Day: October 3, 2023

The Nabi Pakﷺ is a guest of Abû Talhah al-Ansârî :

Imâm al-Bukhârî related on the authority of Anas Ibn Mâlik who said: “Abû Talhah said to Umm Sulaim: “I have noticed feebleness in the voice of Allâh’s Messenger ﷺ which I think, is caused by hunger. Have you got any food?” She said: “Yes. She brought out some loaves of barley and took out a veil belonging to her, and wrapped the bread in part of it and put it under my arm and wrapped part of the veil round me and sent me to Allâh’s Messenger ﷺ I carried it and found Allâh’s Messengerﷺ in the Mosque sitting with some people. When I stood there, Allâh’s Messenger ﷺ asked: “Has Abû Talhah sent you?” I said: “Yes”. He asked: “With some food?” I said: “Yes”. The Prophetﷺ then said to the men around him: “Get up!” He set out (accompanied by them) and I went ahead of them till I reached Abû Talhah and told him (of the Prophet’s visit). Abû Talhah said: “O Umm Sulaim! Allâh’s Messenger ﷺis coming with the people and we have no food to feed them.” She said: “Allâh and His Messengerﷺ know better”. So Abû Talhah went out to receive Allâh’s Messenger ﷺ. Allâh’s Messenger ﷺcame along with Abû Talhah and said: “O Umm Sulaim! Bring whatever you have.” She brought the bread, which Allâh’s Messenger ordered to be broken into pieces. Umm Sulaim poured on them some butter from an oilskin. Then Allâh’s Messengerﷺ recited what Allâh wished him to recite, and then said: “Let ten persons come (to share the meal)”. Ten persons were admitted, and when they were full, they went out. Then he again said: “Let another ten do the same”. They were admitted, ate their fill and went out. Then he again said: “Let another ten persons (do the same).” They were admitted, ate their fill and went out. Then he said: “Let another ten persons come.” In short, all of them ate their fill, and they were seventy or eighty men.

The Prophetﷺ is a guest of Jâbir Abdullâh: Imâm al-Bukhârî narrate on the authority of Jâbir Ibn ‘Abdullah wus said. “We were digging (the trench) on the day of (al-Khandaq, i.e. the trench) and we came across a large solid rock. We went to the Prophetﷺ and said, ” Here is a rock appearing across the trench.” He said, “I am coming down. Then he got up, and a stone was tied to his belly for we had not eaten anything for three days. So, the Prophet ﷺ took the spade and struck the large rock and it became like sand. I said, “O Allâh’s Messenger!ﷺ Allow me to go home.” (When the Prophetﷺ allowed me) I said to my wife, “I saw the Prophetﷺ in a state that I cannot take lightly, Have you got something (for him to eat)?” She replied, “ have barley and a she goat.” So I slaughtered the she-kid and she ground the barley: then we put the meat in an earthenware cooking pot. Then I came to the Prophet ﷺwhen the dough had become soft and fermented and (the meat in) the pot over the stone trivet was nearly cooked, and said, “I have got a little food prepared, so get up O Allâh’s Messengerﷺ, you and one or two men along with you (for the food).” The Prophetﷺ asked “How much is that food?” I told him about it. He said: “It is abundant and good. Tell your wife not to remove the earthenware pot from the fire and not to take out any bread from the oven till I reach there.” Then he said (to all his companions): “Get up”. So the emigrants and the Ansâr got up. When I came to my wife, I said: “Allâh’s Mercy be upon you! The Prophet came along with the emigrants and the Ansâr and those who were present with them.” She said, “Did the Prophet ﷺask you (how much food you had?” I replied “Yes” Then the Prophet ﷺsaid: “Enter and do not throng” The Prophetﷺ started cutting the bread (into pieces) and put the cooked meat over it. He covered the earthenware pot and the oven whenever he took something out of them. He would give the food to his companions and take the meat out of the pot. He went on cutting the bread and scooping the meat (for his companions) till they all ate their fill, and even then, some food remained. Then the Prophetﷺ said (to my wife): “Eat and present to others as the people are stricken with hunger “

हुसैन रज़ियल्लाहु अन्हु और एक बदवी

इमाम एक बदवी (गंवार) ने हज़रत इमाम हुसैन रज़ियल्लाहु तआला अन्हु से अर्ज़ किया कि मैंने आपके नाना यानी नबी-ए-करीम सल्लल्लाहु अलैहि वसल्लम से सुना है कि जब तुम किसी हाजत के तलबगार हो तो चार शख़्सों में से एक से दरख्वास्त करो। या तो किसी शरीफ अरबी से, या किसी शरीफ़ आक़ा से, या किसी हाफिज़े कुरआन से या किसी मलीह (नमकीन) शख़्स से | यह चारों सिफतें आप में बदरजा अतम पायी जाती हैं। इसलिये कि सारे अरब को अगर शराफत मिली है तो आपकी वजह से मिली है। सखावत आपका ज़ेवर है। रहा कुरआन तो वह तो आपके घर ही उतरा है। मलाहत (नमकीन होना) के मुतअल्लिक अर्ज़ है कि मैंने आपके नाना सल्लल्लाहु अलैहि वसल्लम से सुना है कि जब तुम मुझे देखना चाहो हसन व हुसैन को देख लो।
बदवी की यह गुफ्तगू सुनकर हज़रत इमाम हुसैन रज़ियल्लाहु तआला अन्हु ने फरमायाः क्या हाजत है? बदवी ने अपनी हाजत लिखकर ब्यान की। इस पर हज़रत इमाम हुसैन रज़ियल्लाहु अन्हु ने फरमाया कि मैंने अपने नाना जान सल्लल्लाहु अलैहि वसल्लम से सुना है कि नेकी बकद्रे मारफत हुआ करती है। मैं तुझसे तीन मसले पूछता हूं। अगर तूने उनमें से एक का जवाब दे दिया तो इस थैली का तीसरा हिस्सा तेरी नज़र है; और अगर दो का जवाब दिया तो दो हिस्से तेरे होंगे; और अगर तीनों का जवाब दे दिया तो सारी थैली तेरी नज़र कर दूंगा। बदवी ने कहा दरयाफ्त फरमाइये। आपने फ़रमायाः तमाम अमलों में से कौन सा अमल अफ़ज़ल है? उसने जवाब दिया कि अल्लाह पर ईमान लाना। फ़रमाया बंदे की हलाकत से निजात किस चीज़ से है? ख़ुदा पर तवक्कुल (भरोसा) करने में। फ़रमाया बंदे को किस चीज़ से जीनत हासिल होती है? कहा इल्म से जिसके साथ तहम्मुल व बुर्दबारी भी हो। फ़रमाया अगर किसी शख़्स में यह वस्फ (ख़ूबी) न हो ? कहा उसके पास वह माल होना चाहिये जिसमें सखावत हो फ़रमाया- अगर किसी के पास ऐसा माल न हो ? कहाः फिर उसके लिये जलाने वाली बिजली चाहिये। हज़रत हंस पड़े और बदवी को पूरी थैली देनी पड़ी। ( नुज़हतुल-मजालिस जिल्द २, सफा ३६३ )

सबक : अल्लाह वालों से हाजात तलब करना इरशादे नब्बी है।
अल्लाह वाले हाजतमंदों की हाजत पूरी फ़रमाते हैं मालूम हुआ कि हज़रत इमाम हुसैन रज़ियल्लाहु तआला अन्हु बड़े फय्याज़ और सख़ी थे। यह कि पहले ज़माने के बदवी भी इल्म वाले थे।

मदनी शाह साहब के शिष्य होने की घटना

मदनी शाह साहब पवित्र मदीना के रहने वाले थे। अति रूपवान और सुन्दर गुण वाले व्यक्ति थे। हज़रत शाह हाजी इमदादुल्लाह साहब महाजिर मक्की रह० के कथनानुसार हाजी साहब की सेवा में उपस्थित होकर फकीरी वस्त्र प्राप्त किया बहुत दिनों तक इन्होंने अन्न का परित्याग कर दिया था और भ्रमण करते रहे। भ्रमण काल ही में इन्होंने हज भी किया। अरब निवासी होते हुये भी फकीरी वस्त्र पाने के पश्चात् इनको वह आन्तरिक दृष्टि प्रदान हुई कि मस्जिद, मन्दिर और गिरजा में जहाँ भी जाते एक ही शान देखते। कुफ्र और इस्लाम का भेद-भाव इनके हृदय से नष्ट हो चुका था। आगरा के वकील अली अहमद साहब लिखते हैं कि मदनी शाह दो वर्ष आगरा में रहे। दिन भर एक गोसाई जी के साथ शहर में घूमते तथा मन्दिरों में जाते थे। हिन्दू लोग जैसा आदर सत्कार गोसाई जी का करते थे वैसा ही मदनी शाह साहब का भी करते थे। इनके मन्दिरों में जाने से हिन्दू और मन्दिर के लोग बहुत प्रसन्न होते थे। रात में ये दोनों व्यक्ति यमुना के किनारे बने रात की बुर्जियो में रात व्यतीत करते थे। अक्टूबर १९०४ ई० में यमुना नदी के किनारे मदनी शाह ने शरीर त्याग किया तथा कब्रिस्तान पीर गीलानी में इनकी लाश दफन की गई। ऐसी अधिकांश घटनायें हैं जिनसे विदित होता है कि उस काल के आदरणीय सन्तोंसाधुओं ने बहुत से लोगों को सुदूर से हाजी वारिस पाक की सेवा में आत्म-ज्ञान से लाभान्वित होने के लिये भेजते रहे हैं

दारा खान साहब की घटना

शहर लखनऊ में एक धनाठय व्यक्ति द्वारा खान साहब थे। सदैव नवाबी ढंग में रहते थे। एक रोज अपनी दशा पर दुःख प्रकट करते हुये कहा कि कितना अच्छा होता यदि कोई कामिल वली मिलता जो हुजूर फखरे आलम सल्लल्लाहो अलैहे वसल्लम का दर्शन करा देता। एक रात दारा खान ने स्वप्न में सरकारे दो आलम सल्ल० को देखा और दो बुजुर्गों को भी साथ में देखा। एक साहब ने चरण स्पर्श का संकेत किया दा खान ने चरण स्पर्श करना चाहा तब तक उनको आँख खुल गई। दारा खान को बहुत दुःख हुआ। मस्जिद में बैठ कर उसी रूप का ध्यान करने लगे। तब तक हाजी वारिस पाक को अपनी तरफ आते हुए देखा और चरणों पर गिरकर बार-बार कहने लगे कि मैं आपको खूब पहचानता हूँ। आपने कहा ‘जोश में न आओ।’ इस प्रसन्नता में खुद खान साहब ने लोगों को भेज दिया और हज के लिये चले गये।

मौलवी कबीरूद्दीन के शिष्य होने की घटना

मौलवी सैय्यद कबीरुद्दीन गाजीपुर के निवासी थे। हैदराबाद दक्षिण में स्कूल मास्टर थे। सैय्यद अब्दुल गनी साहब लिखते हैं कि कबीरुद्दीन साहब ने मुझ से एक दिन कहा कि एक बार उन्होंने स्वप्न में मुहम्मद मुस्तफा सल्लल्लाहो अलैहे व्सल्लम को देखा कि सरकारे दो आलम कह रहे हैं ‘हाजी वारिस अली शाह के शिष्य हो जाओ।’ मैंने उनसे कहा कि दो तीन माह पश्चात् मैं घर जाने वाला हूँ। आप मेरे साथ चलें। आपको चेला बनवा दूंगा। उन्होंने कहा मैं इतनी लम्बी प्रतीक्षा नहीं कर पाऊंगा। मैं इसी छुट्टी में जाकर चेला बन जाऊंगा अतः उन्होंने अपने महाजन से ऋण मांगा उसने अपने स्वभाव के विरूद्ध इस बार तुरन्त कर्ज दे दिया। चलते समय सैय्यद कबीरूद्दीन ने मुझसे पूछा कि बाहर से आने वालों के लिये हुजूर के चौखट पर क्या प्रबंध है? हमने उनको बताया कि नवाव अब्दुश्शकूर खाँ और ठाकुर पंचम सिंह द्वारा सम्पूर्ण प्रबन्ध है। आपको फिक्र की कोई जरूरत नहीं। कबीरूद्दीन साहब कहते हैं कि जब मैं रेल द्वारा लखनऊ से आगे बढ़ने पर फजले रहमान साहब के एक चेले ने मुझ से यह जाना कि मैं हाजी साहब के यहाँ शिष्य होने जा रहा हूँ तो उसने कहा कि हाजी साहब किसी को रात में ठहरने नहीं देते। इसलिए रात बिताकर जाओ। अतः मैं दस बजे रात को बाराबंकी आया हुआ पूरी रात बिताकर १० बजे दिन में देवा शरीफ जाकर हुजूर की सेवा में उपस्थित होकर चरण चूमा। हुजूर ने कहा ‘फकीर के यहाँ आये हो तो खाने की क्या चिन्ता है? भूखे रहना। न मैं किसी को ठहरने को कहता हूँ और न जाने को जिसका मन जितना दिन ठहरने का हो ठहरे।’ मैं लज्जित हुआ कि क्यों सारी रात व्यर्थ में बिता दिया। दूसरे दिन शिष्य होकर हैदराबाद के लिए चल पड़ा। पहुंचते ही मेरा वेतन पचास से डेढ़ सौ रूपये हो गया। दूसरी बार जब सेवा में उपस्थित हुआ तो आपने कहा ‘यह तो अपने गाँव के अमीर और रईस आदमी हैं। जिसका फल यह हुआ कि मेरी शादी अपने गांव के एक रईस आदमी की इकलौती लड़की से हो गयी।

GHAZWA E TABOOK

One trading caravan from Syria spread a rumor in Madina that the Caesar of Rome, Heraclius, was planning to attack Madina and the Christian tribe, Bani Ghasan, Bani Lakham, Bani Gazam and Bani Amela were gathering under his flag. Bani Ghasan, they said, had converted their territory, Syria, as a cantonment to mobilize the armies of Rome and Syria. They also said that the reconnoitering troops have reached as close as the area of Balqa. The Prophet (s.a.) on the basis of these reports, started the preparations to meet the enemy..He ordered the Muslims to prepare for stopping the advancing enemy. All the wars that the Muslims fought were inside the country and they hadn’t faced any external opponent. This campaign was to be fought on foreign soil, and was against a distant Emperor whose conquests extended to Persia and beyond. On hearing the Prophet (s.a.)’s orders, the men, instead of feeling the thrill of the prospective battles, were crestfallen. The reason for this mood was that they were facing a drought of late and only during the current season the crop was good and nearing harvest. They were not in a mood to travel leaving behind their ready crops. Besides, the summer heat was severe and harsh for travel through the desert. In such circumstances the Muslims started making excuses to avoid going on the campaign. The Holy Quran says about these persons:

“O People who embraced the Faith! When you are asked to start in the way of Allah,

your feet get embedded in the ground.

Are you happy with this life instead of the Hereafter.”

When pressure mounted over the Muslims with admonishing Verses, and they saw no way out other than joing the contingent, then some willingly and others not so willingly got ready to go. Some others malingered and stayed back at their homes. The Prophet (s.a.) took help from within Madina and other areas to get together a contingent of 30,000 men and during the month of Rajab 9H left Madina and their first halt was at Taniat al Wida. Abd Allah ibne Ubai, with his men, too was with the contingent and camped in the lowlying area of Taniat al Wida. When the Prophet (s.a.) advanced with the army, Ibne Ubai returned back to Madina with his men.

After a major number of the Muslims leaving Madina, the hypocrites who remained back and those who returned from the way, in the event of the defeat of the Muslim army, which Abd Allah Ibne Ubai expected, they planned to invade the Prophet (s.a.)’s home and loot it and send away the members of his family from Madina. There was also danger from people who hadn’t as yet embraced Islam and were defeated in the battles that they fought with them. Such people might see an opportunity to plunder the properties and assets of the Muslims. In these circumstances, it was the demand of farsightedness that a person should be left in Madina who could face any eventuality with courage and control things from going awry. Therefore the Prophet (s.a.) decided to leave behind Ali (a.s) whose fear was already embedded in the hearts of the Arabs because of his recent successes in the battles. The hypocrites of Madina didn’t like this arrangement. When they were unable to find any excuse, they said:

“The Prophet (s.a)
Considering him a burden, has left him behind!” Ref: Tareeq e Tabari, Vol 2, Page 368

Hazrat Ali (a.s.) who was continuously winning in the battles with the infidels, was feeling for being dropped from the contingent going for the new Campaign. When he heard this taunt from the hypocrites, he couldn’t control himself and put on the arms and started moving behind the army at some distance. After sometime he caught up with them and went to the presence of the Prophet (s.a.). He complained to the Prophet (s.a.) that the hypocrites say that he was left behind because he would be burden during the campaign. The Prophet (s.a.) said that they were liars and I am leaving you behind in Madina because the administration there should either be with me or with you. He also said that in his Ahl al Bayt and in his Ummat he was his successor. He added:

“Are you not happy that you have the same

Relationship with me as Haroon (a.s.) had With Moosa (a.s). The only difference is that There will be no prophet after me.’

Ref: Sahih Bukhari, Vol 3,Page 54

Hearing this, Hazrat Ali (a.s.) happily went back to Madina. And the Prophet (s.a.) proceeded with the army towards the border of Syria. The ruins of the Tribes of Thamud were on the way. When they reached the place, the Prophet (s.a.) asked his men not to take any water from the wells there, neither for ablutions nor for drinking purpose. When his eyes fell on the ruins, he hid his face with a cloth and rode his camel faster to leave the place behind as soon as possible. The next day the Muslims ran short of water. They came to the Prophet (s.a.) and told him that if they were allowed to take water on the way, this situation of scarcity wouldn’t have arisen. The Prophet (s.a.) lifted his hands for prayer and before his prayer was over, dark clouds appeared on the horizon and copious rain started. The men drank it and also stored in their containers.

The journey throught the dry deserts was very tiring.Fifteen to twenty persons had to share one camel or horse. They rode on these animals in turns. They had to trudge through the desert more on foot than astride any animal. For eating they got no more than dry bread and water was very scarce. Those who were unable to bear the hardship, they started returning back. Whenever the Prophet (s.a.) was informed of the deserters, he used to say,” If they have virtue in them, they will come back to join us. If not, it will be lesser burden on our heads!” Hazrat Abu Dharr fell behind because his camel was very emaciated and was unable to keep pace with others. People told to the Prophet (s.a.) that even Abu Dharr had deserted. About him too the Prophet (s.a.) said that if he had virtue in him, he would join back the caravan. When Hazrat Abu Dharr saw that the camel was unable to go any further, he took away his baggage from its back and started moving forward on foot. Some people of the army saw him coming at a distance. They started speculating who the person could be who was walking all alone. The Prophet (s.a.) said it must be Abu Dharr. When the men strained their eyes a little, they confirmed it was him! The Prophet (s.a.) said:

“May Allah have mercy on Abu Dharr
That he is coming alone, he will die in loneliness And will be raised on the Day of Judgement “” Alone.

Ref: Tareeq e Tabari, Vol 2, Page 271

When the army reached Tabook, they struck camp there. For long distances there wasn’t any sign of the Roman troops. The Prophet (s.a.) camped there for twenty days, but from no direction there was any sign of approaching armies. The information given by the Syrian traders was wrong. In this time the Prophet (s.a.) sent delegations to the chiefs of the tribes in the area. inviting them to embrace Islam or start paying the Jizia. The chief of Aila, Youhana ibne Ruba came to the Prophet (s.a.) and struck a truce at a Jizia of 300 Dinar. Similarly the Christians of tribes of jarma, Azrah and Maqna too entered into agreements to pay Jizia. The chief of domat al Jundal, Akidar ibne Abd al malik was brought in captivity. He too accepted to pay Jizia and was released. When the Prophet (s.a.) was satisfied that there was no sign of the enemy Roman troops, he ordered his men to return to Madina. There is a valley, Mashqaq, lying between Tabook and Madina. At that place there is a spring from where water was coming at a very slow rate. He ordered that those who reached earlier than him should not drink water from the spring. But some men who arrived there earlier, drank the little water that had accumulated from the spring. When the Prophet (s.a.) arrived there, he found that the pit of the spring was empty of water. He asked the men about who arrived there first. The men took the names of the first arrivals. The Prophet (s.a.) asked them if they were not warned not to drink the water before he arrived. Allama Tabari writes:

“Then the Prophet (s.a) cursed them”

Ref: Tareeq e Tabari, Vol 2, Page 373

The Prophet (s.a.), noticing the scarcity of water, held his palms under the oozing water and the palms were full of it, he offered a prayer. And the water from his hand he poured into the pit. The prayer was answered and the spring started yielding water copiously. Everyone of the army quenched his thirst.

On the return journey another sad event happened. When they reached Uqba zi Fataq, they thought that the passage through the hills was tortuous and difficult. If the animals became restless, there was a likelihood of their falling into the ravines. The Prophet (s.a.) announced that no one should take that route till his camel goes. But some persons conspired that they will disturb the Prophet (s.a.)’s camel to cause an accident. The Prophet (s.a.) was astride his camel and Huzaifa ibne Yaman was holding the rope in the front and Ammar ibne Yassir was at the back. With the lightning they saw 12 riders, with faces covered, proceeding towards the ravine Huzaifa pointed this out to the Prophet (s.a.), and he reprimanded the group. Huzaifa and Ammar pushed back those twelve camels. The Prophet (s.a.) asked Huzaifa who these persons were. He expressed his ignorance. The Prophet (s.a.) said that they were the hypocrites and will ever remain so. They came with a view that they wanted to disturb my camel and cause its fall in the ravine. Then the Prophet (s.a.) told the names of all the twelve culprits to Huzaifa and asked him to keep the information a secret. But despite this http://www.alhassanain.org/english

warning, the information got revealed to some people. Once Imam Hassan (a.s.) told to Muawiya ibne Abu Sufian:

“You will recall the day when some persons wanted the camel of the Prophet to fall into the ravine and these persons were twelve in number and one of them was Abu Sufian. “”

Shara Ibne Abil Hadeed, Vol 2, Page 103

When the Prophet (s.a.) was proceeding towards Tabook, some deceptive persons came to him and said that they had constructed a mosque so that the diseased and disabled, who are unable to go long distances to the other mosques offer prayers there. They requested him to visit their mosque and offer prayer there. The Prophet (s.a.) said that he was on an important journey then, and would visit the mosque some other time. When he returned from his journey to Tabook and reached Zi Awan near Madina, the following Verse was revealed:

“They too are hypocrites who constructed a mosque to cause harm and dissensions among the Momins.

The Prophet (s.a.) ordered Malik ibne Daksham and Ma-an ibne Adi to dismantle that mosque.

The expedition to Tabook was a very trying experience for the Muslims. They had to travel through the scorching heat of the desert leaving behind the gardens and the green fields. Only those were steadfast who preferred the Rewards of the Hereafter over the comforts of this life. Those who had accepted Islam to enjoy the power and pelf that they thought it will give them, were unable to bear the hardships of the journey and complained about it. The hypocrites therefore deserted the army at various stages and left a proof of their mindset. So far they were able to hide their infidelity in the thick veneer of hyocricy. But now they were exposed. Therefore this campaign is also called the Ghazwa e Fazeha because it exposed the veneer of the hypocrites and they faced shame and ignominy.Even if they wanted to keep their hypocricy in wraps at that moment, they couldn’t have done it. They could have hidden their hypocricy only if they had boldly come out of their homes, faced all the hardships of the journey and remained steadfast with the Prophet (s.a.) all through the campaign. They couldn’t do it, and thus they were exposed!

Ghazwa e Tabook is the only campaign of the Prophet (s.a.) in which Hazrat Ali (s.a.) didn’t participate. But this was not because he didn’t want to be there in the war. It was the decision of the Prophet (s.a.) to leave him behind in Madina to take care of things that he would do while present there. This too was a responsibility like the Jehad that Hazrat Ali (a.s.) performed well. He maintained the law and order in Madina efficiently and effectively.

Whenever the Prophet (s.a.) traveled out of Madina he appointed someone to take charge of the administration of the city. The person used to be given the position of an ordinary governor or administrator. But Hazrat Ali (a.s)’s appointment was of a different nature. He told him that his status, in the eyes of the Prophet (s.a.), was the same as that of Haroon (as.) for Moosa (a.s.). Haroon (a.s.) was the caliph and Successor of Moosa (a.s)! the Holy Quran therefore says about the prayer of Hazrat Moosa (a.s.)

“From the people of my house, make my brother Haroon my vizier and through him make my back strong and make him the sharer of my tasks. 39

The Prophet (s.a.) terming Hazrat Ali (a.s) as the equivalent of Hazrat Haroon (a.s.) proved that as Haroon (a.s) was the Caliph and Vicegerent of Moosa (as.) so was Ali (a.s.) his own Vicegerent. Saying that Hazrat Moosa (a.s.) nominated Hazrat Haroon (a.s) his successor for a short while, and so was the appointment of Hazrat Ali (a.s.) temporary is not correct. But the question arises, why Hazrat Moosa (a.s) didn’t appoint anyone else instead of Haroon (a.s)? The answer is that he was the most superior and the most competent to be the successor and the vicegerent of Moosa (a.s). So was Ali (a.s.) the most superior and the most competent to be the Prophet (s.a.)’s Caliph and Vicegerent!