Mtazamo kwamba Mtume (saw) alimteua mtu maalum kuwa Khalifah baada yake unapingana na maandiko ya Shari'ah. Na kauli kwamba Mtume (saw) aliwateua watu fulani kuwa Makhalifah baada yake hadi Siku ya Kiyama inapingana zaidi na maandiko ya Kiislamu.

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.

Kuhusu kubatilisha (kauli) kwamba Mtume ﷺ alimteua mtu wa kumrithi katika ukhalifa baada yake, hilo linadhihirika kwa njia nyingi.

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

Kwanza: Hili linapingana na bay'ah, kwa kuwa kumteua mtu kunamaanisha kuwajulisha Waislamu ni nani atakayekuwa Khalifah juu yao. Hivyo Khalifah angekuwa anajulikana tayari, na wala haitakuwepo haja ya kuweka sheria (tashri') ya bay'ah, kwa kuwa bay'ah ndiyo njia ya kumteua Khalifah. Basi, kama tayari ameshateuliwa kabla, hakuna haja tena ya kuonyesha njia ya kumteua, kwa kuwa kwa kweli ameshateuliwa tayari. Wala haiwezi kusemwa kwamba bay'ah ni bay'ah ya utii kwa Khalifah, kwa kuwa Shari'ah imebainisha utii kwa Khalifah na kwa wenye mamlaka (ulu al-amr) katika maandiko mengine mengi tofauti na maandiko ya bay'ah. Utii umeombwa waziwazi kwa Waislamu; kuhusu bay'ah, imeombwa kwa Waislamu katika maombi mengine, si kwa kuzingatiwa kama utii tu, ingawa inajumuisha maana ya utii, bali kwa kuzingatiwa kama mkataba wa Ukhalifah. Maana yake katika Hadith zote zilizoitaja si utii, bali ni kuwapa uongozi yule anayeapwa bay'ah na kujiandaa kujisalimisha kwa uongozi huu. Kwa hiyo, kufanya bay'ah kuwa sharti la kuteua Ukhalifah kunapingana na Mtume ﷺ kumteua mtu maalum kuwa Khalifah baada yake. Zaidi ya hayo, maneno ya bay'ah yaliyokuja katika Hadith sahihi yamekuja kwa namna ya jumla ('aam) bila kubainishwa (takhsees), na ya kiujumla (mutlaq) bila kuwekewa kizuizi (taqyeed), kwa yeyote yule. Lau yangemaanisha bay'ah kwa mtu maalum, yasingekuwa ya jumla wala ya kiujumla. Maneno ya Hadith ni haya:

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:

Na

And

Maoni kwamba Mtume (saw) alimteua mtu maalum kuwa Khalifah baada yake yanapingana na kubatilisha ujumla na usio na kikomo wa bay'ah. Kwa hiyo, haiwezi kusemwa kwamba hii inamaanisha kuwa bay'ah ndiyo njia yenyewe ya kumteua Khalifah, huku uteuzi wa Khalifah ukiwa tofauti na bay'ah; ndiyo maana Khalifah huteuliwa kwanza kisha bay'ah hutolewa kwake. Hilo halipaswi kusemwa, kwa sababu bay'ah ndiyo njia ya kumteua Khalifah, na hilo halimaanishi kuwa ni sawa kabisa na uteuzi wake. Wala haipaswi kusemwa kuwa ni wajibu kumteua Khalifah kwanza na kukubali uteuzi wake kabla ya kumpa bay'ah, kwa sababu hilo lingemaanisha kuwepo njia nyingine ya kumteua Khalifah, kiasi kwamba bay'ah ingekuwa ni kwa ajili ya utii tu. Ilhali hadithi kuhusu bay'ah zote zinaonyesha kuwa ndiyo njia ya kumteua Khalifah, na hakuna njia nyingine. Zingatia kauli yake (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:

Ni wazi kabisa kimaana kwamba yeyote anayekufa bila kumteua Imamu wake kupitia bai'ah, na haimaanishi kwa namna yoyote yule anayekufa bila kumtii Imamu. Hii inaonyesha kwamba katika hadithi hii Mtume ﷺ anakusudia njia ya kumteua Khalifah, na hakusudii utiifu tu. Pia zingatia kauli yake 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:

Ni wazi kwamba ikiwa Khalifah wawili watateuliwa, basi yule wa baadaye auawe. Vivyo hivyo, hadithi zote za Mtume ﷺ zinabainisha kwamba hiyo ni njia ya kumteua Khalifah. Hadithi za Mtume ﷺ hazimaanishi utiifu tu, wala utiifu usio na masharti (mutlaq); badala yake zinamaanisha kumfuata yule aliyeteuliwa kuwa Khalifah, kwa maana kwamba hii ndiyo njia ya kumteua Khalifah. Zaidi ya hayo, hakuna hadithi hata moja iliyothibitishwa, ya kinakili au ya kimaana, inayoonyesha njia nyingine ya kumteua Khalifah isipokuwa bay'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.

Pili: Hadithi zimesimuliwa kutoka kwa Mtume (saw) zikionyesha kwamba kutakuwa na migogoro na mizozo miongoni mwa watu kuhusu Ukhalifa na ushindani juu yake. Lau kama kungekuwepo na maandishi kutoka kwa Mtume (saw) kuhusu uteuzi wa mtu mahususi, lisingeibuka mzozo mbele ya maandishi hayo, au Mtume (saw) angeeleza kwamba watu wangeshindana na mtu huyo. Badala yake, maandishi yalikuja yakisema kwamba watu wangegombana wao kwa wao, na pia yakaeleza njia ya kutatua mzozo huu na kumaliza suala la Ukhalifa. Muslim alisimulia katika Saheeh yake: Wahab bin Baqiyyat al-Wasiti alinisimulia kwamba Khalid bin Abdullah al-Juzairi alitwambia kutoka kwa Abu Nadhra, kutoka kwa Abu Saeed al-Khudri, aliyesema: Mtume ﷺ alisema:

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 pia alisema katika Saheeh yake: Zuhayr bin Harb na Ishaq bin Ibrahim walinisimulia, huku Ishaq akisema: "Tulipewa habari," na Zuhayr akasema: "Ilisimuliwa kwetu na Jareer, kutoka kwa Al-‘Amash, kutoka kwa Zaid bin Wahhab, kutoka kwa Abdurrahman bin Abdurrabb al-Ka’aba, aliyesema: Niliingia msikitini, na Abdullah bin ‘Amru bin al-‘Aas alikuwa ameketi kwenye kivuli cha Ka’aba huku watu wamemzunguka. Nikajiunga nao na kuketi naye. Akasema: Tulikuwa pamoja na Mtume wa Allah ﷺ katika safari, tukasimama kwenye kambi, na mwadhini wa Mtume wa Allah ﷺ akatangaza swala ya jamaa. Basi sote tukakusanyika mbele ya Mtume wa Allah ﷺ, ambaye akasema:"

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 pia amesimulia katika Saheeh yake: Muhammad bin Bashar alitusimulia kwamba Muhammad bin Ja'far alitusimulia kwamba Shu'ba alitusimulia kutoka kwa Furrat al-Qazzaz, kutoka kwa Abu Hazm aliyesema: Nilikaa pamoja na Abu Hurayra kwa miaka mitano, nikamsikia akisimulia kutoka kwa Mtume ﷺ aliyesema:

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 amesimulia katika Sahihi yake: Uthman bin Abu Shayba alitusimulia kwamba Yunus bin Abu Ya'fur aliwasimulia kutoka kwa baba yake, kutoka kwa Arfaja, ambaye alisema kwamba alimsikia Mtume wa Allah ﷺ akisema:

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:

Hii ina maana kwamba Khilafah ni haki ya Waislamu wote, kiasi kwamba mtu yeyote anaweza kuwania. Hili linapingana na (kauli inayosema) kwamba Mjumbe wa Allah ﷺ alimteua mtu maalum kuwa Khalifah baada yake.

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.

Tatu: Hadithi zilizokuja na neno Imam likimaanisha Khalifah zilikuja na neno hili katika hali isiyobainishwa; na pale lilipokuja likiwa limebainishwa, lilikuja either limebainishwa kwa "the" ("al") ya jinsi, au likihusishwa na nomino ya jumla. Katika uwezekano ulioja ukiwa umebainishwa kwa "al", ilikuwa ni "al" ya jinsi kwa ushahidi wa sentensi. Mtume ﷺ alisema:

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:

Akasema:

And he said:

na akasema:

and he said:

Yote haya yanaonyesha kwamba Mtume ﷺ aliacha suala la nani atakuwa Khalifah baada yake bila kulitaja, bila kumteua mtu maalum. Hili ni wazi katika dalili yake kwamba Mtume ﷺ hakumteua mtu mahsusi kwa ajili ya Khilafah, bali aliliacha kama haki ya Waislamu wote. Ukiongeza kwa hili kwamba baadhi ya maandiko yalikuja kwa lugha ya wingi (jam‘u), hili linakuwa ni nasi wazi wa kukanusha kwamba Imamu awe mtu mmoja maalum.

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.

Nne: Masahaba (ra) walitofautiana wakati wao juu ya watu wa kuwa Khalifah miongoni mwao. Tofauti hii kati ya watu ni dalili kwamba Mtume (saw) hakumteua mtu maalumu kwa ajili ya Ukhalifa. Miongoni mwa watu waliotofautiana ni wale ambao inasemekana Mtume alitoa kauli kuhusu Ukhalifa wao, yaani: Abu Bakr (ra) na Ali (ra). Licha ya tofauti zao, hakuna hata mmoja wao aliyewahi kubishana kwamba kuna nasi kutoka kwa Mtume (saw) kwamba Ukhalifa ni wake, wala hakuna Masahaba (ra) aliyebishana kwamba kuna nasi kwa watu fulani kwa ujumla. Lau kungekuwepo nasi, wangebishana nao kwa nasi hiyo; kwa hiyo kushindwa kwao kubishana kwa kutumia nasi yoyote kunamaanisha kwamba hakuna nasi kwa mtu maalumu kwa ajili ya Ukhalifa. Wala mtu asiseme kwamba kuna nasi ambayo ilijulikana baada yao lakini haikuwafikia, kwa sababu sisi tunachukua dini yetu kutoka kwa Masahaba (ra). Wao ndio walioitufikishia Qur’an, na kutuhadithia Hadith. Kwa hiyo, ikiwa hakuna nasi yoyote kutoka kwa Masahaba (ra), basi haitambuliki kwa njia yoyote. Tunachukua kila kilichotoka kwao na kuacha kila kisichotoka kwao. Kuhusiana na suala la nasi kuhusu Khalifah baada ya Mtume (saw), tunaona kwamba Masahaba (ra) wote bila ubaguzi, pamoja na Abu Bakr (ra) na Ali (ra), walikubaliana juu ya kutokuwepo kwa nasi yoyote kwa mtu maalumu kwa ajili ya Ukhalifa, kwa sababu ya kushindwa kwao kuitaja, licha ya haja ya kuzungumza na umuhimu wa kuitaja nasi hiyo kama ingekuwepo. Hili linaonyesha ubatilifu wa Mtume (saw) kumteua mtu kwa ajili ya Ukhalifa. Wala mtu asiseme kwamba kushindwa kuitaja nasi hiyo kulitokana na tahadhari ya kulinda umoja wa Waislamu, kwa kuwa hilo lingemaanisha kuficha hukumu ya Allah na kutoiwasilisha wakati ilipohitajika kwa haraka, hasa katika jambo muhimu kama hilo kwa Waislamu. Kuficha dini ya Allah kwa namna hii hakuwezi kuwa kumetoka kwa Maswahaba (ra) wa Mtume wa Allah ﷺ.

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).

Imepokewa na Muslim kutoka kwa Ibn Umar kwamba Umar bin al-Khattab (ra) alisema:

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

Hii ni dalili wazi kwamba Mtume (saw) hakumteua Khalifa. Wala haifai kusema kwamba hii ni maoni ya Umar, kwa kuwa pale Sahaba anaposema, "Mtume (saw) alifanya hivi au hakufanya hivi, au tulikuwa katika zama zake hivi, au kulikuwa katika zama zake kadhaa na kadhaa," hii ni hadithi inayotumika kama dalili, si maoni ya Sahaba tu. Zaidi ya hayo, Umar alisema hili mbele ya Masahaba (ra), wakiwa wanasikia na kuona, na Ali (ra) alikuwepo, kauli hii ikamfikia, wala hakuipinga, jambo linaloonyesha kwamba walikubaliana juu ya yale aliyoyasimulia Umar (ra).

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.

Haya yote yanatokana na kutokuwepo kwa maandishi yoyote mahsusi yanayomteua mtu mmoja kwa ajili ya Khilafah. Kuhusu maandiko yanayoletwa na wale wanaodai kuwepo kwa maandiko yanayomteua mtu mahsusi, miongoni mwa maandiko hayo ni yale yanayoletwa kuonyesha kwamba Mtume ﷺ alimteua Abu Bakr (ra) kuwa Khalifah baada yake, na mengine yanaletwa kuonyesha kwamba alimteua Ali (ra) kuwa Khalifah baada yake. Ni lazima tuyawasilishe na kueleza maudhui yake.

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.

Kuhusu maandishi yanayotolewa na wale wanaosema kwamba Mtume (saw) alimteua Abu Bakr (ra), yamegawanyika katika sehemu mbili: Sehemu ya kwanza ni ile ambayo Mtume (saw) anamsifu Abu Bakr (ra), ambapo hakuna chochote kinachoonyesha kwamba Mtume ﷺ alimteua. Sehemu ya pili ni ile ambayo baadhi ya watu wanahitimisha kwa njia ya kukisia kwamba Mtume ﷺ alimteua Abu Bakr (ra), huku wengine wakihitimisha kwamba alimpendekeza Abu Bakr (ra). Tutawasilisha mfano wao kwa kutaja baadhi yao, huku tukizingatia kwamba hakuna hata mmoja wao anayezidi maana ya sifa.

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 pia alisimulia hadith hii lakini kwa maneno tofauti, ingawa yanafanana na haya mengine. Hakuna chochote katika hadith hii kinachomfanya mtu aseme kwamba alimteua Abu Bakr (ra) kuwa Khalifah. Kilichomo ndani yake ni sifa kwa Abu Bakr (ra) kutoka kwa Mtume (saw), na Mtume (saw) aliwasifu sahaba wengi kwa majina. Zipo hadith zenye sifa kwa 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) na Al-Hussein (ra), Zayd bin Haritha (ra), Usama bin Zayd (ra), Abdullah bin Ja'far (ra), Khadija (ra), Aisha (ra), Fatima (ra) binti ya Mtume (saw), Umm Salamah (ra), Bilal (ra) na wengineo. Sifa peke yake kwa namna yoyote ile haionyeshi uteuzi wa kuwa Khalifah.

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.

Kuhusu hadithi ambazo baadhi ya watu walizitumia kuthibitisha Ukhalifa wa Abu Bakr (ra), ni hadithi nne ambazo tutaziwasilisha na kufafanua yote zilizomo ndani yake. Hadithi hizo ni:

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:

Kwanza: Al-Bukhari alisimulia kutoka kwa Al-Qasim bin Muhammad (ra) ambaye alisema:

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

Muslim amesimulia hadith hii kutoka kwa Aisha (ra) kwa maneno haya kutoka kwake: Mjumbe wa Allah ﷺ alaniambia katika ugonjwa wake:

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

Pili: Al-Bukhari alipokea kutoka kwa Muhammad bin Jubayr bin Mut'im, kutoka kwa baba yake aliyesema:

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

Imepokewa na Muslim, kutoka kwa Muhammad bin Jubayr bin Mut'im, kutoka kwa baba yake, kwa maneno yafuatayo:

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

Tatu: Al-Bukhari alisimulia kutoka kwa Aisha (ra), mama wa waumini,

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

Nne: Muslim ameeleza kutoka kwa bin Abu Mulkiyya aliyesema:

Fourthly: Muslim narrated from bin Abu Mulkiyya who said:

Ahadith hizi zote si ushahidi unaofaa kwamba Mtume ﷺ alimteua Abu Bakr (ra) kuwa Khalifah. Hadith ya kwanza inakataliwa kwa sababu mbili. Ya kwanza ni kwamba Mtume ﷺ alisema:

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:

Lakini hakufanya hivyo, kwa hiyo hili si ushahidi. Kwani ushahidi ni kauli ya Mtume ﷺ, kitendo chake, au kukubali kwake kimya; kisicho hayo hakizingatiwi kuwa ushahidi wa Shari'ah. Pili, Aisha (ra) ni binti yake Abu Bakr (ra), hivyo kama hadithi hii ingekuwepo angemjulisha Abu Bakr (ra). Kisha angebishana nayo alipokwenda katika uwanja wa Saqeefa kujadiliana na Ansar walipokusanyika kula kiapo cha utii kwa Khalifah miongoni mwao. Kwa hiyo hadithi hii imekataliwa (mardud) na haifai kuwa ushahidi wa kumteua Abu Bakr (ra) kuwa Khalifah.

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.

Kuhusu hadith ya pili, haidhihirishi uteuzi wa Abu Bakr (ra) kuwa Khalifah, kwa sababu huyo mwanamke alisema: "Nisipokukuta"; kwa hiyo ni sahihi kwamba alishindwa kumpata kutokana na kutokuwepo kwake vitani au katika jambo lingine lolote. Hakuna ndani yake kinachoonyesha kwamba alimaanisha kwa maneno yake "Nisipokukuta" kwamba wewe umekufa. Maneno yaliyokuja katika hadith "Kana kwamba alimaanisha kifo" ni maneno ya Jubayr na ufahamu wake. Kwa hiyo amri ya Mtume ﷺ kwake kwamba aende kwa Abu Bakr (ra) akija na asimkute si ushahidi wa uteuzi wa Abu Bakr (ra) kuwa Khalifah baada ya Mtume ﷺ. Hata kama tungelazimishwa kuchukulia ufahamu wake kuwa unamaanisha kifo, maneno haya bado yasingemteua Abu Bakr kuwa Khalifah baada yake ﷺ. Kuhusu hadith ya tatu, huu ni uteuzi wa kuongoza sala na si jambo jingine. Uteuzi wa kuongoza sala hauna maana ya uteuzi wa mamlaka (hukm). Kauli yao: "Mtume wa Allah alimridhia katika jambo la dini, basi kwa nini tusimridhie katika jambo la dunia?" ni ufahamu wao, nao ni wa makosa kwa sababu kuna tofauti kubwa kati ya sala na utawala. Si kila anayestahili kuwa kiongozi (Imam) wa sala anastahili kuwa kiongozi katika utawala. Zaidi ya hayo, maandiko yanahusu sala mahsusi, kwa hiyo hayahusishi mambo mengine, wala hayapaswi kuchukuliwa kumaanisha mambo mengine kutokana na ukhususiyya ya maandiko hayo.

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 alisimulia hadithi hii kutoka kwa Abu Hurairah kwa maneno yafuatayo:

Muslim narrated this hadith from Abu Hurairah with the words:

Al-Bukhari alisimulia katika sura ya fadhila za Ali (ra) kwamba Mtume wa Allah ﷺ alimwambia Ali (ra):

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

Muslim alisimulia kutoka kwa ‘Amir bin Sa’ad bin Abi Waqqas (ra) kutoka kwa baba yake aliyesema: Muawiya bin Abu Sufyan (ra) alimwamuru Sa’aad (ra) akisema: Ni nini kilichokuzuia kumtukana Abu Turab (ra)? Akasema: Ninapokumbuka mambo matatu ambayo Mtume wa Allah ﷺ alisema kumhusu yeye, sitawahi kumtukana. Kwamba ningekuwa na hata moja kati ya haya ni kipendwa kwangu kuliko ngamia wekundu. Mtume wa Allah ﷺ alimwacha nyuma katika baadhi ya safari zake za vita, hivyo Ali (ra) akamwambia: Ewe Mtume wa Allah ﷺ, je, umeniacha nyuma pamoja na wanawake na watoto? Mtume ﷺ akamwambia:

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:

Nilimsikia pia akisema siku ya Khaybar:

I also heard him say on the day of Khayber:

"Nitampa bendera mtu anayempenda Allah na Mtume Wake, na ambaye Allah na Mtume Wake wanampenda."

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

Alisema: Tulihama kwa ajili yake, naye akasema:

He said: We moved for it and he said:

Na aya hii ilipoteremshwa:

And when this verse was revealed:

Mtume wa Allah ﷺ alimwita Ali (ra), Fatima (ra), Hassan (ra) na Husain (ra) akasema:

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

Muslim amesimulia kutoka kwa Sahl bin S'aad aliyesema: Mtu mmoja kutoka katika familia ya Marwan aliteuliwa (kuwa mtawala) juu ya Madinah. Alisema: Alimwita Sahl bin S'aad na kumwamuru amtukane Ali (ra). Alisema: Sahl alikataa, basi akaambiwa: Ukikataa, sema: Mwenyezi Mungu amlaani Abu Turab (ra). Sahl alisema: Ali (ra) hana jina lenye kupendwa zaidi kwangu kuliko Abu Turab (ra), na alikuwa akifurahi akiitwa kwa jina hilo. Akaambiwa: Tueleze tukio la sababu ya yeye kuitwa Abu Turab (ra). Hivyo akasema: Mtume wa Mwenyezi Mungu ﷺ alikuja nyumbani kwa Fatima, lakini hakumkuta ndani ya nyumba, basi akasema:

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 amesimulia kutoka kwa ‘Adiyy bin Thabit, kutoka kwa Dharr, aliyesema: Ali alisema:

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

Hakuna chochote katika hadith hizi kinachoweza kumfanya mtu aseme kwamba Mjumbe (saw) alimteua Ali (ra) kuwa Khalifah baada yake. Hadith ya Khaybar ni sifa kutoka kwa Mjumbe wa Allah ﷺ. Kauli ya Mjumbe ﷺ kwa 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):

Ni sifa kutoka kwa Mjumbe wa Allah ﷺ. Kuhusu hadithi ya Sa'ad iliyokuja kwamba:

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

Mada hii itajadiliwa katika kundi la pili la hadithi zinazohusu mada hiyo. Ndani yake pia kuna hadithi ya Khaybar, ambayo ni sifa, na ndani yake imo kwamba Ali (ra), Fatima (ra), Hassan (ra) na Husain (ra) ni ahlu bayt wake ﷺ, jambo ambalo ni sifa, pamoja na hadithi ya Sahl bin Sa'd, ambayo ni sifa. Kama vile Mtume ﷺ alivyomsifu Ali (ra), pia amewasifu wengine miongoni mwa Masahaba wake (ra). Sifa ambayo Mtume ﷺ amempa mtu haina maana kwa namna yoyote kwamba amemteua.

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.

Kundi la pili la hadithi ni zile ambazo baadhi ya watu wamezitumia kuhitimisha kwamba Mtume ﷺ alisema waziwazi kwamba Ali atakuwa Khalifah baada yake. Hadithi hizo zimefupishwa katika matini nne zifuatazo:- 1- Al-Bukhari amesimulia kutoka kwa Mus’ab bin S’ad kutoka kwa baba yake.

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 amesimulia kutoka kwa ‘Amir bin S’ad bin Abi Waqqas (ra), kutoka kwa baba yake aliyesema: Mtume wa Allah ﷺ alimwambia 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):

Na Muslim alisimulia kutoka kwa Ibrahim bin S'ad, kutoka kwa S'ad, kwamba Mtume ﷺ alimwambia Ali (ra):

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

Ibn Ishaq alisimulia kwa kusema: Mjumbe wa Allah ﷺ alimwacha Ali bin Abi Talib (ra) ili amtunze na kusimamia familia yake. Wanafiki walianza kueneza uvumi wa uongo na kumwambia kwamba: Hakumwacha nyuma isipokuwa kwa sababu ilikuwa ngumu kwake, na ili iwe rahisi kwake. Wanafiki walipoyasema hayo, Ali bin Abi Talib (ra) alichukua silaha zake na kutoka hadi alipokutana na Mjumbe wa Allah ﷺ ambaye alikuwa amepiga kambi huko Al-Jarf, akasema: Ewe Nabii wa Allah ﷺ, wanafiki wanadai kwamba umeniacha nyuma kwa sababu ilikuwa ngumu kwangu, na ili iwe rahisi kwangu. Akasema:

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:

Basi Ali alirejea Madinah, na Mtume wa Allah ﷺ akaendelea na safari yake. As-Sayyid Abd al-Husain Sharaf ud-Deen alitaja yafuatayo katika kitabu “Al-Muraja’at”: “Hadith ya Jabir bin Abdullah aliyesema: Mtume wa Allah ﷺ alisema:

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 amesimulia kutoka kwa Yazid bin Hayyan aliyesema: Nilitoka pamoja na Husain bin Sabra na Umar bin Muslim kwenda kwa Zayd bin Arqam (ra). Tulipoketi naye, Husain alimwambia: "Hakika, Ee Zayd, umepata wema mwingi. Umemwona Mjumbe wa Allah ﷺ, umesikia hadithi yake, umepigana pamoja naye na umeswali nyuma yake. Hakika, Ee Zayd, umepata wema mwingi. Basi tusimulie, Ee Zayd, kile ulichosikia kutoka kwa Mjumbe wa Allah ﷺ." Akasema: "Ee mwana wa nduguye, kwa Allah nimekuwa mzee na wakati wangu umekaribia. Nimesahau baadhi ya yale niliyoyaelewa kutoka kwa Mjumbe wa Allah ﷺ, basi kubali chochote nitakachokusimulia, wala usinilazimishe juu ya kile nisichosimulia." Kisha akasema: "Siku moja Mjumbe wa Allah ﷺ alisimama mbele yetu akizungumza kwenye maji yajulikanayo kama Khum, yaliyoko kati ya Makka na Madina. Alimshukuru Allah, akamsifu, akaonya na kukumbusha, kisha akasema:"

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 ametaja katika kitabu chake “Al-Muraja’at” hadithi hii kupitia usimulizi ufuatao ambao At-Tabarani aliusimulia kupitia mnyororo wa wasimulizi ambao usahihi wake umekubaliwa kwa pamoja, kutoka kwa Zayd bin Arqam (ra) ambaye alisema: Mtume wa Allah ﷺ alizungumza huko Ghadeer Khum chini ya baadhi ya miti na akasema:

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:

(Hii ndiyo mwisho wa yale aliyoyataja As-Sayyid Abd al-Husain Sharaf ud-Deen.) Na Shaikh Abd al-Husain Ahmad Al-Ameeni An-Najafi alisema yafuatayo katika kitabu chake "Al Ghadeer": "Alipomaliza ibada zake, yaani Mtume ﷺ, na kuondoka kuelekea Madina pamoja na kundi lililotajwa la watu, alifika Ghadeer Khum huko Al-Jahfa, mahali ambapo njia hugawanyika kwa watu wa Madina, Misri na Iraq. Hii ilikuwa siku ya 15 ya mwezi wa Dhul-Hijja, na Jibril, mwaminifu, alishuka kwake kutoka kwa Allah (SWT) kwa kauli Yake:

(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:

Na Yeye alimwamuru amsimamishe Ali (ra) ili awajulishe watu na awafahamishe yale yaliyoteremshwa kuhusu uongozi wake na wajibu wa kumtii kila mmoja. Watu wa mwanzo walikuwa karibu na Al-Jahfa, hivyo Mjumbe wa Allah ﷺ aliwaamuru wale waliokuwa wametangulia warudi, na akawakusanya wale waliokuwa wamechelewa mahali pale. Pia alikataza watu kupiga kambi chini ya miti mikubwa mitano. Watu walipopiga kambi, wale waliokuwa chini ya miti hiyo wakasimama hadi swala ya adhuhuri ilipotangazwa, akaelekea kwao na kuswali chini yake. Ilikuwa siku ya joto kali, mtu mmoja akiweka sehemu ya vazi lake juu ya uso wake na sehemu nyingine chini ya miguu yake kwa sababu ya joto kali, na Mjumbe wa Allah ﷺ alikuwa amekingwa na jua kwa kitambaa juu ya mti wa sumra. Alipomaliza swala yake ﷺ, alisimama kuzungumza katikati ya watu juu ya nundu ya ngamia, akizungumza kwa sauti ya juu ili kila mmoja amsikie, kisha ﷺ akasema:

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. Wale wanaosema kwamba Mtume ﷺ alitangaza waziwazi Ukhalifa wa Ali (ra) wamesimulia hadithi katika vitabu vyao. Kuhusu hadithi hizi, hatutafanya uchunguzi wetu uwe juu ya usimulizi wake, licha ya ukweli kwamba masheikh wawili, Al-Bukhari na Muslim, hawakuzisimulia, wala hazikusimuliwa kupitia wasimulizi wowote wanaoaminika, na nyingi kati yake ni miongoni mwa hadithi za kutungwa. Hatutafanya usimulizi wake kuwa mada ya uchunguzi kwa kusema kwamba hadithi hizi hazikusimuliwa na wasimulizi wanaoaminika kwenu, lakini zilisimuliwa na wasimulizi wanaoaminika kwetu, ili yule ambaye hadithi imethibitishwa kwake aitumie kama ushahidi. Hatutafanya hilo kuwa uwanja wa uchunguzi; badala yake, tutafanya suala la uchunguzi kuwa yenyewe matini kama zilivyokuja katika masimulizi. Hizi ndizo matini ambazo walizitumia kuhitimisha kwamba Mtume ﷺ alimteua Ali kuwa Khalifa baada yake, na hadithi hizi zinajulikana kama hadithi za “wilayah”. Kati yake tutawasilisha baadhi, na zilizobaki zina maana hiyo hiyo, hata maneno yale yale.

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 alisimulia kutoka kwa ‘Ibn Abbas (ra) kwamba Mtume wa Allah ﷺ alimwambia 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) Imepokewa katika Kanz al-’Ammal kutoka kwa Imran bin Husain, ambaye alisema kwamba Mjumbe wa Allah ﷺ alituma kikosi cha jeshi na akamweka Ali bin Abi Talib juu yao. Yeye (Ali) alijichagulia mjakazi kutoka kwenye khumsi, nao wakamkataa kwa jambo hilo. Watu wanne kati yao walikubaliana kumlalamikia kwa Mtume ﷺ. Walipofika, mmoja wao alisimama na kusema: Ee Mjumbe wa Allah ﷺ, je, huoni kwamba Ali amefanya kadhaa na kadhaa? Naye (Mtume ﷺ) akageuka mbali naye. Wa pili alisimama na kusema vivyo hivyo, naye akageuka mbali naye. Wa tatu alisimama na kusema vivyo hivyo, naye akageuka mbali naye. Na wa nne alisimama na kusema kama walivyokuwa wamesema. Mjumbe wa Allah ﷺ aligeuka kuwaelekea huku hasira zikionekana usoni mwake, akasema:

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) Na katika hadithi ndefu kutoka kwa ‘Amru bin Maymun, kutoka kwa ‘Ibn Abbas (ra), aliyesema: Mjumbe wa Allah ﷺ alimtuma fulani pamoja na Surat At-Tawbah. Kisha akamtuma Ali (ra) nyuma yake ili kuichukua kutoka kwake, akasema:

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 kutoka kwa Wahhab bin Hamza, aliyesema: Nilisafiri pamoja na Ali (ra) nikaona ukali kutoka kwake, kwa hiyo nikasema kwamba nitakaporudi nitamlalamikia. Nikarudi na kumtaja Ali (ra) mbele ya Mjumbe wa Allah ﷺ, naye akasema:

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) Katika Kanz al-’Ammal kutoka kwa Ibn Abbas, aliyesema: Mtume wa Allah ﷺ alisema:

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

f) Katika Muntakhab al-Kanz, kutoka kwa Ziyad bin Mutarraf, aliyesema: Nilimsikia Mtume wa Allah ﷺ akisema:

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

g) Katika Kanz al-’Ammal, kutoka kwa Ammar bin Yasir aliyesema: Mtume wa Allah ﷺ alisema:

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

h) Pia katika Al-Kanz, kutoka kwa Ammar, imepokewa katika hadithi marfu'u kwamba:

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

4. Kuna hadithi zinazosimuliwa na wale wanaosema kwamba Mtume ﷺ alitangaza waziwazi ukhalifa wa Ali (ra). Hadithi hizi hazijasimuliwa na mtu yeyote aliyeaminika, na nyingi kati yake ni hadithi zilizotungwa. Tunaziwasilisha si ili kuzichunguza kwa upande wa usimulizi wake, ili zidaiwe kuwa zimethibitishwa kwa wale wanaozisimulia. Bali tunaziwasilisha ili kutoa hoja ya kuchunguza matini zake kulingana na yale yaliyomo katika matini hizo. Hadithi hizi zina udugu wa Mtume ﷺ na Ali (ra), na kumfanya kuwa mrithi baada yake. Tunawasilisha baadhi yake, huku zilizobaki zikibeba maana ile ile na hata maneno yale yale.

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) Mtume ﷺ alianzisha undugu baina ya Muhajirina, akamchagua Ali (ra) kwa ajili yake mwenyewe. Katika yaliyotokana na hadithi ya undugu wa kwanza, "Ali akasema: Ewe Mjumbe wa Allah ﷺ, hakika roho yangu imeniacha na uti wangu wa mgongo umevunjika nilipokuona ukifanya ulichowafanyia wenzako wengine zaidi yangu. Ikiwa hii ni ishara ya hasira yako kwangu, basi ninalalamika kwako tu na kuomba msamaha wako." Mjumbe wa Allah ﷺ akasema:

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:

Kwa Yule aliyenituma kwa haki, sikukuacha ila kwa ajili yangu mwenyewe. Wewe kwangu una cheo cha Harun kwa Musa, isipokuwa kwamba hakuna Nabii baada yangu. Wewe ni ndugu yangu na mrithi wangu. Akasema: Nitarithi nini kutoka kwako? Akasema: Walichorithi Manabii kabla yangu, Kitabu cha Mola wao na Sunnah ya Manabii wao.

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) Mtume ﷺ alifanya udugu kati ya Muhajirina na Answari miezi mitano baada ya hijra, lakini hakufanya udugu kati ya Ali (ra) na yeyote kati ya Answari; badala yake alimchagua Ali kwa ajili yake mwenyewe. Hili limekuja katika hadithi ya udugu wa pili.

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

Wakati mume anayestahili kumuoa sayyida Annisa (kiongozi wa wanawake) alipokuwa akizingatiwa, Mtume ﷺ alisema:

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

Siku moja Mtume ﷺ alizungumza naye kuhusu hukumu baina yake, ndugu yake Ja'far na Zayd bin Haritha, akisema:

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) Mtume ﷺ alimwahidi Ali (ra) siku moja akisema:

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

3) Katika Kanz al-’Ammal, alisema ﷺ

3) In Kanz al-’Ammal, he (saw) said

Maandishi haya manne, ambayo ndani yake Mtume (saw) alimfanya Ali kuwa na hadhi ya Harun kwa Musa, maandishi ambayo aliacha Kitabu cha Allah na kizazi chake, maandishi ya wilaya, na maandishi ya udugu, ndiyo maandishi ambayo baadhi ya Waislamu walitoa hitimisho kwamba Mtume (saw) alimteua Ali (ra), yaani alimfanya kuwa Khalifa baada yake. Tuyachukue kimoja baada ya kingine.

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:

Kuhusu maandishi ya kwanza, ambayo ndiyo yaliyomfanya Ali apate hadhi ya Harun kwa Musa mbele ya Mtume ﷺ, maana yake hufafanuliwa kwa kusoma tukio lililosababisha kusemwa kwake na kuchunguza maneno yake. Kwa upande wa tukio, Mtume ﷺ alitoa hadithi hii siku ya vita vya Tabuk. Humo Mtume ﷺ alimteua Muhammad bin Maslamah (ra) huko Madina mahali pake, ili asimamie mambo ya Waislamu na kuendesha utawala, na alimteua bwana wetu Ali (ra) juu ya familia yake, akamwamuru awasimamie. Wanafiki walimdharau na kusema: Hakumwacha nyuma isipokuwa kwa sababu jambo hilo lilikuwa gumu kwake, alitaka kumrahisishia. Wanafiki walipoyasema haya, Ali (ra) alichukua silaha yake akaondoka hadi alipokutana na Mtume ﷺ, aliyekuwa amepiga kambi huko Al-Jarf, akasema:

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:

Basi Mjumbe wa Allah ﷺ aliendelea na safari yake. Hadithi kuhusu Ali (ra) kuwa na cheo kile kile kwa Mjumbe ﷺ kama Harun kwa Musa inahusu kuteuliwa kwake na Mjumbe ﷺ kusimamia familia yake, kwa ushahidi wa kauli ya Ali (ra) mwenyewe.

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:

Ukweli wa tukio ni kwamba alimteua juu ya familia yake, kwa hiyo haiwezi kufasiriwa kuwa alimteua juu ya Khilafah, hasa ikijulikana kwamba Mtume ﷺ alimteua Muhammad bin Maslamah kuwa mtawala mahali pake, na alimtaja Ali (ra) kusimamia familia yake alipomwambia, “familia yangu na familia yako.” Zaidi ya hayo, Mtume ﷺ kumteua mmoja wa masahaba wake juu ya utawala alipoondoka kwenda vitani hakumaanishi kwamba huyo aliyeteuliwa ndiye Khalifah mahali pake, kwa ushahidi kwamba Mtume ﷺ aliteua wengi katika vita. Katika vita vya Al-‘Asheera alimteua Abu Salamah bin Abd al-Asad juu ya Madinah, katika vita vya Safwan alimteua Zayd bin Haritha (ra) juu ya Madinah, katika vita vya Banu Lahyan alimteua ibn Umm Maktum (ra) juu ya Madinah, na kadhalika. Kumteua Mtume ﷺ mtu kutawala Madinah hadi atakaporudi kutoka vitani hakuonyeshi kwamba huo ni uteuzi wake juu ya Khilafah, kwa hiyo vipi kama alimteua tu juu ya familia yake huku akimweka mwingine madarakani hadi atakaporudi kutoka vitani kwake?

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.

Hii inahusiana na uteuzi. Kuhusu kauli ya Mtume ﷺ:

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

Je, hufurahii kwamba kuna kwako, katika yale unayowekwa kusimamia, kile ambacho Harun alisimamia kwa ajili ya Musa? Ni mfano wa Ali (ra) na Harun katika njia ya kufanana, ambayo ni uteuzi; yaani, mfano wako katika kuteuliwa kwangu wewe (au kukuacha nyuma) ni sawa na ule wa Harun alipoteuliwa na Musa. Hii ndiyo maana ya maneno ya hadith, na maneno haya hayana maana nyingine yoyote. Maana hii imebainishwa na kuwa maana pekee kutokana na kauli ya Ali (ra) kwa Mtume 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:

Kwa kauli ya Mtume ﷺ:

With the Messenger’s statement:

Hili lilijibu swali la Ali (ra) na kama jibu la kauli yake. Ili kuelewa maana ya hadithi hii, mtu lazima arejee kwenye Qur'ani Tukufu ili kuona ndani ya suala la Musa kumteua Harun ni nini. Tukirejea kwenye Qur'ani Tukufu, tunakuta tukio hili limetajwa katika Qur'ani kwa maandishi yafuatayo:

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:

Hivyo maana ya hadithi inakuwa: Je, hufurahii kwamba mimi nakuweka juu ya familia yangu kama Musa alivyomweka Harun juu ya watu wake, ili uwe mbele yangu katika daraja la Harun kwa Musa kutokana na kuteuliwa huko? Kwa hiyo lengo la hadithi ni kuituliza moyo wa bwana wetu Ali, kwa kuwa alikuja akiwa amekasirishwa na uteuzi huu, na wakati huo huo inamjulisha Ali (ra) kwamba atachukua nafasi ya Mtume ﷺ juu ya familia yake atakapokuwa hayupo, kama tu Harun alivyochukua nafasi ya Musa juu ya watu wake alipokuwa hayupo. Kuhusu kauli yake:

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:

Hii inaondoa mfanano wa Unabii, kwa kuwa Harun alikuwa Nabii (saw), hivyo alikuwa Nabii (saw) anayesimama mahali pa Nabii mwingine (saw) alipokuwa hayupo. Kwa hiyo Mtume ﷺ alitoa kando Unabii ili kuondoa dhana yoyote kwamba yeye yuko katika hadhi moja ya Unabii. Wala haifai kusema kwamba kauli yake,

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,

Maana yake ni baada ya kifo changu, kwa kuwa maneno hayo yanahusu kuteuliwa wakati wa uhai wake. Hii ni kwa sababu Harun alikuwa Nabii pamoja na Musa wakati wa uhai wake, si baada ya kifo chake; alikuwa khalifa wake juu ya watu wake wakati Musa (a.s.) alipokuwa mbali nao wakati wa uhai wake, si baada ya kifo chake. Kwa hiyo Mtume ﷺ alitoa kauli yake tu: “Isipokuwa hakuna Nabii baada yangu,” kwa sababu Harun alikuwa Nabii wakati wa kutokuwepo kwa Musa alipokuwa hai; hivyo alitoa kauli hii ili kukanusha Unabii kwa Ali (r.a.). Zaidi ya hayo, Mtume wa Allah ﷺ alitujulisha katika hadithi sahihi iliyopokewa na Al-Hakim kwamba Harun alifariki wakati wa uhai wa Musa. Hivyo hakuna suala la kuteuliwa baada ya kifo, kwa kuwa halikuwepo kwa Harun na Musa, ambao ndio wanaofananishwa, basi halipo kwa Mtume ﷺ na Ali (r.a.) ambao ndio wanaofanana nao.

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.

Hiyo maana ya hadith hii haina dalili yoyote ya kumteua mtu kuwa Khalifah, wala haiwezi kueleweka kwa namna yoyote kwamba Mtume ﷺ alikusudia kwa hadith hii kutamka wazi na kumfanya Ali (ra) kuwa Khalifah juu ya Waislamu baada ya kufariki kwa Mtume ﷺ. Hadith inayojadiliwa inahusu kumteua Ali (ra) juu ya familia ya Mtume ﷺ wakati wa kutokuwepo kwake kutokana na vita vya Tabuk. Kuhusu maneno mengine yaliyokuja katika hadith hii, yaani kauli yake 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:

Baadhi yao ni hadith sahihi kama zile zilizopokewa na Al-Bukhari na Muslim katika hadith zao kutoka kwa ‘Amir na Ibrahim, wana wawili wa S’ad, huku nyingine zikiwa si sahihi, lakini zote zimekuja kwa maneno yale yale. Hii inamaanisha kwamba hadith hiyo ilisemwa huko Tabuk na pia nyakati nyingine. Jibu kwa hili ni kwamba simulizi sahihi ni simulizi ambayo ni sehemu ya tukio lenyewe, yaani simulizi zenye maneno ya Mtume ﷺ peke yake, zikitenganishwa na tukio, na hilo halimaanishi kuwa ni tukio jingine tofauti na tukio la Tabuk. Wapokezi na wakusanyaji wa hadith mara nyingi husimulia sehemu ya hadith au sehemu ya tukio, wakiifupisha hadi mahali pa ushahidi. Hata tukikubali kwamba hadith hiyo haikuhusu tukio la Tabuk peke yake, bali ilisemwa huko Tabuk na nyakati nyingine, bado hii haimaanishi kwamba Mtume ﷺ alimteua bwana wetu Ali (ra) kuwa msimamizi wa familia yake kwa kudumu wakati wa Tabuk na nyakati nyingine; wala haimaanishi uteuzi wake (Mwenyezi Mungu amtukuze uso wake) wa Ukhalifa baada ya kufa kwa Mtume ﷺ. Kile ambacho ufafanuzi wa maneno na maana ya hadith unaonyesha ni hiki: Je, hufurahii kwamba nimekuteua kuwa msimamizi wa familia yangu wakati wa kutokuwepo kwangu, kama vile Harun alivyomsimamia Musa wakati wa kutokuwepo kwake, isipokuwa kwamba Harun alikuwa Nabii, nawe si Nabii kwa sababu hakuna Nabii baada ya Unabii wangu ﷺ. Hili limekuja katika simulizi ya Muslim kutoka kwa ‘Amir bin S’ad kutoka kwa baba yake.

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. baada ya Utume wangu. Huu ndio mfano ambao Mjumbe (saw) alimlinganisha Ali (ra) nao kuhusiana naye, kama vile Harun alivyohusiana na Musa, yaani uteuzi, na si jambo jingine; uteuzi wakati wa kutokuwepo kwake, na si jambo jingine; na uteuzi juu ya familia yake, kama ilivyokuja katika matini ya hadithi kwa ukamilifu wake. Idadi ya mara ambazo hadithi inasimuliwa haibadilishi maana yake ili kuipa maana nyingine mbadala. Kwa hiyo uteuzi huko Tabuk ulikuwa juu ya familia ya Mjumbe (saw) peke yake, jambo lililothibitishwa bila shaka yoyote, wakati simulizi nyingine zilizo nje ya Tabuk zilifikisha matini ile ile iliyotajwa huko Tabuk kwa maneno na maana, bila kutaja kizuizi cha tukio la Tabuk, yaani familia. Bali hazitaji kizuizi chochote kabisa, hivyo tunazipima kwa yale yaliyotajwa katika simulizi ya Tabuk. Hii ni kwa sababu simulizi ya Tabuk imefungwa kwa familia, ilhali simulizi nyingine hazina kizuizi chochote katika uteuzi, hivyo tunapima lisilo na kizuizi juu ya lenye kizuizi. Wala haifai kusema kwamba simulizi nyingine ni za jumla, kwa kuwa maneno ya hadithi hayatokani na maneno ya jumla; matini za simulizi zote, iwe simulizi: “Je, hufurahii”, au simulizi: “Hakika wewe”, au simulizi: “Wewe”, na mfano wake ambao una uzito wa cheo cha Harun kwa Musa, maneno haya yote ni mahsusi kwa hadhi maalum, ambayo ni hadhi ya Harun kwa Musa, si hadhi ya jumla. Isipokuwa kwamba hadhi ya Harun kwa Musa ilikuja bila kizuizi katika baadhi ya simulizi ambazo hazikufungwa na kizuizi chochote, wakati katika baadhi ya simulizi nyingine zilifungwa kwa familia; hivyo tunapima lisilo na kizuizi juu ya lenye kizuizi, ili simulizi zote zifungwe kwa familia.

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.

Hakuna nafasi yao kuhusiana na hadhi ya Harun kwa Musa wala kuteuliwa kuwa Khalifa, kwa kuwa hiyo ni dua ambayo Musa alimwomba Allah (SWT) ili amfanye ndugu yake kuwa msaidizi wake na kumpa Utume pamoja naye, kwa sababu mambo ambayo Musa alimwomba Allah (SWT) amshirikishe nayo Harun ni Utume na Ujumbe, hivyo ushirikiano ulikuwa katika mambo haya tu, si katika utawala, kwa kuwa Musa hakuwa mtawala bali alikuwa Nabii tu. Zaidi ya hayo, ombi lilikuwa ombi la msaada kwake na kumshirikisha katika jambo lake, si ombi la kumteua (katika utawala).

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).

Zaidi ya hayo yote, mambo haya si dalili ya hadhi ya Musa kwa Harun; bali dalili ya hadhi ya Musa kwa Harun ni kumteua kuwasimamia watu wake wakati wa kutokuwepo kwake. Hivyo hadhi yake mbele yake ni kwamba alitunza watu wake wakati wa kutokuwepo kwake. Hakuna kuwepo kwa msaada na ushirikiano katika Unabii katika kauli ya Mjumbe ﷺ: "kwa hadhi ya Harun kwa Musa", bali maana yake imewekewa mipaka katika kuteuliwa kuwasimamia watu, na maandishi hayabebi maana nyingine yoyote isipokuwa hii.

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.

Imesemwa kwamba Musa alikuwa mtawala, kwa sababu Sharia iliteremshwa kwake ili aitawale kwayo, kwani ndani yake mna suluhisho na adhabu, na alikuwa kiongozi wa jeshi lililokusudia kuuteka Bait al-Maqdis, wakati watu wake walipomwambia:

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:

Kwa hiyo kuteuliwa kwake Harun juu ya watu wake kulikuwa uteuzi wa unabii na pia wa mamlaka. Jibu la hili ni kwamba Musa hakuwa mtawala, wala haikusimuliwa katika Qur'ani au kwingineko kwamba alitekeleza sheria juu ya Bani Israili (Banu Israil) kwa nguvu na mamlaka, au kwamba alikuwa mtawala juu yao. Wale waliotawala Bani Israili kwa Sharia ya Musa hawakuwa Musa mwenyewe wala katika uhai wake, bali walikuwa Manabii waliokuja baada yake kama Dawud, Sulayman na wafalme wengine. Kuhusu uongozi wa Musa juu ya majeshi, jambo hilo halikutokea kamwe. Aya zilizomo katika Surat Al-Ma'idah, kuanzia aya ya 19 hadi aya ya 26, hazina chochote ndani yake kinachoonyesha uongozi wa Musa juu ya jeshi; badala yake, zilichomo ni kwamba Musa (as) aliwaomba watu wake waingie Ardhi Takatifu. Wao walikataa na wakamwambia kwamba ndani yake kuna watu wakubwa wenye uchokozi, hivyo kamwe hawataingia mpaka watu hao wakubwa waondoke; wakamwomba yeye na Mola wake waende wakapigane, lakini yeye hakwenda, hivyo matokeo yake yalikuwa kufukuzwa kwao kwa miaka arobaini jangwani. Kuhusu kuteremshwa kwa Sharia kwa Musa (as) pamoja na suluhisho na adhabu, hilo halimaanishi kwamba Musa (as) alitawala kwa hizo; bali ukweli ni kwamba alikuja nayo na kuwafikishia Bani Israili. Alijaribu kuwapeleka Bayt al-Maqdis lakini walipotea jangwani, wala hawakutulia hadi muda wake ulipomalizika. Baada ya adhabu yao ya kufukuzwa kumalizika, walihama na wakatawaliwa na wafalme na Manabii miongoni mwao kwa Sharia ya Musa, jambo ambalo limetajwa na Qur'ani katika Surat zaidi ya moja. Zaidi ya hayo, aya ambazo Harun aliteuliwa ndani yake ziko wazi kwamba ilikuwa uteuzi kwa niaba ya Musa katika unabii alipokwenda kukutana na Allah (swt), ambayo iko katika Surat Al-A'raf kuanzia aya ya 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:

Yote haya yanahusiana na Unabii na kuteuliwa kuwa Nabii, na kutupwa kwa mbao za maandiko (na Musa), na Banu Israili kuanza kuabudu ndama na mengineyo yanayofanana na hayo; hakuna ndani yake chochote chenye uhusiano hata kidogo na utawala na mamlaka. Haiwezekani kudhani kuwa yanahusiana na utawala na mamlaka, kwa hiyo hakuna ushahidi kwamba Musa alikuwa mtawala, wala hakumteua Harun katika utawala kabisa.

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.

Huu ndio maana ya Hadith zote zilizopokewa, iwe zilikuja pamoja na sababu kama tukio la Tabuk au bila sababu yoyote, ambazo zinaonyesha kwamba Mtume ﷺ alimfanya Ali (ra) asimamie familia yake wakati yeye hayupo wakati wa uhai wake, sawa na jinsi Musa alivyomfanya Harun asimamie watu wake wakati yeye hayupo wakati wa uhai wake. Kwa kitendo hiki, yaani uteuzi wa Mtume ﷺ wa Ali (ra), Ali alikuwa, kwa Mtume ﷺ, sawa na hadhi ya Harun kwa Musa. Hakuna dalili katika Hadith hizi kwamba Mtume ﷺ alisema kwamba Ali (ra) angekuwa Khalifah juu ya Waislamu katika utawala baada ya kifo cha Mtume 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.

Kuhusu maandishi ya pili na hadith ya Ghadeer Khum, katika riwaya iliyothibitishwa, yaani riwaya ya Muslim, inawahimiza Waislamu kushikamana na Kitabu cha Allah na watu wa nyumba ya Mtume ﷺ, kuwafanyia wema, kuwaheshimu na kutowaudhi. Hakuna dalili ndani yake kwamba Mtume ﷺ aliwateua watu wa nyumba yake kuwa viongozi wa Ukhalifa. Hadith inasema: "Kuhusu watu wa nyumba yangu, nawausia mbele ya Allah kuhusu watu wa nyumba yangu"; hakuna kitu ndani ya haya kinachoonyesha kwamba alifanya watu wa nyumba yake kuwa Makhalifa wa kutawala watu baada ya kifo chake. Maneno yako wazi katika maandishi yake (mantuq) na maana yake, kiasi kwamba haiwezekani kabisa kueleweka kwamba alimteua watu wa nyumba yake, au yeyote kati yao, kutawala Waislamu kwa Ukhalifa baada yake. Kuhusu riwaya ya pili na ya tatu, na riwaya zote zinazofanana nazo, hazibadilishi kilichomo ndani yake. Kuna mambo mawili katika riwaya hizi. Kwanza, kumfanya Allah kuwa mlinzi katika kauli yake:

Kuhusu jambo la pili, nalo ni kwamba aliwausia wazawa wake kufanya matendo mema kwa kusema:

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

Hakuna kitu kingine isipokuwa mambo haya mawili katika Hadith hizi zote, licha ya wingi wake na tofauti za upokezi wake. Kuhusu jambo la kwanza, ambalo ni urafiki, tutalijadili wakati wa majadiliano juu ya Hadith za (wilayat) mara baada ya maandiko haya. Kuhusu jambo la pili, halitofautiani na kuwa ni wito kwa Waislamu kuwatendea mema kizazi chake, watu wa nyumba yake, kwa kuwa wapole kwao, kuwaheshimu na kutowaudhi, kwa kuwa watahojiwa kuhusu wao. Pia, ya kwamba familia ya nyumba hiyo na Kitabu cha Allah (SWT) vitabaki vimeunganishwa hadi Siku ya Hukumu. Hakuna kitu katika Hadith hii na Hadith ya Ghadeer Khum zaidi ya kuwashauri Waislamu kuwatendea mema kizazi chake; hakuna ndani yake dalili ya kumteua Ali (RA), au watu wa nyumba yake, kuwa khalifa baada ya kifo cha Mtume wa Allah ﷺ. Wapi kuna uteuzi katika kauli ya Mtume ﷺ kulingana na upokezi wote uliotangulia uliosimuliwa katika Hadith ya Ghadeer 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:

Au kauli yake:

Or his statement:

Au

Or

Au:

Or:

Au:

Or:

Je, kuna kitu kingine zaidi katika maandiko haya isipokuwa kuwakumbusha Waislamu kuhusu kizazi chake (saw) na kuwahimiza kuwatendea mema? Je, kuna yeyote anayefahamu kutoka humu kwamba wao ndio Khulafaa wa kutawala Waislamu baada ya kifo cha Mjumbe wa Allah (saw)? Hili limetolewa wapi? Kutoka katika maneno yaliyotajwa, au kutoka maana zake? Hivyo basi hakuna ushahidi katika hadithi ya Khum wa kumteua Ali (ra), au watu wa familia yake, juu ya Khilafah; kwa hiyo kuhitimisha kupitia hilo kunashindwa.

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.

Kuhusu maandishi ya tatu, ambayo ni hadithi za (wilaya), hadithi hizi kwa maneno hayo hazikusimuliwa na Sheikh wawili, Al-Bukhari na Muslim. Zaidi ya hayo, hata kama hadithi hizi zitathibitishwa kuwa sahihi mbele ya wale wanaozitegemea kama ushahidi wa kuteuliwa kwa Ali, maandishi wanayoyawasilisha hayawezi kabisa kutumika kuthibitisha uteuzi huo. Maneno yao yote si zaidi ya

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

Maneno haya yote na mengine kama hayo yaliyomo katika riwaya nyingine zote hayatofautiani na neno al-waliyy, al-mawla na al-muwalat; hivyo yanajulikana kama hadithi ya (al-wilayah). Tafsiri ya yote hayo iko katika hadithi ya Ghadir 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:

Maana yake hapa ni kuwasaidia na kuwa pamoja nao, na kuwa na urafiki (al-walaa) na upendo kwao. Neno "waliyy" na "tawallaa" yamekuja katika Qur'ani. Allah (SWT) amesema:

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:

Na:

And:

Na:

And:

Na:

And:

Na:

And:

Na:

And:

Na:

And:

Na:

And:

Na:

And:

Na:

And:

Na:

And:

Katika lugha ya Kiarabu: rafiki (al-waliyy) ni kinyume cha adui, hivyo husemwa: Alimchukua kuwa rafiki. Mawla ni msaidizi na bwana (as-sayyid). Urafiki ni kinyume cha uadui. Na waliy: ni yule anayesimamia mambo ya mtoto mdogo, kama baba na babu. Waliy wa mkataba wa ndoa, wa mali, na wa yatima ni yule anayesimamia jambo hilo na kuwa mdhamini wake. Katika kitabu Mu’jam Lisan al-‘Arab (kamusi ya Kiarabu): "Al-waliy ni miongoni mwa majina ya Allah (SWT), ambaye ni Msaidizi (An-Nasir), na Yeye ndiye Msimamizi (Al-Mutawalli) wa mambo ya ulimwengu na viumbe vyote, Mlinzi (Al-Qaim) juu yao." Na imesemwa: "Waliy ni mkweli (as-siddiq), Msaidizi, mfuasi (at-tab’i) na mpendwa." Abu Al-‘Abbas alisema kuhusu kauli yake ﷺ: "Yule ambaye mimi ni mawla wake, basi Ali ni mawla wake", yaani: yeyote anayenipenda na kunifanya rafiki, na amfanye rafiki yake pia. Hakuna hata moja kati ya haya lenye maana ya utawala (hukm) na mamlaka (sultan). Hata wafasiri wa hadithi hii wanaosema kuwa ni dalili wazi ya Ukhalifa wa Ali (ra) hawawezi kutoa maana yoyote wazi katika lugha inayoonyesha kuwa neno "mawla" linamaanisha utawala na mamlaka kilughawi. Kwa mfano, Sheikh Abd al-Husain Ahmad Al-Amini An-Najafi anasema yafuatayo katika kitabu chake "Al Ghadeer" akieleza hadithi ya Al-Ghadeer: "Katika hatua hii haibaki tena kwa mtafiti kimbilio lolote isipokuwa kujiangamiza kwa kusema kwamba "mawla" ina maana ya yule anayefaa zaidi katika jambo fulani, hata kama tutakubali kwamba hii ni moja ya maana zake, na kwamba kilughawi ni neno lenye maana kadhaa." Neno "mawla" limekuja na maana ishirini na saba bila kutajwa utawala na mamlaka miongoni mwao. Alisema: Baada ya kujua maana za "mawla" ambazo zinafikia maana ishirini na saba, haiwezekani kwamba inakuja na maana katika hadithi isipokuwa ile inayolingana nayo kimaana, (na maana hizo) ni:

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:

Kwa hiyo inadhihirika kutokana na hili kwamba neno halikuja likimaanisha mtawala, na kwamba "al-muwalat" haikuja ikimaanisha utawala, si katika Qur'an wala Hadithi wala katika lugha. Maneno hufasiriwa either kwa maana zao za kilugha au kwa maana zao za Shari'ah, basi maelezo ya hadithi hizi yalichukuliwa wapi kwamba "waliy" na "muwalat" zinamaanisha kumpa Ali (ra) na familia yake uongozi wa Khilafah? Tunapowafuata wale waliotoa hukumu kwa hadithi hizi katika maana yoyote ya "waliy" na "muwalat", hakuna popote katika matini zote maana ya kusimamia utawala inayojitokeza. Ni kweli kwamba tukiliunganisha neno "waliy" na neno "amr", basi maana yake inakuwa mtawala, na husemwa "waliyy al-amr". Katika hadithi wanazoziita hadithi za "al-wilayah", neno "amr" halijawahi kuja pamoja na neno "waliy" katika simulizi zao zozote, wala katika simulizi nyingine yoyote, jambo linalokanusha maana ya kushughulikia Khilafah baada ya Mtume wa Allah ﷺ kutoka katika hadithi hizo.

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.

Ni kweli kwamba neno "wilayah" peke yake, si maneno "mawla" au "waliy" au "muwalat", ni neno lenye maana nyingi, zikiwemo msaada (nusra) na mamlaka, yaani utawala. Katika hadithi walizozipokea ipo hadithi iliyotajwa katika Kanz al-'Ammal iliyokuja na neno "wilayah", hivyo mtu anaweza kusema kwamba maana yake ni utawala kulingana na kile lugha inavyoeleza. Jibu ni kwamba neno hili limekuja katika hadithi kwa maana ya kumfanya mtu rafiki, jambo linalodhihirishwa na matini ya hadithi. Matini yake, kulingana na kile kinachopokelewa na wale wanaoitumia kama ushahidi, ni:

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:

Maandishi haya yanabainisha kwamba maana yake ni kuunga mkono, kama alivyoomba Mtume ﷺ kwamba yeyote anayemwamini yeye ﷺ amfanye Ali (ra) rafiki, kwa sababu yeyote anayemuunga mkono Ali anamuunga mkono Mtume ﷺ, na yeyote anayemuunga mkono Mtume ﷺ anamuunga mkono Allah (swt). Hii ndiyo maana ya neno "wilayah", na ndiyo sababu lilionyeshwa kwa neno "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”:

Haiwezekani kuelewa kwamba kumpa mamlaka (sultan) ni kunipa mimi (mamlaka hiyo hiyo); bali ufahamu pekee ni kwamba anayemuunga mkono humuunga mkono mimi. Hivyo inadhihirika kwamba hadithi zote zilizokuja zikisema kwamba Ali (ra) ni "waliy" wa kila muumini baada ya Mtume ﷺ na "mawla" wao, na kwamba wanapaswa kumpa "muwalat" na kuwa rafiki yake kwa sababu "wilayah" yake ni "wilayah", hadithi hizi zote, kwa mujibu wa lugha na matini za Qur'ani, haziwezi kabisa kuchukuliwa kama maana ya kushika madaraka ya utawala, iwe kwa kuzingatia maana ya neno au nafasi yake katika sentensi zilizokuja katika hadithi hizo. Kwa hiyo hizi si ushahidi kwamba Mtume ﷺ alimteua Ali (ra) kwa Ukhalifa baada yake, hivyo hoja yao ya kutumia matini hizi inashindwa. Hapa tunapaswa kuzingatia mambo mawili. La kwanza kati ya hayo mawili ni kwamba neno linatokana na mzizi maalum, na haimaanishi kwamba aina zote za maumbo ya mzizi huo zina maana moja, hata mmoja wao kuchukua maana ya mwingine. Lugha inaweza kuwa na maneno zaidi ya moja kwa maana moja, au inaweza kutoa maana moja tu iliyowekwa kwa neno bila kuipa maana hiyo neno jingine lolote, kulingana na jinsi Waarabu walivyoiweka. Ufanano wa maneno katika umbo la mzizi hauleti ufanano wa maana; bali neno huchukua maana ambayo Waarabu waliliwekea bila kuzingatia umbo la mzizi wake. Neno "ja'a" na neno "aja'a" yanatokana na mzizi mmoja; licha ya hayo, maana ya "ja'a" ni alikuja, na maana ya "aja'a" ni kumpa hifadhi (alja'a). "An-nadhuw" kwa kasra juu ya "nun" maana yake ni ngamia aliyekonda, ilhali kwa dhumma juu ya "nun" maana yake ni nguo. Kuhusu neno "mawla", halina maana hiyo kwa sababu moja ya maana zake ni wakala na mwenye kusimamia jambo, na aliye bora zaidi kati ya watu. Hivyo haimaanishi utawala na mamlaka, kwa sababu neno "waliy al-amr" lina maana ya utawala na mamlaka kutokana na muundo huo huo wa kisarufi. "Mawla" linatofautiana kimaana na "waliy al-amr" kama vile wakala na mwenye kusimamia jambo linavyotofautiana na "waliy al-amr". "Waliy al-amr" ni mahsusi kwa mtawala, ilhali "mawla" lina maana nyingi, na hakuna hata moja kati ya hizo ni mtawala. Wakala katika mambo maana yake ni mwenye kusimamia kila jambo, si mtawala mahsusi, na utawala hauelewi kutokana nalo kwa sababu lugha haikuliwekea maana hiyo. Jambo hili ni la kukubalika kulingana na kile ambacho Waarabu wameliwekea neno, si kile ambacho mtu anaweza kukielewa kutokana na mkusanyiko wa maneno au dalili mbalimbali. Kwa hiyo, mradi Waarabu hawakutumia neno "mawla" kwa maana ya utawala na mamlaka, haliwezi kamwe kufasiriwa hivyo. Hii ni hoja ya kwanza. Hoja ya pili ni muktadha wa jumla wa maneno. Hata hivyo, hawawezi kulipa neno maana nyingine tofauti na ile ambayo Waarabu wameliwekea katika usemi wao wa wazi. Miktadha huweka bayana moja ya maana za neno lenye maana nyingi, au huliweka kinyume na neno jingine, na kulielekeza mbali na maana nyingine, lakini haiundi maana mpya kwa neno hilo ambayo Waarabu hawakuliwekea. Neno "mawla" limekuja katika hadithi iitwayo hadithi ya mambo mawili mazito, au hadithi ya Khum. Ndani yake kuna miktadha katika sentensi inayoonyesha kuwahimiza Waislamu kumwamini kutokana na imani yao kwa Mtume ﷺ, lakini hilo halimpi neno maana mpya ya kwamba Ali (ra) atakuwa mtawala baada ya Mtume ﷺ, mradi lugha haikuliwekea maana hii. Kutokana na hili inadhihirika wazi kwamba hadithi ya Khum na nyinginezo zilizokuja kwa maneno "mawla" na "waliy" haziwezi kupelekea hitimisho kwamba Ali (ra) ndiye Khalifa, kwa sababu Waarabu hawakuweka waziwazi maana hiyo kwa neno hilo.

"Ndugu yangu na msaidizi wangu (wazeer) ambaye hunilipia madeni yangu, hutimiza ahadi yangu na kuniondolea majukumu yangu"

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

Haya yote ni maneno na sentensi ambazo haiwezekani kwa njia yoyote kupata kutoka kwake uteuzi wowote. Hii ni kwa sababu hayavuki mambo yanayohusu uhusiano kati ya watu wawili; la kwanza likieleza ukaribu mkubwa wa la pili kwake kwa (kusema kwamba yeye ni) ndugu yake. Mjumbe wa Allah ﷺ alionyesha ukaribu wake mkubwa kwa Ali (ra) kwa kumwita ndugu yake na kusema kwamba yeye anatoka kwake, ni msaidizi wake na hulipa madeni yake. Hili si jambo la jumla, wala halihusiani na utawala au Khilafah. Hata kama tutasisitiza kwamba Ali (ra) ni ndugu wa Mjumbe wa Allah ﷺ au mwanawe, hilo halionyeshi maana yake kuwa yeye ndiye Khalifah baada yake. Kauli yake kwa Ali kwamba:

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:

Au mambo mengine yanayofanana nayo hayana uhusiano wowote kabisa, iwe katika lugha au katika Shari'ah, na kanuni hiyo wala hayabebi dalili yoyote inayohusiana na kuteuliwa kwa Ukhalifa. Hadithi hizi hazifai kuwa dalili kwamba Mtume ﷺ alimwahidi Ali (ra) Ukhalifa baada yake, na kwa hiyo hazitimizi sifa ya kuwa ushahidi. Kuhusu aina ya tatu, ambayo kuna nassi zilizo wazi kwamba Mtume ﷺ alimteua Ali (ra) kuwa Khalifah baada yake, ni hadithi mbili: ya kwanza ni mojawapo ya riwaya za hadithi ya Ghadeer katika riwaya moja ya mwandishi wa kitabu "Al-Ghadeer", na ya pili ni hadithi wanayoiita hadithi ya nyumba. Kuhusu riwaya ya mwandishi wa kitabu cha "Al Ghadeer", alitaja riwaya mwanzoni mwa kitabu chake bila kutaja maneno "mrithi wangu na Khalifah", kisha akataja riwaya nyingine baadaye aliyoinasibisha kwa At Tabari, iliyokuja na maneno "mrithi wangu na Khalifah" waziwazi. Basi yeye, Sheikh Abd al Husain Ahmad Al-Amini An-Najafi, mwandishi wa kitabu "Al-Ghadeer", alisema katika kitabu chake chini ya sura "Al-Ghadeer katika Kitabu cha Al-'Aziz": "Al-Hafidh Abu Ja'far Muhammad bin Jareer At Tabari aliyefariki mwaka 310 Hijria alisimulia katika riwaya yake katika kitabu cha "Al-Wilayah" miongoni mwa mnyororo wa hadithi ya Al-Ghadeer kutoka kwa Zayd bin Arqam (ra) aliyesema: 'Mtume ﷺ alipositisha safari kwenye Ghadeer Khum katika kurudi kwake kutoka Hijja ya kuaga, wakati wa adhuhuri jua likiwa kali sana, aliamuru kukusanywa mahema yaliyokuwa karibu na miti mirefu iliyokusanyika. Akaita sala ya jamaa hivyo tukakusanyika. Akatoa khutba ndefu akasema: "Hakika Allah (swt) amenifunulia:"

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:

Hii ni moja ya riwaya za hadithi ya Ghadeer Khum, na kwa sababu ya maana ya matini yake inakataliwa, kwa hiyo yale yanayosemwa ndani yake kuhusu wasia, uteuzi na uongozi baada ya Mjumbe ni batili bila msingi kwa sababu nyingi kama vile:

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. Aya hii haikushushiwa wakati wa Hijja ya kuaga, bali ilishushwa baada ya Surat Al-Fath katika mwaka wa Hudaybiyya. Aya hii imo katika Surat Al-Ma'ida ambayo ilishushwa baada ya Surat Al-Fath, na Surat Al-Fath ilishushwa wakati wa kurudi kwake ﷺ kutoka Mkataba wa Hudaybiyya. Kuangalia tu Mushaf kunaonyesha wazi wakati wa kushushwa kwa aya: "Ee Mtume, fikisha yale yaliyoteremshwa kwako" na inaonyesha kuwa ilishushwa baada ya Al-Fath. Kwa hiyo aya ilishushwa miaka minne kabla ya Hijja ya kuaga, na haina uhusiano wowote na hadithi ya Ghadeer Khum, kwani simulizi zote za hadithi ya Ghadeer Khum zinasema kuwa ilitokea katika Hijja ya kuaga. Hili peke yake linatosha kuikataa hadithi hii na kuthibitisha kuwa haina msingi wa yale yanayodaiwa ndani yake kuhusu wasia na uteuzi.

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. Maana ya aya hii iko wazi katika maneno yake yaliyoelezwa, na kuelewa kwamba Mtume ameamriwa kufikisha yale yaliyoteremshwa kwake kutoka kwa Mola wake, na yale yaliyoteremshwa kwake kutoka kwa Mola wake yalikuwa ni Ujumbe wa Kiislamu. Hili limebainishwa na kufanywa kuwa maana pekee iliyokusudiwa, wala si nyingine yoyote, kwa kauli yake katika aya hiyo hiyo: "Na ukiacha kufanya hivyo, basi hukufikisha Ujumbe Wake", yaani, ikiwa hutafikisha yale yaliyoteremshwa kwako, basi kwa hakika hujafikisha ujumbe wake. Hii ni dalili wazi kwamba maana ya aya "Yale yaliyoteremshwa kwako" ni ujumbe wa Allah na si kitu kingine. Zaidi ya hayo, kila neno "balligh" (fikisha) linapokuja katika Qur'an, lina maana ya kufikisha ujumbe wa Allah (SWT), na halijawahi kuja katika Qur'an likiwa na maana nyingine yoyote. Allah (SWT) amesema:

Na:

And:

Na:

And:

Ninaona ujumbe wako umekatika baada ya maneno "Also, whenever the words". Tafadhali tuma maandishi kamili unayotaka nitafsiri kutoka Kiingereza kwenda Kiswahili.

Also, whenever the words

Aya hizi ziliteremshwa katika Qur'an, madhumuni yake ni Shari'ah, na haina maana nyingine yoyote katika Qur'an. Allah (SWT) amesema:

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:

Na:

And:

Na:

And:

Na:

And:

Na:

And:

Na:

And:

Na:

And:

Na:

And:

Na hivyo ndivyo ilivyo katika aya zote za Qur'ani. Kuhusu aya:

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

Katika aya iliyotangulia na katika aya inayofuata yake, maneno "yale yaliyoteremshwa" yametajwa kwa maana moja, yaani Shari'ah. Hata maneno yaliyo katika aya inayofuata ni hayo hayo.

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. Neno "limeteremshwa" katika Kauli Yake: "yaliyoteremshwa kwako" ni kitenzi cha wakati uliopita kilichojengwa juu ya sura ya kitenzi isiyotajwa mtendaji (f'il madhi mubni li al-majhul), ambacho maana yake ni kwamba kinachokusudiwa kwake ni kufikisha yote yaliyokwisha teremshwa kwake kutoka kwa Mola wake, yaani yale yaliyomfikia katika wahyi na yaliyoteremshwa kwa Mtume ﷺ. Basi Allah (SWT) anamwamuru Mtume ﷺ afikishe kwa watu yale yaliyokwisha teremshwa kwake hapo awali. Kwa hiyo maana yake inakuwa ni kufikisha kitu kilichoteremshwa kabla ya kuteremka kwa aya hiyo, si kufikisha jambo maalum lililokuja pamoja na kuteremka kwa aya hiyo, kiasi kwamba aya ilishushwa kwa sababu yake na akaamriwa kulifikisha. Hivyo Mtume ﷺ alilitafsiri kuwa ni wasia na uteuzi. Kwa hiyo haiwezekani kufanya hadithi kuwa ufafanuzi wa aya, kwa kuwa hadithi inayokuwa sababu ya kuteremka kwa aya inasema kwamba aya iliteremka kutokana na tukio lililotajwa katika hadithi hiyo, hivyo iliteremka kwa sababu ya jambo lililokuwepo wakati wa kutokea kwake. Ilhali aya iko wazi kwamba ni kufikisha jambo lililotokea kabla ya aya kuteremshwa. Kwa hiyo hadithi hiyo haifai kuwa sababu ya kuteremka.

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. Neno "ma" (nini/kile) katika kauli Yake: "kile kilichoteremshwa kwako" ni kiwakilishi cha uhusiano (ism mawsul), au ni nomino ya kutobainishwa iliyokusudiwa (nakira maqsuda), jambo ambalo hufanya iwezekane kwamba "kilichoteremshwa kwake" kiwe jambo moja na hukumu moja, au mambo mengi na hukumu nyingi. Yaani maana yake inaweza kuwa ni kufikisha hukumu iliyoteremshwa kwako, au kufikisha kila kitu ambacho Sisi (SWT) tulikiteremsha kwako katika mambo na hukumu mbalimbali. Kinachobainisha mojawapo ya maana hizi mbili ni muktadha (qarina ya kimuktadha), na kusoma tu aya, achilia mbali kuichunguza, kunadhihirisha kwamba kauli Yake: "Basi hukufikisha ujumbe Wake" inaonyesha kwa maneno "ujumbe Wake" kwamba maana ya "kile" ni kila kilichoteremshwa kwako, ambacho ni ujumbe wa Allah (SWT). Hili linakanusha kwa uhakika kwamba maana ya "kile" ni hukumu moja iliyoteremshwa kwako; zaidi ya hayo, neno "ujumbe Wake" limebainisha kwamba maana ya "kile kilichoteremshwa kwako" ni ujumbe wa Allah.

Ni ahadi kutoka kwa Allah kwa Mtume (saw) na usalama kwake kutokana na madhara yatakayompata kwa sababu ya kufikisha ujumbe wa Allah (swt). Ahadi hii haitokani na madhara yatakayompata kwa kufikisha kanuni moja tu, bali kwa kufikisha ujumbe wote kwa makafiri, hasa pale ufikishaji wake unapoambatana na mapigano. Maana ya mwisho wa aya ni kwamba Allah atakulinda katika kufikisha ujumbe huu kwa jihadi kutokana na madhara ya watu, kwa sababu aya ilipoteremshwa njia ya kufikisha ujumbe ilikuwa ni jihadi, yaani mapigano kwa panga. Haiwezekani kusemwa kwamba anakusudiwa kwamba Allah (swt) atakulinda dhidi ya wale wenye wivu juu ya Ali (ra) kwa kumfanya kuwa khalifa, yaani akulinde, kwa mujibu wa mtazamo wao, dhidi ya Abu Bakr (ra), Umar (ra), Uthman (ra) na wenzao, kwa kuwa ulinzi katika aya ni dhidi ya watu, si dhidi ya waumini. Maana ya "watu" imebainishwa kuwa ni makafiri kupitia kauli yake katika kuhitimisha aya.

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:

Basi ahadi hii kutoka kwa Allah (SWT) kwa Mtume Wake (ﷺ) ya kumlinda na kumhifadhi dhidi ya madhara ya makafiri katika kufikisha yale yaliyofunuliwa kwake inabainisha kwamba maana ya kufikisha katika aya ni kufikisha ujumbe wa Uislamu. Imesemwa kwamba hakuna maana katika kauli Yake: "Fikisha yale yaliyoteremshwa kwako" ilhali yeye tayari anafikisha kwa vitendo. Jibu la hili ni kwamba amri hii ya kufikisha haitoki nje ya mambo mawili: Either Mtume (ﷺ) ameficha ujumbe bila kuufikisha, au kuna watu ambao ujumbe haujawafikia, hivyo kukosekana kwa ufikishaji kwao kunachukuliwa kuwa ni kukosekana kwa ufikishaji kwa ulimwengu. Haiwezekani amri hii ikamaanisha kwamba alificha hukumu fulani maalum iliyofunuliwa kwake asiyoifikisha, wala kufikisha hukumu moja ambayo bila hiyo ujumbe haukamiliki, kwa sababu kuficha hukumu moja kutadhalilisha unabii wa Mtume (ﷺ) na ujumbe wake kama vile kuficha ujumbe wote, hivyo haiwezekani kumaanisha kuficha hukumu moja maalum. Pia aya inasema:

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:

Hii inakanusha ubalighi, yaani kwamba hakuwasilisha ujumbe, si kwamba hakufikisha hukumu fulani maalum. Kufikisha hukumu moja maalum kunachukuliwa kuwa ni kufikisha ujumbe. Mtume ﷺ tangu siku ya kwanza alifikisha hukumu kulingana na jinsi zilivyoteremshwa, kiasi kwamba kufikishwa kwa kila hukumu kulichukuliwa kuwa ni ubalighi. Kwa hiyo haiwezekani maana iwe ni kutofikisha hukumu moja maalum; bali maana ya aya ni kwamba hakufikisha ujumbe. Kwa kuwa haiwezekani yeye kutofikisha ujumbe, na imethibitika kwamba kabla ya aya hii alikuwa tayari anafikisha, maana ya ufunuo wa aya inakuwa kwamba kuna watu ambao ujumbe haujawafikia, hivyo kutowafikia kwao kunachukuliwa kuwa ni kutowafikia dunia nzima. Na kufikisha ujumbe hakuchukuliwi kuwa ni ufikishaji isipokuwa kama ni ufikishaji kwa dunia nzima. Kwa sababu hiyo, Allah (swt) alimwamuru amfikishie ujumbe watu ambao haujawafikia, yaani auwasilishe kwa dunia hadi ufikishaji huo uchukuliwe kuwa ni ufikishaji kamili, na ufikishaji huu ufanyike kwa njia ya jihadi. Maana hii inaimarishwa na ukweli kwamba aya hii iliteremshwa kwa Mtume ﷺ baada ya Mkataba wa Hudaybiyya. Maquraishi walikuwa ndio maadui wakuu ambao Mtume ﷺ alipigana nao katika kueneza da'wah hadi wakati ule, hivyo mkataba nao ungeweza kuleta fikira ya kusimamishwa kwa ufikishaji kupitia jihadi. Ndipo Allah akamwamuru aendelee kufikisha kupitia njia ya jihadi kwa watu wengine ambao hajawafikishia miongoni mwa Waarabu, Warumi, Waajemi, Wakopti na wengineo, ili ufikishaji wake uwe ufikishaji wa ujumbe kwa dunia, na ili ufikishaji wa ujumbe huu uchukuliwe kuwa ni wa ulimwengu mzima. Hili ndilo lililotokea kiutendaji. Baada ya kushuka kwa aya hii, Mtume ﷺ aliwapigana Mayahudi huko Khaibar, akaandaa vita vya Mu'tah, akaenda na jeshi kubwa hadi Tabuk na kubaki huko, akaiteka Makka, na akaandikia wafalme wa Uajemi, Wakopti, Roma na wafalme wengine, jambo lililoweka wazi kutoka kwake maana ya ufunuo wa kauli Yake:

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:

Na:

And:

Na:

And:

Na:

And:

Kuhusu hadithi ya nyumba kama ilivyosimuliwa katika Kanz al-‘Ammal na kama ilivyofafanuliwa katika Nahj al-Balagha, inafupishwa kama ifuatavyo: Wakati

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

...ilipoteremshwa, Mtume ﷺ alimwita Ali (ra) amwandalie chakula na awaite jamaa ya Abd al-Muttalib. Ali (ra) akatekeleza amri hizo. Baada ya watu kushiba na kutulia, Mtume ﷺ alisimama mbele yao akasema:

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:

Hii ni muhtasari wa hadithi ya nyumba kama ilivyosimuliwa na wale wanaoitegemea kama ushahidi.

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

Al-Bukhari alisimulia tukio la siku ambayo

Al-Bukhari narrated the incident of the day when

Ilifunuliwa (ikisema) kwamba Mtume ﷺ alisimama juu ya (Mlima) Safa, bila kutaja maandalizi ya chakula. Imam Ahmad bin Hanbal alisimulia katika Musnad yake hadithi mbili: moja kuhusu maandalizi ya chakula bila kutaja kwamba ilikuwa siku ambayo {Na waonye jamaa zako wa karibu} iliteremshwa, na nyingine ikitaja kwamba maandalizi ya chakula yalikuwa siku ambayo aya hiyo iliteremshwa. Tutaonyesha matini hizi kwanza, kisha tueleze yaliyomo ndani yake.

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 alisimulia kutoka kwa Ibn ‘Abbas (ra) ambaye alisema: Wakati

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

Hii inaonyesha kwamba tukio la kuandaa chakula halikutokea siku ile ambayo "Na waonye jamaa zako wa karibu" ilifunuliwa, kwa sababu hailingani na yaliyomo katika matini ya hadithi. Ahmad bin Hanbal alisema katika Musnad yake: 'Affan ametusimulia kwamba Abu Awana ametusimulia kutoka kwa Uthman bin al-Mughira kutoka kwa Abu Sadiq kutoka kwa Rabi'a bin Najidh kutoka kwa Ali (ra) aliyesema: Mjumbe wa Allah ﷺ aliwakusanya au kuwaita Banu Abd al-Muttalib katika makundi yao yote ili kula na kunywa. Aliwaandalia chakula kingi ambacho walikula mpaka wakashiba. Akasema: Chakula kilibaki kana kwamba hakikuguswa. Kisha akaomba kinywaji cha zafarani ambacho walikinywa mpaka wakashiba, na kinywaji kikabaki kana kwamba hakikuguswa. Kisha ﷺ akasema:

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:

Hii inaweka wazi kwamba hakuna wakati wowote katika tukio hili wa kushuka kwa aya "Na waonye jamaa zako wa karibu", na kwamba Mtume ﷺ aliwatolea Uislamu ili yeyote atakayesilimu awe ndugu yake na mwandani wake, na kwamba hakumwambia chochote Ali (ra).

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).

Kuhusu simulizi ya pili, Ahmad bin Hanbal alisimulia katika Musnad yake: "Aswad bin Amir alitusimulia kwamba Shareek alitusimulia kutoka kwa Al-‘Amash kutoka kwa Al-Minhal kutoka kwa ‘Ibad bin Abdullah al Asadi kutoka kwa Ali aliyesema: Aya isemayo “Na waonye jamaa zako wa karibu” ilipoteremshwa, Mtume ﷺ aliwakusanya watu wa nyumba yake. Walikusanyika watu thelathini; wakala na kunywa, kisha akawaambia 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:

Neno "mrithi" au "Khalifah" halionekani katika matini hizi mbili kwa namna yoyote ile kabisa. Badala yake, ni neno "Khalifah" pekee linalotumika, lililofungamanishwa na familia yake, na Khilafah juu ya familia hiyo si Khilafah ya cheo cha utawala au uongozi, wala haina uhusiano wowote nayo. Haya ni matini zilizokuja katika vitabu vya Sahih, na zimekuja katika riwaya nyingi zenye maneno yanayofanana na maana iliyoungana. Hakuna hata moja kati yake iliyoonyesha maneno "mrithi" au "Khilafah". Hakuna kabisa, ama kupitia mmoja wa waandishi wa vitabu vya Sahih au mmoja wa wasimulizi waaminifu, hadithi hata moja yenye maneno "mrithi" au "Khalifah" kwa namna yoyote ile, iwe kuhusiana na Ali au mtu mwingine yeyote. Kwa hiyo ushahidi huo unaanguka kwa kukosekana kwa ushahidi wowote kwake katika vitabu vya Sahih.

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.

Kuhusu tafsiri ya hadithi inayosimuliwa na wale wanaobishania uteuzi wa Ali, ambayo wameiita hadithi ya nyumbani, hadithi hii yenye usimulizi (riwayah) huo imekataliwa kwa maana yake (dirayah). Hadithi hukataliwa kwa dirayah yake kwa msingi wa maana yake, na usimulizi wake kwa msingi wa mnyororo wake wa wasimulizi. Kwa hiyo, ikiwa imekataliwa kwa mnyororo wake au kwa maana yake, basi haiwezi kuzingatiwa na inaanguka kama ushahidi. Kuhusu kukataliwa kwa maana yake, hii ni kwa sababu nyingi, zikiwemo:

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:

Kwanza: Katika hadith hii inaonekana kuwa Mtume ﷺ alitafuta msaada wa ukoo wa Abd al-Muttalib katika da'wa yake kwa sharti kwamba utawala ungekuwa wao baada yake. Hili ni batili kwa sababu mbili: kwanza, hili linapingana na kauli na tendo la Mtume ﷺ katika tukio ambalo alikataa ombi la kabila ambalo lilitaka utawala uwe wao baada yake endapo wangesilimu, ambapo alijibu:

Ibn Hisham alisimulia katika kitabu chake cha Sira ya Mtume ﷺ: Ibn Ishaq alisema kwamba Az-Zuhri alisimulia kwamba alikutana na Banu Amr bin Sa'sa'ah, akawaalika kwa Allah ‘azza wa jalla na akajitolea nafsi yake kwao. Mtu mmoja miongoni mwao, aliyeitwa Bayjirat bin Furra, alimwambia: Kwa Allah, ikiwa ningemchukua kijana huyu wa Quraysh, ningewashinda Waarabu kupitia yeye. Kisha akasema: Vipi ikiwa tutaahidi kukusaidia katika jambo lako, kisha Allah akakupa ushindi dhidi ya wale wanaokupinga, je, utawala utakuwa mikononi mwetu baada yako? Akasema: "Utawala ni wa Allah, naye huuweka pale anapotaka." Akamwambia: Je, tutatoa shingo zetu kwa ajili yako, kisha Allah (swt) akikupa ushindi utawala unakuwa wa mtu mwingine? Basi hatuna haja na jambo lako, wakamkataa. Inawezekanaje Mtume ﷺ kusema: "Jambo ni la Allah, naye ataliweka pale anapotaka," yaani jambo la Khilafah na utawala baada yake, kisha akawaambia Banu Abd al-Muttalib:

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:

Je, hii si kinyume wazi? Bila shaka, ni lazima mojawapo ya kauli hizi mbili likataliwe. Kwa kuwa inasemwa kuhusu hadith ya nyumba kwamba ilitokea wakati

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

Ilifunuliwa, yaani mwaka wa tatu wa utume wa Mtume ﷺ, na hadithi:

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

wakati Mjumbe (saw) alipojitolea kwa makabila, yaani katika mwaka wa kumi baada ya safari ya Mjumbe, na hivyo baada ya hadithi ya nyumba; basi ni hadithi ya nyumba ndiyo inayokataliwa. Kwa upande wa pili, ni kwamba Mjumbe (saw) katika hadithi hii alitoa kitu kwa makafiri ili waingie Uislamu, bali alitoa kwao jambo kubwa zaidi, ambalo ni Ukhalifa baada yake juu ya Waislamu wote, kama malipo ya kuingia kwao Uislamu. Hili linapingana na kitendo cha Mjumbe katika da'wa yake na kanuni za Shari'ah. Mjumbe alikuwa akawaalika watu kwenye Uislamu kwa sababu ni dini sahihi, wala haijapokewa kutoka kwake, hata kupitia hadithi dhaifu, kwamba alitoa chochote, kidogo au kikubwa, kwa kafiri kama kubadilishana na kuingia kwake Uislamu. Kwa upande wa wale ambao nyoyo zao zinapaswa kutulizwa, ni Waislamu wanaopewa katika zakat ili kuimarisha Dola kupitia wao, si makafiri wanaopewa ili waingie Uislamu. Wala haifai kuwapa makafiri kitu kwa kubadilishana na kuingia kwao Uislamu.

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.

Pili: Hadithi inataja kwamba Mtume (saw) aliandaa karamu na chakula cha harusi kwa makafiri ili awaalike kwenye Uislamu, na aliwakusanya karibu na chakula ili waingie Uislamuni, lakini hakuandaa chakula kwa Ali (ra) ambaye alikuwa tayari amekubali Uislamu. Kwa hiyo, ikiwa watu hawa wanakataa Uislamu na wanakataa kwamba uongozi utakuwa wao baada yake badala ya Uislamu, hapana nafasi hapo kwa Ali (ra) kutoa kukubali kwake kwa kuwa hajaalikwa kwenye Uislamu kwa sababu tayari ni Muislamu, wala hakuna hotuba iliyoelekezwa kwake. Ndiyo maana hakuna nafasi katika kusanyiko hili ambapo mtu anamwambia yeye:

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:

Tatu, kwa kuwa yeye si mlengwa wa hotuba wala wa mazungumzo. Tatu: Hadithi inaeleza kwamba kundi hilo lilikataa Uislamu, na licha ya yeye kurudia pendekezo lake, waliendelea kukataa Uislamu na kukataa kwamba utawala utakuwa wao baada yake kwa sharti la kuingia Uislamu. Waliendelea kuwa makafiri, basi ilikuwaje Mtume ﷺ kuwaambia wao kwa kuwahutubia?

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:

Kuwaamuru kuwasikiliza na kumtii huku akijua kwamba ni makafiri waliokikataa Uislamu? Na vipi angeweza kuwa Khalifah miongoni mwao ilhali wao ni makafiri?

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?

Nne: Hadithi wanayoisimulia inasema:

Fourthly: The narration they narrate says:

Hii ni hotuba iliyoelekezwa kwa familia ya Abd al-Muttalib kwa kuwa maneno yalianza kwa kauli yake "Enyi Banu Abd al-Muttalib." Kwa hiyo ni mahsusi kwao, kwani alimfanya kuwa Khalifah juu yao, yaani juu ya familia ya Abd al-Muttalib, si Khalifah wa Waislamu, kwa kuwa alisema, "na Khalifah wangu juu yenu." Hivyo basi, yeye si Khalifah kwa Waislamu kama inavyoonyeshwa na maandishi ya wazi. Wala haiwezekani kusema hapa kwamba funzo linatokana na ujumla wa maandishi na si ukomo wa sababu, kwa kuwa hili ni tukio mahsusi, si sababu (sabab). Halafu, maneno yenyewe pia ni mahsusi wala si ya jumla: "Enyi Banu Abd al-Muttalib" na "Khalifah wangu miongoni mwenu." Kwa hiyo ukomo unahitajika kwa sababu tukio hili ni mahsusi, si sababu, na pia kwa kukosekana kwa maneno ya jumla.

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.

Jambo moja tu kati ya haya manne linatosha kufichua uongo wa hadithi hii na upingamizi wake, na ni wajibu kuikataa riwaya yake (dirayah). Kwa hiyo, imefafanuliwa wazi kwamba Mtume ﷺ hakusema waziwazi kumfanya Ali (ra) kuwa Khalifah baada yake. Kutokana na haya yote inadhihirika kwamba hadithi zinazosimuliwa na wale wanaodai kwamba Mtume ﷺ alimteua mtu kwa ajili ya Ukhalifa baada yake ni hadithi zilizokataliwa, zisizofaa kutegemewa kama ushahidi, hivyo zinaanguka. Hakubaki ushahidi wowote kwamba Mtume ﷺ alimteua mtu yeyote kuwa msimamizi wa Ukhalifa baada yake; bali ushahidi umethibitika kinyume cha hilo, yaani kwamba Mtume ﷺ aliliachia Waislamu jambo hilo, wachague wamtakaye kwa mtu huyo, lakini akawabainishia njia ya kumteua Khalifah.

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.