don nuna cewa Manzon Allah ﷺ ya nada Abu Bakr (ra) ya zama Khalifa bayansa, sannan wasu kuma aka kawo su don nuna cewa ya nada Ali (ra) a matsayin Khalifa bayansa. Dole ne mu gabatar da su, mu kuma bayyana abubuwan da suka kunsa.

This is all with respect to the absence of any specific text designating a specific person for the Khilafah. As for the texts brought by those who say that there are texts designating a specific person, among these texts are those brought to indicate that the Messenger appointed Abu Bakr (ra) to become Khalifah after him whereas others are brought to indicate that he appointed Ali (ra) as the Khalifah after him. We must present them and explain their contents.

Dangane da hujjojin da waɗanda ke cewa Manzon Allah ﷺ ya naɗa Abu Bakr (ra) suka kawo, an raba su gida biyu: Sashe ɗaya shi ne wanda Manzon Allah ﷺ yake yabon Abu Bakr (ra) a cikinsa, kuma babu wani abu a cikinsa da zai nuna cewa Manzon Allah ﷺ ya naɗa shi. Sashe na biyu kuwa shi ne wanda wasu suke fahimta ta hanyar tunani cewa Manzon Allah ﷺ ya naɗa Abu Bakr (ra), yayin da wasu kuma suke fahimta cewa ya zaɓe shi. Za mu gabatar da misalinsu ta hanyar kawo wasu daga cikinsu, muna lura cewa babu ɗaya daga cikinsu da ya wuce ma'anar yabo.

As for the texts brought by those who say the Messenger (saw) appointed Abu Bakr (ra), they are divided into two: One portion in which the Messenger (saw) praises Abu Bakr (ra) wherein there is nothing to indicate that the Messenger (saw) appointed him. The other portion is one wherein some deduce by deduction that the Messenger (saw) appointed Abu Bakr (ra) while others deduce that he nominated Abu Bakr (ra). We will present their model by presenting some of them, noting that none of them exceed the meaning of praise.

Muslim ya kuma ruwaito wannan hadisi amma da kalmomi daban-daban, duk da cewa yana kama da waɗannan. Babu wani abu a cikin wannan hadisi da zai sa mutum ya ce Manzon Allah ﷺ ya nada Abu Bakr (ra) a matsayin Khalifa. Abin da yake ƙunshe da shi kawai yabo ne ga Abu Bakr (ra) daga Manzon Allah ﷺ, kuma Manzon Allah ﷺ ya yabi sahabbai da yawa ta hanyar ambaton sunayensu. Akwai hadisai masu yabon Umar (ra), Uthman (ra), Ali (ra), Sa'd bin Abu Waqqas (ra), Talha (ra), Az-Zubayr (ra), Abu 'Ubaydah bin al-Jarrah (ra), Al-Hassan (ra) da Al-Hussain (ra), Zayd bin Haritha (ra), Usama bin Zayd (ra), Abdullah bin Ja'far (ra), Khadija (ra), Aisha (ra), Fatima (ra) 'yar Manzon Allah ﷺ, Umm Salama (ra), Bilal (ra) da wasu. Yabo kaɗai ba ya nuna ta kowace hanya cewa an nada mutum ya zama Khalifa.

Muslim also narrated this hadith but with different wording, although similar to these ones. There is nothing in this hadith to make a person say that he appointed Abu Bakr (ra) as Khalifah. All that it contains is praise for Abu Bakr (ra) from the Messenger (saw), and the Messenger (saw) praised many companions by name. There have come ahadith with praise for Umar (ra), Uthman (ra), Ali (ra), Sa’d bin Abu Waqqas (ra), Talha (ra), Az-Zubayr (ra), Abu ‘Ubaydah bin al Jarrah (ra), Al-Hassan (ra) and Al-Hussein (ra), Zayd bin Haritha (ra), Usama bin Zayd (ra), Abdullah bin Ja’far (ra), Khadija (ra), Aisha (ra), Fatima (ra) daughter of the Prophet (saw), Umm Salamah (ra), Bilal (ra) and others. Praise by itself does not in any way whatsoever indicate appointment to be Khalifah.

Game da hadisai daga cikinsu wasu suka fahimci halifancin Abu Bakr (ra), akwai hadisai guda hudu wadanda za mu gabatar tare da bayyana duk abin da suka kunsa. Wadannan hadisan sune:

As for the ahadith from which some deduced the Khilafah of Abu Bakr (ra), they are four ahadith which we will present and clarify all that they contain. These ahadith are:

Farko: Al-Bukhari ya ruwaito daga Al-Qasim bin Muhammad (ra) wanda ya ce:

First: Al-Bukhari narrated from Al-Qasim bin Muhammad (ra) who said:

Muslim ya rawaito wannan hadisi daga Aisha (ra) da wannan lafazi nata: Manzon Allah ﷺ ya ce mini a lokacin rashin lafiyarsa:

Muslim narrated this hadith from Aisha (ra) in this wording from her: The Messenger of Allah (saw) said to me in his illness:

Na biyu: Al-Bukhari ya ruwaito daga Muhammad bin Jubayr bin Mut'im, daga mahaifinsa, wanda ya ce:

Secondly: Al-Bukhari narrated from Muhammad bin Jubayr bin Mut’im from his father who said:

Muslim ya ruwaito wannan hadisi daga Muhammad bin Jubayr bin Mut'im daga mahaifinsa, da kalmomin:

Muslim narrated this hadith from Muhammad bin Jubayr bin Mut’im from his father in the words:

Na uku: Al-Bukhari ya ruwaito daga Aisha (ra), uwar muminai,

Thirdly: Al-Bukhari narrated from Aisha (ra), the mother of the believers,

Na huɗu: Muslim ya ruwaito daga Ibn Abu Mulkiyya, wanda ya ce:

Fourthly: Muslim narrated from bin Abu Mulkiyya who said:

Duk waɗannan ahadith ba su dace su zama shaida ga Manzon Allah (saw) ya naɗa Abu Bakr (ra) a matsayin Khalifa ba. Hadithi na farko an ƙi shi saboda dalilai biyu: Na farko shi ne cewa Manzon Allah ﷺ ya ce:

All these ahadith are not suitable evidence for the Messenger (saw) appointing Abu Bakr (ra) as Khalifah. The first hadith is rejected for two reasons: The first is that the Messenger (saw) said:

Amma bai yi haka ba, don haka wannan ba hujja ba ce. Hujja dai ita ce maganar Manzon Allah (ﷺ), aikinsa, ko amincewarsa a kan abin da aka yi a gabansa ba tare da ya hana ba. Duk abin da ba haka ba, ba a la'akari da shi a matsayin hujjar Shari'a. Na biyu, Aisha (ra) 'yar Abu Bakar ce, don haka da ma wannan hadisi yana nan, da ta sanar da Abu Bakar (ra). Da can zai yi jayayya da shi lokacin da ya je filin Saqifa domin ya yi musayar ra'ayi da Ansarawa lokacin da suka taru domin su yi wa wani Khalifa daga cikinsu mubaya'a. Saboda haka, wannan hadisi an ki karbarsa (mardud), kuma bai dace ya zama hujja ga nadin Abu Bakar (ra) a matsayin Khalifa ba.

But he did not do so, so this is not an evidence. For the evidence is the Messenger’s (saw) saying, action or silent consent; anything other than these is not considered Shari’ah evidence. Secondly, Aisha (ra) is Abu Bakr’s daughter so were this hadith present she would have informed Abu Bakr (ra). Then he would have argued with it when he went to the courtyard (saqeefa) to contend with the Ansar when they gathered to pledge allegiance to a Khalifah amongst them. Therefore this hadith is rejected (mardud) and is unsuitable to be an evidence for the appointment of Abu Bakr (ra) as Khalifah.

Game na hadisi na biyu, bai nuna nadin Abu Bakr (ra) a matsayin Khalifa ba, domin matar ta ce: "Idan ban same ka ba"; don haka ya dace cewa ba ta same shi ba saboda rashinsa a yaki ko wani al'amari. Babu wani abu a cikinsa da ke nuna cewa ta yi nufin da maganarta "Idan ban same ka ba" cewa ka mutu. Kalmomin da suka zo a cikin hadisin "kamar tana nufin mutuwa" maganar Jubair ce da fahimtarsa. Don haka umarnin Manzon Allah (saw) cewa ta je wurin Abu Bakr (ra) idan ta zo ta same shi bai tabbatar da nadin Abu Bakr (ra) a matsayin Khalifa bayan Manzon Allah (saw) ba. Ko da an tilasta mu mu ɗauki fahimtarta da ma'anar mutuwa, waɗannan kalmomi ba za su nuna Abu Bakr a matsayin Khalifa bayan shi (saw) ba. Game da hadisi na uku, wannan nadi ne kawai a kan sallah, ba wani abu ba. Nadi a kan sallah ba ya nufin nadi a cikin mulki (hukm). Amma maganarsu: "Manzon Allah ya yarda da shi a al'amarin addini, to ba za mu yarda da shi a al'amarin duniya ba?" wannan fahimtarsu ce, kuma kuskure ne, domin akwai babban bambanci tsakanin sallah da mulki. Ba duk wanda ya cancanci zama shugaban sallah (Imam) ya cancanci zama shugaba a mulki ba. Bugu da kari, nassin yana kebantacce ga sallah, don haka ba ya shafar wasu abubuwa, kuma kada a dauke shi da ma'anar wasu abubuwa saboda kebantawar nassin (khususiyya).

As for the second hadith, it does not indicate the appointment of Abu Bakr (ra) as Khalifah because the woman said: “If I did not find you”; so it is correct that she failed to find him due to his absence in a war or any other matter. There is nothing in it to indicate that she meant by her words “If I did not find you” that you had died. The words which came in the hadith “As if she meant death” are the words of Jubayr and his understanding. So the Messenger’s command for her to go to Abu Bakr (ra) if she came and did not find him is no proof for the appointment of Abu Bakr (ra) as Khalifah after the Messenger (saw). Even if we were compelled to take her understanding to mean death, these words still would not designate Abu Bakr as Khalifah after him (saw). As for the third hadith, this is the appointment over prayer and nothing else. Appointment over prayer does not mean appointment in authority (hukm). As for their statement: “The Messenger of Allah was pleased with him in a matter of the deen, so should we not be pleased with him in a matter of the world (dunya)”; this is their understanding, and it is erroneous because there is a large difference between prayer and ruling. Not all who are suitable to become a leader (Imam) in prayer are suitable to be a leader in ruling. Moreover, the text is specific to prayer so it does not encompass other things, nor should it be taken to mean other things due to the specificity (khususiyya) of the text.

Muslim ya ruwaito wannan hadisi daga Abu Hurairah da wannan lafazi:

Muslim narrated this hadith from Abu Hurairah with the words:

Al-Bukhari ya ruwaito a cikin babin fadojin Ali (ra) cewa Manzon Allah ﷺ ya ce wa Ali (ra):

Al-Bukhari narrated in the chapter of virtues of Ali (ra) that the Messenger of Allah (saw) said to Ali (ra):

Muslim ya ruwaito daga ‘Amir bin S’ad bin Abi Waqqas (ra) daga mahaifinsa wanda ya ce: Mu’awiya bin Abu Sufyan (ra) ya umarci S’aad (ra) yana cewa: Me ya hana ka zagin Abu Turab (ra)? Sai ya ce: Idan na tuna abubuwa uku da Manzon Allah ﷺ ya fada game da shi, ba zan taba zaginsa ba. Samun daya daga cikin wadannan abubuwa ya fi zama abin so a gare ni fiye da jajayen rakuma. Manzon Allah ﷺ ya bar shi a baya a wasu daga cikin yakinsa, sai Ali (ra) ya ce masa: Ya Manzon Allah ﷺ, shin ka bar ni a baya tare da mata da yara? Sai Manzon Allah ﷺ ya ce masa:

Muslim narrated from ‘Amir Bin S’ad bin Abi Waqqas (ra) from his father who said: Muawiya bin Abu Sufyan (ra) commanded S’aad (ra) saying: What has prevented you from insulting Abu Turab (ra)? He said: When I remember three (things) which the Messenger of Allah (saw) said of him, I will never insult him. That I should have even one of these is more beloved to me than red camels. The Messenger of Allah (saw) left him behind in some of his war expeditions, so Ali (ra) said to him: O Messenger of Allah (saw), have you left me behind with women and children? The Messenger of Allah (saw) said to him:

Na kuma ji shi yana cewa a ranar Khaiber:

I also heard him say on the day of Khayber:

"Zan ba da tuta ga wani mutum da yake son Allah da Manzonsa, kuma Allah da Manzonsa suna son sa."

‘I will give the flag to a man who loves Allah and His Messenger, and whom Allah and His Messenger love.

Ya ce: Mun yi tattaki saboda hakan, sai ya ce:

He said: We moved for it and he said:

Kuma a lokacin da aka saukar da wannan ayar:

And when this verse was revealed:

Manzon Allah ﷺ ya kira Ali (ra), Fatima (ra), Hassan (ra) da Husain (ra), sai ya ce:

The Messenger of Allah (saw) called Ali (ra), Fatima (ra), Hassan (ra) and Husain (ra) and said:

Muslim ya ruwaito daga Sahl bin Sa'ad, wanda ya ce: Wani mutum daga iyalan Marwan an naɗa shi (a matsayin sarki) a kan Madina. Ya ce: Ya kira Sahl bin Sa'ad ya umarce shi ya zagi Ali (ra). Ya ce: Sahl ya ƙi, sai aka ce masa: Idan ka ƙi, to ka ce: Allah ya la'anci Abu Turab (ra). Sahl ya ce: Ali (ra) ba shi da suna da ya fi so a gare ni kamar Abu Turab (ra), kuma zai yi farin ciki idan an kira shi da shi. An ce masa: Ka sanar da mu labarin dalilin da ya sa aka kira shi Abu Turab (ra), sai ya ce: Manzon Allah ﷺ ya zo gidan Fadima bai same shi a cikin gidan ba, sai ya ce:

Muslim narrated from Sahl bin S’aad who said: A man from the family of Marwan was appointed (as ruler) over Madinah. He said: He called Sahl bin S’aad and commanded him to insult Ali (ra). He said: Sahl refused, so it was said to him: If you refuse, then say: Allah curse Abu Turab (ra). Sahl said: Ali (ra) has no name more beloved to me than Abu Turab (ra), and he would be pleased when called by it. It was said to him: Inform us of the incident as to why he was called Abu Turab (ra), so he said: The Messenger of Allah (saw) came to Fatima’s house and did not find him in the house, so he said:

Muslim ya ruwaito daga ‘Adiyy bin Thabit daga Dharr, wanda ya ce: Ali ya ce:

Muslim narrated from ‘Adiyy bin Thabit from Dharr who said: Ali said:

Babu wani abu a cikin waɗannan hadisai da zai sa wani ya ce Manzo (saw) ya naɗa Ali (ra) ya zama Khalifah bayansa. Hadisin Khaibar yabo ne daga Manzon Allah ﷺ. Maganar Manzon Allah ﷺ ga Ali (ra):

There is nothing in these ahadith to make someone say that the Messenger (saw) appointed Ali (ra) to be Khalifah after him. The hadith of Khayber is praise from the Messenger of Allah. The Messenger’s (saw) statement to Ali (ra):

Yabo daga Manzon Allah ﷺ. Amma hadisin Sa'ad, wanda ya zo da cewa:

Is a praise from the Messenger of Allah (saw). As for the hadith of S’aad in which came:

Za a tattauna wannan batu a rukuni na biyu na hadisai a kan wannan maudu'i. A cikinsa akwai kuma hadisin Khaibar, wanda yabo ne, kuma a cikinsa akwai cewa Aliyyu (ra), Fadima (ra), Hasan (ra) da Husaini (ra) iyalansa ne, wanda yabo ne, da kuma hadisin Sahl bin Sa'd, wanda yabo ne. Kamar yadda Manzon Allah ﷺ ya yabi Aliyyu (ra), ya kuma yabi wasu daga cikin sahabbansa (ra). Yabon Manzo ga wani mutum ba ya nuna nadinsa ta kowace hanya.

This subject will be discussed in the second category of the ahadith on the topic. In it is also the hadith of Khayber which is a praise and in it is that Ali (ra), Fatima (ra), Hassan (ra) and Husain (ra) are his family which is a praise, and the hadith of Sahl bin S’ad is a praise. Just like the Messenger of Allah (saw) praised Ali (ra), he also praised others among his Sahabah (ra). The Messenger’s praise for a person does not in any way indicate his appointment.

Kashi na biyu na hadisai su ne waɗanda wasu suka fahimci cewa Manzon Allah ﷺ ya faɗi kai tsaye cewa Ali zai zama Khalifa bayan sa, kuma an taƙaita su a cikin nassoshi huɗu:- 1- Al-Bukhari ya ruwaito daga Mus’ab bin Sa’ad daga mahaifinsa.

As for the second category of ahadith which are those from which some deduced that the Messenger (saw) stated textually that Ali would be the Khalifah after him, they are summarised in these four texts:- 1- Al-Bukhari narrated from Mus’ab bin S’ad from his father

Muslim ya ruwaito daga ‘Amir bin S’ad bin Abi Waqqas (ra) daga mahaifinsa, wanda ya ce: Manzon Allah ﷺ ya ce wa Ali (ra):

Muslim narrated from ‘Amir bin S’ad bin Abi Waqqas (ra) from his father who said: The Messenger of Allah (saw) said to Ali (ra):

Kuma Muslim ya ruwaito daga Ibrahim bin S'ad, daga S'ad, cewa Annabi ﷺ ya ce wa Ali (ra):

And Muslim narrated from Ibrahim bin S’ad from S’ad that the Prophet (saw) said to Ali (ra):

Ibn Ishaq ya ruwaito cewa: Manzon Allah (saw) ya bar Ali bin Abi Talib (ra) don ya kula da iyalansa ya kuma lura da su. Munafukai suka fara yada jita-jitar ƙarya, suka ce masa: Bai bar shi ba sai don yana ganin nauyinsa a kansa, kuma don a sauƙaƙa masa. Da munafukan suka faɗi haka, sai Ali bin Abi Talib (ra) ya ɗauki makamansa ya fita har ya haɗu da Manzon Allah (saw) wanda yake sansani a Al-Jarf, ya ce: Ya Annabin Allah (saw), munafukai sun yi iƙirarin cewa ka bar ni ne saboda yana da wuya a kaina, kuma don a sauƙaƙa mini. Sai ya ce:

Ibn Ishaq narrated by saying: The Messenger of Allah (saw) left behind Ali bin Abi Talib (ra) to look after and supervise his family. The hypocrites started spreading false rumors and said to him that: He (saw) did not leave him behind except for the reason that it was hard on him and so that it could become easy for him. When the hypocrites said that, Ali bin Abi Talib (ra) took his weapons and moved out until he met the Messenger of Allah (saw) who was encamped at Al-Jarf and said: O Prophet of Allah (saw), the hypocrites claimed that you left me behind because it was hard for me and to make it easy for me. He said:

Sai Ali ya koma Madina, Manzon Allah ﷺ kuma ya ci gaba da tafiyarsa. As-Sayyid Abd al-Husain Sharaf ud-Deen ya ambata a cikin littafin "Al-Muraja'at" kamar haka: "Hadisin Jabir bin Abdullah wanda ya ce: Manzon Allah ﷺ ya ce:

So Ali returned to Madinah and the Messenger of Allah (saw) continued on his journey. As-Sayyid Abd al-Husain Sharaf ud-Deen mentioned the following in the book “Al-Muraja’at ”: “The hadith of Jabir bin Abdullah who said: The Messenger of Allah (saw) said:

2. Muslim ya ruwaito daga Yazid bin Hayyan wanda ya ce: Na tafi tare da Husain bin Sabra da Umar bin Muslim wurin Zayd bin Arqam (ra). Da muka zauna tare da shi, Husain ya ce masa: "Lallai, ya Zayd, ka sami alheri mai yawa. Ka ga Manzon Allah ﷺ, ka ji hadisinsa, ka yi yaƙi tare da shi, kuma ka yi sallah a bayansa. Lallai, ya Zayd, ka sami alheri mai yawa. Don haka ka ba mu labari, ya Zayd, abin da ka ji daga Manzon Allah ﷺ." Ya ce: "Ya ɗan ɗan'uwana, ina tsoho, lokacina kuma ya kusa. Na manta wasu daga cikin abin da na fahimta daga Manzon Allah ﷺ, don haka ku karɓi duk abin da na ba ku labari, kuma kada ku tilasta ni kan abin da ban ba da labarinsa ba." Sannan ya ce: "Manzon Allah ﷺ ya tsaya wata rana a gabanmu yana magana a wurin ruwan da ake kira Khum, tsakanin Makka da Madina. Ya godewa Allah, ya yabe Shi, ya yi wa’azi da tunatarwa, sannan ya ce:"

2. Muslim narrated from Yazid bin Hayyan who said: I left with Husain bin Sabra and Umar bin Muslim to Zayd bin Arqam (ra). When we sat with him, Husain said to him: “Verily, O Zayd, you met a great deal of good. You saw the Messenger of Allah (saw), heard his hadith, fought with him and prayed behind him. Verily, O Zayd, you met a great deal of good. So relate to us, O Zayd, of what you heard from the Messenger of Allah (saw). He said: O son of my brother, by Allah I have become old and my time has approached. I have forgotten some of that, which I understood from the Messenger of Allah (saw), so accept whatever I relate to you and do not force me on that which I do not relate. Then he said: The Messenger of Allah (saw) stood one day before us speaking at the waters known as Khum between Makkah and Madinah. He thanked Allah, praised Him, exhorted and reminded then said:

As-Sayyid Abd al-Husain Sharaf ud-Deen ya ambata a cikin littafinsa "Al-Muraja'at" wannan hadisi ta hanyar wannan riwaya wadda At-Tabarani ya ruwaito ta wata sarka wadda ingancinta aka amince da ita baki ɗaya, daga Zaid bin Arqam (ra) wanda ya ce: Manzon Allah ﷺ ya yi magana a Ghadeer Khum ƙarƙashin wasu bishiyoyi, ya ce:

As-Sayyid Abd al-Husain Sharaf ud-Deen mentioned in his book “Al-Muraja’at” this hadith via the following narration which At-Tabarani narrated through a chain whose authenticity is unanimously accepted from Zayd bin Arqam (ra) who said: The Messenger of Allah (saw) spoke at Ghadeer Khum underneath some trees and said:

(Wannan shi ne ƙarshen abin da As-Sayyid Abd al-Husain Sharaf ud-Deen ya ambata.) Shaikh Abd al-Husain Ahmad Al-Ameeni An-Najafi kuma ya bayyana a cikin littafinsa “Al Ghadeer” cewa: “Bayan da ya gama ibadunsa, watau Annabi ﷺ, ya tafi Madina tare da rukunin mutanen da aka ambata, sai ya isa Ghadeer Khum a Al-Jahfa, inda hanyoyi ke rarrabuwa ga mutanen Madina, Masar da Iraki. Wannan ya kasance ranar 15 ga watan Dhul-Hijja, sai Jibril, amintaccen manzo, ya sauko masa daga wurin Allah (SWT) da Maganarsa:

(This is the end of what As-Sayyid Abd al-Husain Sharaf ud-Deen mentioned). And Shaikh Abd al-Husain Ahmad Al-Ameeni An-Najafi stated the following in his book “Al Ghadeer”: “When he finished his rites of worship i.e. the Prophet (saw) and left for Madinah, together with the mentioned group(s) of people, he reached Ghadeer Khum in Al-Jahfa where the roads branch for the people of Madinah, Egypt and Iraq. This was the 15th day of Dhul-Hijja and Jibril, the trustworthy, descended to him from Allah (swt) with His saying:

Ya umurce shi ya sa Ali (ra) ya tsaya domin ya sanar da mutane tare da bayyana abin da aka saukar game da wilayarsa da wajabcin biyayya ga kowa. Mutanen farko sun kasance kusa da Al-Juhfa, sai Manzon Allah ﷺ ya umurci wadanda suka riga suka koma, ya kuma tattara wadanda suka jinkirta a wurin. Ya kuma hana mutane sauka a karkashin itatuwa biyar masu girma. Lokacin da mutane suka kafa sansani, sai wadanda ke karkashin itatuwan suka tashi har aka yi kiran sallar azahar. Sai ya nufi wajensu ya yi sallah a karkashinsu. Rana ce mai zafi sosai, har wani mutum ya sanya wani sashe na rigarsa a fuskarsa wani sashe kuma a karkashin kafafunsa saboda tsananin zafin. Manzon Allah ﷺ kuwa an inuwantar da shi da wata riga a kan itacen sumra saboda rana. Bayan ya gama sallarsa ﷺ, sai ya tsaya ya yi magana a tsakiyar mutane bisa bayan rakumi, ya yi magana da murya mai karfi har kowa ya ji shi, sai ya ce: ﷺ

And He commanded him to cause Ali (ra) to stand to let the people know and inform what was revealed regarding his patronage and the obligation of obedience upon every one. The first of the people were close to Al-Jahfa so the Messenger of Allah (saw) commanded those who had proceeded to return and enclosed those who had delayed at that place, and he prohibited people from encamping beneath the five large trees. When the people took camp and those underneath them (the trees) stood until the dhuhr prayer was announced, he headed for them and prayed beneath them. It was a sizzling day where a man placed some of his cloak upon his face and some under his feet due to the severe heat, and the Messenger of Allah was shaded by a garment upon the sumra tree due to the sun. When he (saw) finished his prayer, he stood to speak in the middle of the people on the hump of a camel and he spoke with a raised tone with every one hearing him and he (saw) said

3. Waɗanda suke cewa Manzo (saw) ya bayyana a fili cewa Khilafar Ali (ra) ta tabbata, sun kawo hadisai a cikin littattafansu. To, dangane da waɗannan hadisai, ba za mu mayar da bincike a kan riwayoyinsu ba, duk da cewa malaman nan biyu, Al-Bukhari da Muslim, ba su riwaito su ba, kuma ba a riwaito su ta hanyar amintattun masu ruwaito ba, kuma yawancinsu suna cikin hadisan da aka ƙirƙira. Ba za mu mayar da riwayoyinsu batun bincike ba, har su ce waɗannan hadisai ba amintattun masu ruwaito ne suka riwaito su a gabaninku ba, amma amintattun masu ruwaito sun riwaito su a gabaninmu, domin wanda aka tabbatar wa da hadisin ya yi amfani da shi a matsayin hujja. Ba za mu mayar da hakan fage na bincike ba; a maimakon haka, abin binciken za mu sa shi ne ainihin matanin hadisan yadda suka zo a cikin riwayoyi. Waɗannan su ne matanin da suka yi hujjar cewa Manzo (saw) ya naɗa Ali ya zama Khalifa bayansa, kuma ana kiran waɗannan hadisai da hadisan "wilaya". Daga cikinsu za mu gabatar da wasu, sauran kuma suna ɗauke da ma'ana iri ɗaya, har ma da kalmomi iri ɗaya.

3. Those who say that the Messenger (saw) clearly announced the Khilafah of Ali (ra) narrated ahadith in their books. As for these ahadith, we will not make the place of research in them their narrations, despite the fact that the two sheikhs Al-Bukhari and Muslim did not narrate them, nor were they narrated via any trustworthy narrators and most of them are among the fabricated ahadith. We will not make their narrations the subject of research such that they say that these ahadith were not narrated by trustworthy narrators before you but were narrated by trustworthy narrators before us so that the one for whom the hadith is authenticated uses it as an evidence. We will not make that the domain of research; rather we will make the matter of research the texts themselves as they came in the narrations. These are the texts from which they deduced that the Messenger (saw) appointed Ali to be the Khalifah after him—and these ahadith are known as the ahadith of “wilayah”—from which we will present some of them and the rest carry the same meaning and even the same wordings.

a) Abu Dawud At-Tayalisi ya ruwaito daga Ibn Abbas (ra) cewa Manzon Allah ﷺ ya ce wa Ali ibn Abi Talib (ra):

a) Abu Dawud At-Tayalisi narrated from ‘Ibn Abbas (ra) that the Messenger of Allah (saw) said to Ali ibn Abi Talib (ra):

b) An rawaito a cikin Kanz al-'Ammal daga Imran bin Husain, ya ce: Manzon Allah ﷺ ya aika wata runduna, ya naɗa Ali bin Abi Talib (ra) a kansu. Sai ya zaɓi wata baiwa daga cikin khumusi (ɗin ganima) domin kansa, sai suka ƙi karɓar hakan daga gare shi. Huɗu daga cikinsu suka yi shawarar kai ƙara a kansa wajen Annabi ﷺ. Don haka, idan suka zo, sai ɗaya daga cikin huɗun ya tashi ya ce: Ya Manzon Allah ﷺ, ba ka ganin cewa Ali (ra) ya yi kaza da kaza? Sai ya juya daga gare shi. Na biyu ya tashi ya faɗi irin wannan, sai ya juya daga gare shi. Na uku ya tashi ya faɗi irin wannan, sai ya juya daga gare shi. Na huɗu kuma ya tashi ya faɗi irin abin da sauran suka faɗa. Sai Manzon Allah ﷺ ya juyo zuwa gare su, fushi kuwa a bayyane yake a fuskarsa, ya ce:

b) It has been narrated in Kanz al-’Ammal from Imran bin Husain who said that the Messenger of Allah (saw) sent an expedition and appointed Ali bin Abi Talib (ra) over them. He chose for himself a slave girl from the fifth (khums) and they rejected this from him. Four of them agreed to complain about him to the Prophet (saw) so, when they came, one of the four stood and said: O Messenger of Allah (saw), do you not see that Ali (ra) did such and such, and he (saw) turned away from him. The second stood and said the same, so he turned away from him. The third stood and said the same, so he turned away from him. And the fourth stood and said the same as they had said. The Messenger of Allah (saw) turned towards them with anger visible in his face and said:

c) Kuma a cikin wani dogon hadisi daga ‘Amru bin Maymun daga ‘Ibn Abbas (ra) wanda ya ce: Manzon Allah ﷺ ya aika wane da Suratut-Tawba. Sai ya aika Ali (ra) bayansa ya karɓe ta daga hannunsa, ya kuma ce:

c) And in a long hadith from ‘Amru bin Maymun from ‘Ibn Abbas (ra) who said: The Messenger of Allah (saw) sent so and so with Surah At-Tawbah. He then sent Ali (ra) after him to take it from him and said:

d) Kanz al-'Ummal daga Wahhab bin Hamza, wanda ya ce: Na yi tafiya tare da Ali (ra), sai na ga tsauri daga gare shi, don haka na ce idan na dawo zan koka game da shi. Sai na dawo na ambaci Ali (ra) ga Manzon Allah ﷺ, sai ya ce:

d) IKanz al-’Ammal from Wahhab bin Hamza who said: I travelled with Ali (ra) and I saw harshness from him, so I said that when I will return I will complain about it. So I returned and mentioned Ali (ra) to the Messenger of Allah (saw) and he said:

e) A cikin Kanz al-'Ammal daga Ibn Abbas, ya ce: Manzon Allah ﷺ ya ce:

e) In Kanz al-’Ammal from ‘ibn Abbas who said: The Messenger of Allah (saw) said:

f) A cikin Muntakhab al-Kanz daga Zayyad bin Mutarraf, ya ce: Na ji Manzon Allah ﷺ yana cewa:

f) In Muntakhab al-Kanz from Zayyad bin Mutarraf who said: I heard the Messenger of Allah (saw) saying:

g) A cikin Kanz al-’Ammal daga Ammar bin Yasir, wanda ya ce: Manzon Allah ﷺ ya ce:

g) In Kanz al-’Ammal from Ammar bin Yasir who said: The Messenger of Allah (saw) said:

h) Haka kuma a cikin Al-Kanz daga Ammar an ruwaito a cikin wani hadisi marfu'i:

h) Also in Al-Kanz from Ammar it has been narrated in a marfu hadith :

4. Akwai hadisai da wasu ke ruwaitowa, wadanda ke cewa Manzon Allah (saw) ya bayyana a fili cewa Ali (ra) ne halifa. Wadannan hadisai ba wani amintaccen mai ruwaya ne ya ruwaito su ba, kuma yawancinsu hadisai ne da aka kirkira. Ba don mu binciki su daga fuskar isnadinsu ba, har a ce an tabbatar da ingancinsu ga wadanda suke ruwaitowa ne muke gabatar da su. Muna gabatar da su ne don mu jawo hankali ga bincika matanansu bisa abin da ya zo cikinsu. Wadannan hadisai sun hada da 'yan'uwantakar Manzon Allah (saw) da Ali (ra), da sanya shi magaji bayansa. Muna gabatar da wasu daga cikinsu, sauran kuma suna da ma'ana iri daya, har ma da kalmomi iri daya.

4. There are ahadith narrated by those who say that the Messenger (saw) openly declared the Khilafah of Ali (ra). These ahadith have not been narrated by any trustworthy person and most of them are fabricated ahadith. We present them not to research them from the angle of their narration so that they are claimed to be authenticated for those who narrate them. Rather we present them to make the point of research their texts according to what came in their texts. These ahadith contain the brotherhood of the Messenger (saw) with Ali (ra), and making him the heir after him. We present a few of them with the remainder carrying the same meaning and even the same wordings.

a) Manzon Allah ﷺ ya kafa 'yar'uwantaka tsakanin Muhajirai, kuma ya zaɓi Ali (ra) domin kansa. A cikin abin da ya zo daga hadisin 'yar'uwantaka ta farko, sai Ali ya ce: "Ya Manzon Allah ﷺ, lallai raina ya fita daga jikina, kashin bayana kuma ya karye, lokacin da na ga kana yin abin da ka yi da sahabbanka wasu banda ni. Idan wannan alama ce ta fushinka a kaina, to ina kai kuka ne a gare ka kawai, kuma ina neman gafararka." Sai Manzon Allah ﷺ ya ce:

a) The Prophet (saw) established a brotherhood between the Muhajirin and chose Ali (ra) for himself. In what came of the hadith of the first brotherhood, “so Ali said: O Messenger of Allah (saw), verily my soul left me and my spine has been broken when I saw you do what you did with your companions other than me. If this is a sign of your anger with me, then I complain only to you and beg your pardon. The Messenger of Allah (saw) said:

"Ina rantsuwa da Wanda ya aiko ni da gaskiya, ban bar ku ba sai saboda kaina. Kai a wurina kana da matsayin Harun ga Musa, sai dai babu wani Annabi bayan raina. Kai ɗan'uwana ne kuma magajina." Ya ce: "Me zan gada daga gare ka?" Ya ce: "Abin da Annabawa suka gada kafin ni: Littafin Ubangijinsu da Sunnar Annabawansu."

By the One who sent me with truth, I only left you for myself. You are to me of the status of Harun to Musa except that there is no Prophet after me. You are my brother and inheritor. He said: What will I inherit from you. He said: What did the Prophets inherit before me, the Book of their Lord and the Sunnah of their Prophets.”

b) Annabi (saw) ya yi zumunci tsakanin Muhajirai da Ansar watanni biyar bayan hijira, amma bai yi zumunci tsakanin Ali (ra) da wani daga cikin Ansar ba; a maimakon haka sai ya zabi shi (Ali) don kansa. Haka ya zo a cikin hadisin zumunci na biyu.

b) The Prophet (saw) made a brotherhood between the Muhajirin and the Ansar five months after the hijrah, but he did not make a brotherhood between Ali (ra) and any of the Ansar; rather he chose him (Ali) for himself. It came in the hadith of the second brotherhood

Lokacin da ake duba wanda ya cancanci ya auri Sayyidatun Nisa’i (shugabar mata), Annabi ﷺ ya ce:

When the sayyid Annisa’s (leader of the women) deserving groom for her marriage was being considered, the Prophet (saw) said:

Kuma Annabi ﷺ ya yi magana da shi wata rana game da hukunci tsakaninsa, da ɗan'uwansa Ja'far (SWT) da Zayd bin Haritha (SWT), yana cewa:

And the Prophet (saw) spoke to him one day regarding a judgement between him, his brother Ja’far (saw) and Zayd bin Haritha (saw), saying:

d) Manzon Allah ﷺ ya yi wa Ali (ra) alkawari wata rana yana cewa:

d) The Messenger (saw) promised to Ali (ra) one day saying:

3) A cikin Kanz al-'Ammal, ya ce ﷺ

3) In Kanz al-’Ammal, he (saw) said

Waɗannan nassoshi huɗu, su ne nassoshin da Manzo (saw) ya sanya Ali (ra) a matsayin Harun ga Musa, nassin da ya bar Littafin Allah da zuriyarsa, nassin wilaya, da nassin ɗan'uwantaka, su ne nassoshin da wasu Musulmi suka fahimci cewa Manzo ﷺ ya naɗa Ali (ra), wato ya sanya shi Khalifa bayansa. Bari mu ɗauke su nassi bayan nassi.

These four texts, which are the texts in which the Messenger (saw) made him (Ali) of the status of Harun to Musa, the text that he left the Book of Allah and His progeny, the text of wilayah, and the text of brotherhood, are the texts from which some Muslims deduced that the Messenger (saw) appointed Ali (ra) i.e. made him the Khalifah after him. Let us take them text by text:

Dangane da nassi na farko, wanda ya sa Ali ya zama a matsayin Harun ga Musa a gaban Manzon Allah ﷺ, ma'anarsa tana bayyana ne ta hanyar nazarin dalilin da aka faɗe shi da kuma nazarin kalmominsa. Game da dalilin, Manzon Allah ﷺ ya faɗi wannan hadisi a ranar yakin Tabuk. A wannan rana Manzon Allah ﷺ ya naɗa Muhammad bin Maslama (ra) a Madina a madadinsa domin ya kula da al'amuran Musulmi da gudanar da mulki, ya kuma naɗa malamimu Ali (ra) a kan iyalansa, ya umarce shi da ya kula da su. Munafukai suka yi masa magana suka ce: Bai bar shi a baya ba sai don ya gaji da shi, yana so ya sauƙaƙa masa. Lokacin da munafukan suka faɗi haka, Ali (ra) ya ɗauki makamansa ya tafi har ya tarar da Manzon Allah ﷺ wanda yake sauka a Al-Jarf, sai ya ce:

As for the first text, which is the text which made Ali at the status of Harun to Musa before the Messenger (saw), its meaning is clarified though studying the occcasion in which it was said and studying its wording. As for the occasion, the Messenger (saw) said this hadith on the day of the battle of Tabuk. Therein the Messenger (saw) appointed in Madinah in his place Muhammad bin Maslamah (ra) to supervise the Muslims’ affairs and administer the rule, and appointed our master Ali (ra) over his family and commanded him to supervise them. The hypocrites shook him and said: He did not leave him behind except because it had become hard on him he wanted to make it easy for him. When the hypocrites said this, Ali (ra) took his weapon and left until he met the Messenger (saw) who was encamped at Al-Jarf and said:

Don haka Manzon Allah ﷺ ya ci gaba da tafiyarsa. Hadisin da ke cewa Ali (ra) yana da matsayin da Harun yake da shi ga Musa, yana nufin nadin da Manzon Allah ﷺ ya yi masa a kan iyalan gidansa, kamar yadda maganar Ali (ra) da kansa ta tabbatar.

So the Messenger of Allah (saw) continued on his travel. The hadith about Ali (ra) being the same status for the Messenger (saw) as Harun for Musa concern to his (saw)’s appointing him over his (saw) family by the evidence of Ali’s (ra) own statement:

Gaskiyar al'amari shi ne an naɗa shi ne a kan iyalan Manzon Allah, don haka ba za a iya ɗauka cewa an naɗa shi a kan Khilafah ba, musamman ma an san cewa Manzon Allah ﷺ ya naɗa Muhammad bin Maslamah ya zama shugaba a madadinsa, kuma ya ƙayyade Ali (ra) ya lura da iyalansa lokacin da ya ce masa, "iyalina da naka." Haka kuma, naɗin da Manzon Allah ﷺ ya yi wa ɗaya daga cikin sahabbansa a kan mulki lokacin da ya tafi yaƙi ba ya nufin cewa wannan mutumin shi ne Khalifan da zai maye gurbinsa, saboda shaida da ke nuna cewa Manzon Allah ﷺ ya naɗa mutane da yawa a yaƙoƙi. A yaƙin Al-'Asheera ya naɗa Abu Salamah bin Abd al-Asad a kan Madina, a yaƙin Safwan ya naɗa Zayd bin Haritha (ra) a kan Madina, a yaƙin Banu Lahyan ya naɗa Ibn Umm Maktum (ra) a kan Madina, haka kuma wasu. Naɗin da Manzon Allah ﷺ ya yi wa wani ya mulki Madina har ya dawo daga yaƙe-yaƙensa ba ya nuna cewa naɗinsa ne a kan Khilafah, don haka menene ma idan ya naɗa shi a kan iyalansa kawai, yayin da ya naɗa wani a matsayin shugaba har sai ya dawo daga yakinsa?

The reality of the incident is that he was appointed over his family so it cannot be taken to mean that he was appointed over the Khilafah, particularly when it is known that he (saw) appointed Muhammad bin Maslamah as the ruler in his place and specified Ali (ra) to supervise over his family when he said to him, “my family and your family.” Moreover, the Messenger’s (saw) appointment of one of his companions over the rule when he left for battle does not mean that this appointed person is the Khalifah in his place by the evidence that the Messenger (saw) appointed many in the battles. In the battle of Al-‘Asheera he appointed Abu Salamah bin Abd al-Asad over Madinah, in the battle of Safwan he appointed Zayd bin Haritha (ra) over Madinah, in the battle Banu Lahyan he appointed ibn Umm Maktum (ra) over Madinah, and so on. The appointment by the Messenger (saw) of someone to rule over Madinah until he returns from his battles does not indicate that means his appointment over the Khilafah, so what if he appointed him only over his family while appointing another in authority until he returns from his battle.

Dangane da naɗi. Amma maganar Manzon Allah ﷺ:

This is in relation to the appointment. As for the saying of the Messenger (saw):

Ma'anar kalmominsa ita ce: Ba ka yarda ba cewa akwai a gare ka, cikin abin da aka danƙa maka, abin da Harun ya lura da shi ga Musa? Abin da ake nufi shi ne kamanceceniyar Ali (ra) da Harun ta fuskar naɗi, wato kamanceceniyarka da ni wajen naɗa ka (ko barin ka a baya) ta yi kama da ta Harun lokacin da Musa ya naɗa shi. Wannan ita ce ma'anar kalmomin hadisin, kuma waɗannan kalmomin ba su da wata ma'ana daban. Wannan ma'ana an ƙayyade ta kuma ta zama ita kaɗai saboda maganar Ali (ra) ga Manzon Allah ﷺ.

The meaning of its words is: Are you not pleased that there is for you, in what you are appointed over, what Harun supervised for Musa. It is the resemblance of Ali (ra) with Harun in the way of resemblance being the appointment i.e. your similitude in my appointing you (or leaving you behind) is similar to that of Harun when Musa appointed him. This is the meaning of the words of the hadith and these words do not have any other meaning. This meaning is specified and becomes the only meaning due to Ali’s (ra) saying to the Messenger:

Tare da maganar Manzon Allah ﷺ:

With the Messenger’s statement:

Wannan ya zo ne a matsayin amsa ga tambayar Ali (ra) da kuma martani ga maganarsa. Don fahimtar abin da ake nufi da wannan hadisi, dole ne a koma ga Alkur'ani mai girma don ganin batun nadin Musa ga Harun, menene shi. Idan muka koma ga Alkur'ani mai girma, za mu ga cewa wannan lamari an ambace shi a cikin Alkur'ani a cikin wannan rubutu:

This came in response to this question of Ali (ra) and as a response to his statement. To understand what is meant by this hadith one must return to the Glorious Qur’an to see within the issue of Musa’s appointing Harun to see what it is. Returning to the Glorious Qur’an, we find that this event is mentioned in the Qur’an in the following text:

Don't I know, a hadith ya ce: Ba ka yarda ba cewa ni na naɗa ka a kan iyalina kamar yadda Musa ya naɗa Harun a kan mutanensa, domin ka zama a gabana da matsayin Harun ga Musa saboda naɗin? Don haka manufar hadisin ita ce ta kwantar da zuciyar mawallafinmu Ali, domin ya zo ne yana cikin baƙin ciki saboda wannan naɗin, kuma a lokaci guda yana sanar da Ali (ra) cewa zai ɗauki wurin (ﷺ) a kan iyalinsa idan ya yi nesa, kamar yadda Harun ya ɗauki wurin Musa a kan mutanensa a lokacin da ya yi nesa. Amma kuma maganarsa:

So the hadith’s meaning becomes: Are you not pleased that I appoint you over my family like Musa appointed Harun over his people, so that you become before me of the status of Harun to Musa due to the appointment? So the hadith’s intent is to pacify our master Ali’s heart as he came displeased by this appointment, and at the same time it informs Ali (ra) that he will take his (saw) place over his family when he is absent just like Harun took Musa’s place over his people when he was absent. As for his saying:

Wannan yana kawar da kamanceceniya da annabta, domin Harun annabi ne (saw) don haka ya kasance annabi (saw) yana wakiltar wani annabi (saw) lokacin da ba ya nan. Saboda haka Manzon Allah ﷺ ya keɓe annabta don kawar da duk wani tunani cewa yana da matsayi iri ɗaya a annabta. Haka kuma bai kamata a ce maganarsa,

This negates the resemblance of Prophethood because Harun was a Prophet (saw) so he was a Prophet (saw) taking the place of another Prophet (saw) when he was absent. So the Messenger (saw) excluded Prophethood to remove any imagination that he is of the same status in Prophethood. Nor should one say that his statement,

Ma'anar hakan shi ne bayan mutuwata. Wannan saboda kalmomin suna da alaka ne da nadin sarautar da aka yi a lokacin rayuwarsa. Haka kuwa, Harun annabi ne tare da Musa a lokacin rayuwarsa, ba bayan mutuwarsa ba; shi ne khalifarsa a kan mutanensa a lokacin da Musa ya tafi, a lokacin rayuwarsa, ba bayan mutuwarsa ba. Don haka Manzon Allah ﷺ ya yi wannan magana tasa: "Sai dai babu wani annabi bayan raina," domin Harun annabi ne a lokacin da Musa ya tafi yayin da yake raye; don haka ya yi wannan magana ne don ya kawar da annabci daga Ali (ra). Bugu da kari, Manzon Allah ﷺ ya sanar da mu a cikin hadisin da aka tabbatar, wanda Al-Hakim ya ruwaito, cewa Harun ya rasu a lokacin rayuwar Musa. Don haka babu wata matsala ta nadin sarauta bayan mutuwa, domin hakan bai kasance ga Harun da Musa ba, wadanda aka yi kwatancin su, don haka bai kasance ga Manzon Allah ﷺ da Ali (ra) ba, wadanda su ne masu kwatanta.

Means after my death as the words are related to appointment during his life. This is because Harun was a Prophet along with Musa during his life not after his death; he was his deputy (khalifa) over his people while he (Musa) was absent during his life not after his death. So the Messenger only made his statement: “Except that there is no Prophet after me” because Harun was a Prophet during Musa’s absence while he lived; so he made this statement in order to negate Prophethood from Ali (ra). Moreover, the Messenger of Allah (saw) informed us in an authenticated hadith narrated by Al-Hakim that Harun died during Musa’s life. So there does not raise the issue of appointment after death as it did not exist in Harun and Musa, who are those with whom resemblance is made, thus it does not exist in the Prophet (saw) and Ali (ra) who are the resemblers.

Wannan ma'anar hadisin ba ta ƙunshi wata alama ta naɗin Khilafah ba, kuma ba za a iya fahimtar ta ta kowace hanya ba cewa Manzon Allah ﷺ ya nufi wannan hadisin ne domin ya bayyana a fili ya kuma sanya Ali (ra) ya zama Khalifa a kan Musulmi bayan rasuwar Manzon Allah ﷺ. Hadisin da ake tattaunawa yana da alaƙa da naɗin Ali (ra) a kan iyalan Manzon Allah ﷺ a lokacin rashinsa saboda yaƙin Tabuk. Game da sauran riwayoyin da suka zo a cikin wannan hadisin, watau faɗinsa ﷺ:

This is the hadith’s meaning nor does it contain any indication to appointment for the Khilafah nor can it be understood in any way that the Messenger (saw) intended by this hadith to clearly state and make Ali (ra) the Khalifah over the Muslims after the Messenger’s (saw) death. The hadith discussed is related to the appointment of Ali (ra) over the Messenger’s (saw) family during his absence due to the battle of Tabuk. As for the remaining narrations which came in this hadith i.e. his (saw) saying:

Wasu daga cikinsu hadisai ne ingantattu kamar waɗanda Al-Bukhari da Muslim suka ruwaito a cikin littafan hadisansu daga ‘Amir da Ibrahim, 'ya'yan S’ad biyu, yayin da wasu kuma ba ingantattu ba ne, amma dukansu sun zo da rubutu guda ɗaya. Wannan yana nufin cewa an faɗi hadisin a Tabuk da kuma a wasu lokutan. Amsar wannan ita ce: ingantattun ruwayoyi ruwaya ce da take wani ɓangare ne na lamarin, watau ruwayoyi da suke ɗauke da kalmomin Manzon Allah ﷺ kaɗai, an raba su daga labarin gaba ɗaya, kuma hakan ba ya nufin cewa lamari ne daban da lamarin Tabuk. Masu ruwaya da masu tattara hadisai sukan ruwaito wani ɓangare na hadisi ko wani ɓangare na lamari, suna takaita shi zuwa wurin hujja. Ko da mun karɓi cewa hadisin ba a kan lamarin Tabuk kaɗai ya zo ba, amma an faɗe shi a Tabuk da kuma a wasu lokutan, to wannan zai nufin cewa Manzon Allah ﷺ ya naɗa maigidanmu Ali (ra) a kan iyalansa har abada a lokacin Tabuk da kuma a wasu lokutan; kuma hakan ba zai nufin naɗinsa (Allah ya ɗaukaka fuskarsa) a kan Khilafah bayan mutuwar Manzon Allah ﷺ ba. Duk abin da bayanin ma'anar kalmomin hadisin ya nuna shi ne: Shin ba ka yarda ba cewa na naɗa ka a kan iyalina a lokacin rashi na, kamar yadda Haruna ya kula da Musa a lokacin rashinsa, sai dai Haruna Annabi ne, kai kuwa ba Annabi ba ne, domin babu wani Annabi bayan Annabcina. Wannan ya zo a cikin ruwayar Muslim daga ‘Amir bin S’ad daga mahaifinsa:

Some of them are authenticated narrations like those by Al-Bukhari and Muslim in their hadith from ‘Amir and Ibrahim, the two sons of S’ad, while others are not authenticated, but all of them came with the same text. This means that the hadith was said in Tabuk and at other times. The response to this is that the authentic narrations are a narration which is a part of the incident i.e. narrations with the Messenger’s (saw) words alone separated from the incident which does not mean that it is an incident other than the incident of Tabuk. Narrators and collectors of hadith frequently narrate a part of a hadith or a part of an incident, shortening it to the place of evidence. Even if we accept that the hadith was not only about the incident of Tabuk but was said in Tabuk and other times, then this would mean that the Messenger (saw) appointed our master Ali (ra) over his family permanently during Tabuk and at other times; nor would it mean his appointment (may Allah ennoble his face) over the Khilafah after the Messenger’s (saw) death. All that the explanation of the hadith’s word and meaning indicate is: Are you not pleased that I appointed you over my family during my absence just like Harun supervised for Musa during his absence, except that Harun was a Prophet and you are not a Prophet because there is no Prophet after my Prophethood. This came in Muslim’s narration from Amir bin S’ad from his father:

i.e. bayan Annabta. Wannan ita ce misalin da Manzon Allah (saw) ya kwatanta Ali (ra) da ita dangane da shi, kamar yadda Harun yake dangane da Musa; wato nadin, ba wani abu ba; nadin a lokacin rashinsa, ba wani abu ba; da nadin bisa iyalansa, kamar yadda ya zo a cikin nassin hadisin gaba ɗaya. Yawan maimaituwar hadisi ba ya canza ma'anarsa har a ba shi wata ma'ana daban. Don haka nadin da aka yi a Tabuk bisa iyalan Manzon Allah (saw) ne kawai, kamar yadda aka tabbatar ba tare da shakka ba. Sauran riwayoyin da ba na Tabuk ba sun isar da nassin da aka ambata a Tabuk a cikin kalmomi da ma'ana, ba tare da ambaton takurawar da ke cikin lamarin Tabuk ba, wato iyali. Ma'ana, ba su ambaci wata takurawa ba kwata-kwata, saboda haka muna auna su bisa abin da aka ambata a riwayar Tabuk. Wannan saboda riwayar Tabuk an takaita ta ga iyali, alhali sauran riwayoyin ba su da wata takurawa a cikin nadin, don haka muna auna wadanda ba su da takurawa bisa wadanda aka takaita. Kuma ba za a ce sauran riwayoyin suna da ma'ana ta gaba ɗaya ba, domin kalmomin hadisin ba daga cikin kalmomi na gaba ɗaya suke ba. Nassin dukkan riwayoyin, ko riwayar: "Shin ba ka yarda ba?", ko riwayar: "Lallai kai", ko riwayar: "Kai", da makamantansu, wanda shi ne matsayin Harun ga Musa, duk suna nuna wani takamaiman matsayi ne, wato matsayin Harun ga Musa, ba matsayi na gaba ɗaya ba. Sai dai kawai matsayin Harun ga Musa ya zo a cikin wasu riwayoyi ba tare da takurawa ba, alhali a wasu riwayoyin an takaita shi ga iyali. Saboda haka muna auna wadanda ba su da takurawa bisa wadanda aka takaita, har dukkan riwayoyin su koma an takaita su ga iyali.

i.e. after my Prophethood. This is the similitude with which the Messenger (saw) compared Ali (ra) in relation to him just like Harun in relation to Musa i.e. the appointment and nothing else, appointment during his absence and nothing else, and appointment over his family as came in the hadith’s text in its entirety. The frequency with which a hadith is repeated does not change its meaning to give it an alternative meaning. So the appointment in Tabuk was only over the Messenger’s (saw) family as is proven without doubt, while the other narrations in other than Tabuk conveyed the same text mentioned in Tabuk in words and meaning without mentioning the restriction in the incident of Tabuk i.e. the family. Rather, they do not mention any restriction at all thus we measure them upon what was mentioned in the narration of Tabuk. This is because the narration of Tabuk is restricted to the family while the other narrations are free of any restriction in the appointment so we measure the unrestricted upon the restricted. Nor should one say that the other narrations are general as the words of the hadith are not from the general words as the texts of all the narrations whether the narration: “Are you not pleased” or the narration: “Verily you” or the naration: “You” and the similar which is of the weightage of Harun with Musa; all these words are specific to a specific status which is of the status of Harun with Musa which is not of the general status. Except that the status of Harun to Musa came unrestricted in some of the narrations which were not restricted by any restriction, while they were restricted to the family in some of the narrations so we measure the unrestricted upon the restricted such that all the narrations are restricted to the family.

Babu wani wuri a gare su dangane da matsayin Harun ga Musa, haka nan kuma babu wuri a gare su dangane da nadin sa a matsayin Khalifa, domin wannan addu'a ce da Musa ya yi wa Allah (SWT) don ya sanya ɗan'uwansa ya zama mataimakinsa, kuma ya ba shi Annabci tare da shi. Abubuwan da Musa ya roƙi Allah (SWT) ya haɗa Harun da shi a kansu su ne Annabci da Saƙo, don haka haɗin ya kasance ne a cikin waɗannan al'amura kaɗai, ba a cikin mulki ba, domin Musa ba sarki ba ne, Annabi ne kawai. Bugu da ƙari, roƙon roƙon taimako ne a gare shi da kuma sanya shi cikin al'amarinsa, ba roƙon nadinsa (a cikin mulki) ba.

There is no place for them in relation to the status of Harun to Musa nor the appointment as the Khalifa since it is a prayer which Musa Made to Allah to make his brother an assistant to him and to give him the Prophethood along with him because the matters which Musa prayed to Allah (swt) to associate Harun with him upon were Prophethood and the Message so the association was only in these matters not the rule, as Musa was not a ruler but only a Prophet. Moreover, the request was a request for assistance for him and associating him in his matter, not a request for his appointment (in rule).

Sama da haka, waɗannan al'amura ba alama ba ce ta matsayin Musa ga Harun; a maimakon haka, alama ta matsayin Musa ga Harun ita ce naɗin da ya yi masa a kan mutanensa a lokacin da ba ya nan; don haka matsayinsa a gabansa shi ne ya kula da mutanensa a lokacin rashinsa. Babu wani wuri ga taimako da haɗin kai a cikin annabci a cikin maganar Manzon Allah ﷺ: "na matsayin Harun ga Musa", a zahiri ma'anar ta takaita ne ga naɗi a kan mutane, kuma nassosi ba su ɗauke da wata ma'ana banda wannan.

Above all this, these matters are not an indication to the status of Musa to Harun; rather an indication for the status of Musa to Harun is his appointing him over his people during his absence; so his status before him is that he took care of his people during his absence. There is no existence for assistance and association in the Prophethood in the statement of the Messenger: “of the status of Harun to Musa” infact the meaning is restricted to the appointment over the people and the texts do not carry any meaning other than this.

An an faɗi cewa Musa ya kasance mai mulki ne saboda an saukar masa da Shari'a don ya yi mulki da ita, domin akwai mafita da hukunce-hukunce a cikinta, kuma ya kasance shugaban rundunar yaƙi da ta yi niyyar mamaye Baitul Maƙdis lokacin da mutanensa suka ce masa:

It has been said that Musa was a ruler because a Shari’ah was revealed to him to rule by ,as there are solutions and punishments within it, and he was a leader of an army which intended to occupy Bait al-Maqdis when his people said to him:

Don't read this one out to me. Here is the translation: Saboda haka naɗin da aka yi wa Harun a kan mutanensa naɗi ne na annabci da kuma na iko. Amsar wannan ita ce: Musa ba sarki ba ne, kuma ba a ambata a cikin Alƙur'ani ko wani waje ba cewa zai aiwatar da dokoki a kan Banu Isra'ila (’ya'yan Isra'ila) da ƙarfi da iko, ko cewa shi ne mai mulki a kansu. Waɗanda suka yi mulkin Banu Isra'ila bisa Shari'ar Musa ba Musa da kansa ba ne, ko kuma a zamaninsa, sai dai annabawan da suka zo bayansa kamar Dawud, Sulaiman da sauran sarakuna. Dangane da jagorancin Musa a kan runduna, hakan bai taɓa faruwa ba. Ayoyin da ke cikin Suratul Ma'ida daga aya ta 19 zuwa aya ta 26 ba su ƙunshi komai da ke nuna jagorancin Musa a kan runduna ba; abin da ke cikinsu shi ne Musa ya roƙi mutanensa su shiga Ƙasa Mai Tsarki. Suka ƙi, suka ce masa akwai wasu mutane masu girman jiki, masu zalunci a cikinta, don haka ba za su taɓa shiga ba har sai waɗannan mutane sun fita; suka ce masa shi da Ubangijinsa su je su yi yaƙi, amma bai je ba, sakamakon haka shi ne zaman su na shekara arba'in a cikin hamada. Dangane da saukar da Shari'a ga Musa tare da hukunce-hukunce da hukunci, hakan ba ya nufin cewa Musa ya yi mulki da su; a gaskiya ya zo da ita ya isar da ita ga Banu Isra'ila. Ya yi ƙoƙarin kai su Baitul Maƙdis, amma sun ɓace a cikin hamada, ba su daidaita ba sai da zamaninsa ya ƙare. Bayan hukuncin zaman gudun hijira ya ƙare, sun ƙaura, sarakuna da annabawa a cikinsu suka yi musu mulki bisa Shari'ar Musa, kamar yadda Alƙur'ani ya bayyana a surori fiye da ɗaya. Haka kuma, ayoyin da aka naɗa Harun a cikinsu a bayyane suke cewa naɗi ne a madadin Musa na annabci lokacin da Musa ya tafi ganawa da Allah (SWT), wanda yake a cikin Suratul A'raf daga aya ta 141:

So his appointment of Harun over his people was an appointment in Prophethood and also in authority. The response to this is that Musa was not a ruler, nor is it narrated in the Qur’an or elsewhere that he would execute the rules upon the children of Israel (Banu Israil) by strength and the authority or that he was a ruler over them. Those who ruled Banu Israil with the Shari’ah of Musa were not Musa himself or in his lifetime, rather it was those Prophet who came after him like Dawud, Sulayman and other kings. As for Musa’s leadership over the armies, it never occurred. The ayaat which are in Surah Al-Maidah from ayah 19 to ayah 26 do no have anything within them which indicates Musa’s leadership over the army; rather what is within them is that Musa (as) requested his people to enter the Holy Land. They refused and said to him that there are giant aggressive people within it so they would never enter until these giants left; they asked him and his Lord to go and fight but he did not go so the result was their exile for fourty years in the wilderness. As for the revelation of the Shari’ah to Musa (as) with solutions and punishments, this does not mean that Musa (as) ruled with these; rather the reality is that he came with it and conveyed it to Banu Israil. He tried to take them to Bait al-Maqdis but they strayed in the wilderness and they did not stabilise until his period had ended. After their punishment with the exile ended, they moved and were ruled by kings and Prophets among them by the Shari’ah of Musa, which is stated by the Qur’an in more than one Surah. Moreover, the ayaat in which Harun was appointed are explicit that it was an appointment on behalf of Musa in Prophethood when Musa went to meet Allah (swt), which is in Surah Al-‘Araf from ayah 141:

Duk waɗannan suna da alaƙa da annabta da naɗi a cikinta, da jefar da allunan (da Musa ya yi), da Banu Isra'ila suka koma bautar ɗan maraƙi da makamantan haka; babu wani abu a cikinsu da yake da ko ƙaramar alaƙa da mulki da iko. Ba zai yiwu a yi zaton cewa yana da alaƙa da mulki da iko ba, saboda haka babu wata hujja da ke nuna cewa Musa sarki ne, kuma bai taɓa naɗa Harun a mulki ba kwata-kwata.

All of these are related to the Prophethood and appointment in it, and the throwing of the tablets (by Musa), and the Banu Israil taking to worship the calf and the like; there is nothing within them with the slightest relationship to rule and authority. It is not possible to suspect that it is related with the rule and authority, so there is no evidence that Musa was a ruler and he never appointed Harun in the rule at all.

Wannan shi ne ma'anar dukkan hadisan da aka saukar da su, ko sun zo da wani dalili kamar al'amarin Tabuk ko ba tare da wani dalili ba, waɗanda ke nuna cewa Manzon Allah ﷺ ya sanya Ali (ra) ya kula da iyalinsa yayin da yake ba ya nan a lokacin rayuwarsa, kamar yadda Musa ya sanya Harun ya kula da mutanensa yayin da yake ba ya nan a lokacin rayuwarsa. Ta wannan aiki, wato naɗin Manzon Allah ﷺ na Ali (ra), Ali ya zama a wurin Manzon Allah ﷺ kwatankwacin matsayin Harun ga Musa. Babu wata alama a cikin waɗannan hadisai da ke nuna cewa Manzon Allah ﷺ ya ce Ali (ra) zai zama Khalifa a kan Musulmi wajen mulki bayan mutuwar Manzon Allah ﷺ.

This is the meaning of all the revealed ahadith whether they came with a cause like the incident of Tabuk or without any cause, which indicate that the Messenger (saw) made Ali (ra) supervise his family while he was absent during his lifetime similar to how Musa made Harun supervise his people while he was absent during his lifetime. With this action i.e. the Messenger’s (saw) appointment of Ali (ra), Ali became to the Messenger (saw) comparable to the status of Harun to Musa. There is no indication in these ahadith that the Messenger (saw) stated that Ali (ra) would become the Khalifah over the Muslims in ruling after the Messenger of Allah (saw)’s death.

Dangane da ruwayar ta biyu da hadisin Ghadeer Khum, a cikin ruwayar da aka tabbatar da ita, wato ruwayar Muslim, tana umartar Musulmi su riƙe Littafin Allah da iyalan gidansa ﷺ, su yi musu alheri, su girmama su, kuma kada su cutar da su. Babu wata alama a cikinta da ke nuna cewa Manzon Allah ﷺ ya naɗa iyalansa a kan Khilafah. Hadisin ya ce: “Dangane da mutanen gidana, ina umartar ku a gaban Allah game da mutanen gidana”; babu wani abu a cikin wannan da ke nuna cewa ya mayar da iyalan gidansa Khulafau a kan mulkin mutane bayan rasuwarsa. Kalmomin a fili suke a cikin ma'anarsu da nassinsu (mantuq), har ba zai taba yiwuwa a fahimci cewa ya naɗa iyalan gidansa, ko wani daga cikinsu, su yi wa Musulmi mulki ta hanyar Khilafah bayansa ﷺ ba. Dangane da ruwaya ta biyu da ta uku, da duk ruwayoyin da suka yi kama da su, ba sa canza abin da ke cikinsu. Akwai abubuwa biyu a cikin waɗannan ruwayoyin. Na farko, yin Allah majibinci a cikin maganarsa:

Kuma maganar ta biyu, ita ce ya yi wa zuriyarsa wasiyya da aikata alheri, ya ce:

As for the second matter, this is that he advised his progeny to undertake good deeds by saying:

Babu wani abu a cikin dukkan wadannan hadisai, duk da yawansu da bambancin riwayoyinsu, sai abubuwa biyu. Game da abu na farko, wato so da soyayya, za mu tattauna shi a lokacin muhawara kan hadisan wilaya nan take bayan wannan rubutu. Game da abu na biyu, ba ya bambanta da kasancewar shawara ga Musulmi su yi wa zuriyarsa kyau, wato mutanen gidansa, ta hanyar nuna musu alheri, girmama su da kada a cutar da su, domin za a tambaye su game da su. Haka kuma, iyalan gida da Littafin Allah (swt) za su ci gaba da kasancewa da juna har zuwa Ranar Alkiyama. Babu wani abu a cikin wannan hadisi da hadisin Ghadir Khum face shawarar yin wa zuriyarsa kyau; babu abin da ke cikinsa da ke nuna nadin Ali (ra), ko mutanen gidansa, a kan Khilafah bayan rasuwar Manzon Allah (saw). Ina nadin yake cikin maganar Manzo (saw) bisa dukkan riwayoyin da suka gabata da aka ruwaito a hadisin Ghadir Khum?

There is nothing other than these two matters in all these ahadith, despite all their number and differing narrations. As for the first matter, which is the friendship, we shall discuss it during the discussion upon the ahadith of (wilayat) directly after this text. As for the second matter, it does not differ from being an advice to Muslims to be good to his progeny,, the people of his house, by being gracious to them, honouring and not annoying them as they will be questioned about them. Also that the family of the house and the Book of Allah (swt) will remain linked until the Day of Judgement. There exists nothing in this ahadith and the ahadith of Ghadeer Khum more than advising Muslims to do good to his progeny; there is nothing within in it indicating the appointment of Ali (ra), or the people of his house, over the Khilafah after the death of the Messenger of Allah (saw). Where is the appointment in the Messenger’s (saw) statement according to all previous narrations narrated in the hadith of Ghadeer Khum:

Ko kuma maganarsa:

Or his statement:

Ko

Or

Ko

Or:

Ko

Or:

Akwai wani abu fiye da tunatar da Musulmi game da zuriyarsa (ﷺ) da kuma wa'azantar da su su kyautata musu? Shin wani ya fahimci daga wannan cewa hakan na nufin su ne Khulafa'u wajen mulkin Musulmi bayan mutuwar Manzon Allah (ﷺ)? Daga ina wannan ya samo asali? Daga zahirin kalmomin da aka faɗa ko kuwa daga ma'anarsu? Don haka babu wata hujja a cikin hadisin Khum na nadin Ali (ra), ko na mutanen gidansa, a kan Khilafah; don haka istidlali da shi ya gaza.

Is there more in these texts than reminding the Muslims about his progeny (saw) and exhorting them to be good to them? Does anyone understand from this that this means that they are the Khulafaa in ruling over Muslims after the Messenger of Allah (saw)’s death? From where is this taken? From the stated text of the words or their meanings? Thus there is no evidence in the hadith of Khum for the appointment of Ali (ra), or the people of his family, over the Khilafah; so deducing through it fails.

Dangane da rubutu na uku, wato hadisan (wilayah), wadannan hadisai da wadannan kalmomi ba Sheikhs biyu, Al-Bukhari da Muslim, ne suka ruwaito su ba. Bugu da kari, koda an tabbatar da wadannan hadisai a gaban wadanda suke dogaro da su a matsayin dalili na nadin Ali, nassosin da suka gabatar ba zai yiwu a yi amfani da su wajen fahimtar irin wannan nadin ba. Dukkan kalmominsu ba su wuce ba.

As for the third text, which is the ahadith of (wilayah), these ahadith by these words were not narrated by the two Sheikhs Al-Bukhari and Muslim. Moreover, even if these ahadith are authenticated before those who rely upon them as evidence for Ali’s appointment, the texts they present cannot possibly be used to deduce such appointment. All their words are no more than

Duk waɗannan kalmomi da irinsu daga sauran dukkan riwayoyi ba su bambanta da kalmar al-waliyy, al-mawla da al-muwalat ba; saboda haka ana kiransu hadisin (al-wilayah). Fassarar dukkansu tana cikin hadisin Ghadeer Khum.

All these words and their like from all the rest of the narrations do not differ from the word al waliyy, al-mawla and al-muwalat; so they are known as the hadith of (al-wilayah). The interpretation of all of them is in the hadith of Ghadeer Khum:

Ma'anar nan ita ce goyon bayansu da kasancewarsu tare da shi da kuma ɗaukar ƙauna da soyayya (al-wala) a gare su. Kalmomin "waliyy" da "tawallaa" sun zo a cikin Alƙur'ani. Allah (SWT) ya ce:

The meaning here is their support and that they be with him and bear friendship (al-wala) and love for them. The word “waliyy” and “tawallaa” have come in the Qur’an. Allah (swt) said:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Kuma:

And:

A cikin harshen Larabci: al-waliyy (aboki) yana gaba da abokin gaba, shi ya sa ake cewa: Ya riƙe shi a matsayin aboki. Al-mawla shi ne mai taimako da kuma sayyid (shugaba). Abota tana gaba da gaba. Al-waliyy kuma shi ne wanda ke kula da al'amuran ƙananan yara, kamar uba da kaka. Waliyyin aure, da dukiya, da marayu shi ne wanda ke kula da al'amarin kuma ya zama mai ba da tabbaci a gare shi. A cikin Mu'jam Lisan al-'Arab (ƙamus na Larabci): "Al-waliyy yana cikin sunayen Allah (SWT), wanda shi ne Mai taimako (An-Nasir), kuma shi ne Mai kula da al'amuran duniya da dukkan halittu (Al-Mutawalli), Mai tsayawa a kansu (Al-Qaim)." Kuma an ce: "Al-waliyy shi ne mai gaskiya (as-siddiq), mai taimako, mai bi (at-tab'i) da ƙaunatacce." Abu Al-'Abbas ya ce game da maganar Manzon Allah ﷺ: "Wanda nake majiɓincinsa (mawla), to Ali ma majiɓincinsa ne", wato duk wanda ya ƙaunace ni ya yi abota da ni, ya kamata ya yi abota da shi. Babu ɗayan wannan da ke nufin mulki (hukm) da iko (sultan). Ko da masu tafsirin wannan hadisi waɗanda ke cewa nassi ne bayyananne a kan halifancin Ali (RA), ba su iya kawo wata ma'ana bayyananniya daga harshe cewa kalmar "mawla" tana nufin mulki da iko a harshe ba. Misali, Sheikh Abd al-Husain Ahmad Al-Amini An-Najafi ya faɗa a littafinsa "Al Ghadeer" wajen bayanin hadisin Ghadir: "A nan ba ya ragewa mai bincike wata mafaka face kashe kansa, cewa 'mawla' ya zo da ma'anar wanda ya fi dacewa a wani abu, koda muka yarda cewa wannan yana ɗaya daga cikin ma'anoninsa, kuma cewa a harshe kalma ce mai ma'anoni da dama." Kalmar "mawla" ta zo da ma'anoni ashirin da bakwai, ba tare da an ambaci mulki da iko a cikinsu ba. Ya ce: Bayan da muka san ma'anonin kalmar "mawla" waɗanda suka kai har ashirin da bakwai, ba zai yiwu ta zo a cikin hadisi da wata ma'ana ba face wadda ta dace da ita a ma'ana, (kuma) waɗannan ma'anoni su ne:

In the (Arabic) language: the friend (al-waliyy) is opposite to the enemy so it is said: He took him as a friend. The (mawla) is the supporter and the master (as-sayyid). Friendship is opposite to enemity. And the waliy: One who takes care of affairs of the minor like the father and grandfather. The waliy of the marriage contract, the properties and the orphan is the one who takes care of the affair and becomes his sponsor. In the Mu’jam Lisan al-‘Arab (an Arabic dictionary): “Al-waliy is among the names of Allah (swt) who is the Helper (An-Nasir) and he is the One in Charge (Al-Mutawalli) of the affairs of the universe and all creatures, the Supervisor (Al-Qaim) over them.” And it said: “The waliy is the truthful (as-siddiq), the Helper, the follower (at-tab’i) and the beloved.” Abu Al-‘Abbas said about his statement (saw): “The one for whom I am his (mawla), then Ali is his (mawla)”i.e. whoever loves and befriends me should befriend him. None of this is the meaning of rule (hukm) and authority (sultan). Even the interpreters of this hadith who say that it is a clear text for the Khilafah of Ali (ra) are unable to come with any clear meaning in the language that the word “mawla” means the rule and authority linguistically. For example, Sheikh Abd al-Husain Ahmad Al-Amini An-Najafi says the following in his book “Al Ghadeer” in explaining the hadith of Al-Ghadeer: “At this point there no longer remains for the researcher any refuge from committing suicide that “mawla” came with the meaning of the foremost suitable in something even if we condescend that this is one of its meaning and that linguistically it is a word with several meanings.” The word “mawla” came with twenty seven meanings without mentioning the rule and authority among them. He said: After we know about the meanings of “mawla” which reach up to twenty seven meanings, it is not possible that it comes with a meaning in the hadith except with that which conforms to it in meaning, (and these meanings) are:

To jest wyraźnie widoczne z tego, że słowo nie niosło znaczenia władcy, a „al-muwalat” nie niosło znaczenia rządzenia, ani w Kur'anie, ani w Hadisie, ani w języku. Słowa interpretuje się albo według ich znaczenia językowego, albo według znaczenia szarijackiego. Skąd więc wzięto wyjaśnienie tego hadisu, że „waliy” i „muwalat” oznaczają przekazanie Chalifatu Alemu (ra) i jego rodzinie? Kiedy idziemy za tymi, którzy wyprowadzili z tych hadisów którekolwiek ze znaczeń „waliy” i „muwalat”, nigdy nie pojawia się w żadnym z tekstów znaczenie nadzorowania rządów. Prawdą jest, że jeśli połączymy słowo „waliy” ze słowem „amr”, to jego znaczenie staje się władcą i mówi się „waliyy al-amr”. Jednak w hadisach, które nazywają hadisami o „al-wilayah”, słowo „amr” nigdy nie występuje razem ze słowem „waliy” w żadnym z ich przekazów, ani w innych przekazach, co przeczy znaczeniu opieki nad Chalifatem po Posłańcu Allaha ﷺ w tych hadisach.

So it is apparent from this that the word did not come with the meaning of ruler and that “al muwalat” did not come with the meaning of rule, neither in the Qur’an or Hadith or the language. Words are interpreted either by their linguistic or Shari’ah meanings, so from where was the explanation of this ahadith taken that the “waliy” and “muwalat” means giving the Khilafah to Ali (ra) and his family? When we follow those who deduced by these ahadith in any of the meanings of “waliy” and “muwalat”, there never comes the meaning of supervising the rule in any of the texts. It is true that if we relate the word “waliy” with the word “amr”, then its meaning becomes the ruler and it is said “waliyy al-amr”. In the ahadith which they call the ahadith of “al-wilayah”, the word “amr” never comes together with the word “waliy” in any of their narrations, or any other narrations, which negates the meaning of taking care of the Khilafah after the Messenger of Allah (saw) from the ahadith.

Gaskiya ne cewa kalmar "wilayah" a kanta, ba tare da kalmomin "mawla" ko "waliy" ko "muwalat" ba, kalma ce mai ma'anoni da yawa, ciki har da taimako (nusra) da iko, wato mulki. A cikin hadisan da suka rawaito akwai hadisin da aka ambata a Kanz al-'Ammal wanda ya zo da kalmar "wilayah", don haka wani zai iya cewa wannan yana nufin mulki bisa abin da harshe ya nuna. Amsar ita ce, wannan kalma ta zo a cikin hadisin da ma'anar riko da mutum a matsayin aboki, abin da rubutun hadisin ya nuna. Rubutunsa, bisa abin da wadanda suke amfani da shi a matsayin hujja suka rawaito, shi ne:

It is true that the word “wilayah” alone not the words “mawla” or “waliy” or “muwalat” is a word with many meanings including support (nusra) and authority i.e. the rule. In the ahadith which they narrated is the hadith mentioned in Kanz al-’Ammal which came with the word “wilayah” so one may say this means rule according to what the language states. The response is that this word came in the hadith by the meaning of taking as a friend which is indicated by the hadith’s text. Its text, according to what is narrated by those who use it as evidence, is:

Wannan rubutu yana bayyana cewa ma'anar tana nufin goyon baya. Manzon Allah ﷺ ya nemi duk wanda ya yi imani da shi ﷺ ya yi abota da Ali (ra), domin duk wanda ya goyi bayansa, yana goyon bayan Manzon Allah ﷺ, kuma duk wanda ya goyi bayan Manzon Allah ﷺ, yana goyon bayan Allah (SWT). Wannan shi ne ma'anar kalmar "wilayah", kuma wannan shi ne dalilin da aka bayyana ta da kalmar "faa".

This text specifies that its meaning is support as the Messenger (saw) requested that whoever believes in him (saw) to befriend Ali (ra) because whoever supports him supports the Messenger (saw) and whoever supports the Messenger (saw) supports Allah (swt). This is the meaning of the word “wilayah” and this is why it was expressed by the word “faa”:

Ba zai yiwu a fahimci cewa ba da iko (sultan) gare shi shi ne ba da iko gare ni (shi ma) ba; a maimakon haka, fahimtar kawai ita ce, duk wanda ya goyi bayansa, ya goyi bayana. Don haka a bayyane yake cewa dukkan hadisan da suka zo suna cewa Ali (ra) shi ne "waliyyi" ga kowane mumini bayan Manzon Allah ﷺ, kuma "mawla" nasu, kuma dole ne su ba shi "muwalat" su kuma yi abota da shi, saboda "wilayarsa" ita ce "wilaya", dukkan wadannan hadisai bisa harshe da nassosin Alkur'ani ba zai yiwu a dauke su da ma'anar daukar nauyin mulki ba, ko dangane da ma'anar kalmar ko matsayinta a cikin jumlolin da suka zo a cikin hadisan da aka ambata. Don haka wadannan ba hujja ba ne cewa Manzon Allah ﷺ ya nada Ali (ra) ga Khilafah bayansa, don haka jayayyarsu da wadannan nassoshi ta gaza. Anan dole ne mu lura da al'amura biyu. Na farko daga cikinsu shi ne cewa kalma tana fitowa ne daga wata tushe ta musamman, kuma hakan ba ya nufin cewa dukkan sigogin wannan tushe suna da ma'ana guda daya, har daya daga cikinsu ya dauki ma'anar dayan. Harshe na iya samun kalmomi fiye da daya don ma'ana guda, ko kuma ya ba da ma'ana daya tilo da aka kafa wa kalma ba tare da ba da wannan ma'anar ga wata kalma ba, bisa yadda Larabawa suka kafa ta. Kamanceceniyar kalmomi a sigar tushe ba ta nufin kamanceceniyar ma'ana ba; a maimakon haka, kalma tana daukar ma'anar da Larabawa suka kafa mata ba tare da la'akari da sigar tushen ba. Kalmar "ja'a" da kalmar "aja'a" duk daga tushe daya suke; duk da haka, ma'anar "ja'a" shi ne ya zo, ma'anar "aja'a" kuma shi ne ba da mafaka ga (alja'a). "An-nadhuw" da kasra a kan "nun" yana nufin rakumi mai rauni, yayin da da dhumma a kan "nun" yana nufin tufafi. Dangane da kalmar "mawla", ba ta nufin hakan saboda ɗaya daga cikin ma'anoninta shi ne wakili, kuma mai kula da al'amari, kuma mafi girma a cikin mutane, don haka wannan yana nufin mulki da iko, domin kalmar "waliy al-amr" tana nufin mulki da iko saboda irin wannan tsarin kalma. "Mawla" ya bambanta da ma'ana da "waliy al-amr" kamar yadda wakili da mai kula da al'amari ya bambanta da ma'ana da "waliy al-amr". "Waliy al-amr" ya keɓance ga shugaba, alhali "mawla" yana da ma'anoni da dama, babu ɗaya daga cikinsu da ke nufin shugaba. Wakili a cikin al'amura yana nufin mai kula da kowane al'amari, ba shugaba musamman ba, kuma ba a fahimtar shugaba daga gare shi, domin harshe bai sanya wannan ma'ana a gare shi ba. Al'amari ne na karɓa bisa ga abin da Larabawa suka sanya wa kalmar, ba abin da wani zai iya fahimta daga tarin kalmomi ko alamu daban-daban ba. Saboda haka, muddin Larabawa ba su sanya amfani da kalmar "mawla" don nufin mulki da iko ba, to ba za a iya fassara ta haka ba abada. Wannan shi ne na farko. Na biyu kuwa shi ne ma'anar mahallin gaba ɗaya, amma ba za su iya ba kalma ma'anar da ba ta wadda Larabawa suka sanya mata ba a maganarsu bayyananniya. Ma'anonin mahallin suna ƙayyade ɗaya daga cikin ma'anonin kalma mai ma'anoni da yawa, ko su bambanta ta da wata kalma, su karkatar da ita daga wata ma'ana, amma ba sa ƙirƙirar sabuwar ma'ana ga wannan kalma wadda Larabawa ba su sanya mata ba. Kalmar "mawla" ta zo a cikin hadisin da ake kira hadisin abubuwa biyu masu nauyi, ko hadisin Khum, kuma an samu alamu a cikin jumla (jimloli) da ke nuna ƙarfafa wa Musulmai gwiwa su dogara bisa amincewarsu ga Manzon Allah ﷺ, amma wannan ba ya ba ta sabuwar ma'anar cewa Ali (ra) ya zama shugaba bayan Manzon Allah ﷺ, muddin harshe bai sanya mata wannan ma'ana ba. Daga wannan ya bayyana cewa hadisin Khum da sauran hadisai wadanda suka zo da kalmomin "mawla" da "waliy" ba za su kai ga yanke hukuncin cewa Ali (ra) ne Khalifa ba, saboda Larabawa ba su sanya wannan ma'ana a fili ga wannan kalma ba.

"Ɗan'uwana kuma mataimakina (wazīr) wanda yake biyan basussukana, yake cika alƙawarina, kuma yake 'yantar da ni daga nauyaina"

“My brother and assistant (wazeer) who repays my debts, fulfills my promise and frees me from by responsibilities”

Duk waɗannan kalmomi da jimloli ba za a iya fahimtar nadin sarauta daga cikinsu ta kowace hanya ba. Wannan saboda ba su wuce al'amuran da ke tsakanin mutum biyu ba, na farko yana bayyana matuƙar kusancin na biyu gare shi ta hanyar (cewa shi) ɗan’uwansa ne. Manzon Allah ﷺ ya bayyana matuƙar kusancinsa ga Ali (RA) ta hanyar kiransa ɗan’uwansa da cewa shi daga gare shi yake, shi ne mataimakinsa, kuma yana biyan bashinsa. Wannan ba al'amari ne na gaba ɗaya ba, kuma ba ya da alaƙa da mulki ko Khilafah. Ko da mun nace cewa Ali (RA) ɗan’uwan Manzon Allah ﷺ ne ko ɗansa, wannan ba ya nuna ma'anar cewa shi ne Khalifa bayansa. Maganarsa ga Ali cewa:

All of these are words and sentences from which one cannot possibly deduce the appointment in any way. This is because they do not go beyond matters linked between a pair, the first expressing the extreme closeness of the second to him by (saying he is) his brother. The Messenger (saw) expressed his extreme closeness to Ali (ra) to him by calling him his brother and saying that he is from him, is his assistant and repays his debts. This is not any general matter nor does it relate to the rule or Khilafah. Even if we insist that Ali (ra) is the Messenger’s (saw) brother or his son, this does not indicate its meaning to be that he is the Khalifah after him. His statement to Ali that:

Ko wasu abubuwa irin wannan ba su da wata alaka ko kadan, ko a harshe ko a Shari'ah, da wannan hukunci, kuma ba su dauke da wata alama da ta shafi nadin Khilafah. Wadannan hadisai ba su dace su zama hujja cewa Manzon Allah ﷺ ya yi wa Ali (ra) alkawarin Khilafah bayan sa ba, don haka ba su cika zama hujja ba. Amma nau'i na uku, wanda a cikinsa nassoshi bayyanannu suka zo cewa Manzon Allah ﷺ ya nada Ali (ra) ya zama Khalifa bayan sa, akwai hadisai guda biyu: na farko shi ne daya daga cikin ruwayoyin hadisin Ghadir a wata ruwaya ta marubucin littafin "Al-Ghadir", na biyu kuma shi ne hadisin da ake kira hadisin gida. Amma ruwayar marubucin littafin "Al-Ghadir", ya ambaci wata ruwaya a farkon littafinsa ba tare da ambaton kalmomin "magajina da Khalifa na ba", sannan daga baya ya ambaci wata ruwaya ta daban wacce ya danganta ga At-Tabari, wacce ta zo da kalmomin "magajina da Khalifa na" a fili. Don haka shi, Sheikh Abdul Husain Ahmad Al-Amini An-Najafi, marubucin littafin "Al-Ghadir", ya ce a cikin littafinsa karkashin babin "Al-Ghadir a cikin Littafin Al-'Aziz": "Al-Hafiz Abu Ja'far Muhammad bin Jarir At-Tabari, wanda ya rasu a shekara ta 310 Hijira, ya ruwaito a cikin ruwayarsa a littafin "Al-Wilayah" daga cikin sarkokin hadisin Al-Ghadir daga Zaid bin Arqam (ra) wanda ya ce: 'Lokacin da Annabi ﷺ ya tsaya a Ghadir Khum a dawowarsa daga hajjin bankwana, a lokacin safiya lokacin da rana take zafi sosai, ya umarta a tara alfarwowi kewaye da itatuwa masu tsayi da aka tara. Ya kira sallah ta jama'a sai muka taru. Ya yi huduba mai tsawo ya ce: "Lallai Allah (swt) ya saukar mini:

Or other similar things have no relationship in any way whatsoever, either in the language or the Shari’ah, to the rule or carry any indication relating to the appointment over the Khilafah. These ahadith are not suitable to be evidence that the Messenger (saw) promised Ali (ra) the Khilafah after him, and accordingly they do not fulfil as evidence. As for the third type in which clear texts(s) came that the Messenger (saw) appointed Ali (ra) to become Khalifah after him, they are two ahadith: the first is one of the narrations of the hadith of Ghadeer in one narration by the writer of the book “Al-Ghadeer” and the second is the hadith which they call the hadith of the house. As for the narration of the writer of the book of “Al Ghadeer”, he mentioned a narration in the beginning of his book without mentioning the words “my heir and Khalifah” and then mentioned another later narration which he ascribed to At Tabari which came with the words “my heir and Khalifah” explicitly. So he, Sheikh Abd al Husain Ahmad Al-Amini An-Najafi, the writer of the book “Al-Ghadeer” said in his book under the chapter “Al-Ghadeer in the Book of Al-‘Aziz”: “Al-Hafidh Abu Ja’far Muhammad bin Jareer At Tabari who died in 310 Hijri narrated in his narration in the book of “Al-Wilayah” among the chains of the hadith of Al-Ghadeer from Zayd bin Arqam (ra) who said: ‘When the Prophet (saw) stopped at Ghadeer Khum in his return from the farewell pilgrimage at the time of forenoon when the sun was very hot, he commanded to assemble the tents around the lofty trees which were assembled. He called for the collective prayer so we gathered. He gave a lengthy khutbah and said: “Verily Allah (swt) revealed to me:

Wannan yana ɗaya daga cikin ruwayoyin hadisin Ghadeer Khum, kuma saboda ma'anar rubutunsa an ƙi shi, don haka abin da aka faɗa a cikinsa game da wasiyya, nadi da shugabanci bayan Manzon Allah ﷺ ba shi da tushe ga dalilai da yawa, kamar haka:

This is one of the narrations of the hadith of Ghadeer Khum, and due to the meaning of its text it is rejected so that what is said within it of the bequest, appointment and leadership after the Messenger is void without any basis for many causes such as:

1. Wannan ayar ba a saukar da ita a lokacin hajjin bankwana ba, a maimakon haka an saukar da ita bayan Suratul Fath a shekarar Hudaibiyya. Wannan ayar tana cikin Suratul Ma'ida wadda aka saukar bayan Suratul Fath, kuma an saukar da Suratul Fath ne a lokacin da Annabi (saw) ke dawowa daga yarjejeniyar Hudaibiyya. Duba mai sauki a cikin Mushaf ya nuna a fili lokacin saukar ayar: "Ya Manzo, ka isar da abin da aka saukar maka", kuma ya nuna cewa an saukar da ita bayan Al-Fath. Saboda haka an saukar da ayar shekara hudu kafin hajjin bankwana, kuma ba ta da alaka da hadisin Ghadeer Khum a dukkan riwayoyi, domin dukkan riwayoyin hadisin Ghadeer Khum sun ce ya faru ne a hajjin bankwana. Wannan kadai ya isa a yi watsi da wannan hadisi kuma a tabbatar da rashin ingancinsa game da abin da ake da'awa a cikinsa na wasiyya da nadin shugaba.

1. This ayah was not revealed in the farewell pilgrimage, rather it was revealed after Surah Al Fath in the year of Hudaybiyya. This ayah is from Surah Al-Maidah which was revealed after Surah Al-Fath, and Surah Al-Fath was revealed during his (saw) return from the Treaty of Hudaybiyya. One glance to the Mushaf shows clearly the time of the revelation of the ayah: “O Prophet, convey what has been revealed to you” and shows it was revealed after Al-Fath. So the ayah was revealed four years before the farewell pilgrimage and has no relationship with the hadith of Ghadeer Khum in all the narrations since all narrations of the hadith of Ghadeer Khum say that it happened in the farewell pilgrimage. This alone is enough to reject this hadith and certify its invalidity of what is claimed within it about the testament and appointment.

2. Ma'anar ayar a bayyane take cikin nassinta, kuma ya nuna cewa an umurci Manzo da ya isar da abin da aka saukar masa daga Ubangijinsa, kuma abin da aka saukar masa daga Ubangijinsa shi ne Saƙon Musulunci. Wannan an ƙayyade shi kuma an sanya shi ma'ana ɗaya tilo da aka nufa, babu wani abu dabam, ta hanyar faɗinSa a cikin ayar guda: "Idan kuwa ba ka yi ba, to, ba ka isar da SaƙonSa ba", wato idan ba ka isar da abin da aka saukar maka ba, to lallai ba ka isar da saƙon Allah ba. Wannan nassi ne bayyananne cewa niyyar ayar "abin da aka saukar maka" saƙon Allah ne kuma ba komai ba. Haka kuma, duk lokacin da kalmar isarwa (balligh) ta zo a cikin Alƙur'ani, tana nufin isar da saƙon Allah (SWT), kuma ba ta taɓa zuwa da wata ma'ana daban ba a cikin Alƙur'ani. Allah (SWT) ya ce:

Kuma:

And:

Kuma:

And:

Ina rokonka ka aika rubutun da kake son in fassara zuwa Hausa. Don Allah ka liƙa shi a nan.

Also, whenever the words

Waɗannan ayoyin an saukar da su ne a cikin Alƙur'ani, manufarsu ita ce Shari'a, kuma ba su zo da wata ma'ana ta daban a cikin Alƙur'ani ba. Allah (SWT) ya ce:

These ayat were revealed in the Qur’an, the purpose is the Shari’ah and it does not come with any other meaning in the Qur’an. Allah (swt) said:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Haka kuma a dukkan ayoyin Alkur'ani. Dangane da ayar:

And so in all the ayat of the Qur’an. As for the ayah:

A cikin ayar da ta gabata da kuma cikin ayar da ke biye da ita, an ambaci kalmomin "abin da aka saukar" da ma'ana guda, wato Shari'a. Har kalmomin da ke cikin ayar da ke biye suna nan iri ɗaya.

In the ayah before and in the ayah after it was mentioned the words “what was revealed” with one meaning i.e. the Shari’ah. Even the words in the following ayah are the same:

3. Kalmar "an saukar da" a cikin faɗinsa: "abin da aka saukar maka" fi'lin madhi ne da aka gina a kan majhul (wanda ba a san mai aikatawa ba), wanda ma'anarsa ita ce abin da ake nufi daga gare shi shi ne isar da duk abin da aka riga aka saukar masa daga Ubangijinsa, watau abin da ya zo masa daga wahayi kuma aka saukar wa Manzon Allah ﷺ; don haka Allah (SWT) yana umurtar Manzon Allah ﷺ da ya isar wa mutane abin da aka riga aka saukar masa a baya. Don haka ma'anar ta zama isar da abin da aka saukar kafin saukar wannan aya, ba isar da wani takamaiman al'amari da ya zo tare da saukar ayar ba, wanda saboda shi ne aka saukar da ayar aka umurce shi da isar da shi. Saboda haka Manzo ya fassara shi da ma'anar wasiyya da nadin shugaba. Sabili da haka ba zai yiwu a sanya hadisin ya zama bayani ga ayar ba, domin hadisin da ya zama dalilin saukar ayar ya ce an saukar da ayar ne a kan abin da hadisin ya ambata, don haka an saukar da ita a kan wani abu a lokacin da yake faruwa. Alhali ayar a bayyane take cewa isar da wani abu ne da ya faru kafin a saukar da ayar. Saboda haka hadisin bai dace ya zama dalilin saukar ayar ba.

3. The word “revealed” in His saying: “what was revealed to you” is a past participle verb built upon an ambigous (f’il madhi mubni li al-majhul) which means that what is intended from him is to convey all that has already been revealed to him from his Lord i.e. what came to him from the revelation and revealed to the Messenger (saw); so Allah (swt) commands the Messenger (saw) to convey to the people what has previously been revealed to him. So the meaning becomes to convey something revealed before the ayah’s revelation not to convey a specific matter which came with the ayah’s revelation such that the ayah was revealed because of it and he was commanded to convey it so the Messenger translated it to mean the testament and appointment. Therefore it is not possible to make the hadith an explanation for the ayah as the hadith which became the cause of the ayah’s revelation says that the ayah was revealed upon the incident mentioned by the hadith, so it was revealed upon something at the time of its happening. Whereas the ayah is explicit that it is the conveyance of something that occurred before the ayah was revealed. Therefore the hadith is not suitable to be the cause of the revelation.

4. Kalmar "abin da (ma)" a cikin faɗinSa: "abin da aka saukar maka" kalma ce ta ma'ana mai ɗaure (ism mawsul), ko kuma ismi ne nakira da aka nufa da ma'ana mara iyaka (nakira maqsuda), wanda hakan ya sa ya dace abin da aka saukar masa ya zama abu guda da hukunci guda, ko kuma abubuwa da yawa da hukunce-hukunce da yawa; watau ma'anarsa za ta iya kasancewa isar da hukuncin da aka saukar maka, ko kuma isar da duk abin da Mu (SWT) muka saukar maka daga al'amura da hukunce-hukunce daban-daban. Abin da zai ƙayyade ɗaya daga cikin waɗannan ma'anoni biyu shi ne maƙasudin magana (qarina) na mahallin, kuma karanta ayar kawai, balle a yi nazarinta, yana bayyana cewa faɗinSa: "To, ba ka isar da saƙonSa ba" yana nufin, ta hanyar faɗinSa "saƙonSa", cewa ma'anar "abin da" ita ce duk abin da aka saukar maka wanda shi ne saƙon Allah (SWT). Wannan kuwa yana ƙaryata gaba ɗaya cewa ma'anar "abin da" hukunci guda ɗaya ne da aka saukar maka; haka kuma, kalmar "saƙonSa" ta riga ta bayyana cewa ma'anar "abin da aka saukar maka" saƙon Allah ne.

Shi'a: Alƙawari ne daga wurin Allah ga Manzon Allah ﷺ da kuma tsira gare shi daga cutarwar da za ta same shi sakamakon isar da saƙon Allah (SWT). Wannan alƙawari ba saboda cutarwar da za ta same shi daga isar da dokoki guda ɗaya ba ne, face daga isar da dukkan saƙon ga kafirai, musamman idan isar da shi ya tattara da yaƙi. Ma'anar ƙarshen ayar ita ce Allah zai kare ka wajen isar da wannan saƙo ta hanyar jihadi daga cutarwar mutane, domin a lokacin da aka saukar da ayar, hanyar isar da saƙon ita ce jihadi, wato yaƙi da takobi. Ba zai yiwu ba a nufi cewa (SWT) zai kare ka daga waɗanda ke hasala ga Ali (ra) game da naɗa shi a matsayin Khalifanci, watau ya kare ka bisa ra'ayinsu daga Abu Bakr (ra), Umar (ra), Uthman (ra) da makamantansu, domin kariyar da ke cikin ayar daga mutane ce ba daga muminai ba. Ma'anar "mutane" an ƙayyade ta zama kafirai ta hanyar faɗinsa (SWT) a ƙarshen ayar.

Is an assurance from Allah to the Messenger (saw) and safety to him from the harm which will affect him as a result of delivering His (swt) message. This assurance is not because of harm which will affect him from delivering one rule, rather from conveying the entire message to the disbelievers and particularly where its conveyance is accompanied by fighting. The meaning of the end of ayah is that Allah will protect you in conveying this message by jihad from the harm of the people because when the ayah was revealed, the method of delivering the message was jihad i.e. fighting with swords. It is not possible that it is meant that He (swt) will protect you from those envious of Ali (ra) in making the Khilafah for him i.e. protect you according to their view from Abu Bakr (ra), Umar (ra), Uthman (ra) and their like as the protection in the ayah is from the people not believers. The meaning of “the people” is specified to be the disbelievers by His statement in concluding the ayah:

Saboda haka, wannan alkawari daga Allah (SWT) zuwa ga ManzonSa (ﷺ) na kiyaye shi da kuma tsare shi daga cutarwar kafirai a cikin isar da abin da aka saukar masa, yana ƙayyade cewa ma'anar isarwa a cikin ayar ita ce isar da saƙon Musulunci. An ce babu ma'ana a cikin faɗinSa: "Ka isar da abin da aka saukar maka" alhali yana isarwa a aikace. Amsar wannan ita ce: wannan umarnin na isarwa ba ya fita daga ɗaya daga cikin abubuwa biyu: ko dai Manzon ya ɓoye saƙon ba tare da ya isar da shi ba, ko kuma akwai mutanen da ba a isar musu da saƙon ba, don haka rashin isar da shi gare su ana ɗaukarsa kamar rashin isar da shi ga duniya baki ɗaya. Ba zai yiwu wannan umarni ya nufi ɓoye wata takamaiman doka da aka saukar masa wadda bai isar ba, ko isar da doka ɗaya wadda ba tare da ita saƙon ba zai cika ba, domin ɓoye doka ɗaya zai rage darajar annabcin Manzon (ﷺ) da saƙonsa kamar yadda ɓoye dukkan saƙon zai yi, don haka ba zai yiwu ya nufi ɓoye wata takamaiman doka ba. Haka kuma ayar ta ce:

So this promise from Allah (swt) to His Messenger (saw) to protect and preserve him from the harm of disbelievers in conveying what was revealed to him specifies that the meaning of the conveyance in the ayah is the conveyance of the message of Islam. It has been said that there is no meaning in His statement: “Convey what was revealed to you” while he is conveying in practice. The response to this is that this command to convey does not depart from one of two matters: Either the Messenger has concealed the message without conveying it, or there are people to whom the message has not been conveyed so the absence of conveyance to them is considered the absence of conveyance to the world. It is impossible for this command to mean his concealing a specific rule revealed to him which he did not convey or conveyance of one rule without which the message is not complete because the concealment of one rule will denigrate the Messenger’s (saw) Prophethood and his message like the concealment of the entire message, so it is impossible for it to mean the concealment of one specific rule. Also the ayah says:

Wannan yana nufin rashin isar da saƙo gaba ɗaya, ba rashin isar da wata dokar musamman ba. Isar da doka guda ana ɗaukarsa isar da saƙon. Manzon Allah ﷺ tun ranar farko yana isar da dokoki gwargwadon yadda ake saukar da su, har isar da kowace doka ta zama isar da saƙon. Saboda haka ba zai yiwu ma'anar ta zama rashin isar da doka guda ba; ma'anar jumlar ita ce bai isar da saƙon ba. Tun da ba zai yiwu ya ƙi isar da saƙon ba, kuma an tabbatar cewa kafin ayar yana ta isarwa, sai ma'anar saukar ayar ta zama: akwai mutanen da saƙon bai isa gare su ba, ta yadda rashin isar da shi gare su ana ɗaukarsa rashin isar da shi ga duniya. Isar da saƙo kuma ba a ɗaukarsa isarwa sai dai idan isarwar ta kai ga duniya. Saboda wannan, Allah (swt) ya umarce shi ya isar da saƙon ga mutanen da bai kai gare su ba, watau ya isar da shi ga duniya har sai an ɗauka isarwa ce, kuma wannan isarwar ta kasance ta hanyar jihadi. Wannan ma'ana tana ƙara tabbata da cewa an saukar da ayar ga Manzon Allah ﷺ bayan Yarjejeniyar Hudaibiyya. Quraishawa sun kasance babbar abokiyar gābarsa da ya yi yaƙi da su wajen yaɗa da'awa har zuwa wannan lokaci, don haka yarjejeniyar da suka yi da su na iya sa a fahimci cewa an daina isarwa ta hanyar jihadi. Sai Allah ya umarce shi da ci gaba da isarwa ta hanyar jihadi zuwa ga sauran mutanen da bai isar musu ba daga cikin Larabawa, Romawa, Farisawa, Kibdawa da sauransu, ta yadda isar da shi ﷺ ya zama isar da saƙon ga duniya baki ɗaya, don isar da wannan saƙo ya zama na duniya. Wannan ne ya faru a aikace. Bayan wannan ayar, Manzon Allah ﷺ ya yi yaƙi da Yahudawan Khaibar, ya shirya yaƙin Mu'ta, ya tafi Tabuk da babbar runduna ya zauna a can, ya ci Makka, kuma ya rubuta wa sarakunan Farisa, da Kibdawa, da Rum, da sauran sarakuna, abin da ya bayyana ma'anar wahayin maganarsa ﷺ.

This negates the conveyance which means that he has not delivered the message not that he has not conveyed a specific rule, in particular the conveyance of one rule is considered the conveyance of the message. The Messenger (saw) from the first day onwards conveyed the rules according to their revelation such that the conveyance of each rule was considered the conveyance. Thus it is impossible for the meaning to be not conveying one specific rule; rather the sentence’s meaning is that he has not conveyed the message. Since it is impossible for him to not convey the message, and it has been proven that before the ayah he was (already) conveying, the meaning of the ayah’s revelation becomes that there are people to whom the message has not been conveyed such that the absence of conveyance to them is considered absence of conveyance to the world. And the message’s conveyance is not considered conveyance except if it is conveyance to the world. Due to this Allah (swt) commanded him to convey the message to the people whom it has not reached i.e. convey it to the world until it is considered conveyance and that this conveyance be by the method of jihad. This meaning is strengthened (by the fact) that the ayah was revealed to the Messenger (saw) after the Treaty of Hudaybiyya. Quraysh used to be the chief enemy whom the Messenger (saw) fought with in spreading the da’wa until that time, so the treaty with them would perhaps lead one to understand the stopping of conveyance via jihad. So Allah commanded him to continue the conveyance via the method of jihad to the rest of the people whom he has not conveyed to among the Arabs, Romans, Persians, Copts and others such that his conveyance becomes conveyance of the message to the world so that the conveyance of this message is considered universal. This is what occurred in practice. After the revelation of this ayah the Messenger (saw) fought the Jews at Khayber, prepared the battle of Mu’tah, went with a large army to Tabuk and remained there, conquered Makkah, and wrote to the kings of Persia, the Copts, Rome and other kings which clarified from him the meaning of the revelation of His statement:

Kuma:

And:

Kuma:

And:

Kuma:

And:

Dangane da hadisin gida kamar yadda aka ruwaito shi a cikin Kanz al-‘Ammal kuma kamar yadda aka bayyana shi a cikin Nahj al-Balagha, an takaita shi kamar haka: Lokacin

As for the hadith of the house as narrated in Kanz al-‘Ammal and as explained in Nahj al-Balagha, it is summarised as followed: When

...ta sauka, Manzon Allah (saw) ya kira Ali (ra) ya umurce shi da ya shirya abinci ya kuma kira iyalan Abd al-Muttalib, sai Ali (ra) ya aiwatar da umarnin. Bayan mutanen sun koshi kuma sun huta, sai Manzon Allah ya tashi tsaye a gabansu yana magana. Note: the Hausa above follows the instruction to keep (saw) and (ra) as they appear in the original text. Honorifics written in words, if any appeared, would stay as words.

was revealed, The Messenger (saw) called Ali (ra) to prepare food and call the family of Abd al-Muttalib so Ali (ra) executed these commands. After the people had become satisfied and relaxed, the Messenger stood before them speaking:

Wannan ita ce taƙaitaccen bayanin hadisin gida kamar yadda waɗanda suke dogara da shi a matsayin hujja suka ruwaito shi.

This is the summary of the hadith of the house as narrated by those who depend upon it as evidence.

Al-Bukhari ya ruwaito labarin ranar da

Al-Bukhari narrated the incident of the day when

An an saukar da wahayi cewa Manzon Allah ﷺ ya tsaya a kan Dutsen Safa, ba tare da an ambaci shirya abinci ba. Ahmad bin Hanbal ya ruwaito a cikin Musnadinsa hadisai biyu: ɗaya game da shirya abinci ba tare da an ambaci cewa ranar ce aka saukar da ayar “Kuma ka gargaɗi danginka na kusa” ba, ɗayan kuma yana ambaton cewa shirya abincin ya kasance a ranar da aka saukar da ayar. Za mu fara nuna waɗannan nassosi, sannan mu bayyana abin da suka ƙunsa.

Was revealed (saying) that the Messenger (saw) stood upon (Mount) Safa, without mentioning the preparation of food. Ahmad bin Hanbal narrated in his Musnad two hadiths, one about the preparation of food without mentioning it was the day in which “And warn your nearest kinsfolk” was revealed and another mentioning that the preparation of food was on the day the ayah was revealed. We will show these texts first then explain what they contain.

Al-Bukhari ya ruwaito daga Ibn ‘Abbas (ra) wanda ya ce: Lokacin da

Al-Bukhari narrated from Ibn ‘Abbas (ra) who said: When

Wannan yana nuna cewa lamarin shirya abinci ba shi ne a ranar da aka saukar da ayar "Kuma ka gargaɗi danginka mafi kusa" ba, domin bai yi daidai da abin da ya faru a cikin matanin hadisin ba. Ahmad bin Hanbal ya ce a cikin Musnadinsa: 'Affan ya ba mu labari cewa Abu Awana ya ba mu labari daga Uthman bin al-Mughira daga Abu Sadiq daga Rabi'a bin Najidh daga Ali (ra) wanda ya ce: Manzon Allah ﷺ ya tara ko ya kira Banu Abd al-Muttalib a dukkan ƙungiyoyinsu su ci su sha. Ya shirya musu abinci mai yawa, suka ci har suka ƙoshi. Ya ce: Abincin ya rage kamar ba a taɓa shi ba. Sannan ya nemi abin sha mai launin safiron, suka sha har suka ƙoshi, abin shan kuma ya rage kamar ba a taɓa shi ba. Sannan ﷺ ya ce:

This indicates that the incident of the preparation of food was not on the day in which “And warn your nearest kinsfolk” was revealed as it does not concur with what occurred in the hadith’s text. Ahmad bin Hanbal said in his Musnad: ‘Affan related to us that Abu Awana related to us from Uthman bin al-Mughira from Abu Sadiq from Rabi’a bin Najidh from Ali (ra) who said: The Messenger of Allah (saw) gathered or called Banu Abd al-Muttalib in all their groups to eat and drink. He prepared for them a quantity of food which they ate until they were satisfied. He said: The food remained as if it had not been touched. Then he called for a saffron drink which they drank until they will full, and the drink remained as if it had not been touched. Then he (saw) said:

Wannan ya bayyana cewa babu wani lokaci a cikin wannan lamari na saukar da ayar "Kuma ka gargaɗi dangoginka na kusa", kuma Manzon Allah ﷺ ya gabatar musu da Musulunci domin duk wanda ya zama Musulmi zai zama ɗan'uwansa da abokinsa, kuma bai ce wa Aliyu (ra) komai ba.

This clarifies that there is no moment in this incident of the revelation of “And warn your nearest kinsfolk”, and that the Messenger (saw) offered Islam to them so that whoever became a Muslim would become his brother and companion and that he did not say anything to Ali (ra).

Game ta biyu, abin da Ahmad bin Hanbal ya ruwaito a cikin Musnadinsa: "Aswad bin Amir ya ba mu labari cewa Shareek ya ba mu labari daga Al-'Amash daga Al-Minhal daga 'Ibad bin Abdullah al-Asadi daga Ali, wanda ya ce: Lokacin da aka saukar da aya "Kuma ka gargaɗi dangoginka na kusa", Manzon Allah ﷺ ya tara iyalan gidansa. Mutum talatin suka taru; suka ci suka sha, sannan ya ce musu ﷺ:

As for the second narration, Ahmad bin Hanbal narrated in his Musnad: “Aswad bin Amir related to us that Shareek related to us from Al-‘Amash from Al-Minhal from ‘Ibad bin Abdullah al Asadi from Ali who said: When the ayah “And warn your nearest kinsfolk” was revealed, the Messenger (saw) gathered the family of his house. Thirty people gathered; they ate and drank then he (saw) said to them:

Kalmar "mai gado" ko "Khalifah" ba ta bayyana a cikin waɗannan nassosi guda biyu ta kowace hanya. Abin da ya bayyana shi ne kalmar "Khalifah" kawai, kuma an takaita ta ga iyalansa, kuma Khilafah a kan iyali ba Khilafah ce ta matsayin mulki ko jagoranci ba, kuma babu wata alaƙa da hakan. Waɗannan nassosi sun zo ne a cikin littattafan Saheeh, kuma sun zo ta hanyoyi masu yawa, da lafuzza masu kama da juna, da ma'ana guda ɗaya, kuma babu ɗaya daga cikinsu da kalmar "mai gado" ko "Khilafah" ta bayyana a cikinta. Babu wani lokaci da kalmar "mai gado" ko "Khalifah" ta bayyana, ko ta hanyar ɗaya daga cikin masu tattara Saheeh (littattafan hadisai) ko ɗaya daga cikin amintattun masu riwayar hadisi, a cikin ko da hadisi guda ɗaya, dangane da Ali ko wani kuma ta kowace hanya. Don haka hujjar ta faɗi saboda rashin wata hujja a kanta a cikin littattafan Saheeh.

The word inheritor or Khalifah does not appear in these two texts in any way at all. Rather it is only the word Khalifah which appears restricted to his family, and the Khilafah over the family is not the Khilafah in the post of rule or leadership nor does it have any relationship with that. These are the texts which came in the Saheeh books, and they came in numerous narrations with similar wordings and unified meanings, and there did not appear in any of them the words inheritor or Khilafah. There has never appeared, either via any of the compilers of the Saheeh (books of ahadith) or any of the trustworthy narrators, in even one hadith the word(s) inheritor of Khalifah in any way at all either in relation to Ali or anyone else, so the evidence falls due to the absence of any evidence for it in the Saheeh books.

Game da nassin da waɗanda ke jayayya kan naɗin Ali suka ambata, wanda suka kira hadisin gida, wannan nassi tare da wannan riwayar (riwayah) an ƙi shi a ma'anarsa (dirayah). Ana ƙin hadisi a dirayarsa bisa ma'anarsa, kuma a riwayarsa bisa sarkarsa. Don haka idan an ƙi shi a sarkarsa ko a ma'anarsa, to ba za a iya la'akari da shi ba, kuma ya faɗi a matsayin hujja. Game da ƙin ma'anarsa, wannan ya samo asali ne daga dalilai da yawa, ciki har da:

As for the text narrated by those who contend about the appointment of Ali which they named the hadith of the house, this text with this narration (riwayah) is rejected in its meaning (Dirayah).A hadith is rejected in its dirayah based on its meaning, and its narration based on its chain. So if it is rejected in its chain or meaning then it cannot be considered and it falls as evidence. As for rejecting its meaning, this is due to many reasons including:

Na farko: A cikin wannan hadisi ya bayyana cewa Manzon Allah ﷺ ya nemi taimakon iyalan Abd al-Muttalib a cikin da'awarsa bisa sharadin cewa mulki ya zama nasu bayansa. Wannan ba daidai ba ne ta fuskoki biyu: na farko, wannan ya saba wa maganar Manzon Allah ﷺ da aikinsa a lokacin da ya ki amincewa da bukatar wata kabila cewa mulki ya zama nasu bayansa idan sun musulunta, inda ya amsa da cewa:

Ibn Hisham ya ruwaito a cikin littafinsa na Sirar Annabi ﷺ: Ibn Ishaq ya ce Az-Zuhri ya ruwaito cewa ya haɗu da Banu Amr bin Sa'sa'ah, sai ya gayyace su zuwa ga Allah ‘azza wa jalla, ya kuma miƙa kansa gare su. Wani mutum daga cikinsu, wanda ake kira Bayjirat bin Furra, ya ce masa: Na rantse da Allah, idan na karɓi wannan matashi daga Quraishawa, zan ci Larabawa ta hannunsa. Sannan ya ce: Me zai faru idan mun yi alkawarin taimakon al'amarinka, sannan Allah ya ba ka nasara a kan waɗanda suke adawa da kai? Shin mulki zai kasance a hannunmu bayanka? Sai ya ce: "Mulki na Allah ne, yana sanya shi inda ya so." Sai ya ce masa: Shin za mu miƙa wuyanmu dominka, sannan idan Allah (swt) ya ba ka nasara, mulki ya koma ga wani? To, ba mu da buƙatar al'amarinka, sai suka ƙi shi. Ta yaya Manzon Allah ﷺ zai ce: "Al'amari na Allah ne, zai sanya shi inda ya so", watau al'amarin Khilafah da mulki bayansa, sannan kuma ya ce wa Banu Abdul-Muɗɗalib:

Ibn Hisham narrated in his book of the Sirah of the Prophet (saw): Ibn Ishaq said that Az-Zuhri narrated that he met Banu Amr bin Sa’sa’ah so he invited them to Allah ‘azza wa jalla and offered himself to them. One man among them, whom they called Bayjirat bin Furra, said to him: By Allah, if I were to take this youth from the Quraysh, I will eat (i.e. conquer) the Arabs through him. Then he said: What if we were to pledge to support your matter then Allah will grant you victory over those who oppose you. Will the rule be with us after you? He said: “The rule is for Allah and He places it where He wills.” He said: So he said to him: Will we sacrifice our throats for you, then when Allah (swt) grants you victory the rule becomes for someone else? Then we have no need of your matter, and they rejected him.” How can the Messenger (saw) say: “The matter belongs to Allah and He will place it where He wills” i.e. the matter of the Khilafah and the rule after him, yet he says to Banu Abd al-Muttalib:

Shin ba wannan ya bayyana karo ce a fili? Babu makawa, wajibi ne a ki ɗaya daga cikin waɗannan maganganu biyu. Tun da aka ce game da hadisin gida cewa ya faru a lokacin

Is this not a clear contradiction? Inevitably, it is necessary that one of these two statements be rejected. Since it is said of the hadith of the house that it occurred when

An aka bayyana shi, watau a shekara ta uku ta annabta ta Manzon Allah ﷺ, da hadisin:

Was revealed i.e. the third year of the messenger ship and the hadith:

Lokacin da Manzon Allah (saw) ya gabatar da kansa ga kabilu, wato a shekara ta goma bayan manzanci, don haka bayan hadisin gidan; to, hadisin gidan ne ake watsi da shi. Game da bangare na biyu kuwa, shi ne cewa Manzon Allah (saw) a cikin wannan hadisi ya ba kafirai wani abu domin su musulunta, a'a, ya ba su babban abu wanda shi ne Khilafah bayan sa bisa dukkan Musulmi a matsayin farashin shigarsu Musulunci. Wannan ya saba wa aikin Manzon Allah (saw) a da'awarsa da kuma hukunce-hukuncen Shari'a. Manzon Allah (saw) yana kiran mutane zuwa Musulunci ne saboda shi ne addini madaidaici, kuma ba a taba ruwaitowa daga gare shi ba, ko ta hanyar hadisi mai rauni, cewa ya ba kafiri komai, karami ko babba, a madadin shigarsa Musulunci. Dangane da wadanda ake sanya zukatansu su yi sulhu, su ne Musulmi da ake ba su daga zakka domin a karfafa Daula ta hanyarsu, ba kafirai da ake ba su domin su shiga Musulunci ba. Haka kuma ba a halatta a ba kafirai wani abu a madadin shigarsu Musulunci ba.

when the Messenger (saw) offered himself to the tribes i.e. in the tenth year after the messenger ship and therefore after the hadith of the house; so it is the hadith of the house which is rejected. As for the second side, it is that the Messenger (saw) in this hadith offered something to the disbelievers so that they may become Muslims, rather he offered them the greatest thing which is the Khilafah after him over all Muslims as the price for their entering into Islam. This contradicts the Messenger’s action in his da’wa and the Shari’ah rules. The Messenger would invite people to Islam because it is the correct deen and it has never been narrated from him, even through a weak hadith that he offered anything whether small or large to a kafir in exchange for his entering into Islam. As for those whose hearts are to be reconciled, they are Muslims who are given from the zakat in order to strengthen the State through them, not kuffar who are given so that they enter Islam. Nor is it allowed to give something to kuffar in exchange for their entering Islam.

Na biyu: Hadisin ya ambata cewa Manzo (saw) ya shirya liyafar aure da abinci ga kafirai domin ya gayyace su zuwa Musulunci, kuma ya tara su a kewaye da abinci domin su shiga Musulunci, amma bai shirya abinci ga Ali (ra) ba wanda ya riga ya karɓi Musulunci. Saboda haka, idan waɗannan mutane suka ƙi Musulunci kuma suka ƙi yarda cewa mulki zai koma nasu bayansa a madadin Musulunci, to babu wani wuri a nan ga Ali (ra) wajen bayar da karɓuwarsa, domin ba a gayyace shi zuwa Musulunci ba saboda ya riga ya zama Musulmi, kuma babu wata magana da aka yi da shi. Shi ya sa babu wani wuri a cikin wannan taro da zai ce masa:

Secondly: The hadith mentions that the Messenger (saw) prepared a wedding feast and meal for kuffar in order to invite them to Islam, and he gathered them around a meal so that they may enter Islam and he did not prepare food for Ali (ra) who had already accepted Islam. So if these people reject Islam and reject that the rule becomes theirs after him in exchange for Islam, there is no place there for Ali (ra) for giving his acceptance as he is not being invited to Islam because he is already a Muslim, and there is no speech addressed to him. This is why there is no place in this gathering such that he says to him:

Tun da shi ba shi ne wanda aka yi wa magana ko tattaunawa da shi ba. Na uku: Hadisin ya ambata cewa mutanen sun ƙi Musulunci, kuma duk da cewa ya maimaita tayinsa, sun dage a kan ƙin Musulunci da ƙin yarda cewa mulki zai zama nasu bayansa a madadin shiga Musulunci. Sun ci gaba da zama kafirai, to ta yaya Manzon Allah ﷺ zai ce musu yana yi musu magana:

Since he is not the target of the address or the negotiation. Thirdly: The hadith mentions that the group rejected Islam, and despite him repeating his offer they persisted in rejecting Islam and rejecting that the rule becomes theirs after him in exchange for entering Islam. They remained kuffar so how could the Messenger (saw) say to them in addressing them:

Yana umurtar su da jin magana da biyayya gare shi alhali ya san cewa kafirai ne da suka ƙi Musulunci? Ta yaya zai zama Khalifa a cikinsu alhali su kafirai ne?

Commanding them with hearing and obeying him while he knows they are kuffar who have rejected Islam? And how could he be the Khalifah among them while they are kuffar?

Na huɗu: Hadísin da suke ruwaitowa ya ce:

Fourthly: The narration they narrate says:

Wannan jawabi ne ga iyalan Abd al-Muttalib tun da maganar ta fara da cewa, "Ya ku Banu Abd al-Muttalib." Don haka magana ce ta musamman a gare su, domin ya nada shi halifa a kansu, watau a kan iyalan Abd al-Muttalib, ba halifan Musulmi ba, tun da ya ce, "da halifana a cikinku." Saboda haka, bisa ga nassin fili, ba shi ne halifan Musulmi ba. Kuma ba za a ce a nan darasin ya zo ne bisa ga fa'idar gabaki na nassi ba, ba bisa keɓancewar sababi ba, domin wannan wata lamari ce ta musamman, ba sabab ba. Haka kuma, ba a ambaci cewa kalmomin nan ma na musamman ne ba, ba na gabaki ba: "Ya ku Banu Abd al-Muttalib" da "halifana a cikinku." Don haka keɓancewa ta zama wajibi, saboda wannan lamari ne na musamman ba sabab ba, kuma saboda rashin kalmomi na gabaki.

This is an address to the family of Abd al-Muttalib since the words started with his saying “O Banu Abd al-Muttalib.” So it is specific to them as he made him a Khalifah over them i.e. over the family of Abd al-Muttalib not the Khalifah of the Muslims since he said, “and my Khalifah over you.” Thus he is not the Khalifah for the Muslims as is depicted by the explicit text. Nor can one say here that the lesson is by the generality of the text not the specificity of the cause since this is a specific incident not a cause (sabab) not mentioning that the words are also specific and not general: “O Banu Abd al-Muttalib”, “my Khalifah among you” so the specification is demanded due to this being a specific incident not a cause, and also due to the absence of general words.

Mafi ƙarancin ɗaya daga cikin waɗannan huɗu ya isa ya bayyana ƙarya da saɓanin wannan hadisi, kuma wajibi ne a ƙi karɓar riwayarsa (dirayah). Saboda haka an bayyana cewa Manzon Allah ﷺ bai bayyana a fili cewa ya sa Ali (ra) ya zama Khalifa bayansa ba. Daga dukan wannan ya bayyana cewa hadisan da waɗanda ke jayayya cewa Manzon Allah ﷺ ya naɗa wani mutum don Khilafa bayansa hadisai ne da aka ƙi, waɗanda ba su dace a dogara da su a matsayin shaida ba, don haka sun faɗi. Babu sauran wata shaida cewa Manzon Allah ﷺ ya naɗa kowa ya jagoranci Khilafa bayansa; a maimakon haka, shaida ta tabbata akasin haka, wato Manzon Allah ﷺ ya bar al'amarin ga Musulmai su zaɓi wanda suke so dangane da mutumin, amma ya bayyana musu hanyar naɗa Khalifa.

Just one of these four matters suffices to reveal the falsehood of this hadith and its contradiction, and it is obligatory to reject its narration (dirayah). Therefore it is clarified that the Messenger (saw) did not explicitly state making Ali (ra) the Khalifah after him. From all this it becomes clear that the ahadith narrated by those who argue that the Messenger (saw) designated a person for the Khilafah after him are rejected ahadith unsuitable to depend upon as evidence so they fall. There remains no evidence that the Messenger (saw) designated anyone to be in charge of the Khilafah after him; rather the evidence has been established contrary to that i.e. that the Messenger (saw) left the matter to the Muslims to choose whom they want in relation to the person but he specified for them the method for appointing the Khalifah.