One of the important issues with regard to a religious government is appointing a ruler. In governments that were established by prophets, such as Suleiman, it was the prophet who headed the government. But the question is who replaces him after his death?
This position, which is known as caliph, found meaning for Prophet Muhammad (PBUH) when he established a government in Medina. In a valid hadith, however, the Prophet (PBUH) has appointed a successor for himself as his quotation has been mentioned by almost all Islamic groups. This hadith relates to one of the most famous verses of the Quran about Moses which is sometimes referred to as the “caliphate verse”.
“We appointed for Moses thirty nights, and We completed them with ten more; so that the appointment with his Lord took forty nights. Moses said to Aaron, his brother: ‘Take my place among my nation. Do what is right and do not follow the path of the corrupt doers.” (Surah Al-A’raf, verse 142)
Referring to this verse, Prophet Muhammad (PBUH) addressed Imam Ali (AS) and said: “You are unto as Aaron was to Moses, except that there will be no prophet after me.”
Prophet Muhammad (PBUH) pointed to this concept several times but the most famous instance came before the expedition of Tabuk in the year 9 AH; the Prophet appointed Imam Ali (AS) as his successor in Medina before embarking on a trip to Tabuk. Imam Ali’s (AS) position had a great importance due to the far distance to Tabuk and also security concerns that threatened Medina. Beyond this appointment, the way the Prophet (PBUH) described Imam Ali (AS) demonstrates a special succession that has not been said with regard to any other companions of Prophet Muhammad (PBUH).
This hadith along with Ghadir Khumm point to the Wilayat of Imam Ali (AS) and is important because firstly, it has been repeatedly said by the Prophet as in the Tabuk war, and secondly, it endows Imam Ali (AS) with the position of the Prophet except for the prophethood. And Prophet Muhammad (PBUH) never removed Imam Ali from this position.
Late Islamic scholar Ibn Asakir (1106-1176 CE) mentioned this hadith in his book “History of Damascus” through 144 sources while another Muslim scholar named Nesaei refers to the hadith by citing 33 sources. Among the most valid sources of the hadith are: Sahih Muslim (volume 12), Sahih al-Bukhari (volume 12), Sahih at-Tirmidhi (volume 12), Sunan ibn Majah (volume 1), Musnad Ahmad (volume 3), Al-Mustadrak ala al-Sahihayn (volume 3), and Al-Mu’jam al-Kabir (volume 4).
source:iqna
