In 632 C.E., the Islamic prophet Muhammad died in the Arabian city of Medina, after a brief illness.

After an initial period of confusion, command of the Muslim community was taken by Abu Bakr, Muhammad's father-in-law and one of his long-time supporters and companions. Muslims in later centuries disagreed sharply as to how this transition was made and whether or not it was legitimate.

On the one side are the Muslims known as Shi'a, or Shi'at Ali, the party of Ali. They believe that Ali ibn Abi Talib, Muhammad's cousin and son-in-law, was the proper successor, and had been designated as such by Muhammad.

On the other side are the Muslims known as Sunni, who argue that Abu Bakr was chosen by the community, and that this method of choosing or electing leaders had been endorsed by Muhammad.

The events of 632 C.E. were transmitted orally for more than a century; the first written records date from a period long after the disputed succession. Indeed, they date from the beginning of the Abbasid line of caliphs, who had overthrown the previous Ummayad line, claiming historical justification in the events of the succession and the careers of the first four caliphs. The histories were thus composed in a sectarian milieu, for intensely political purposes. They have since been interpreted and elaborated by several Islamic groups, the Sunni and the various Shi'a sects. It is extremely difficult to give a historical account of this event without descending into the thick of partisan controversy.

This article attempts to summarize the sources and arguments for particular versions of the succession to Muhammad. It does not intend to arbitrate and discuss who should have succeeded Muhammad. It only attempts to report the various viewpoints and beliefs of groups involved.

Contents

1 Relevant passages from the Qur'an 1.1 Passages used by The Sunni 1.2 Passages used by The Shi'a 2 Relevant Hadith 2.1 Hadith used by Sunnis 2.2 Hadith used by Shi'as 3 Sunni views 4 Shi'a views 5 Western academic views 6 Links 7 Relevant books and articles

Relevant passages from the Qur'an

Passages used by The Sunni

Passages used by The Shi'a

1. Chapter 5, Verse 55. (the incident of Ali's ring during prayers)

2. Chapter 5, Verse 3 and Verse 67. (claimed by Shi'as to have been revealed at Ghadir Khumm)

(see: "Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p177,178)

Relevant Hadith

Hadith used by Sunnis

Sahih al-Tirmidhi, v5, pp 662-663,328, report of 30+ companions, with reference to several chains of transmitters. al-Mustadrak, by al-Hakim, Chapter of "Understanding (the virtues) of Companions, v3, pp 109,110,148,533 who wrote this tradition is authentic (Sahih) based on the criteria of the two Shaikhs (al-Bukhari and Muslim). Sunan, by Daarami, v2, p432 Musnad, by Ahmad Ibn Hanbal, v3, pp 14,17,26,59, v4, pp 366,370-372, v5, pp 182,189,350,366,419 Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p585, Tradition #990 al-Khasa'is, by al-Nisa'i, pp 21,30 al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p230 al-Kabir, by al-Tabarani, v3, pp 62-63,137 Kanz al-Ummal, by al-Muttaqi al-Hindi, Chapter al-Iti'sam bi Habl Allah, v1, p44. Tafsir Ibn Kathir (complete version), v4, p113, under commentary of verse 42:23 of Quran (four traditions) al-Tabaqat al-Kubra, by Ibn Sa'd, v2, p194, Pub. by Dar Isadder, Lebanon. al-Jami' al-Saghir, by al-Suyuti, v1, p353, and also in v2 Majma' al-Zawa'id, al-Haythami, v9, p163 al-Fateh al-Kabir, al-Binhani, v1, p451 Usdul Ghabah fi Ma'rifat al-Sahaba, Ibn al-Athir, v2, p12 Jami' al-Usul, Ibn al-Athir, v1, p187 History of Ibn Asakir, v5, p436 al-Taj al-Jami' Lil Usul, v3, p308 al-Durr al-Manthoor, al-Hafidh al-Suyuti, v2, p60 Yanabi al-Mawaddah, al-Qundoozi al-Hanafi, pp 38,183 Abaqat al-Anwar, v1, p16 ... and many more ...

Hadith used by Shi'as

The following, forms the backbone and basis of the Shi'a beliefs, in order of hierarchy:

1. Hadith of Ghadir Khomm, where the prophet chose Ali as general guardianship (wilāyat i Āmmah) of the people, and made Ali, like himself, their guardian (wali).

-More than 100 of the companions of the prophet have recounted this hadith with numerous chains of transmission, and has been extensively been recorded in books of both Sunni and Shia alike. For details see:

-Ghāyat al-Marām, p79.

-The book Abaqāt of Musawi. India. Vol on Al-Ghadir.

-The book Al-ghadir of Amini. Najaf.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p177, 179, 218.

2. Hadith-i Thaqalayn: In this Hadith, the prophet says: "I leave two things of value amidst you in trust, which if you hold on to you will never go astray: The Qur'an and the members of my household. These will never be separated until the day of Judgement."

-This Hadith has been trasmitted from over a hundred channels from over 35 of the prophet's closest companions. For details see:

-The book Abaqāt of Musawi. India. Vol on Hadith-i Thaqalayn.

-Ghāyat al-Marām, p211.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p177.

3. The prophet never failed to appoint a successor when necessary: Whenever he would leave Medina, he would appoint a governor in his own place.

-Tārikh-i Yaqubi, Vol II. p59-60.

-Sirah Ibn Hisham, Vol 2 p251 and p29, & Vol 4 p173 and p272.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p174.

4. Hadith-i da'wat-i 'ashirah: The prophet invited some forty men of the elders to a dinner, where he said to them: "which of you is willing to give me a truthful hand in this Divine Mission of mine, and become my brother and successor among all?" No one answered him there, except Ali, who said: "I will be your companion and minister." The prophet pointed at Ali and said: "He is my brother, inheritor, and vicegerent. You must obey him". People then laughed and told Abu Talib (Ali's father): "Mohammad has ordered you to obey your son".

-Al-Tabari, Al-Tarikh, Cairo, Vol 2 , p63.

-Abul Fidā, Al-Tarikh, Cairo, Vol 1, p116.

-Ibn al-Athir, al-Bidāyah wal-nihāyah, Cairo, Vol 3, p39.

-Bahrāni, Ghāyat al-Marām, Tehran p232.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p177,181.

5. Hadith-i Haqq: Umm Salmah once quoted The Prophet as saying: "Ali is always with the truth (Haqq) and The Qur'an, and The Qur'an and the truth are always with Ali, and until the day of Judgement they will not be separated from eachother."

-This Hadith has been transmitted through 15 channels in Sunni sources, and 11 channels in Shi'a sources.

-Bahrāni, Ghāyat al-Marām, Tehran p539-540.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p177, 181.

6. Hadith-i Manzilah: Sa'd ibn abi waqqas once quoted the prophet as such: "Ali is to me what Harun was to Moses, except that after me, there will be no other prophet."

-Ibn al-Athir, al-Bidāyah wal-nihāyah, Cairo, Vol 7, p339.

-Dhakhāir al-uqba, p63.

-Bahrāni, Ghāyat al-Marām, Tehran p109, lists 100 versions of this Hadith from Sunni sources.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p177,181.

7. Jabir once quoted the prophet as such: "I swear by Him who holds my life in His hands, Ali and his partisans (Shi'a) will have salvation on the Day of Judgement".

-al-Durr al-Manthur. Suyuti. Cairo. Vol 6. p379.

-Ghāyat al-Marām, p326.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p69.

8. Ibn Abbas once quoted the prophet as such: "When the Qur'anic verse XCVII, 7 was revealed, the prophet told Ali: This verse pertains to you and your partisans who will possess felicity on The Day of Judgement and God will be satisfied with you."

-al-Durr al-Manthur. Suyuti. Cairo. Vol 6. p379.

-Ghāyat al-Marām, p326.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p69.

9. When Abu Bakr was selected as Caliph, Ibn Abbas objected. Umar replied to him: "I swear to God Ali was the most deserving of all people to become Caliph. But for three reasons we pushed him aside:

1. 1. He was too young.
   2. He was attached to the descendants of Abd al-Muttalib (Muhammad's gradfather).
   3. People did not like to have prophecy and the caliphate assembled in one household."

-Ibn Abi'l Hadid. Vol 1. p134.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p69.

10. Umar also replied to Ibn Abbas: "The Quraysh tribe would not have been able to bear Ali's caliphate, for had he become caliph, he would have forced the people to accept the pure truth and follow the right path. The Quraysh therefore would have sought to engage in war with him."

-Tarikh-i Yaqubi. Vol 2. p137.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p69.

11. Salman Farisi once quoted the prophet as such: "After me the most learned of men is Ali".

-Bahrāni, Ghāyat al-Marām, Tehran p528.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p68.

12. Ibn Abbas once quoted the prophet as such: "Ali is the most competent of people in Judgement".

-From the book Fidā'il al-Sahābah, mentioned in Ghāyat al-Marām, p528.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p68.

13. The prophet said: "Arbitration has been divided into ten parts. Nine parts are given to Ali, and one part is divided among all the people".

-Ibn al-Athir, al-Bidāyah wal-nihāyah, Cairo, Vol 7, p359.

-"Shi'ite Islam", by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979, p68.

Shi'as use these and other documents to support their claims in their historical and ideological disputes with the majority Sunni.

Sunni views

Shi'a views

The other divisions within Shi'ism, such as Zaiddiyah and Ismailis hold the same views about Muhammad's succession as the Twelvers do. They only differ about the succession of Imams after Husayn bin Ali.

Western academic views

Links

Relevant books and articles