Ali the Wali over the Believers after Rasulullah (s)
Preface
Every organised society, institution, or community understands a simple yet vital principle: leadership cannot be left to chance. A company cannot leave its founder’s position undefined, an army cannot abandon its chain of command, and a government cannot dissolve its authority without appointing a successor. Uncertainty in leadership invites disorder, mismanagement, and chaos. Similarly, the Ummah required continuity of guidance, protection, and oversight. In Islamic terminology, the figure entrusted with such authority is a walī —a guardian, custodian, and executor of binding responsibility over the people. Throughout this work, the term wilāyah is used in its Qur’anic and legal sense of binding authority and guardianship, not in the sense of mere affection, virtue, or companionship. A walī is not symbolic; he carries both the right and the duty to act in the best interests of those under his care.
The Prophet Muhammad ﷺ, in guiding the Ummah, functioned as a shepherd to his flock, fully responsible for their safety, nourishment, and direction. This responsibility was not theoretical; it was practical and accountable. He explicitly emphasized:
«كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْؤُولٌ عَنْ رَعِيَّتِهِ»
“Every one of you is a shepherd, and every shepherd will be held accountable for his flock.”
(Ṣaḥīḥ Muslim, Hadith 1829a)
Just as a shepherd cannot abandon his flock without designating a caretaker, the Prophet ﷺ could not leave the Ummah without a clearly appointed authority. Failure to do so would have exposed the community to confusion, division, and misguidance. A walī ensures that the Ummah remains on the straight path, safeguarding spiritual, moral, and societal welfare even after the Prophet’s departure.
The binding, legal nature of a walī is further illustrated in Islamic jurisprudence. In the context of marriage, the Prophet ﷺ established that a guardian’s authority is decisive:
«أَيُّمَا امْرَأَةٍ نُكِحَتْ بِغَيْرِ إِذْنِ وَلِيِّهَا فَنِكَاحُهَا بَاطِلٌ… فَالسُّلْطَانُ وَلِيُّ مَنْ لَا وَلِيَّ لَهُ»
“Which ever woman marries without the permission of her walī, her marriage is invalid… and if they dispute, the Sultan is the walīof the one who has no walī.”
(Sunan al-Tirmidhī, Hadith 1102)
A walī possesses enforceable authority, not merely advisory or symbolic status. If a household requires a guardian to preserve rights and order, the Ummah—especially at the Prophet’s departure—cannot be left without one.
Even within Sunni historical narratives, the necessity of orderly succession is acknowledged. Abu Bakr, when appointing ʿUmar as his successor, emphasized the need to prevent discord and protect the community:
«اللهم إني لم أرد بذلك إلا صلاحهم، وخفت عليهم الفتنة، فعملت فيهم بما أنت أعلم به، واجتهدت لهم رأيي، فولّيت عليهم خيرهم وأقواهم عليهم، وأحرصهم على ما أرشدهم…»
“O Allah, I did not intend this except for their well-being, and I feared discord among them. I acted toward them according to what You know is best, and I used my best judgment for them. I appointed (walī) over them the best among them, the strongest over them, and the most conscientious regarding their guidance…”
(Jalāl al-Dīn as-Suyūṭī, Tārīkh al-Khulafāʾ, Dar al Minhaj, 2019, Section: “The First Caliph: Abu Bakr al-Ṣiddīq – His Appointment of ʿUmar as Successor” page 66)
If Abu Bakr recognised the dangers of leaving leadership undefined and appointed the person he deemed most suitable, it naturally follows that the Prophet ﷺ—the ultimate authority and guide—would never leave the Ummah without a successor.
Indeed, the Prophet ﷺ explicitly appointed Imam ʿAlī ibn Abī Ṭālib عليه السلام as his successor, leaving no ambiguity. One of the clearest declarations is found in the Hadith al-Wilāyah:
«عَلِيٌّ مِنِّي وَأَنَا مِنْهُ، وَهُوَ وَلِيُّ كُلِّ مُؤْمِنٍ بَعْدِي»
“ʿAlī is from me and I am from him, and he is the walī of every believer after me.”
(Sunan al-Tirmidhī, Hadith 3712)
This statement establishes an unbroken bond of authority: obedience to ʿAlī (as) is inseparable from loyalty to the Prophet ﷺ himself. Had these words named any other companion—particularly those involved at Saqīfah—they would be universally celebrated as incontrovertible proof of explicit nass. Yet because ʿAlī (as) is named, this declaration has often been downplayed or ignored in public discourse.
This book presents an English translation of Al-Imāmah wa al-Wasīyah: Khuḷāṣat Ḥiwārātī ma‘a al-Nawāṣib by ʿIrāq al-Ḥusayn, who meticulously documented the authenticity of this hadith for an Arab audience. We have further strengthened the evidence to address modern English-speaking objections. It is our hope that readers will recognise that Rasulullah ﷺ would never leave his Ummah leaderless—and that Hadith al-Wilāyah is living proof of his explicit appointment of ʿAlī (as) as his rightful successor.
May Allah forgive our errors, accept our intention, and bless Prophet Muhammad ﷺ and his immaculate household.