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From Adam to the Last Prophet, From Seth to Ali (A.S.)
According to all Islamic and non-Islamic history reference books, all Prophets from Prophet Adam (A.S.) to Prophet Muhammad (S.A.W.) had successors. Adam’s successor was “Hebtallah” in Arabic or “Seth” in Hebrew. The Successor of Abraham was “Ishmael”. Jacob’s successor was “Joseph”. Moses’ successor was “Joshua” whom Moses’ wife revolted against. Also Jesus’ successor was “Simon Peter”. We will try to explain three stories of prophet’s successors:
One of the great Islamic historians, namely Ya’qubi, narrates about the succession of Adam: “When Adam was about to die, he chose Sheyth as his successor.”1 Also, Tabari, the author of ‘Tarikh al-Rosol wa al-Moluk adds to this issue: “Hebtallah is referred as Seth in Hebrew; he was the successor of Adam. Adam wrote him the will and he was followed after his father, Adam.”2 Ibn Athir and Ibn Kathir both write statements similar about this issue: “The interpretation of Sheyth is Hebtallah who was chosen by Adam as his successor …” 3
As mentioned, Peter was the successor of Jesus (A.S.). His name appears is the Torah as Simon (Sam’oon); also in the New Testament, Matthew chapter 10, first couple of versus we read: “And when he had called unto [him] his twelve disciples, he gave them power [against] unclean spirits… Now the names of the twelve apostles are these; The first, Simon, who is called Peter….” Moreover, in John 21:15-18, the book refers to the fact that Jesus (PBUH) kept Peter as his successor: “Feed my lambs”, given the emphasis of this term, it implies take care of my followers and you lead them. Further, elsewhere in the book we read that: “Jesus appointed him (Peter) for leading the worship area (church).”
The narration about Joshua4, the successor of Moses(A.S.) is the final story. The Old Testament, in the book of Joshua narrates that: “Joshua was with Moses in the mountain and did not worship the calf at the time of Aaron…” Furthermore, the actual story of Joshua’s succession to the Moses is narrated in the Old Testament the book of Numbers, chapter 27:15-23 :
“Then Moses said to the Lord, Let the Lord, the God of the spirits of all flesh, put a man at the head of this people, To go out and come in before them and be their guide; so that the people of the Lord may not be like sheep without a keeper.
And the Lord said to Moses, Take Joshua, the son of Nun, a man in whom is the spirit, and put your hand on him; And take him before Eleazar the priest and all the meeting of the people, and give him his orders before their eyes.
And put your honor on him, so that all the children of Israel may be under his authority. He will take his place before Eleazar the priest, so that he may get directions from the Lord for him, with the Urim: at his word they will go out, and at his word they will come in, he and all the children of Israel.
So Moses did as the Lord said: he took Joshua and put him before Eleazar the priest and the meeting of the people: And he put his hands on him and gave him his orders, as the Lord had said by Moses.”
Also, the story of Joshua’s rising and wars with the sons of Israel are narrated in Joshua of the Old Testament, chapter 23.
Prophet Muhammad (S.A.W.) was certainly neither modernized5 nor separated from other Prophets. Hence, he would not have left his followers without any successor or leader. It is critical to remember that the Prophet (S.A.W.) did not even keep the city of Medina without a leader whenever he was out of town. No matter how short his leave, he would have definitely chosen a leader and a successor for himself.6 Indeed, it is impossible that the Last Prophet (S.A.W.) as well as other Prophets leave the Islamic society for the rest of history (i.e. after their departure from this world) and assign no successor after themselves. In fact not only Prophet Muhammad (S.A.W.) did choose a successor but also we can find amazing similarities between him and other Prophets.
For Example, as mentioned earlier, Joshua was at “Mount Sinai”7 with Prophet Moses (A.S.) and didn’t worship the calf; then Allah (SWT) ordered Moses (A.S.) to make Joshua his successor and leader fter him. In other words, make Joshua the shepherd of lambs (people) in order to avoid getting lost.
Imam Ali(A.S.) was with the Prophet (S.A.W.) in the “Cave of Haraa” and he never worships idols. In the same manner that Moses(A.S.) was ordered to choose his successor in front of people, similarly Allah (SWT) ordered Prophet Muhammad (S.A.W.) to announce Imam Ali (A.S.) as the successor and leader after him in the return from the final pilgrimage (Hajjah al-Wida’) to the people who were with him. Therefore, Allah most certainly ordered Prophet Muhammad (S.A.W.) to keep the Islamic society with a leader after him.
Prophet Muhammad (S.A.W.) completed his order in Ghadir Khumm and chose Imam Ali (A.S.) as his successor. Hence what the Prophet had said about the similarities of Islamic community and the sons of Israel (“Whatever that happened to the sons of Israel will happen to my people…”) came to be true. 8
What did actually happen in Ghadir? How does each Islamic sect view the event of Ghadir? Does the event of Ghadir belong to only one specific sect of Islam and it is meaningless for others? In such a great occasion, let’s review the important events that took place in the Ghadir together so that we understand this event as well as other Muslims do.
Reference:
1- History of Ya’qubi, vol. 1, p.111
2- History of Tabari, Published in Europe, vol.1, p. 153-165 and 166
3- History of ibn Athir, vol 1, p. 19, 20, 40 and 48, History of ibn Kathir, vol. 1, p.98
4- Joshua is the same as al-Yasa’ in Arabic, which is mentioned in the holy Quran, Chapter An’am,, verse 86 and Chapter Sad, verse 48.
5- Chapter Ahqaf, verse 9
6- The historians have narrated that the Great Prophet (S.A.W.) left Medina 27 times, and all the times he assigned a successor for himself.
7- Mount Sinai was the mountain which Prophet Moses (PBUH) used to go there for worship. The name of this mountain is mentioned in the holy Quran, Chapter Qisas, verse 29.
8- Man La Yahdorohu al-Faqih, vol. 1, p. 203
This narrative is mentioned in different Sunnite books. As an example in Sunan Tirmadhi the book of Iman the narrative is mentioned.
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