of Madinah when the Prophet (g) went to Tahook The campaign to Tabook tookplace in Rajab 9 AH. This was a very important event in the life of the Prophet (g), in which he achieved goals that had a far-reaching effect on the Muslims and the Arabs, and on the course of Islamic history.557 The Messenger of Allah (@) appointed 'Ali (&) in charge of Madinah, and the ,. hypocrites found an opportunity to express what was in their hearts of resentment and hypocrisy. They started talking about 'Ali (&) in offensive terns, such as saying: "He [meaning the Prophet (@)I only left him behind because he finds him burdensome." This talk about him on their part was a clear and prominent sign of their bypocrisy. According to the sound hadith, 'ALi (&) said: "By the One Who split the seed and created the soul, the unlettered Prophet (g) affirmed to me that no one loves me except a believer, and no one hates me except a At that point, he went and caught up with the army and wanted to go on the campaign with them. He said: "0 Messenger of Allah, why did you leave me behind with the children and women?" The Messenger of Allah (g) said: "Does it not please you to be to me like Haroon was to Moosa, except that there is no Prophet after me?"559 There is nothing in this hadith to support what the Shia understand from it, that Amir al-Mu'mineen 'Ali ihn Ahi T%b (&) was the successor of the Messenger of Allah (g).

That view may he refuted in several ways: 'Ali ibn Abi Tcilib 41 7 There is an important reason for this hadith, and we should not try to understand the hadith without looking at that reason. The hypocrites had criticised 'Ali (&), so the Messenger of Allah (g) explained his status and virtue and proved that the hypocrites were telling lies. It is proven that Haroon (s) died before Moosa (m); therefore, quoting this hadith as evidence for the imamate of 'Ali after the Messenger of Allah is not valid. If the Messenger of Allah (g) had wanted to appoint 'Ali ibn Abi Taih (&) as his heir, he would have said to him for example: "You are to me like Joshua to Moosa," because the Prophet of Allah Joshua (m) became the leader of the children of Israel after the death of Moosa (m). However, the Messenger of Allah (g) mentioned Haroon (m), who was Moosa's deputy while Moosa was alive, not after he died.

This can only mean one thing, which was that he wanted to calm 'Ali (&) down, as he was upset because the Messenger (g) had left him behind in Madinah to be in charge of the weak, the women and children and those who had stayed behind from the campaign. The Prophet (@) explained to him that just as Moosa (m) had left his brother Haroon (m) in charge of his people when he went to Sinai to meet his Lord (&), the Prophet's leaving 'Ali (&) behind was of the same nature. Moosa did not leave Haroon behind because he thought little of him or to undermine his status; he did it because he tmsted him, and this was also the case with 'Ali ibn Abi Tilib (&). 2.c. Haroon (m) was not the appointed heir of Moosa (m); he was a Prophet and a helper, according to the text of the Quran. Making an analogy with Amir al-Mu'mineen 'Ali (&), who according to the Shia was an appointed heir and not a Prophet, is an 'Ali's attitude towards the Kharijites and Shia analogy with a difference, although they reject the concept of analogy in the first place.

Citing as evidence the fact that Haroon (,%) was a helper to Moosa (m) in order to demonstrate that Amir al-Mu'mineen 'Ali (&) was a helper to the Messenger of Allah (g) is even stranger than the previous example. That is because Allah (s), Who made Haroon (,&%) a helper to His Prophet Moosa (m), mentioned in His Book the request of Moosa (m): (And appoint for me a helper from my family, Hkoon [Aaron], my brother. Increase my strength with him, And let him share my task [of conveying Allah's Message and prophethood].) (Quran 20: 29-32) Do those who think that the two cases are identical believe that 'Ali (&) was a partner with the Messenger of Allah (g) in his prophethood, as was the case when Haroon (!@) shared the task of Moosa (,=)? Whoever believes that is undoubtedly a disbeliever who is beyond the pale of slam.^^^ At other times, the Prophet (g) appointed people other than 'Ali ihn Ahi Tilib (A) , .. to he in charge of Madinah. During the campaign of Badr, he appointed Abdullah ihn Umm Maktoom; during the campaign of Sulaym, he appointed Sihi' ibn 'Urfafah alGhif2ri or Ibn Umm Maktoom, according to different opinions; during the campaign of as-Saweeq, he appointed Basheer ibn 'Abdul-Mundhir, during the campaign of Banul-Musaliq, he appointed Ahu Dharr al-Ghifiki; during the campaign of Hudaybiyah, he appointed Numaylah ibn Abdullah al-Laythi, whom he also appointed during the campaign of Khaybar; during 'Urnrat al-Qada', he appointed 'Uwayf ihn al-Adbat ad-Dayli; during the conquest of Makkah, he appointed Kulthoom ihn Husayn ihn 'Ali ibn Abi Tdlib 41 9 'Utbah al-Ghif22, and during the Farewell Pilgrimage, he appointed Abu Dhujkah.

This was stated by Ibn Hishim in various places in his biography of the Prophet (g).561 Moreover, appointing 'Ali in charge of Madinah (on this occasion) was not the last time this was done. During the Farewell Pilgrimage, the Prophet (&J appointed someone other than 'Ali to be in charge of Madinah. This was the Prophet's way of training leaders, as when he appointed Abu Bakr in charge of the hajj. Abu Bakr was also the only one whom he asked to lead the people in prayer.56z The Prophet's likening 'Ali to Haroon was an honour, just as the Prophet (g) likened Abu Bakr and 'Umar to people greater than Haroon. During the battle of Badr, when the issue of prisoners of war arose, the Prophet (s) ., consulted Abu Bakr, who thought that he should pardon them and let their people ransom them.

'Umar, on the other hand, thought that they should be executed. The Prophet (g) said to Abu Bakr (&): "Your likeness is that of Ibfieem ( m ) on . . the day when he said: (But whoso follows me, he verily, is of me. And whoso disobeys me, still You are indeed Oft-Forgiving, Most Merciful# (Quran 14: 36); and your likeness is the likeness of 'Eesa (js) when he said: (Lf You punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All-Mighty, the AH-Wise) (Quran 5: 118)." Then he turned to 'Umar (&) and said: "0 'Umar, your likeness is the likeness of Noob ( m ) when he said: (My Lord! Leave not one of the disbelievers on the earth!# (Quran 71: 26); and your likeness is the likeness of Moosa (m) when he said: (Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.) (Quran lo: 88),r563 The Prophet (g) likened Abn Bakr to Ibr&eem and 'Eesa, and he likened 'Umarto Nooh and Moosa.

These are all 'Messengers 'Ali's attitude towards the Kharijites and Shia of strong will', and they are the best of mankind after the Messenger of AUah (g); they are also superior to Haroon by several degrees (may the blessings and peace of Allah be upon them all). Therefore the Prophet's likening 'Ali to Haroon was an honour to him, just as the Prophet (g) honoured Ahu Bakr and 'Umar when he likened them to Ibriheem and 'Eesa, and Moosa and Nooh (peace he upon 2.g. Comments of the scholars on the hadith Al-Nawawi said: "There is no proof in this hadith for any of them; rather it confirms the virtue of 'Ali, hut there is no indication in it that he is better than anyone else or like anyone else, and there is no indication in it that he is to he appointed caliph after him, because the Prophet (g) only said that to 'Ali when he left him in charge in Madinah during the campaign to Tahook. This is supported by the fact that Haroon, to whom he likened him, was not the successor of Moosa; rather he died during Moosa's lifetime, approximately forty years before the death of Moosa, according to what is well known from the accounts narrated by the storytellers, who said that he was only appointed to be in charge when Moosa went to speak with his Lord at the time and place appointed by ~ i m . " ~ ~ ~ Ibn Hazm (may AUah have mercy on him) said, after mentioning the R2fi&s' quoting this hadith as evidence: 'This does not indicate that he is superior to others or that he was entitled to the caliphate after him, because Haroon did not take charge of the children of Israel after Moosa ( m ) died; rather the one who took charge after Moosa ( m ) died was Joshua, the servant of Moosa and his companion, who travelled with him to seek al-Khi& (m).

Similarly, the one who took charge after the Messenger of Allah (g) died was the one who had been hjs companion in the cave, who travelled with him to Madinah. Since we know that 'Ali was not a prophet, unlike Haroon who was a prophet, and Haroon was not a 'Ali ibn Abi Tdlib successor who was to lead the children of Israel after the death of Moosa, then it is true to say that the way in which he was to the Messenger of Allah ( g ) as Haroon was to Moosa was only in terms of being closely related. Moreover, the Messenger of Allah ( g ) only said this to him when he appointed him in charge of Madinah during the campaign to Tahook; before and after that, he (g) appointed men other than 'Ali in charge of Madinah when he travelled. So it is true to say that this appointment did not mean that 'Ali (&) was superior to others or that he was to he the ruler after him, jist as it did not mean that for the others who were appointed."566 Ibn Hajar said: "They quoted this hadith to prove that 'Ali (&), and no one else among the Companions, was entitled to the caliphate, because Haroon was the successor to Moosa. My response to that is that Haroon was not the successor of Moosa except during his lifetime (when he acted as his deputy), and not after Moosa's death, because he died before Moosa, according to consensus.

That was referred to by al-~hatJ;hi."~~~ Ibn Taymiyah said, refuting the RZ& Shia's use of this hadith as evidence: "If a person says this is like that, or this is akin to that, likening one to the other, this has to he understood in the right context; it does not mean that they are equal or identical in all ways. This is how we should understand it in this case, where 'Ali is described as being like Haroon. This appointment as deputy in charge of Madinah is not something unique to 'Ali; actually, this appointment was not at the same level as other cases when the Messenger of Allah (g) appointed others to he in charge of Madinah, let alone better than it. Indeed, people to whom 'Ali was superior were left in charge during many campaigns, but these appointments did not mean that these people were superior to 'Ali (&) even if 'Ali stayed behind too. How can that mean that the person is superior to 'Ali (&) when more than one person was 'Ali's attitude towards the Kharijifes and Shia appointed in charge of Madinah?

Were those who were appointed also, in relation to the Messenger of Allah (B), like Haroon was to Moosa, because their appointments were like 'Ali's? Those appointments were over people who were greater in number and more prominent than those over whom 'Ali (&) was appointed at the time of Tabook, and the need to appoint someone in charge was greater, because the Prophet (@) was afraid that his enemies might attack Madinah. By the time of the Tabook campaign, the Arabs of the Hijaz had become Muslim, Makkah had been conquered and Islam had prevailed. Hence Allah (s) commanded His Prophet to go out on campaign, and he did not leave any fighters with 'Ali (&I, as he used to do during all other campaigns; instead he took all the fighters with him."568 2.h. The wisdom behind the Prophet's not singling out a specific person to take charge of the Ummah after him The reason why the Messenger of Allah a) did not single out anyone to take charge of the Ummah after him becomes clear when we understand the reality of Islam as a divinely-revealed religion.

If the Messenger (g) had appointed a man to mle after him, that would have given legitimate justification for people to claim - as they did without any evidence - that the right to leadership belonged to one particular family, and this hereditary mlership would have become the custom in Islam. However, the ~ e s s e n ~ e r of Allah (@) - who did not speak on the basis of his whims and desires hut only a Revelation revealed569 - wanted to leave this matter completely to the Muslims to choose the one who was the most suited and the best of them. He gave some hints referring to Abu Bakr (&), and he could have stated that clearly, hut he did not do so for this reason; hinting does not give legitimacy for appointing him immediately after his death. If there had been any instruction appointing a specific 'Ali ibn Abi Tcilib person, there could not have been any difference of opinion in the meeting in Saqeefah at the beginning. Abn Bakr (&) would not have consulted the people with regard to appointing 'Umar (&), 'Umar (&) would not have left the matter to be decided by the Muhsjireen, and so on.

If it were the case that the matter was hereditary, Banu Hbhim would have been the most entitled to it.570 This religion is for all of mankind, and it is not right under any circumstances for it to be limited to one ruling family or to remain hereditary, like property. Even though that happened in subsequent eras, such as those of the Umayyads and the Abbasids and others, it is contrary to Shaia principles. Whatever is contrary to Shariah principles is alien to the religion of Allah (&), and such flawed concepts should be eliminated completely from Islamic thought so that it might be restored to its pure and correct state.571 The following are some of the weak and fabricated hadiths that the Imamis quote as evidence.