Tirmidhi

Hadith Commentary:
The reason for the Battle of Tabuk was that the Messenger of Allah (sallallahu alayhi wa sallam) received news that the Christians of Rome were preparing to fight the Muslims, and that several Arab tribes such as Lakhm, Juzam, etc., were joining them.
Upon hearing this news, the Prophet (sallallahu alayhi wa sallam) decided to take the initiative himself so that the Christians would become aware of the Muslims’ preparations and would abandon the idea of fighting, thus preventing war from occurring.
In this battle, Uthman (radi Allahu anhu) presented two hundred camels along with their equipment for the Muslims.
Upon this, the Prophet (sallallahu alayhi wa sallam), pleased, said that now whatever deeds Uthman (radi Allahu anhu) does, Allah’s pleasure has become obligatory for him.
The narration also mentions the virtue of Ali (radi Allahu anhu).
The Prophet (sallallahu alayhi wa sallam) appointed him as his helper in the same way that Harun (alayhis salam) was the helper of Musa (alayhis salam).
To use this as evidence for the immediate caliphate (khilafah bila fasl) of Ali (radi Allahu anhu) is incorrect.
Because Harun (alayhis salam) did not receive the Mosaic caliphate.
He passed away before Musa (alayhis salam).
Musa (alayhis salam) only appointed Harun (alayhis salam) as his deputy when he went to Mount Tur.
Similarly, the Prophet (sallallahu alayhi wa sallam), when departing for the Battle of Tabuk, appointed Ali (radi Allahu anhu) as his deputy in Madinah.
Thus, the similarity is limited only to this extent.
Even Ali (radi Allahu anhu) himself did not understand the statement of the Prophet (sallallahu alayhi wa sallam) in the way that the Shia have understood it.
If Ali (radi Allahu anhu) had understood it in that way, then why would he have pledged allegiance at the hand of Abu Bakr (radi Allahu anhu) and considered him the rightful caliph?
From this hadith, it is also proven that the Prophet (sallallahu alayhi wa sallam) is the last Prophet.
After him, the chain of messengership and prophethood has been closed until the Day of Judgment.
Now, whoever claims any kind of prophethood is a liar and a deceiver, no matter how much he speaks of friendship with Islam; he is a traitor and a deceiver.
He is a rebel against the throne of prophethood.
It is the duty of every Muslim who recites the kalimah to confront such a claimant forcefully and to strive with all his might to protect the honor of prophethood.
In this last era, the Qadiani sect is such a false-worshipping group, which claims prophethood for a man named Mirza Ghulam Ahmad from the town of Qadian in Punjab, and which has imitated the Dajjal exactly in spreading deception and trickery.

Hadith Commentary:
1.
The Shia have used this hadith to argue for the immediate caliphate of Ali (radi Allahu anhu), which is questionable from several perspectives.
➊
Harun (alayhis salam) had passed away before Musa (alayhis salam), so the analogy regarding succession is not valid.
➋
Ali (radi Allahu anhu) was appointed as a deputy for worldly affairs and household supervision, as is mentioned in some narrations that the Messenger of Allah (sallallahu alayhi wa sallam) called his wives and other women of the household and instructed them to listen to Ali and obey him.
➌
There was consensus (ijma‘) of all the Companions (radi Allahu anhum) on the caliphate of Abu Bakr as-Siddiq (radi Allahu anhu), to the extent that Ali (radi Allahu anhu) also eventually pledged allegiance and accepted this consensus.
➍
There are clear statements in the hadiths that the appointment of Abu Bakr (radi Allahu anhu) as caliph after you was entirely in accordance with your (sallallahu alayhi wa sallam) will.
And Allah knows best.
2.
This hadith also proves that the Messenger of Allah (sallallahu alayhi wa sallam) is the last Prophet.
After him, the door of messengership and prophethood has been closed until the Day of Judgment; now, whoever claims any kind of prophethood will be a liar and a deceiver (dajjal).

Hadith Footnote:
That is, just as there is a familial relationship between Musa (alayhis salam) and Harun (alayhis salam), so too is there such a relationship between me and you.

Hadith Commentary:
1.
In one narration, the reason for this hadith is mentioned as pain: when the Messenger of Allah (sallallahu alayhi wa sallam) went on the expedition of Tabuk, he did not take Ali (radi Allahu anhu) with him but left him at home for household tasks.
Affected by the propaganda of the hypocrites, he (Ali) joined the Messenger of Allah (sallallahu alayhi wa sallam) on the way and said:
"You have left me among the children and women."
At that time, the Messenger of Allah (sallallahu alayhi wa sallam) said the aforementioned statement to console him.
In this narration, he said:
"There will be no prophet after me."
(Sahih al-Bukhari, al-Maghazi, Hadith: 4416)
It should be clear that succession over the household in the presence of the Messenger of Allah (sallallahu alayhi wa sallam) does not entail succession (khilafah) over the Ummah, because taking care of the house does not make a person a ruler. Furthermore, Harun (alayhis salam) passed away before Musa (alayhis salam), so analogy upon this is also not correct.
In this expedition, Abdullah ibn Umm Maktum (radi Allahu anhu) was appointed for leading the prayer (imamat al-salat).
If such a matter were sufficient for succession (khilafah), then Ibn Umm Maktum would have been entitled to succession, but this did not happen.
In any case, immediate succession (khilafah bilafasl) is not established from this hadith.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Tatawalna:
We stood tall,
raised our necks,
hoped and wished,
the purpose is that we made ourselves prominent before you,
so that your gaze would fall upon us and we might attain this honor.
(2)
Armad:
One afflicted with eye disease,
whose eyes are sore.
(3)
Allahumma ha’ula’i ahlu bayti:
O Allah, these are my family,
my Ahl al-Bayt,
According to principle, a person’s Ahl al-Bayt is his wife,
therefore your Ahl al-Bayt are your pure wives, and according to custom and language,
this term applies to the wife,
as in the Noble Qur’an,
the wife of Ibrahim is addressed as Ahl al-Bayt,
another person may naturally and secondarily be included in this, and as a result of your supplication, as is narrated in Jami‘ al-Tirmidhi,
the mentioned individuals are also included in the Ahl al-Bayt.

Benefits and Issues:
Mu‘awiyah radi Allahu anhu
asked Sa‘d radi Allahu anhu,
Ma mana‘aka an tasubba Aba Turab?? What prevented you from criticizing and commenting on Abu Turab and from declaring his stance incorrect?
The word “sab” (to insult) is used both for cursing and foul language,
and also for rebuking, reprimanding, and censuring someone for doing something wrong,
as, for example, on the occasion of the Battle of Tabuk, when the Prophet sallallahu alayhi wa sallam told the Companions on the way that tomorrow, after the day has advanced, you will reach the spring of Tabuk, and after reaching it, no one should drink from it,
but two men drank from it, so the Prophet sallallahu alayhi wa sallam censured this action and criticized and commented on them,
for which the phrase is used: fasabbahuma al-nabiyyu sallallahu alayhi wa sallam,
similarly, later Imam Nawawi established a chapter,
“Whoever the Prophet sallallahu alayhi wa sallam cursed,”
under which is the narration of Aisha radi Allahu anha that two men came to the Messenger of Allah sallallahu alayhi wa sallam,
they discussed an issue with him,
which made him angry, and in anger he cursed them and criticized and commented on them,
he rebuked and reprimanded them,
in this way, the purpose of Mu‘awiyah radi Allahu anhu was that you should declare the action and opinion of Ali radi Allahu anhu to be wrong and criticize and comment on him, so Sa‘d radi Allahu anhu replied,
One who possesses such virtues and merits,
I cannot criticize or comment on him, nor can I make his opinion and stance a target of criticism, nor can I reproach or blame him,
How could Mu‘awiyah radi Allahu anhu allow himself to curse and abuse him,
while he himself acknowledged his virtues and perfections?
When Ali radi Allahu anhu passed away and Mu‘awiyah radi Allahu anhu wept at his death,
his wife asked,
You fought against him and now you weep for him? So Mu‘awiyah radi Allahu anhu replied,
Woe to you,
do you not know how much knowledge,
jurisprudence, and virtue people have been deprived of?
(al-Bidayah wa’l-Nihayah, vol. 8, p. 13)
And when Dhirar al-Suda’i mentioned the virtues and merits of Ali radi Allahu anhu in the presence of Mu‘awiyah,
Mu‘awiyah wept and said,
Rahim Allahu Aba al-Hasan,
kana wallahi kadhalik:
May Allah have mercy on Abu al-Hasan,
by Allah, he was indeed such (as you have described),
(al-Isti‘ab by Ibn ‘Abd al-Barr, vol. 3, pp. 43-44)

The Status of Sayyiduna Ali ibn Abi Talib radi Allahu anhu
From this detail, it is known that five Tabi‘in narrated this hadith from Sayyiduna Sa‘d ibn Abi Waqqas radi Allahu anhu: ‘Amir ibn Sa‘d ibn Abi Waqqas, Sa‘id ibn al-Musayyib, Mus‘ab ibn Sa‘d ibn Abi Waqqas, Ibrahim ibn Sa‘d ibn Abi Waqqas, and ‘A’ishah bint Sa‘d ibn Abi Waqqas rahimahum Allah ajma‘in.

. . . For the complete (i.e., original) article, see . . . Monthly al-Hadith, Issue 100, pages 22 to 47

It is narrated from Sayyidah Asma’ bint ‘Umays radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said to (Sayyiduna) Ali radi Allahu anhu:

«يا على ! أنت مني بمنزلة هارون من موسي إلا أنه ليس بعدي نبي .»

O Ali! Your status with me is like that of Harun with Musa (alayhima as-salam), except that there is no prophet after me. [خصائص على للامام النسائي: 63 وسنده صحيح]

Also see: [مسند احمد 6/ 438 فضائل الصحابه للامام احمد 1020 مصنف ابن ابي شيبه 12/60 اور الآحاد والمثاني لابن ابي عاصم 1346 وغيره۔]

It is narrated from Sayyiduna Ali ibn Abi Talib radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said to him:

«ألا ترضي أن تكون مني بمنزلة هارون من موسي إلا أنه لانبي بعدي .»

Are you not pleased that your status with me is like that of Harun with Musa, except that there is no prophet after me. [حلية الاولياء 7/196، وسنده صحيح]

The narrator of this hadith, ‘Abbas ibn Muhammad al-Majashi‘i rahimahullah, was trustworthy.

It is narrated from Sayyiduna ‘Abdullah ibn ‘Abbas radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said to Ali radi Allahu anhu:

Are you not pleased that your status with me is like that of Harun with Musa, except that there is no prophet after me. [كشف الاستار عن زوائد البزار 3/ 185 ح 2525 وسنده حسن]

For the second hadith of Sayyiduna Ibn ‘Abbas radi Allahu anhu, see the previous section: 28

. . . For the original article, see . . .
Monthly al-Hadith, Issue 100, pages 22 to 47

Hadith Commentary:
Vocabulary of the Hadith:
(1)
"Anta minni bimanazilati Haruna min Musa":
Your position with me is like that of Harun with Musa alayhissalam.
When the Messenger of Allah sallallahu alayhi wa sallam set out for the Battle of Tabuk, he appointed Ali radi Allahu anhu as his deputy, just as he used to appoint someone as his deputy whenever he went out for a military expedition. He left Ali only for the care of his family and household; the governor of Madinah was appointed as someone else. Because of this, the hypocrites taunted Ali radi Allahu anhu, so he set out after the Prophet and met him on the way. The Prophet sent him back to Madinah with these words: "Are you not pleased that your relation to me is like that of Harun to Musa alayhissalam?" And it is evident that Harun alayhissalam was the deputy of Musa alayhissalam only for the period when Musa went to Mount Tur; in other words, he became the deputy during the lifetime of Musa alayhissalam, not after his death, because Harun alayhissalam passed away during the lifetime of Musa alayhissalam. Therefore, the argument of the Shia sects from this hadith—that after the Prophet, the caliphate was the right of Ali, which, Allah forbid, the Companions usurped and gave to others—is invalid.

(2)
"ala annahu la nabiyya ba‘di":
But indeed, there is no prophet after me.
The Prophet made this explicit so that no one would fall into the misconception, from the analogy with Harun, that Ali was also a prophet. This hadith also proves that after the Messenger of Allah sallallahu alayhi wa sallam, there remains no possibility of any kind of prophethood.

(3)
"fastakta":
May both of them become deaf.

Commentary:
(1)
There were certain differences between Ali and Muawiyah (radi Allahu anhuma), due to which, as a result of the intrigues of some mischief-makers, matters escalated to conflict and fighting.
This was merely a difference of ijtihad (independent juristic reasoning); on this basis, it is not permissible for us to speak ill of any Companion.

(2)
It is not appropriate to criticize someone in their absence.

(3)
If someone is criticized in their absence, those present should speak in their favor and mention their virtues.

(4)
In this hadith, numerous virtues of Ali (radi Allahu anhu) are mentioned.
Some of these have already been detailed in previous ahadith.

Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam said this statement to Ali radi Allahu anhu at the time when the Prophet alayhis salam set out for the Battle of Tabuk and appointed Ali radi Allahu anhu to manage the affairs of Madinah Munawwarah.
Ali radi Allahu anhu felt regret at being left behind from jihad and said:
“Are you leaving me among women and children?”
Upon this, the Prophet sallallahu alayhi wa sallam made the aforementioned statement.
(Sahih al-Bukhari, Book of Expeditions, Chapter: The Expedition of Tabuk, Hadith: 4416)

(2)
Some people have tried to establish the immediate caliphate (khilafah bila fasl) of Ali radi Allahu anhu from this, saying:
Just as Harun alayhis salam was the deputy (khalifah) of Musa alayhis salam, likewise Ali radi Allahu anhu is the deputy (khalifah) of the Noble Prophet sallallahu alayhi wa sallam.
On this basis, those people object to the three caliphs radi Allahu anhum, claiming that they usurped the right of Ali radi Allahu anhu.
In reality, this is merely a fallacy, because the caliphate of Harun alayhis salam was temporary and during the lifetime of Musa alayhis salam.
Similarly, in the Battle of Tabuk, the caliphate of Ali radi Allahu anhu was temporary and during the lifetime of the Noble Prophet sallallahu alayhi wa sallam.
Harun alayhis salam did not become the deputy (khalifah) of Musa alayhis salam after his death, because he passed away during the lifetime of Musa alayhis salam.
After Musa alayhis salam, his position was assumed by Yusha‘ bin Nun alayhis salam.
In light of this hadith, even if the permanent caliphate of Ali radi Allahu anhu after the life of the Messenger of Allah sallallahu alayhi wa sallam is accepted, there is no evidence that this caliphate would be immediate (bila fasl).

Benefit:
This hadith establishes the tremendous virtue of Sayyiduna Ali radi Allahu anhu. The detailed reason for the narration of this hadith is mentioned in Sahih al-Bukhari: 4416, where it is stated that the Noble Prophet sallallahu alayhi wa sallam narrated this hadith at the time when he set out for the Battle of Tabuk, and appointed Sayyiduna Ali radi Allahu anhu in Madinah Munawwarah for the protection of the women and children. Sayyiduna Ali radi Allahu anhu felt regret at being left behind from jihad, so he said: (O Messenger of Allah sallallahu alayhi wa sallam!) Are you leaving me among women and children? At that time, the Prophet sallallahu alayhi wa sallam made the aforementioned statement.

The claim by some people that this hadith establishes the immediate caliphate (khilafah bila fasl) of Sayyiduna Ali radi Allahu anhu is false and rejected, because the one being compared (maqees alayh) is Sayyiduna Harun alayhis salam, whose caliphate was temporary and during the lifetime of Sayyiduna Musa alayhis salam. Similarly, the caliphate of Sayyiduna Ali radi Allahu anhu being compared here was also temporary and only during the lifetime of the Noble Prophet sallallahu alayhi wa sallam. If Sayyiduna Ali radi Allahu anhu is accepted as the immediate caliph (khalifah bila fasl), then this would amount to slander against the Qur’an, hadith, and all the noble Companions radi Allahu anhum ajma‘in. May Allah guide the misguided sects, ameen.