Does Successorship Only Refer To Political Authority?

Some people do terrible injustice to the event of Ghadir by portraying it as a matter of transferring political power. They unwittingly borrow the Sunni understanding of the term Khalifa, interpreting it as “a ruling successor”. They state that the main goal of the Prophet (S) in Ghadir Khumm was to establish Imam Ali (‘a) as a political leader after his departure.

Were it truly so, the matter would have been a historical matter, and it would be meaningless to quarrel over the right of Imam Ali (‘a) to rule after passing 1400 years. It is almost fourteen centuries too late to decide whether Ali (‘a) should have been the first or the fourth ruling governor after the departure of the Prophet (S).

Were there a mistake during the upheaval after his departure, it should not be stressed, because no one can change the past, and believing that Ali (‘a) should have been the first ruler instead of the fourth would have no consequence in today’s life.

This viewpoint ultimately led some to believe that the differences between the Shi’a and the Sunnis are limited to some minor historical disagreements, which do not have any bearing on their salvation in the Hereafter, and that their beliefs are the same; thus, they should abandon their differences for the sake of their prosperity in the life of this world.

By considering the issue of successorship to be a matter of political rule, they have unknowingly belittled the goals and the achievements of Allah’s Messenger and his successors, peace be upon them, for historical records show that, due to a lack of sincere supporters, they were unable to implement their ideal divine government.

Besides, most of the Shi’a Imams (‘a) never attempted to implement their own government and used to refer those who questioned their stance1 to Imam Mahdi (‘a) who will appear at the end of time and will establish the Kingdom of Justice on earth.

On the other hand, a brief look at the sermon of Ghadir shows that the Prophet (S) wanted to pass on much more than political authority to Imam Ali (‘a) and the Imams after him. An examination of his words shows that they are the guardians that Allah Appointed, and people must acknowledge their authority inside their hearts and follow them in all aspects of life.

People will benefit from them as their Imams and will be rewarded by Allah only if they accept them willingly and not through political dominion. Whether or not the guardians that Allah Appointed become a ruling authority, the believers of all generations have a duty to abide by their instructions.

Therefore, it is not too late to follow their commands, accept them as guardians, submit to them, prefer their sayings over one’s own and other’s opinions, consider them as the center of truth, evaluate everything by their standard, and keep aloof from their enemies who opposed their commands.

It is also interesting to observe that the Prophet (S) mentioned the titles Wali, Mawla, and Imam for Ali (‘a) in his sermon over 27 times, whereas he used the word Khalifa for him only three times.

Even under the Sunni implication of the word Khalifa (successor) - which limits it to political rule - it is clear that the Prophet (S) stressed spiritual leadership in his speech, which would guarantee the salvation of those who follow the Imam, and would lead them towards Paradise. Worldly issues never took priority for the Prophet (S) and his successors.

Imam Ali himself has said:

وَاللهَ لِدَنَّيَاكُمْ هَذِهِ أهْوَنُ فِي عَيْنِيٍّ مِنْ عِرَاقِ خِنْزِيرٍ فِي يَدِ مَجْذُومِ.

“By Allah, this world of yours is more despicable in my eyes than a pig bone in the hand of a leper.”2

Certainly, had the majority of people followed the sayings of the Prophet (S) concerning the divinely appointed guide, he would have naturally come to power. Thus, Imam Ali’s exclusive qualification for political rule is only one of the natural outcomes of the guardianship (Walaya) that the Prophet (S) established for him on behalf of Allah on the day of Ghadir.

In this manner, the spiritual authority of Imam Ali (‘a) and his pure descendants is still effective over the remaining believers until the Day of Judgement, irrespective of the support of the majority of people for them or their political authority.

Believing in the Imam’s virtues in one’s heart and adhering to his words in disguise (Al-Taqiyya) under tyrannical rule are not only sufficient for salvation in the Hereafter but also rewarded many-fold, because observing faith is more difficult at times of terror and fear.

According to the traditions, worship during the days of tyrannical government is more rewarding for the believers than worship during the time of the just government, though this fact should not prevent the believers from praying to Allah for the manifestation of the Kingdom of Justice on earth by Imam Al-Mahdi (‘a).3

The Rights And Virtues Of Imam Ali And Other Imams

The sermon of Ghadir Khumm confirms the following rights and virtues of Imam Ali (‘a) and the Imams after him:

1. Allah has Decreed absolute authority for them over the believers, and thus, just like the Prophet (S), all their commands must be obeyed unconditionally.

2. Like the Prophet (S), they have priority over people, and they have more rights over the believers than what they have over their own souls. They should be preferred over others (in position, sayings, ideas, commands, etc.) for Allah has Preferred them.

3. Allah has Made them the leaders of the believers and the medium of divine guidance after the Prophet (S). They guide people towards the pleasure of Allah, keep them from His disobedience and His wrath, and lead them to Paradise.

4. Allah has Made them the guardians of the faithful, who protect their close adherents from evil and misguidance.

5. They are the “Straight Path” of Allah, whom people are ordered to follow.

6. They have all the knowledge of the Prophet (S). Allah has Placed the knowledge of everything in them. They are the inheritors of all branches of knowledge. In particular, they possess the complete knowledge of religion. They are authorized to expound the religion and explain its commandments and prohibitions.

7. Allah has Authorized them to interpret the Holy Qur’an and to explain its meaning after the Prophet (S). No one knows its interpretations, its hidden warnings, and its mysteries except through them. They guide people to the truth of the Qur’an and call them to it.

8. They are the executors of the will of the Prophet (S) and the deputies of his affairs (Wasi). Imam Ali (‘a) was the greatest in virtue and rank among the deputies of all the prophets (most of whom were prophets themselves) just as the Prophet (S) was the greatest among all prophets (‘a).

9. Imam Ali (‘a) is the most virtuous amongst the creation of Allah so long as creation exists.

10. Imam Ali (‘a) was foremost in accepting Islam and worshipping Allah.

11. Imam Ali (‘a) fought against the enemies of Allah by His command and was the greatest helper of religion.

12. Imam Ali (‘a) was the greatest aid and defender of the Prophet (S). He fought on his behalf and offered to sacrifice his life for him. His relation to the Prophet (S) was that of Aaron to Moses (‘a).

13. Imam Ali (‘a) was the dearest and the closest to the Prophet (S). He is from the Prophet (S), and the Prophet (S) is from him. The Prophet (S) called him his brother.

14. The title of “the Commander of the Believers” exclusively belongs to him.

15. Allah and His Prophet (S) are pleased with him. All verses of the Holy Qur’an that express Allah’s satisfaction or praise in their ideal sense have been revealed about him.

16. The divine light, guidance, and leadership have been placed in Imam Ali (‘a) and the Imams from his descendants up to Imam Mahdi (‘a), the last divinely appointed Imam. The earth will never lack an Imam until the Day of Judgement.

17. Imam Ali (‘a) and the Imams of his descendants are the trustees of Allah, His appointed judges, the vessels of divine knowledge4, the greatest proofs of Allah among His creation, and His exhaustive arguments against them.

18. Imam Ali (‘a) and the pure members of his progeny constitute one of the two weighty symbols besides the Holy Qur’an. If people adhere to both, they will be never misled. Each one of the two guides to the other and agrees with it.

19. Imam Ali (‘a) and the Imams of his progeny are the most learned about religion. The lawful and unlawful things are only those that the book of Allah, the Messenger, and the Imams, have declared so, respectively.

20. The last Imam of his descendants, the Mahdi (‘a), shall establish the global kingdom of justice. He will revive Allah’s religion, and will overcome all religions and ideas. He will annihilate falsehood, will purify the earth from the enemies of Allah, will avenge the blood of all the friends of Allah, and will re-establish the rights of Allah, the Prophet (S), and his family.

His Followers, His Enemies, And Their Fate

In the sermon of Ghadir Khumm, the Prophet (S) describes the followers and the enemies of Imam Ali (‘a) and the Imams after him, and informs them of their destinies:

1. Those who acknowledge the authority of Imam Ali (‘a) are the triumphant Party of Allah and the true believers who will achieve felicity and a great reward.

2. Whoever doubts any of the Imams has doubted them all, and his abode is the everlasting Hellfire. Whoever doubts the sayings of the Prophet (S) in this sermon concerning them has doubted all of what Allah has revealed to the Prophet (S) throughout his entire mission. Such a person is accursed and under the wrath of Allah.

3. If anyone chooses a religion other than submission to guardianship of Imam Ali (‘a), Allah will never Accept it from him, nor will He accept his deeds, and he will be among the losers on the Day of Judgement.

4. Allah Loves whoever loves Ali (‘a). He Keeps up His support, protection, guidance, forgiveness, and mercy for anyone who keeps attached to Ali (‘a), listens to him, and remains under his guardianship.

5. Anyone who turns away from Imam Ali (‘a) has rejected Allah’s guardianship and has gone under the guardianship of Satan. Such a person has attained the curse of Allah and His wrath.

6. As long as someone denies Ali’s authority, Allah will never Turn to him nor will He ever Forgive him. If he dies like that, he will remain in Hell forever. This is a decisive decree by Allah that will never change.

7. The friends of Imam Ali (‘a) are those who believe in his guardianship and never doubt their belief. They detest those who oppose Allah and His Messenger even if they are their closest kin.

8. The enemies of Imam Ali (‘a) are those who turn away from his guardianship, doubt the virtues that Allah has bestowed upon him, are jealous of him, abandon support for him, reject his sayings, disagree with his actions, oppose his commands, or have friendship with those who oppose him.

9. His enemies are the wretched, the misguided, the arrogant, the brothers of Satan, and the rejecters of faith. Their deeds are all in vain. Their lasting punishment will not be lessened, and they will never be pardoned.

10. Those who usurped the rights of the family of the Prophet (S) are the leaders who invite people to Hell. Allah and His Prophet (S) are clear of them and their actions. They, their supporters, and their followers will be in the lowest pit of the Hellfire.

The Ghadir Event Leaves No Excuse

During the Sermon, the Prophet (S) stressed that his speech completes Allah’s argument against everyone until the Day of Judgement. After the departure of the Prophet (S), other members of Ahl Al-Bayt (‘a)5 emphasized this fact as well.

Lady Fatimah (‘a), the Prophet’s daughter, said:

وَمَا جَعَلَ اللهُ لِأَحُدُّ بَعْدَ غَدِيرِ خُمٍّ مِنْ حُجَّةٍ وَ لاعذر.

“Allah did not Leave any argument or any excuse for anyone after the event of Ghadir Khumm.”6

Similarly, when Imam Ali (‘a) addressed the immigrants and the helpers in the Prophet’s Mosque (after they had pledged fealty to Abu Bakr), he reminded them of his exclusive right for the leadership of the community and their covenant with the Messenger of Allah (S) concerning him.

Some of the helpers said to Imam Ali: “O Abul Hasan! Had the helpers heard your arguments before giving their pledge of allegiance to Abu Bakr, none would have disputed your rule.”

In response to them, Imam Ali (‘a) said:

فَقَالَ عَلِيٌّ ع يَا هَؤُلَاءِ أَكَنَّتْ أَدَعُ رَسُولَ اللهِ صَ مُسَجَّى لَا أُوَارِيُّهُ وَأَخْرُجُ أَنَازَعَ فِي سُلْطَانِهِ وَاللهِ مَا خِفْتُ أحَدًا يَسْمُو لَهُ وَيُنَازِعُنَا وَاللهَ مَا خِفْتُ أحَدًا يَسْمُو لَهُ وَيُنَازِعُنَا أهْلُ الْبَيْتِ فِيهِ وَيَسْتَحِلْ مَا اِسْتَحْلَلْتُمُوهُ، وَلَا عَلِمَتْ أَنَّ رَسُولَ اللهِ ص تَرَكَ يَوْمُ غَدِيرِ خُمٍّ لِأَحُدُّ حُجَّةً، وَلَا لِقَائِلُ مَقَالًا.

“Did you want me to leave the shrouded body of the Messenger of Allah without burial and come out to quarrel for his sovereignty? By Allah! I could not believe anyone would yearn for it, dispute with us Ahl Al-Bayt (‘a) in it, and make lawful what you did (in usurping our rights). I do not see that the Messenger of Allah (S) left any place for any controversial talks, any plea, or any argument for anyone (by his speech) on the day of Ghadir Khumm.”7

The above testimonies, among others, show that the speech of the Prophet (S) at Ghadir Khumm in defining the position of Imam Ali (‘a) is clear, evident, and definitive, and it exhausts arguments brought by anyone. Thus, it can be presented as a comprehensive proof to everyone.

• 1. See for instance, al-Kafi, vol. 1, pp. 341-342, Hadith 25, 26, and 27; Bihar al-Anwar, vol. 51, p. 132, Hadith 1, and p. 109, Hadith 1.
• 2. Nahj al-Balagha, Maxim 236. Also refer to Sermon 3 (known as al- Shiqshiqiyya) for another similar statement.
• 3. Refer to: al-Kafi, vol. 1, p. 333, Hadith 2, also Hadith 1; Bihar al-Anwar, vol. 52, p. 127, Hadith 20, also p. 145, Hadith 67. Another related tradition can be found at: al-Ikhtisas, p. 20, Hadith; Bihar al-Anwar, vol. 52, p. 144, Hadith 62.
• 4. The “Divine Knowledge” refers to all the heavenly knowledge created by Allah, and placed in His best creation. It is called divine just because Allah Issued and Authorized it, and because it is not a science generated by a human. It is called His knowledge since it is His creation and is attributed to Him. However, this should not be confused with His “Eternal Knowledge”. It should be made clear that any knowledge that a human being can possess, grasp, or comprehend is a creation, and has no similarity whatsoever with Allah’s Eternal Knowledge (i.e., His Essence), which is not created.
  The knowledge that a human or even an Imam possesses is not a part of Allah’s Eternal Knowledge, otherwise it would imply His Essence has parts. Any imagination or perception of Allah's Eternal Knowledge by us is a creation of our mind and cannot be attributed to Allah. With regard to the Essence of Allah, we are not allowed to theorize or converse because we have no way to understand Him, and by “His Eternal Knowledge”, we only mean, “He is not ignorant”. We should recognize that His Essence (Dhat) is free from any type of knowledge that we know (i.e., any generated knowledge even if it is multiplied by infinity in terms of quality and quantity) just as we recognize that there is nothing that He is unaware of. Nothing is like Him.
  Maintaining a difference on the quality or the quantity between His knowledge and the concept of knowledge that is known to us is not enough to avoid resemblance, and we need to deny the resemblance in the concept of knowledge between the Creator and the creation. There is neither concept, nor quality for His Essence. Allah Is the creator of perfections and qualities, and He Is not limited by the extension of qualities and concepts that we imagine. Allah knows, but not like how His creation knows.
  Hence, our understanding of His Eternal Knowledge (i.e., His Essence) is only limited to denying any opposite in Him. In other words, we should regard Him free from all defects such as ignorance.
• 5. Ahl al-Bayt means “people of the house”. However, the Ahl al-Bayt of the Prophet (S) as specifically defined by him and believed by the Shi’a, refers only to the divinely selected individuals of his house. They are his daughter [Lady Fatimah (‘a)] as well as twelve divinely appointed leaders (Imams) after him. The twelve Imams include the Prophet’s son in law and cousin, Ali (‘a), Ali’s two sons, al-Hasan and al-Husayn (‘a), as well as nine descendants of al-Husayn (‘a).
• 6. Dala’il al-Imama, p. 38. See also, al-Khisal, vol. 1, p. 173; Bihar al- Anwar, vol. 30, p. 124.
• 7. Al-Ihtijaj, vol. 1, p. 74; Bihar al-Anwar, vol. 28, p. 185.