The Ghadir Declaration

The Ghadīr Declaration

Dr Muhammad Tahir-ul-Qadri

Minhaj-ul-Qur’an Publications Lah ore, Pakistan

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Copyr ight © 2002 by M inha j- ul- Qur’ an Mov ement, L ahore, Pak istan . All r ights re serve d. No pa rt of this book may be use d or rep ro duce d in any manner wh atsoev er witho ut pr ior p erm ission, exc ept in ca se of brief quotation s e m bo die d in cr itica l artic le s an d rev ie ws.

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Printe d in Pak istan by M inha j- ul-Qur ’an Pr intin g Pre ss.

‫ﻻﻩ‬‫ﻮ‬‫ ﻣ‬‫ﻲ‬‫ﻠ‬‫ ﻓﹶﻌ‬‫ﻻﻩ‬‫ﻮ‬‫ ﻣ‬‫ﺖ‬‫ ﻛﹸﻨ‬‫ﻦ‬‫ﻣ‬ { One who has me as his maste r has ‘Alī as his master }

 Preface T oday is 18 Dh ul-h ijjah ,1 th e day wh en the Prophet () st aye d at Gh a dīr Kh um after h is ret urn from Ha jjat-ulwa dā‘ 2 to M e din a, an d surro un de d by the Compan ions ( ), h e dec lar e d while ra isin g the h an d of ‘Alī al- M urta dā () :

.‫ﻭﻻﻩ‬‫ ﻤ‬‫ﻲ‬‫ﻠ‬‫ ﻓﹶﻌ‬‫ﻭﻻﻩ‬‫ ﻜﹸﻨﹾﺕﹸ ﻤ‬‫ﻥ‬‫ﻤ‬ On e who ha s me a s his maste r ha s ‘Alī a s h is maste r.

T his wa s the dec lar ation o f ‘ Alī’ s spirit ua l sove reignty an d it s un con dition al ac ceptanc e is bin din g on the be liever s till the Day of Judgem ent. It clear ly prov es that anyon e who den ie s ‘Alī’ s spir it ua l le a der ship in fact den ie s the Proph et’s lea der ship . T his most h um ble fo llo wer of the Prophet ( ) fe lt that some peop le deny this r ea lity partly o ut o f ignor anc e an d p artly o ut of pr ejudice , wh ich is spr ea din g unne ce ssary ten sion in the M uslim comm un ity. Un der the c irc um stanc es I tho ught it ne ce ssary to write t wo p amphlets on the issue of sover eignty an d lea de rsh ip: on e title d a s The Ghadīr Dec la ration an d the other title d Th e A waited Imām. T he 1.

2.

t he t wel ft h m ont h i n t he Is l am i c cal endar, and the month of t he pi l gri m age t o M akkah t he l ast or farewell pi lgri m age of the Prophet M uham m ad () t he year (10AH /632A D ) before he l eft for his eternal hom e.

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T he Ghadīr Decl ar ati on

form er is de sign e d to c lar ify the stat us of ‘ Alī () as the open er of th e spir it ual sovere ignty an d the latter is de signe d to de sc ribe the status o f Im ām Mah dī (), the se al of spirit ua l sover eignty. T he ma in p urpo se is to r emove the do ubts th at have gather e d aro un d the issue an d to mak e the M uslim s a ware of the rea lity. T he sp ir itua l sover eignty of ‘Alī an d Mah dī (‫ )ﻋﻠﯿﮭﻤﺎ اﻟﺴﻼم‬a re prove d by the a uthentic hadīth- book s o f Ahl- us- Sunn ah wa lJam ā‘ah, in the form of contin uo us tra dit ions, that is, there is uninterr upte d evidence to en dor se the so un dne ss of the claim . In the f ir st pamph let I hav e include d 51 tra dition s which a re a uthentic ally doc umente d. T he r ea son for this n um ber is that this yea r I have comp lete d 51 y ear s of my life. T her efor e, I h ave r elie d on th e re lation sh ip of f igure to m ake my h um ble contribution to the glory of ‘ Alī al-M urta dā () an d to seek the div ine ble ssin g thro ugh an expr ession of my h umility.

I propo se to e sta blish the point that thre e form s of le ga cy ar e deriv e d from the per son of the Prophet ( ): i.

T he spirit ua l le ga cy of intern al (hidden) sover eignty. ii.

T he politic al le gacy of exte rna l (man if est) sover eignty. iii.

T he gen era l le ga cy of r eligio us sov ere ignty. · T he f irst fo rm of le ga cy wa s giv en to the mem ber s of the Prophet’ s f amily. · T he secon d fo rm of le ga cy was given to the r ightlyguide d ca liph s. · T he thir d form of le gacy wa s given to the Comp anion s an d the Succ essor s ().

T he intern al sove re ignty is the fo untainhe a d of Prophet M uhamm a d’ s v ic e ger ency wh ich not on ly saf e guar de d the sp ir itual a chiev ement s an d h idden ble ssin gs of the religion of I slam, but a lso intro duce d the peop le to the ble ssin gs of Prophet M uh amma d’ s spirit ua lism. T he fo untain s o f spir it ua l sover eignty, sa intlin e ss an d r eform ation or igin ated from it.

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T he externa l sov ere ignty is the fo untainh ea d of Prophet M uh amma d’ s vice ge rency wh ich le d to the pr actic al dom inan ce of the re ligion of I slam a s we ll a s its en force ment a s a sy m bol of wo rldly po we r. It p ave d the wa y for th e cr eation of diffe rent I slamic states an d introduce d the Prophet M uh amma d’ s sha rī‘ah a s the wo rld sy stem.

T he gene ra l le gacy is the fo untainh ea d of Prophet M uh amma d’ s v ic e ger ency which promote d th e tea chin gs of I slam a s we ll as the r ighteo us dee ds in the M uslim comm un ity. It not only he lpe d in the pr e servat ion of kno wle dge an d p iety amon g the M uslim s but a lso in the evo lution an d dissemin ation of I slamic mora lity. T hus the three le gac ie s m ay be summe d up a s: i.

T he le ga cy of sp irit ua lism. ii.

T he le ga cy of dom inion . iii.

T he le ga cy of guidan ce.

Sh āh Wa lī Allāh (‫ )رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬h a s commente d on this division of le gacy in the fo llo win g wor ds:

‫ﭘﺲ ﻭﺍﺭﺙ ﺁﳓﻀﺮﺕ ﻫﻢ ﺑﺴﻪ ﻗﺴﻢ ﻣﻨﻘﺴﻢ‬

‫ ﻓﻭﺭﺍﺜﻪ ﺍﻟﺫﻴﻥ ﺃﺨﺫﻭﺍ ﺍﻟﺤﻜﻤﺔ ﻭ ﺍﻟﻌﺼﻤﺔ ﻭ‬,‫ﺍﻧﺪ‬ ‫ ﻭ‬,‫ ﻫﻡ ﺃﻫل ﺒﻴﺘﻪ ﻭ ﺨﺎﺼﺘﻪ‬,‫ﺍﻟﻘﻁﺒﻴﺔ ﺍﻟﺒﺎﻁﻨﻴﺔ‬ ‫ﻭﺭﺍﺜﻪ ﺍﻟﺫﻴﻥ ﺃﺨﺫﻭﺍ ﺍﻟﺤﻔﻅ ﻭ ﺍﻟﺘﻠﻘﻴﻥ ﻭ ﺍﻟﻘﻁﺒﻴﺔ‬ ‫ ﻫﻡ ﺃﺼﺤﺎﺒﻪ ﺍﻟﻜﺒﺎﺭ‬,‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺭﺸﺎﺩﻴﺔ‬ ‫ ﻭ ﻭﺭﺍﺜﻪ‬,‫ﻜﺎﻟﺨﻠﻔﺎﺀ ﺍﻷﺭﺒﻌﺔ ﻭ ﺴﺎﺌﺭ ﺍﻟﻌﺸﺭﺓ‬ ‫ﺍﻟﺫﻴﻥ ﺃﺨﺫﻭﺍ ﺍﻟﻌﻨﺎﻴﺎﺕ ﺍﻟﺠﺯﺌﻴﺔ ﻭ ﺍﻟﺘﻘﻭﻯ ﻭ‬ ‫ ﻫﻡ ﺃﺼﺤﺎﺒﻪ ﺍﻟﺫﻴﻥ ﻟﺤﻘﻭﺍ ﺒﺈﺤﺴﺎﻥ ﻜﺄﻨﺱ‬,‫ﺍﻟﻌﻠﻡ‬ ‫ ﻓﻬﺫﻩ‬,‫ﻭ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﻭ ﻏﻴﺭﻫﻡ ﻤﻥ ﺍﻟﻤﺘﺄﺨﺭﻴﻥ‬ ‫ﺜﻼﺜﺔ ﻤﺭﺍﺘﺏ ﻤﺘﻔﺭﻋﺔ ﻤﻥ ﻜﻤﺎل ﺨﺎﺘﻡ ﺍﻟﺭﺴل‬ .‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬

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P eople who ha ve rec eived th e P roph et’ s legac y are of th ree kind s: ‘Th e first k ind is o f tho se who rece iv ed wisdom, v irtuou sne ss and inne r enlightenment from h im. Th e se a re th e membe rs o f h is family and d ignitarie s. The se cond g roup is of tho se who rec eiv ed the lega cy of e xterna l b le ssing s from h im in the fo rm o f v irtuou sne ss, religiou s in stru ction and manife st gu idanc e.

The se a re his Companion s, eg th e fou r ( righ tly-guid ed) ca liph s and th e ten (Companion s) who re ceived glad tiding s (o f pa rad ise from the P rophe t Muhammad ()). The third g roup is o f those who rec eived ind ividua l b le ssing s from h im in the fo rm o f kno wledg e and piety. Th ese a re the peop le who we re ste eped in the virtue o f se lfle ssne ss, lik e Ana s and Abū Hu ray rah (‫)رﺿﻲ اﷲ ﺗﻌﺎﻟﻰ ﻋﻨﮭﻤﺎ‬, and the peop le who came late r.’ The th re e form s o f legac y o we th eir o rig in to the fina lity of me sseng ersh ip.1 It may be note d that this division is ba se d on conv enience an d distinction a s e ach form of le ga cy sh are s the qualitie s of other le ga cies: v In dom inion , Abū Bak r a s- Siddīq () wa s a dir ectly appo inte d dep uty of the Prophet ( ). v In spirit ua lism an d sa intlin e ss ‘ Alī a l-M urta dā () wa s his dir ectly appointe d dep uty. v In guidanc e a ll o f his Compan ions an d Ca liph s () we re his dire ctly appo inte d dep utie s.

It me an s that thr ee for ms of per manent study we re born o ut of the fin ality o f prophethoo d for the eterna l prop a gation of Prophet M uhamm a d’ s ble ssin gs: i.

Politic al le gacy ii.

Sp ir itual le gacy 1.

S hāh W al ī Al l āh, at -T af hī māt -ul -i l āhi yyah (2: 8).

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iii.

Inte llect ual an d p ractica l le ga cy · T he po litica l le gacy of the Prophet () wa s kno wn a s khilāfah rā sh idah (the rightly- guide d ca liph ate). · T he sp irit ua l le gacy of the Prophet () wa s kno wn a s wilāyah (sp ir itual sove reignty) an d imāmah ( sp irit ua l lea der ship) . · T he inte llect ua l an d pr actic al le gacy of the Prophet ( ) came to be kno wn a s guidanc e an d be lief.

T herefor e, the fir st man of po litica l le gacy wa s Abū Bakr a s- Siddīq (), the f ir st man of sp irit ua l le gacy wa s ‘ Alī a l-M urta dā () , an d the f ir st men of inte llect ual an d pr actic al le ga cy wer e the Compan ion s (). So a ll the se le gate es wer e in dep en dently appo inte d within the ir o wn or bits of inf luenc e an d h a d no c la sh or contra diction with one another.

T he other important po int is that the se le gac ie s also st an d ap art in many other matters: 1. T h e m anife st c aliphate is the po litica l off ic e of the r eligion o f I slam.

T he h idden c aliphate is ex clusive ly a sp ir itua l off ic e.

2. T h e man ife st ca liph ate is an electiv e an d con sultative issue.

T he hidden c aliphate is an inher ent an d se le ctive a ct.

3. T he m anif est ca liph is e le cte d by the p eople.

T he hidden c aliph is e lecte d by Go d.

4. T he m anif est ca liph is e le cte d.

T he hidden c aliph is selecte d.

5. T h is is the re ason that the fir st ca liph Abū Bakr a sSiddīq () wa s e le cte d on the ba sis o f ‘Um ar Fār ūq’ s propo sa l an d the support of the ma jor ity of p ublic op inion. But the election of the f irst Imā m o f sp ir itua l sover eignty — ‘ Alī al- M urta dā () — re quir e d ne ither any bo dy ’s propo sal nor support.

6. Ca liphate wa s a democr atic a ct, there fore, the Prophet ( ) did not de clare it. Spir itual lea de rsh ip wa s an act

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of de sign ation; there fore, the Proph et () de clare d it in the va lley of Gha dīr Kh um.

7. T h e Prophet ( ) le ft the e le ction of th e c aliph to the will of the peop le, but him self anno unce d h is sp ir itua l he ir with the divin e con sent.

8. Ca liphate is e stablish e d fo r improv in g the a dm in istrat ion of the earth.

Sp ir itual lea der ship is e sta blishe d to bea utify it with the he aven ly ch arm an d gra ce.

9. Ca liphate m ake s men just.

Sp ir itual lea de rsh ip m ake s them p erfe ct.

10. Ca liphate is conf ine d to the floor .

Sp ir itual lea de rsh ip exten ds to the T hrone.

11. Ca liphate is in effe ctive without cro wnin g.

Sp ir itual lea der ship is ef fectiv e even without c ro wn in g.

12. T h is is pro ba bly the re a son that c aliphate is entruste d to the Um mah, an d Sp ir itual lea de rsh ip is entr usted to the pro geny . “ T hus we c an deny n either th e kh ilā fah ( caliphate ; po litica l le a der sh ip) no r the wilāyah (sp ir itual le a der sh ip). T he direct c aliphate of Abū Bak r a s- Siddīq ( ) wa s e sta blishe d with the con sen sus of the peop le an d is cate gor ica lly prov e d by the ev iden ce of history. T he dir ect sp ir itua l lea der ship of ‘Alī al- M urta dā () wa s anno un ce d by the Proph et () him se lf an d is cate gor ic ally prove d by the ev iden ce of un brok en cha in of tra dition s. T he proof of the caliphate is the con sen sus of the Compan ion s (), the proo f o f sp ir itua l sover eignty ( wilāyah) is the dec lar ation of the Prophet ( ). One who denie s the c aliphate in f act den ie s h istory an d con sensus, an d one who denie s the sp ir itua l lea der ship ( wilāyah) den ie s the Proph et’s de claration . T here fore, both the c aliphate

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an d th e spir itual lea der sh ip a re ine sc apa ble r ealities. Wh at is ur gently ne e de d is a cle ar un de rstan din g of the re ality of the t wo instit ution s in or der to pr e sent them to the peop le a s un ity, an d not a s div ision. ” It sho uld be un der stood that just a s the m anif est c aliphate starte d with the ear ly c aliphs an d its ble ssin gs pe rcolate d do wn to the r ighteo us an d just r ule rs, similar ly the h idden c aliphate starte d with ‘Alī al- M urta dā ( ) an d it s blessin gs gr a dua lly trickle d to the mem be rs of the Prophet’ s fa mily an d th e sa ints of th e Umm ah. By m ean s of the de cla ration — ‫ﻭﻻ ﻩ‬‫ ﻤ‬‫ﻲ‬‫ ﻠ‬‫ ﻓﹶﻌ‬‫ﻭﻻﻩ‬‫ ﻜﹸﻨﹾﺕﹸ ﻤ‬‫ﻥ‬‫( ﻤ‬one who ha s me a s h is ma ster h as ‘Alī a s his m a ster) — an d — ‫ ﻭﻟ ﻴﻜ ﻡ ﻤ ﻥ‬‫ﻋﻠﻲ‬ ‫‘( ﺒﻌ ﺩﻱ‬Alī is your sp irit ua l lea de r after me) — the Prophet ( ) prono un ce d ‘ Alī ( ) a s the open er of the sp ir itua l k in gdom.

Sh āh W alī Allāh (‫ )رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬say s:

‫ﻝ ﺍﹶﺯﻳﻦ ﺍﹸﻣﺖ ﻣﺮﺣﻮﻣﻪ ﺣﻀﺮﺕ ﻋﻠﻰ ﻣﺮﺗﻀﻰ‬‫ ﻭ ﻓﺎﺗﺢﹺ ﺍﹶﻭ‬.1 .‫ﺍﺳﺖ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ‬ In th is Ummah the first p erson to op en the doo r o f spiritua l dominion is ‘ Alī a l-Mu rtadā ‫)ﻛﺮم اﷲ ﺗﻌﺎﻟﻰ‬ (‫وﺟﮭﮫ‬.1

‫ﺮ ﺣﻀﺮﺕ ﺍﹶﻣﲑ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ﺩﺭ ﺍﻭﻻﺩ ﻛﺮﺍﻡ‬‫ ﻭ ﺳ‬.2 .‫ﺍﻳﺸﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺳﺮﺍﻳﺖ ﻛﺮﺩ‬ The sec ret o f sp iritual domin ion of the leade r pe rmea ted h is p rogeny . 2

‫ ﭼﻨﺎﻧﻜﻪ ﻛﺴﻰ ﺍﹶﺯ ﺍﻭﻟﻴﺎﺀ ﺍﻣﺖ ﻧﻴﺴﺖ ﺍﻻ ﲞﺎﻧﺪﺍ ﻥ‬.3 . ‫ﻣﺮﺗﻀﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﺗﺒﻂ ﺍﺳﺖ ﺑ ﻮﺟﻬﻰ ﺍﹶﺯ ﻭﺟﻮﻩ‬ 1.

2.

S hāh W al ī Al l āh, at -T af hī māt -ul -i l āhi yyah (1: 103).

S hāh W al ī Al l āh, at -T af hī māt -ul -i l āhi yyah (1: 103).

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The re fo re, no t a single sain t is found in the Ummah who is not d irec tly or indire ctly indeb ted to the spiritua l lead ersh ip o f ‘A lī (() to a tta in spiritua l leade rship ).1

‫ﻝ‬‫ ﻭ ﺍﹶﺯ ﺍﹸﻣﺖ ﺁﳓﻀﺮﺕ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺍﹶﻭ‬.4 ‫ ﻭ ﺩﺭﺍﻥ ﺟﺎ ﻗﺪﻡ‬,‫ﻛﺴﻴﻜﻪ ﻓﺎﺗﺢ ﺑﺎﺏ ﺟﺬﺏ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ ﻭ‬,‫ﺎﺩﻩ ﺍﺳﺖ ﺣﻀﺮﺕ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‬ .‫ﳍﺬﺍ ﺳﻼﺳﻞ ﻃﺮﻕ ﺑﺪﺍﻥ ﺟﺎﻧﺐ ﺭﺍﺟﻊ ﻣﻴﺸﻮﻧﺪ‬ The first pe rson in th e Proph et’s Ummah who open ed the ec stasy ga te of sp iritual sove reign ty and who stepp ed ( firstly) on to th is e le vated spot is ‘A lī (‫)ﻛﺮم اﷲ وﺟﮭﮫ‬. That is wh y d iffe ren t chain s o f spiritua lity tu rn to him.2 5. Sh āh W alī Allāh (‫ )رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬write s: “ No w in Ummah anyone who is ble sse d with spirit ua l lea der ship by Allāh’ s M essen ger () is in de bte d e ither to ‘Alī al- M urta dā () or to the Chief Help er Jīlān ī (‫)رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬. No one can r each the stat us of wilāyah witho ut this ( in de bte dne ss). ”3 It m ay be note d that the re lation ship with Chie f Help er is a r ay of the lamp that is ‘Alī a l-M urtadā () an d there fore in de bte dne ss to h im is in f act in de bte dne ss to ‘ Alī () .

Sh āh I sm ā‘īl Dih la wī h a s c lar if ie d this po int: “ ‘Alī al-M urta dā () ha s also an e dge ov er Abū Bakr a s- Siddīq () an d ‘ Umar Fār ūq ( ) an d this e dge lie s be ca use of the gr eater n um be r of his fo llo wer s an d all the high e st sp irit ua l an d sa intly a ctivity, from h is days to the en d of the wor ld, ha s to be me diate d thro ugh h im, an d he ha s a say in the 1.

2.

3.

S hāh W al ī Al l āh, at -T af hī māt -ul -i l āhi yyah (1: 104).

S hāh W al ī Al l āh, Hama‘āt (p. 60).

S hāh W al ī Al l āh, Hama‘āt (p. 62).

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k in gdom of the kin gs an d the lea der ship of the lea der s an d this is not h idden from those who a re f amiliar with the wo rld of sov ere ignty … Most spirit ua l cha in s ar e dir ectly deriv e d from ‘ Alī a lM urta dā (). So, on the Day of Judgement, ‘Alī’ s a rmy inc ludin g fo llo we rs of h igh stat us an d great r ep utation, will o utnum ber an d o ut shin e others to be a so ur ce of won de r for all the sp ectators.”1 T his sp irit ua l trea sur e ho use, who se fo untainhe a d is ‘ Alī a l-M urta dā ( ), is shar e d by Fātim ah, Ha san an d Husayn () a s it s dire ct le gatee s an d then it wa s f iltere d do wn to the t we lve Im āms ( sp irit ua l le a der s), the last lea der bein g Imām Mah dī (). Just a s ‘ Alī al- M urta dā ( ) is the open er of spir itual sove reignty, Im ām Mah dī ( ) is the se al of spir itual sov ere ignty.

T he wo r ds of Shaykh Ahma d Sarhan dī (‫)رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬ app ropriately h igh light the po int:

‫ ﺍﻗﻄﺎﺏ ﻭ‬:‫ﻭﺭﺍﻫﻰ ﺍﺳﺖ ﻛﻪ ﺑﻘﺮﺏ ﻭﻻﻳﺖ ﺗﻌﻠﻖ ﺩﺍﺭﺩ‬ ‫ ﺑﻪ ﳘﲔ ﺭﺍﻩ‬,‫ﺍﻭﺗﺎﺩ ﻭ ﺑﺪﻻﺀ ﻭ ﳒﺒﺎﺀ ﻭ ﻋﺎﻣﻪ ﺍﻭﻟﻴﺎﺀ ﺍﷲ‬ ‫ﻭﺍﺻﻞ ﺍﻧﺪﺭﺍﻩ ﺳﻠﻮﻙ ﻋﺒﺎﺭﺕ ﺍﺯﻳﻦ ﺭﺍﻩ ﺍﺳﺖ ﺑﻠﻜﻪ ﺟﺬﺑﻪ‬ ‫ ﻧﻴﺰ ﺩﺍﺧﻞ ﳘﲔ ﺍﺳﺖ ﻭ ﺗﻮﺳﻂ ﻭ ﺣﻴﻠﻮﻟﺖ ﺩﺭﻳﻦ‬,‫ﻣﺘﻌﺎﺭﻓﻪ‬ ‫ ﻭ ﺍﺻﻼﻥ ﺍﻳﻦ ﺭﺍﻩ ﻭ ﺳﺮﮔﺮﻭﻩ‬,‫ﺭﺍﻩ ﻛﺎﻧﻦ ﺍﺳﺖ ﻭ ﭘﻴﺸﻮﺍﻯ‬ ‫ ﺣﻀﺮﺕ ﻋﻠﻰ ﻣﺮﺗﻀﻰ‬:‫ﺍﻳﻨﻬﺎ ﻭ ﻣﻨﺒﻊ ﻓﻴﺾ ﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭﺍﻥ‬ ‫ ﻭ ﺍﻳﻦ ﻣﻨﺼﺐ ﻋﻈﻴﻢ‬,‫ﺍﺳﺖ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ‬ ‫ﺍﻟﺸﺎﻥ ﺑﺎﻳﺸﺎﻥ ﺗﻌﻠﻖ ﺩﺍﺭﺩ ﺩﺭﻳﻨﻤﻘﺎﻡ ﮔﻮﻧﻴﺎ ﻫﺮ ﺩﻭ ﻗﺪﻡ‬ ‫ﻣﺒﺎﺭﻙ ﺁﻧﺴﺮﻭﺭ ﻋﻠﻴﻪ ﻭ ﻋﻠﻰ ﺁﻟﻪ ﺍﻟﺼﻠﻮﺓ ﻭ ﺍﻟﺴﻼﻡ ﺑﺮ ﻓﺮﻕ‬ ‫ﻣﺒﺎﺭﻙ ﺍﻭﺳﺖ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻭ‬ ‫ﺣﻀﺮﺍﺕ ﺣﺴﻨﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺩﺭﻳﻨﻤﻘﺎﻡ ﺑﺎ ﺍﻳﺸﺎﻥ‬ ‫ ﺍﻧﻜﺎﺭﻡ ﻛﻪ ﺣﻀﺮﺕ ﺍﻣﲑ ﻗﺒﻞ ﺍﺯ ﻧﺸﺎﺀﻩ‬,‫ﺷﺮﻳﻜﻨﺪ‬ 1.

S hāh Is m ā‘ ī l Di hl awī , Si r āt Mus t aqī m (p. 67).

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‫ ﭼﻨﺎﻧﭽﻪ ﺑﻌﺪ ﺍﺯ‬,‫ﻋﻨﺼﺮﻯ ﻧﻴﺰ ﻣﻼﺫ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﻮﺩﻩ ﺍﻧﺪ‬ ‫ﻧﺸﺎﺀﻩ ﻋﻨﺼﺮﻯ ﻭ ﻫﺮ ﻛﺮﺍ ﻓﻴﺾ ﻭ ﻫﺪﺍﻳﺖ ﺍﺯﻳﻦ ﺭﺍﻩ‬ ‫ﻣﲑﺳﻴﺪ ﺑﺘﻮﺳﻂ ﺍﻳﺸﺎﻥ ﻣﲑﺳﻴﺪ ﭼﻪ ﺍﻳﺸﺎﻥ ﻧﺰﺩ ﻧﻘﻄﻪ‬ ‫ ﻭ‬,‫ﻣﻨﺘﻬﺎﺋﻰ ﺍﻳﻦ ﺭﺍﻩ ﻭ ﻣﺮﻛﺰ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﺎﻳﺸﺎﻥ ﺗﻌﻠﻖ ﺩﺍﺭﺩ‬ ‫ﭼﻮﻥ ﺩﻭﺭﻩ ﺣﻀﺮﺕ ﺍﻣﲑ ﲤﺎﻡ ﺷﺪ ﺍﻳﻦ ﻣﻨﺼﺐ ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ‬ ‫ ﻭ ﺑﻌﺪ ﺍﺯ‬,‫ﲝﻀﺮﺍﺕ ﺣﺴﻨﲔ ﺗﺮﺗﻴﺒﺎ ﻣﻔﻮﺽ ﻭ ﻣﺴﻠﻢ ﮔﺸﺖ‬ ‫ﺮﻳﻜﻰ ﺍﺯ ﺍﺋﻤﻪ ﺍﺛﻨﺎ ﻋﺸﺮ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﻭ ﺍﻟﺘﻔﺼﻴﻞ‬ ‫ﺍﻳﺸﺎﻥ‬ ‫ﻗﺮﺍﺭ ﮔﻔﺖ ﻭ ﺩﺭ ﺍﻋﺼﺎﺭﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭﺍﻥ ﻭ ﳘﭽﻨﲔ ﻳﻌﺪ ﺍﺯ‬ ‫ﺍﺭﲢﺎﻝ ﺍﻳﺸﺎﻥ ﻫﺮ ﻛﺮﺍ ﻓﻴﺾ ﻭ ﻫﺪﺍﻳﺖ ﻣﲑﺳﻴﺪ ﺑﺘﻮﺳﻂ ﺍﻳﻦ‬ ‫ﺑﺰﺭﮔﻮﺍﺭﺍﻥ ﺑﻮﺩﻩ ﻭ ﲝﻴﻠﻮﻟﺔ ﺍﻳﺸﺎﻧﺎﻥ ﻫﺮ ﭼﻨﺪ ﺍﻗﻄﺎﺏ ﻭ‬ ‫ ﻭ ﻣﻼﺫ ﻭ ﻣﻠﺠﺎﺀ ﳘﻪ ﺍﻳﺸﺎﻥ‬,‫ﳒﺒﺎﻯ ﻭﻗﺖ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ‬ . ‫ﺭﻭﺩﻩ ﺍﻧﺪ ﭼﻪ ﺍﻃﺮﺍﻑ ﺭﺍ ﻏﲑ ﺍﺯ ﳊﻮﻕ ﲟﺮﻛﺰ ﭼﺎﺭﻩ ﻧﻴﺴﺖ‬ And the re is ano the r way clo se to the sp iritua l sov ereign ty and th is is the way o f the sa ints and the gen era l friend s of Allāh, and th is wa y is marked by its chara cteristic pa ssion and it ca rrie s the gua rante e of media tion and the leade r and ch ie fta in of th e sa ints of th is wa y is ‘ Alī a lMurtadā (‫)ﻛﺮم اﷲ ﺗﻌﺎﻟﻰ وﺟﮭﮫ اﻟﻜﺮﯾﻢ‬. And th is g rand o ffice is re se rved for him. On th is way, the fe et o f the Holy P rophe t ( ) are on ‘Alī’ s h ead and Fā timah and Ha san and Husa yn () a re inc luded with him. I b elie ve tha t he en joyed this position e ven b efo re h is phy sical b irth , as h e did a fte r it, and who so eve r ha s re ce ived the d iv ine b le ssing and gu idanc e, ha s re ce ived it through him, be cau se he is c lose st to th e last po in t on th is way and the c entre of this spo t be long s to h im. And wh en his pe riod ended , th e g rand o ffic e passed on to Ha san and Hu sa yn (‫ )رﺿﻲ اﷲ ﺗﻌﺎﻟﻰ ﻋﻨﮭﻤﺎ‬and th en on to each one of the twe lv e Imāms, individua lly and

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e labo rately. And who soev e r re ceived guidan ce in their life and a fter the ir d eath , rece iv ed it th rough the se sain ts. And the re fuge and p lac e o f sh elte r o f the sa ints o f high rank s a re the se sain ts, (be cau se they a re th e centre o f a ll spiritua l a ctiv ity) and the sid e s tend to con ve rge on the c entre.1 Sh aykh Ahm a d Sarh an dī ( ‫ )رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬be lieve s that Im ām M ah dī () will be with ‘Alī a l-M urta dā ( ) in the c arav an of sov ere ignty or spir itual lea de rsh ip.

T he gist of the disc ussion is that the Proph et’s de claration at Gha dīr Kh um p rove d forev er that ‘Alī’ s spirit ua l sov ere ignty is in fact the Prophet M uh amma d’ s spirit ua l sover eignty. T hough th e door of proph ethood wa s c lo se d a fter the Holy Prophet (), Allāh () op ene d ne w aven ues for the contin uation of the Proph et’s ble ssin gs till th e Day of Judgement. Some o f the se av en ue s were man ife st, wh ile other s h idden. T he h idden av en ue le d to sp irit ua l sov ere ignty an d ‘Alī al- M urta dā () wa s the f ir st p er son to ho ld this office. T hen this ch ain of sove re ignty pa sse d do wn to h is pro geny an d f ina lly to the t we lve Im ām s. Durin g th is per io d, many lea der s appea re d on the sp ir itual hor izon but they all, direc ly or in dir ectly, expre sse d their alle gian ce to ‘ Alī a lM urta dā () . No one wa s disaff iliated from h im an d this ch ain will contin ue up to the Day of Judgement until the app ear ance of the last Imām ( sp irit ua l lea der ), an d he will be Imām M uh amma d M ah dī (), the t welfth Im ām an d the la st ca liph. In his pe rson , the man ife st an d the h idden path s wh ich r an para lle l to e ach other will be re join e d, a s he will be the spir itual a s we ll a s the po litica l le gatee, an d he will be the la st p er son to ho ld these of fice s. Any one who denies Im ām Mah dī () will deny both the manif est an d hidden form s of re ligion.

T his will be the c lim ax of the Prophet M uh amma d’ s man if estation . T herefor e, he will be nam e d M uh amma d an d he will also re se m ble the Holy Prophet ( ) in mora l 1.

S haykh Ahm ad S arhandī , Makt ūbāt (9: 173#123).

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ex ce llence , so that the wor ld sho uld kno w that he is the tr ustee o f the man ife st an d h idden le ga cie s of M uh amma d’ s ble ssin gs. T hat is why the Prophet ( ) sa id, “ Anyone who denies Mah dī will be a disbelieve r.”

At that time, he will be th e fo c us of all saints on earth, an d, bein g the lea der o f Proph et M uh amma d’ s Umm ah, ‘Ī sā () will off er his pr ayer behin d him an d proc la im h is lea der sh ip to the who le wor ld.

So we sho uld r ea lize that ‘ Alī al-M urta dā ( ) an d M ah dī () — the f ather an d the son — are both Allāh’ s fr ien ds an d the Proph et’s le gatee s. It is ther efor e bin din g on every believ er to a ckno wle dge their exc eptiona l status.

M ay Allāh () bless th e serv ants o f the Proph et’s f amily with their guidance .

M uhammad Ta hir- ul-Qad ri On e of the servant s of Proph et’s Fam ily

‫ﻻﻩ‬‫ﻮ‬‫ ﻣ‬‫ﻲ‬‫ﻠ‬‫ ﻓﹶﻌ‬‫ﻻﻩ‬‫ﻮ‬‫ ﻣ‬‫ﺖ‬‫ ﻛﹸﻨ‬‫ﻦ‬‫ﻣ‬ { One who has me as his maste r has ‘Alī as his master }

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Hadīth No. 1

‫ ﺴﻤﻌﺕ ﺃﺒﺎ ﺍﻟﻁﻔﻴل‬:‫ ﻗﺎل‬,‫ ﻋﻥ ﺴﻠﻤﺔ ﺒﻥ ﻜﻬﻴل‬,‫ﻋﻥ ﺸﻌﺒﺔ‬ ‫ ﻋﻥ ﺃﺒﻲ ﺴﺭﻴﺤﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ — ﺃﻭ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ‬,‫ﻴﺤﺩﺙ‬ ‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ )ﺸﻙ ﺸﻌﺒﺔ( — ﻋﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬ .‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ ﻗﺎل‬,‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ ,‫ ﻋﻥ ﻤﻴﻤﻭﻥ ﺃﺒﻲ ﻋﺒـﺩ ﺍﷲ‬,‫ﻭﻗﺩ ﺭﻭﻯ ﺸﻌﺒﺔ ﻫﺫﺍ ﺍﻟﺤﺩﻴﺙ‬ ‫ ﻋﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬,‫ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ .‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ “ Sh u‘ bah r elates it from Salmah bin Kuh ayl: I h ear d it from Abū T uf ayl that Abū Sar īhah () — or Zay d bin Ar qam () ( Sh u‘ bah ha s do ubts a bo ut the narr ator) — r elate s that the Prophet () sa id: On e who h as me a s his ma ster ha s ‘ Alī a s h is ma ster . “ Sh u‘ bah ha s re late d the tra dition f rom Maym ūm Abū ‘ Abdullāh, who re late d it on the a uthority of Z ay d bin Ar qam ( ) an d h e ha s re late d it from the Holy Prophet ( ). ”1 1.

T i rm i dhī has decl ared i t fai r, s ound and weak (hasan sahīh ghar ī b) i n al -Jāmi ‘us -s ahī h, b. of manāqi b (m eri t s) 6:79 (#3713), and S hu‘ bh, i n t he m anner of M aym ūn Abū ‘ Abdul l ah, has al s o rel at ed i t on t he aut hori t y of Zayd bin Arqam ( ). Ahm ad bi n Ham bal narrat ed i t i n Fadā’il-uss ahābah (2: 569 # 959); M ahām i l ī , Amāl ī (p.85); Tabarānī, al -Mu‘j am-ul -kabī r (5: 195, 204 # 5071, 5096); Ibn Abī ‘ Ās i m , as -Sunnah (pp. 603, 604 # 1361, 1363, 1364, 1367, 1370); Nawawī , T ahdhī b-ul -as mā’ w al -l ughāt (p.318); Ibn ‘ As āki r, T ār ī kh Di mas hq al -kabī r (45:163, 164); Ibn Athīr, As ad-ul -ghābah f ī ma‘r i f at -i s -s ahābah (6:132); Ibn Kathīr, al -Bi dāyah w an-ni hāyah (5: 463); and ‘ As qal ānī in Ta‘jīlul -manf a‘ah (p. 464 # 1222).

It has been rel at ed from ‘ Abdul l āh bi n ‘ Abbās ‫)رﺿﻲ اﷲ‬ (‫ ﻋﻨﮭﻤﺎ‬i n t he fol l owi ng books : i . Hāki m , al -Mus t adr ak (3: 134 # 4652). i i . T abarānī , al -Mu‘j am-ul -kabī r (12: 78 # 12593).

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i i i . Khat ī b B aghdādī , T ār ī kh Baghdad (12: 343). i v. Hayt ham ī , Maj ma‘-uz -z aw ā’i d (9: 108). v. Ibn ‘ As ākir, Tārī kh Dimas hq al-kabīr (45:77, 144). vi . Ibn Kat hī r, al -Bi dāyah w an-ni hāyah (5: 451).

T hi s t radi t i on has been rel at ed on t he authority of Jābir bi n ‘ Abdul l āh (‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬i n t he fol l owi ng books : i . Ibn Abī ‘ Ās i m , as -Sunnah (p. 602 # 1355). i i . Ibn Abī Shaybah, al -Mus annaf (12: 59 # 12121).

T hi s t radi t i on has been reproduced from Abū Ayyūb alAns ārī ( ): i . Ibn Abī ‘ Ās i m , as -Sunnah (p. 602 # 1354). i i . T abarānī , al -Mu‘j am-ul -kabī r (4: 173 # 4052). i i i . T abarānī , al -Mu‘j am-ul -aw s at (1: 299 # 348).

T hi s t radi t i on has been rel at ed by S a‘ d ( ) i n t he fol l owi ng books : i . Ibn Abī ‘Āsi m, as -Sunnah (pp.602,605#1358,1375). i i . Di yā’ M aqdi s ī , al -Ahādī t h-ul -mukht ār ah (3:139 # 937). i i i . Ibn ‘ As ākir, T ār ī kh Di mas hq al -kabī r (20: 114).

T he fol l owi ng narrat ed i t t hrough B uraydah ( ): i . ‘ Abd-ur-Razzāq, al -Musannaf (11: 225 # 20388). i i . T abarānī , al -Mu‘j am-us -s aghī r (1: 71). i i i . Ibn ‘ As ākir, T ār ī kh Di mas hq al -kabī r (45: 143).

T hi s t radi t i on has been reproduced from Ibn Buraydah (‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬i n t he fol l owi ng books : i . Ibn Abī ‘ Ās i m , as -Sunnah (p. 601 # 1353). i i . Ibn ‘ As ākir, T ār ī kh Di mas hq al -kabī r (45: 146). i i i . Ibn Kat hī r, al -Bi dāyah w an-ni hāyah (5: 457). i v. Hi ndī , K anz -ul -‘ummāl (11: 602 # 32904).

T he fol l owi ng t rans m i t t ed i t t hrough Hubs hā bi n J unādah ( ): i . Ibn Abī ‘ Ās i m , as -Sunnah (p. 602 # 1359). i i . Hi ndī , K anz -ul -‘ummāl (11: 608 # 32946).

T hi s t radi t i on has been rel at ed from M āl i k bi n Huwayri t h i n t he fol l owi ng books : i . T abarānī , al -Mu‘j am-ul -kabī r (19: 252 # 646). i i . Ibn ‘ As ākir, T ār ī kh Di mas hq al -kabī r (45: 177). i i i . Hayt ham ī , Maj ma‘-uz -z aw ā’i d (9: 106).

T abarānī rel at ed i t from Hudhyfah bi n Us ayd al-Ghifārī ( ) i n al -Mu‘j am-ul -kabī r (3: 179 # 3049).

Ibn ‘ As āki r has narrat ed i t t hrough Has an bin Hasan in T ār ī kh Di mas hq al -kabī r (15: 60, 61).

Ibn ‘ As āki r rel at ed i t from Abū Hurayrah, ‘ Um ar bin al -Khat t āb, Anas bi n M āl i k and ‘ Abdullāh bin ‘Umar () in

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Hadīth No. 2

‫ ﻗﺎل ﺭﺴﻭل‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﻤﺭﺍﻥ ﺒﻥ ﺤﺼﻴﻥ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻤﺎ ﺘﺭﻴﺩﻭﻥ ﻤـﻥ ﻋﻠـﻲ؟ ﻤـﺎ‬:‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ ‫ﺘﺭﻴﺩﻭﻥ ﻤﻥ ﻋﻠﻲ؟ ﻤﺎ ﺘﺭﻴﺩﻭﻥ ﻤﻥ ﻋﻠﻲ؟ ﺇﻥ ﻋﻠﻴﺎ ﻤﻨﻲ ﻭﺃﻨـﺎ‬ .‫ ﻭﻫﻭ ﻭﻟﻲ ﻜل ﻤﺅﻤﻥ ﻤﻥ ﺒﻌﺩﻱ‬,‫ﻤﻨﻪ‬ “ ‘Imrān bin Husayn ( ) ha s n arrate d that Allāh’ s M essen ger ( ) sa id: What do yo u people want a bo ut ‘ Alī? Wh at do yo u p eople want a bo ut ‘ Alī? Wh at do yo u peop le wa nt a bo ut ‘ Alī? T hen a dde d: Sur ely ‘Alī is from me an d I am from ‘ Alī an d after me h e is the guar dian of ev ery believe r.”1

1.

T ār ī kh Di mas hq al -kabī r (45: 176, 177, 178, 178) res pect i vel y.

Ibn ‘ As āki r rel at ed i t from B uraydah ( ) with slightly di fferent words i n T ār ī kh Di mas hq al -kabī r (45: 143).

Ibn At hī r narrat ed i t t hrough ‘ Abdul l āh bi n Yām īl in As ad-ul -ghābah f ī ma‘r i f at -i s -s ahābah (3: 412).

Hayt ham ī narrat ed i t t hrough Abū B urdah (‫)رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬ i n Maw ār i d-uz -z am’ān (p. 544 # 2204). ‘ As qal ānī s ai d i n Fat h-ul -bār ī (7: 74): T i rm i dhī and Nas ā’ ī narrat ed t he t radi t i on and i t i s s upport ed by num erous chai ns of t rans m i s s i on.

Al bānī s ays i n Si l s i l at -ul -ahādī t h-i s -s ahīhah (4:331 # 1750) t hat i t s chai n of aut hori t i es i s s ahī h (s ound) accordi ng t o t he condi t i ons of B ukhārī and M us l i m .

T i rm i dhī narrat ed i t i n al -Jāmi ‘-us -s ahī h, b. of manāqib (m eri t s ) 6: 78 (#3712); Nas ā’ ī wi t h t he s ound chai ns of t rans m i s s i on i n K has ā’i s amī r -i l -mu’mi nī n ‘Al ī bi n Abī T āl i b (pp. 77, 92 # 65, 86), and as -Sunan-ul-kubrā (5:132 # 8484); Ahm ad bi n Ham bal i n Fadā’i l -us -s ahābah (2:620 # 1060), and t he l as t words of t he t radi t i on narrat ed i n his Mus nad (4: 437, 438) are:

‫ ﺩﻋ ﻭ ﺍ‬, ‫ ﺩﻋ ﻭ ﺍ ﻋ ﻠﻴﺎ‬: ‫ ﻓﻘﺎ ل‬, ‫ﻭﻗﺩ ﺘﻐﻴﺭ ﻭﺠﻬﻪ‬ ‫ ﻭﻫ ﻭ ﻭ ﻟ ﻲ ﻜ ل‬, ‫ ﺇﻥ ﻋ ﻠ ﻲ ﻤﻨ ﻲ ﻭ ﺃﻨﺎ ﻤﻨﻪ‬, ‫ﻋ ﻠﻴﺎ‬ . ‫ﻤ ﺅﻤﻥ ﺒﻌﺩﻱ‬

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Hadīth No. 3

‫ ﺴـﻤﻌﺕ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺴﻌﺩ ﺒﻥ ﺃﺒﻲ ﻭﻗﺎﺹ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻤﻥ ﻜﻨﺕ ﻤـﻭﻻﻩ‬:‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬ ‫ ﺃﻨﺕ ﻤﻨﻲ ﺒﻤﻨﺯﻟﺔ ﻫـﺎﺭﻭﻥ ﻤـﻥ‬:‫ ﻭﺴﻤﻌﺘﻪ ﻴﻘﻭل‬,‫ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬ ‫ ﻷﻋﻁﻴﻥ ﺍﻟﺭﺍﻴﺔ‬:‫ ﻭﺴﻤﻌﺘﻪ ﻴﻘﻭل‬,‫ﻤﻭﺴﻰ ﺇﻻ ﺃﻨﻪ ﻻ ﻨﺒﻲ ﺒﻌﺩﻱ‬ .‫ﺍﻟﻴﻭﻡ ﺭﺠﻼ ﻴﺤﺏ ﺍﷲ ﻭﺭﺴﻭﻟﻪ‬ “ It is re late d by Sa ‘ d bin Abī Wa qās () : I he ar d Allāh’ s Me ssen ger ( ) say : One who ha s m e a s his ma ster ha s ‘ Alī as his m a ster. An d I hear d him say (to ‘ Alī () ): Yo u are in my plac e a s Hā r ūn wa s in M ūsā’ s p lac e, but ther e is no proph et afte r m e. An d I also he ar d him say (on th e oc ca sion of th e battle of Khay bar) : T oday I shall And hi s f ace f l as hed. T hen he s aid: give up ( oppos i ng) ‘Al ī , gi ve up ( opposing) ‘Alī. Surely ‘Al ī i s f r om me and I am f r om ‘Al ī and after me he i s t he guar di an of ever y bel i ever .

Ibn Kat hī r al s o narrat ed i t wi t h t hes e words i n al Bi dāyah w an-ni hāyah (5: 458).

Hāki m i n al -Mus t adr ak (3: 110, 111#4579) has declared t hi s t radi t i on s ound accordi ng t o t he condi t ions laid down

by Im ām M us lim while Dhahabī has kept s i l ent about i t .

Abū Ya‘ l ā has narrat ed i t i n al -Mus nad (1: 293 # 355) and i t s narrat ors are m en of i nt egri t y whi l e Ibn Hibbān has al s o cal l ed i t s ound.

T he t radi t i on i n T ayāl i s ī ’ s Mus nad (p. 111#829) also cont ai ns t hes e words : T he P rophet () s ai d:

‫ﻤﺎ ﻟﻬﻡ ﻭ ﻟﻌ ﻠ ﻲ ؟‬

W hy ar e t hey s o concer ned about ‘Al ī ?

Ibn Hi bbān narrat ed i t wi t h a fi rm (qaw ī ) chai n of t rans m i s s i on i n as -Sahī h (15: 373, 374 # 6929).

Ibn Abī S haybah narrat ed i t i n al -Mus annaf (12: 80 # 12170); Abū Nu‘ aym , Hi l yat -ul -aw l i yā’ w a t abaqāt -ulas f i yā’ (6: 294); M uhi b T abarī , ar -Ri yād-un-nadr ah f ī manāqi b-i l -‘as hr ah (3: 129); Haythamī, Mawārid-uz-zam’ān (p. 543 # 2203); and Hi ndī i n K anz -ul -‘ummāl (13: 142 # 36444).

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be sto w the fla g on the per son who lov es Allāh () an d His M essen ger () .”1

1.

Ibn M āj ah t rans m i t t ed t hi s s ahī h (s ound) hadī t h i n t he preface (al -muqaddi mah) t o hi s Sunan (1: 90 # 121); Ibn Abī ‘ Ās i m , as -Sunnah (p. 608 # 1386); M i zzī , T uhfat-ulas hr āf bi -ma‘r i f at -i l -at r āf (3: 203 # 3901); and Nas ā’ ī reproduced i t wi t h s l i ght l y di fferent words i n K has ā’i s amī r -i l -mu’mi nī m ‘Al ī bi n Abī T āl i b (pp. 32, 33 #91).

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Hadīth No. 4

‫ ﺃﻗﺒﻠﻨـﺎ ﻤـﻊ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺍﻟﺒﺭﺍﺀ ﺒﻥ ﻋﺎﺯﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ,‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻓﻲ ﺤﺠﺘﻪ ﺍﻟﺘﻲ ﺤـﺞ‬ ‫ ﻓﺄﺨﺫ ﺒﻴﺩ ﻋﻠﻲ‬,‫ ﻓﺄﻤﺭ ﺍﻟﺼﻼﺓ ﺠﺎﻤﻌﺔ‬,‫ﻓﻨﺯل ﻓﻲ ﺒﻌﺽ ﺍﻟﻁﺭﻴﻕ‬ ‫ ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤـﻥ ﺃﻨﻔﺴـﻬﻡ؟‬:‫ ﻓﻘﺎل‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ :‫ ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﻜل ﻤﺅﻤﻥ ﻤﻥ ﻨﻔﺴـﻪ؟ ﻗـﺎﻟﻭﺍ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﻗﺎﻟﻭﺍ‬ ,‫ ﺍﻟﻠﻬـﻡ! ﻭﺍل ﻤـﻥ ﻭﺍﻻﻩ‬,‫ ﻓﻬﺫﺍ ﻭﻟﻲ ﻤﻥ ﺃﻨﺎ ﻤﻭﻻﻩ‬:‫ ﻗﺎل‬.‫ﺒﻠﻰ‬ .‫ﺍﻟﻠﻬﻡ! ﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬ “ Barā’ bin ‘Āzib () na rrate s: We p erform e d ha jj with Allāh’ s Me ssen ger (). On the way h e stay e d at a p la ce an d comman de d us (to e sta blish) the pr ayer in con gre gation . After this, he he ld ‘Alī’s h an d, an d said: Am I not ne arer than th e live s of the be liever s? T hey r eplie d: Why not! He said: Am I not n ear er than the life of ev ery be liever ? T hey rep lie d: Why not! He sa id: On e who ha s me a s h is ma ster ha s this (‘Alī) a s his guar dian. O Allāh! Bef rien d the on e who befr ien ds him an d be the en emy of on e who is h is en emy.”1

1.

Ibn Mājah narrated this sound hadīth (tradition) in preface (almuqaddimah) to his Sunan (1:88 # 116); Ibn Kathīr, al-Bidāyah wan-nihāyah (4:168); Hindī, Kanz-ul-‘ummāl (11:602 # 32904); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:167, 168); and Ibn ‘Abī ‘Āsim briefly mentioned in as-Sunnah (p.603 # 1362).

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Hadīth No. 5

‫ ﻜﻨﺎ ﻤﻊ ﺭﺴﻭل‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺍﻟﺒﺭﺍﺀ ﺒﻥ ﻋﺎﺯﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ,‫ ﻓﻨﺯﻟﻨﺎ ﺒﻐـﺩﻴﺭ ﺨـﻡ‬,‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻓﻲ ﺴﻔﺭ‬ ‫ ﻭﻜﺴﺢ ﻟﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬,‫ ﺍﻟﺼﻼﺓ ﺠﺎﻤﻌﺔ‬:‫ﻓﻨﻭﺩﻱ ﻓﻴﻨﺎ‬ ‫ ﻓﺼﻠﻰ ﺍﻟﻅﻬﺭ ﻭﺃﺨﺫ ﺒﻴـﺩ ﻋﻠـﻲ‬,‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺘﺤﺕ ﺸﺠﺭﺘﻴﻥ‬ ‫ ﺃﻟﺴﺘﻡ ﺘﻌﻠﻤﻭﻥ ﺃﻨﻰ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ‬:‫ ﻓﻘﺎل‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﺃﻟﺴﺘﻡ ﺘﻌﻠﻤﻭﻥ ﺃﻨﻰ ﺃﻭﻟﻰ ﺒﻜل ﻤﺅﻤﻥ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﺃﻨﻔﺴﻬﻡ؟ ﻗﺎﻟﻭﺍ‬ ,‫ ﻓﺄﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨـﻪ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﻤﻥ ﻨﻔﺴﻪ؟ ﻗﺎﻟﻭﺍ‬ ‫ ﻭﻋﺎﺩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻓﻘﺎل‬ :‫ ﻓﻘﺎل ﻟﻪ‬,‫ ﻓﻠﻘﻴﻪ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺒﻌﺩ ﺫﻟﻙ‬:‫ ﻗﺎل‬.‫ﻤﻥ ﻋﺎﺩﺍﻩ‬ ‫ﻫﻨﻴﺌﺎ ﻴﺎ ﺍﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ! ﺃﺼﺒﺤﺕ ﻭﺃﻤﺴﻴﺕ ﻤﻭﻟﻰ ﻜل ﻤـﺅﻤﻥ‬ .‫ﻭﻤﺅﻤﻨﺔ‬

“ It is na rrate d by Bar ā’ bin ‘Āzib () : We we re on a jo urney with Allāh’s Me ssen ge r () . (On the way) we st aye d at Gha dīr Kh um. T here it was anno un ce d that the pr ayer was a bo ut to be o ffer e d. T he spa ce un der t wo tree s wa s cle ane d for Allāh’ s M e ssen ger ( ). T hen he offe re d the zuh r (noon) pr ayer , an d, ho ldin g ‘Alī’s h an d, h e said: Don ’t yo u kno w th at I am ev en n ear er than the live s o f the be liever s? T hey said: Why not! He said: Don ’t yo u kno w that I am even ne arer than the life of eve ry be lieve r? T hey sa id: Why not! T he n arrator say s that he sa id while ho ldin g ‘ Alī’ s han d: One who ha s me a s his m a ster ha s ‘ Alī a s h is ma ster. O Allāh! Be frien d the one who be frien ds h im (‘ Alī) an d be the en emy of one who is his en emy. T he n arrator say s that after this ‘Um ar ( bin a lKh attāb ()) met ‘ Alī ( ) an d sa id to h im: O I bn Abī T ālib! Con grat ulation s, yo u hav e becom e the ma ster of

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ev ery ma le an d fem ale believ er, morn in g an d even in g (for ev er). ”1

1.

Ahmad bin Hambal related it from Barā’ bin ‘Āzib through two different chains of transmission in al-Musnad (4:281); Ibn Abī Shaybah, al-Musannaf (12:78 # 12167); Muhib Tabarī, Dhakhā’irul-‘uqbā fī manāqib dhawī al-qurbā (p.125), ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:126, 127); Hindī, Kanz-ul-‘ummāl (13:133, 134 # 36420); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (5:167, 168); Ibn Athīr, Asad-ul-ghābah (4:103); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169; 5:464).

Ahmad bin Hambal in his book Fadā’il-us-sahābah (2:610 # 1042) has added the following words in the tradition related to ‘Umar bin al-Khattāb (). The Prophet () said:

‫ ﻭﺃﺤﺏ ﻤـﻥ‬,‫ ﻭﺍﻨﺼﺭ ﻤﻥ ﻨﺼﺭﻩ‬,‫ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬ .‫ﺃﺤﺒﻪ‬ .‫ ﻭ ﺍﺒﻐﺽ ﻤﻥ ﺃﺒﻐﻀﻪ‬:‫ ﺃﻭ ﻗﺎل‬:‫ﻗﺎل ﺸﻌﺒﺔ‬

(O Allāh!) Be the enemy of one who is his (‘Alī’s) enemy, and help him who helps him, and love him who loves him.

Shu‘bah says that the Prophet () said in its place, “Bear malice towards him who bears malice towards (‘Alī).”

Manāwī has written in Fayd-ul-qadīr (6:217) that when Abū Bakr () and ‘Umar () had heard the Prophet’s saying — One who has me as his master has ‘Alī as his master — they said to ‘Alī () : O son of Abū Tālib! You have become the master of every male and female believer, morning and evening (for ever).”

Dhahabī has said in Siyar a‘lām-in-nubalā’ (2:623, 624) that ‘Umar () uttered the words: O ‘Alī! Congratulations.

!‫ﻫﻨﻴﺌﺎ ﻟﻙ ﻴﺎ ﻋﻠﻲ‬

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Hadīth No. 6

‫ ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼـﻠﻰ ﺍﷲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺍﺒﻥ ﺒﺭﻴﺩﺓ ﻋﻥ ﺃﺒﻴﻪ‬ .‫ ﻭﻟﻴﻪ‬‫ ﻤﻥ ﻜﻨﺕ ﻭﻟﻴﻪ ﻓﻌﻠﻲ‬:‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ “ I bn Bur ay dah h as attribute d it to his f ather: Allāh’ s M essen ger () said: One who h as me a s his guar dian ha s ‘Alī a s his guar dian.”1

1.

Ahmad bin Hambal narrated it in al-Musnad (5:361), and Fadā’ilus-sahābah (2:563 # 947); Ibn Abī ‘Āsim, as-Sunnah (pp.601, 603 # 1351, 1366); Hākim, al-Mustadrak (2:131 # 2589); Ibn Abī Shaybah, al-Musannaf (12:57 # 12114); Tabarānī, al-Mu‘jam-ulkabīr (5:166 # 4968), al-Mu‘jam-ul-awsat (3:100, 101 # 2204); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:143); Haythamī, Majma‘-uzzawā’id (9:108); and Hindī in Kanz-ul-‘ummāl (11:602 # 32905).

The same tradition has been reproduced by Hindī in Kanz-ul‘ummāl (15:168, 169 # 36511), using slightly different words and he says that it has been narrated by Ibn Rāhawayh and Ibn Jarīr.

Ibn ‘Asākir narrated it through Fātimah (‫ )رﺿ ﻲ اﷲ ﻋﻨﮭ ﺎ‬also in Tārīkh Dimashq al-kabīr (45:142).

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T he Ghadīr Decl ar ati on

Hadīt h No. 7

‫ ﻟﻤﺎ ﺭﺠﻊ ﺭﺴـﻭل‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻭﻨﺯل ﻏﺩﻴﺭ‬,‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻤﻥ ﺤﺠﺔ ﺍﻟﻭﺩﺍﻉ‬ ‫ ﺇﻨﻲ ﻗﺩ‬,‫ ﻜﺄﻨﻲ ﻗﺩ ﺩﻋﻴﺕ ﻓﺄﺠﺒﺕ‬:‫ ﻓﻘﺎل‬,‫ ﺃﻤﺭ ﺒﺩﻭﺤﺎﺕ ﻓﻘﻤﻥ‬,‫ﺨﻡ‬ ,‫ ﻜﺘﺎﺏ ﺍﷲ ﺘﻌﺎﻟﻰ‬:‫ ﺃﺤﺩﻫﻤﺎ ﺃﻜﺒﺭ ﻤﻥ ﺍﻵﺨﺭ‬,‫ﺘﺭﻜﺕ ﻓﻴﻜﻡ ﺍﻟﺜﻘﻠﻴﻥ‬ ‫ ﻓﺈﻨﻬﻤﺎ ﻟﻥ ﻴﺘﻔﺭﻗﺎ ﺤﺘﻰ‬,‫ ﻓﺎﻨﻅﺭﻭﺍ ﻜﻴﻑ ﺘﺨﻠﻔﻭﻨﻲ ﻓﻴﻬﻤﺎ‬,‫ﻭﻋﺘﺭﺘﻲ‬ ‫ ﻭﺃﻨـﺎ‬,‫ ﺇﻥ ﺍﷲ ﻋﺯ ﻭﺠل ﻤﻭﻻﻱ‬:‫ ﺜﻡ ﻗﺎل‬.‫ﻴﺭﺩﺍ ﻋﻠﻲ ﺍﻟﺤﻭﺽ‬ ‫ ﻤﻥ‬:‫ ﻓﻘﺎل‬,‫ ﺜﻡ ﺃﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬.‫ﻤﻭﻟﻰ ﻜل ﻤﺅﻤﻥ‬ .‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻬﺫﺍ ﻭﻟﻴﻪ‬ “ It is narr ate d by Z ay d bin Ar qam () : When Allāh’ s M essen ger () wa s ret urnin g after the Ha jjat- ul- wa dā‘, he stay e d at Gha dīr Kh um. He comm an de d th at a canopy sho uld be p ut up an d so it wa s don e. T hen he sa id: It se ems a s if I am a bo ut to bre athe my last which I shall a cc ept. In dee d, I am leav in g t wo important thin gs in yo ur m idst wh ich ex ce e d ea ch othe r in impo rtance : One (is) Allāh’ s Book an d the other ( is) my p ro geny. No w it is to be seen ho w do yo u treat both of them after me an d they will not be separ ate d from ea ch other, an d they will app ear be fore me at the Fo untain of ka wthar. T hen a dde d: Sur e ly Allāh () is my Ma ster an d I am th e ma ster of ev ery believ er. T hen, holdin g ‘Alī’ s han d, he said: One who ha s m e a s h is ma ster ha s this (‘ Alī) a s his guar dian. O Allāh! Befr ien d h im who befrien ds h im (‘ Alī) an d be the en emy of on e who is h is en emy.”1 1.

Hākim narrated it in al-Mustadrak (3:109 # 4576); Nasā’ī, asSunan-ul-kubrā (5:45, 130 # 8148, 8464); Tabarānī, al-Mu‘jam-ulkabīr (5:166 # 4969); and Ibn Abī ‘Āsim related it briefly in asSunnah (p.644 # 1555).

Nasā’ī related it with a sound chain of authorities in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.84, 85 # 76).

Abū Mahāsin copied it in al -Mu‘t as ar mi n-al -mukht asar mi n Mas hkal -i l -āt hār (2:301).

T he Ghadīr Decl ar ati on

29

Hadīt h No. 8

,‫ﻋﻥ ﺍﺒﻥ ﻭﺍﺜﻠﺔ ﺃﻨﻪ ﺴﻤﻊ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀـﻲ ﺍﷲ ﻋﻨـﻪ‬ ‫ ﻨﺯل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺒﻴﻥ ﻤﻜـﺔ‬:‫ﻴﻘﻭل‬ ‫ ﻓﻜﻨﺱ ﺍﻟﻨﺎﺱ ﻤﺎ‬,‫ﻭﺍﻟﻤﺩﻴﻨﺔ ﻋﻨﺩ ﺸﺠﺭﺍﺕ ﺨﻤﺱ ﺩﻭﺤﺎﺕ ﻋﻅﺎﻡ‬ ‫ ﺜﻡ ﺭﺍﺡ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬,‫ﺘﺤﺕ ﺍﻟﺸﺠﺭﺍﺕ‬ ‫ ﻭﺫﻜـﺭ‬,‫ ﻓﺤﻤﺩ ﺍﷲ ﻭﺃﺜﻨﻰ ﻋﻠﻴﻪ‬,‫ﺎ‬‫ ﺜﻡ ﻗﺎﻡ ﺨﻁﻴﺒ‬,‫ ﻓﺼﻠﻰ‬,‫ﻋﺸﻴﺔ‬ ‫ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﺇﻨـﻲ‬:‫ ﺜﻡ ﻗﺎل‬,‫ ﻓﻘﺎل ﻤﺎ ﺸﺎﺀ ﺍﷲ ﺃﻥ ﻴﻘﻭل‬,‫ﻭﻭﻋﻅ‬ ,‫ ﻭﻫﻤﺎ ﻜﺘﺎﺏ ﺍﷲ‬,‫ ﻟﻥ ﺘﻀﻠﻭﺍ ﺇﻥ ﺍﺘﺒﻌﺘﻤﻭﻫﻤﺎ‬,‫ﺘﺎﺭﻙ ﻓﻴﻜﻡ ﺃﻤﺭﻴﻥ‬ ‫ ﺃﺘﻌﻠﻤﻭﻥ ﺇﻨﻲ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ‬:‫ ﺜﻡ ﻗﺎل‬,‫ﻭﺃﻫل ﺒﻴﺘﻲ ﻋﺘﺭﺘﻲ‬ ‫ ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ ﺼـﻠﻰ ﺍﷲ‬.‫ ﻨﻌﻡ‬:‫ ﻗﺎﻟﻭﺍ‬,‫ﺃﻨﻔﺴﻬﻡ؟ ﺜﻼﺙ ﻤﺭﺍﺕ‬ .‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ “ I bn Wāth ilah is r eporte d to h ave he ar d f rom Z ay d bin Ar qam () that the Prophet () wa s camp in g bet ween M akkah an d M e din a ne ar f ive dense tre es. T he peop le c le ane d the pla ce un de r the tre es an d h e re ste d the re for some time . He off ere d the p rayer an d then stood up to a ddre ss the p eople . He pr aise d Allāh ( ), gave some a dv ic e to the a udienc e an d then said wh atever Allāh ( ) wa nte d h im to say. He said: O p eople! I am le avin g t wo thin gs with yo u. Yo u will nev er go a stray a s lon g a s yo u fo llo w them an d the se (t wo thin gs) ar e Allāh’ s Book an d my pro geny. He then a dde d: Don’t yo u kno w I am near er than the live s of the believe rs? He r epe ated it thre e t ime s.

Ev eryone sa id: ye s. T hen he sa id: One who ha s me a s his ma ster ha s ‘ Alī a s h is ma ster .”1

1.

Hākim related it in al-Mustadrak (3:109, 110 # 4577); Hindī, Kanz-ul-‘ummāl (1:381 # 1657); Ibn ‘Asākir, Tārīkh Dimashq alkabīr (45:164); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:168).

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T he Ghadīr Decl ar ati on

Hadīt h No. 9

‫ ﺨﺭﺠﻨﺎ ﻤﻊ ﺭﺴﻭل‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻓﺄﻤﺭ‬,‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺤﺘﻰ ﺍﻨﺘﻬﻴﻨﺎ ﺇﻟﻰ ﻏﺩﻴﺭ ﺨﻡ‬ ,‫ﺍ ﻤﻨـﻪ‬‫ ﺤـﺭ‬‫ﺒﺭﻭﺡ ﻓﻜﺴﺢ ﻓﻲ ﻴﻭﻡ ﻤﺎ ﺃﺘﻰ ﻋﻠﻴﻨﺎ ﻴﻭﻡ ﻜﺎﻥ ﺃﺸﺩ‬ ‫ ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﺃﻨﻪ ﻟﻡ ﻴﺒﻌﺙ ﻨﺒﻲ‬:‫ ﻭﻗﺎل‬,‫ﻓﺤﻤﺩ ﺍﷲ ﻭﺃﺜﻨﻰ ﻋﻠﻴﻪ‬ ‫ ﻭﺇﻨﻲ ﺃﻭﺸﻙ‬,‫ﻗﻁ ﺇﻻ ﻤﺎ ﻋﺎﺵ ﻨﺼﻑ ﻤﺎ ﻋﺎﺵ ﺍﻟﺫﻱ ﻜﺎﻥ ﻗﺒﻠﻪ‬ ‫ ﻭﺇﻨﻲ ﺘﺎﺭﻙ ﻓﻴﻜﻡ ﻤﺎ ﻟﻥ ﺘﻀﻠﻭﺍ ﺒﻌﺩﻩ ﻜﺘـﺎﺏ‬,‫ﺃﻥ ﺃﺩﻋﻰ ﻓﺄﺠﻴﺏ‬ ‫ ﻴﺎ‬:‫ ﻓﻘﺎل‬,‫ ﺜﻡ ﻗﺎﻡ ﻓﺄﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬.‫ﺍﷲ ﻋﺯ ﻭﺠل‬ ‫ ﺍﷲ ﻭﺭﺴـﻭﻟﻪ‬:‫ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﻤﻥ ﺃﻭﻟﻰ ﺒﻜﻡ ﻤﻥ ﺃﻨﻔﺴﻜﻡ؟ ﻗـﺎﻟﻭﺍ‬ ‫ ﻤﻥ ﻜﻨﺕ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﻜﻡ ﻤﻥ ﺃﻨﻔﺴﻜﻡ؟ ﻗﺎﻟﻭﺍ‬.‫ﺃﻋﻠﻡ‬ .‫ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬ “ Zay d bin Ar qam () narr ate s: We set o ut with Allāh’ s Me ssen ger () until we re ache d Gh a dīr Kh um.

He comman de d that a canopy sho uld be p ut up. He looke d tir e d on that day an d it wa s a v ery hot day . He pra ise d Allāh () an d then said: O p eople, o ut of th e proph ets Allāh () sent, each ne w proph et ha d a life sp an h alf a s m uch a s that of his pre dec essor , an d it se em s to m e that soon I m ay be ca lle d (to bre athe my la st) wh ich I shall a cc ept. I am le avin g in yo ur midst som ethin g that will nev er let yo u go a stray, an d that is the Book of Allāh ( ).

T hen he stoo d up, he ld ‘ Alī’ s han d an d sa id: O p eople, who is he who is n ear er than yo ur live s? All of them said: Allāh ( ) an d His M e ssen ger () kno w better. (T hen a dde d:) Am I not n ear er than yo ur liv es? T hey said: Why not! He sa id: On e who ha s m e a s h is ma ster ha s ‘ Alī as his ma ster .”1

1.

Hākim graded it sahīh (sound) according to the conditions of Bukhārī and Muslim in al-Mustadrak (3:533 # 6272) and Dhahabī confirmed its soundness. Tabarānī transmitted it in al-Mu‘jam-ul-

T he Ghadīr Decl ar ati on

31

Hadīt h No. 10

‫ ﻟﻘﺩ ﺴﻤﻌﺕ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺴﻌﺩ ﺒﻥ ﺃﺒﻲ ﻭﻗﺎﺹ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻓﻲ ﻋﻠﻲ ﺭﻀـﻲ‬ ‫ ﻷﻥ ﻴﻜﻭﻥ ﻟﻲ ﻭﺍﺤﺩﺓ ﻤﻨﻬﻥ ﺃﺤﺏ ﺇﻟﻲ‬,‫ﺍﷲ ﻋﻨﻪ ﺜﻼﺙ ﺨﺼﺎل‬ :‫ﻤﻥ ﺤﻤﺭ ﺍﻟﻨﻌﻡ‬ ‫ ﺇﻻ ﺃﻨـﻪ ﻻ‬,‫ ﺇﻨﻪ ﺒﻤﻨﺯﻟﺔ ﻫﺎﺭﻭﻥ ﻤﻥ ﻤﻭﺴﻰ‬:‫ﺴﻤﻌﺘﻪ ﻴﻘﻭل‬ ‫ ﻷﻋﻁﻴﻥ ﺍﻟﺭﺍﻴﺔ ﻏﺩﺍ ﺭﺠﻼ ﻴﺤﺏ ﺍﷲ‬:‫ ﻭﺴﻤﻌﺘﻪ ﻴﻘﻭل‬,‫ﻨﺒﻲ ﺒﻌﺩﻱ‬ ‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ‬:‫ ﻭﺴﻤﻌﺘﻪ ﻴﻘﻭل‬,‫ ﻭﻴﺤﺒﻪ ﺍﷲ ﻭﺭﺴﻭﻟﻪ‬,‫ﻭﺭﺴﻭﻟﻪ‬ .‫ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬ “ Sa ‘ d bin Abī Wa qās ( ) say s that he h ear d Allāh’ s M essen ger ( ) de scr ibe thre e qualities of ‘ Alī (). Ha d I po sse sse d anyone of them , it wo uld hav e be en de arer to me than re d cam els. “ I h ear d him say : In dee d, he (‘ Alī) is in my pla ce a s Hār ūn wa s in M ūsā’ s place , but ther e is no prophet after me . An d I he ar d h im say: T oday I sh all besto w the fla g on the per son who love s Allāh ( ) an d His M e ssen ger ( ), an d Allāh ( ) an d His Me ssen ger ( ) love him too. An d I hea r d h im say : One who h a s me a s his m a ster ha s ‘Alī a s h is ma ster. ”1

1.

kabīr (5:171,172 # 4986); and Hindī in Kanz-ul-‘ummāl (11:602 # 32904).

Nasā’ī narrated it with sound chain of trasmission in Khasā’is amīr-il-mu’minīm ‘Alī bin Abī Tālib (pp.33, 34, 88 # 10, 80); and Hindī related it in Kanz-ul-‘ummāl (15:163 # 36496) through ‘Āmir bin Sa‘d with the addition of a few words.

Shāshī narrated it through ‘Āmir bin Sa‘d bin Abī Waqās in al-Musnad (1:165, 166 # 106).

Ibn ‘Asākir narrated it through ‘Āmir bin Sa‘d and Sa‘d bin Abī Waqās in Tārīkh Dimashq al-kabīr (45:88).

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T he Ghadīr Decl ar ati on

Hadīth No. 11

‫ ﻋﻥ ﺴﻌﺩ ﺒﻥ ﺃﺒﻲ ﻭﻗﺎﺹ ﺭﻀﻲ‬...‫ﺃﺨﺭﺝ ﺴﻔﻴﺎﻥ ﺒﻥ ﻋﻴﻴﻨﺔ‬ ‫ ﺇﻥ ﻟـﻪ ﻟﻤﻨﺎﻗـﺏ‬,(‫ﺍﷲ ﻋﻨﻪ )ﻓﻲ ﻤﻨﺎﻗﺏ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﺫﻜﺭ‬,‫ ﻷﻥ ﻴﻜﻭﻥ ﻟﻲ ﻭﺍﺤﺩﺓ ﻤﻨﻬﻥ ﺃﺤﺏ ﺇﻟﻲ ﻤﻥ ﻜﺫﺍ ﻭﻜﺫﺍ‬:‫ﺃﺭﺒﻊ‬ .‫ﺤﻤﺭ ﺍﻟﻨﻌﻡ‬ ‫ ﻭﻗﻭﻟـﻪ‬.‫ ﻷﻋﻁﻴﻥ ﺍﻟﺭﺍﻴﺔ‬:‫ﻗﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ ‫ ﻭﻗﻭﻟﻪ‬.‫ ﺒﻤﻨﺯﻟﺔ ﻫﺎﺭﻭﻥ ﺒﻥ ﻤﻭﺴﻰ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ ‫ ﻭﻨﺴـﻲ ﺴـﻔﻴﺎﻥ‬,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ .‫ﺍﻟﺭﺍﺒﻌﺔ‬ “ Sufy ān bin ‘Uyayn ah (in pra ise of ‘Alī ()) r elates it from Sa‘ d bin Abī W a qā s () that of the fo ur qualitie s of ‘ Alī () if I possesse d anyon e of them , I wo uld have he ld it dear er than such an d such, even the re d came ls. (T he fo ur qualitie s were as follo ws:) (first qua lity) he wa s ble sse d with the fla g (on the occ a sion of the battle of Kh ay bar ; (secon d qua lity is) the Prophet’s say in g a bo ut h im (that they ar e re late d) a s Hār ūn an d M ūsā ( we re r elate d); (thir d qua lity is) the Prophet’ s say in g a bo ut h im that one who h as me a s h is ma ster (ha s ‘ Alī a s his m aste r).

(T he sub-n arrator) Sufy ān bin ‘Uyayn ah did not remem ber the fo urth quality.”1

1.

Ibn Abī ‘Āsim related it in as-Sunnah (p.607 # 1385); and Diyā’ Maqdisī in al-Ahādīth-ul-mukhtārah (3:151 # 948).

Ahmad bin Hambal related it with a fair (hasan) chain of authorities in Fadā’il-us-sahāhah (2:643 # 1093).

Ibn ‘Asākir narrated this tradition through Sa‘d bin Abī Waqās who mentioned the four qualities in detail in Tārīkh Dimashq alkabīr (45: 89-91).

T he Ghadīr Decl ar ati on

33

Hadīth No. 12

‫ﻋﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺴﺎﺒﻁ )ﻓﻲ ﻤﻨﺎﻗﺏ ﻋﻠﻲ ﺭﻀـﻲ ﺍﷲ‬ ‫ ﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ‬:‫ ﻗﺎل ﺴﻌﺩ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬:‫ ﻗﺎل‬,(‫ﻋﻨﻪ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻓﻲ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨـﻪ ﺜـﻼﺙ‬ ‫ ﻷﻥ ﻴﻜﻭﻥ ﻟﻲ ﻭﺍﺤﺩﺓ ﻤﻨﻬﻥ ﺃﺤﺏ ﺇﻟﻲ ﻤﻥ ﺍﻟﺩﻨﻴﺎ ﻭﻤـﺎ‬,‫ﺨﺼﺎل‬ ‫ ﻤﻥ‬:‫ ﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬,‫ﻓﻴﻬﺎ‬ ‫ ﻭﻷﻋﻁﻴﻥ‬,‫ ﻭﺃﻨﺕ ﻤﻨﻲ ﺒﻤﻨﺯﻟﺔ ﻫﺎﺭﻭﻥ ﻤﻥ ﻤﻭﺴﻰ‬,‫ﻜﻨﺕ ﻤﻭﻻﻩ‬ .‫ﺍﻟﺭﺍﻴﺔ‬ “ ‘Abd- ur- Rahmān bin Sā bit (in pra ise o f ‘ Alī ()) r elate s that Sa‘ d ( ) said: I h ear d Allāh’ s M essen ger ( ) de scr ibe thr ee o f ‘ Alī’ s qualitie s that if I am ble sse d with anyone of them I wo uld hold it dear er than the wor ld an d it s contents. I h ear d Allāh ’s Me ssen ger ( ) say : One who ha s m e as his m a ster (h as ‘Alī a s h is m aster ), an d yo u a re in my place a s Hār ūn wa s in place of M ūsā, an d I shall be sto w the f la g on h im ( who is a f rien d of Allāh () an d His Me ssen ger ( ), an d Allāh ( ) an d His M essen ger ( ) are h is fr ien ds). ”1

1.

Ibn Abī ‘Āsim related it in as-Sunnah (p.608 # 1386); Ibn Abī Shaybah, al-Musannaf (12:61 # 12127); and Diyā’ Maqdisī declared its chain of transmission sahīh (sound) in al-Ahādīth-ulmukhtārah (3:207 # 1008).

Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr (45:88,89).

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Hadīth No. 13

‫ ﻜﻨﺎ‬:‫ ﻗﺎل‬,‫ ﻋﻥ ﺠﺩﻩ‬,‫ ﻋﻥ ﺃﺒﻴﻪ‬,‫ﻋﻥ ﺭﻓﺎﻋﺔ ﺒﻥ ﺇﻴﺎﺱ ﺍﻟﻀﺒﻲ‬ ‫ ﻓﺒﻌﺙ ﺇﻟﻰ ﻁﻠﺤﺔ ﺒﻥ ﻋﺒﻴﺩ‬,‫ﻤﻊ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻭﻡ ﺍﻟﺠﻤل‬ !‫ ﻨﺸﺩﺘﻙ ﺍﷲ‬:‫ ﻓﻘﺎل‬,‫ ﻓﺄﺘﺎﻩ ﻁﻠﺤﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬,‫ﺍﷲ ﺃﻥ ﺍﻟﻘﻨﻲ‬ ‫ ﻤـﻥ‬:‫ﻫل ﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬ ‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ؟‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﻻﻩ‬,‫ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬ ‫ ﻓﺎﻨﺼـﺭﻑ‬:‫ ﻗﺎل‬.‫ ﻟﻡ ﺃﺫﻜﺭ‬:‫ ﻓﻠﻡ ﺘﻘﺎﺘﻠﻨﻲ؟ ﻗﺎل‬:‫ ﻗﺎل‬.‫ ﻨﻌﻡ‬:‫ﻗﺎل‬ .‫ﻁﻠﺤﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ “ Rifā‘ ah bin Iyā s a d-Da bbī re late s on the a uthority of h is f ather who r elates it on the a uthority of his gr an dfather. He sa id: We wer e with ‘ Alī () on th e day of the Battle of Jam al. He sent a m essa ge for T alh ah bin ‘ Ubay dullāh () who ca lle d on him . He said: I m ake yo u swe ar by Allāh! Hav e yo u he ar d from the Me ssen ger of Allāh () : One who ha s me a s h is m aster ha s ‘Alī a s his ma ster . O Allāh! Bef rien d him who befr ien ds h im an d be h is en emy who is his ene my. T a lhah () said: Yes. ‘ Alī () said: T hen why do yo u battle with m e? T alh ah () sa id: I did not rem em ber it. T he narr ator sa id: ( After this) T alh ah () went ba ck.”1

1.

Hākim narrated it in al-Mustadrak (3:371 # 5594), Bayhaqī, al I‘t i qād w al -hi dāyah i l ā s abī l -i r -r i s hād ‘al ā madhhab-iss al af w a as hāb-i l -hadī t h (p.373); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (27:76); Hindī, Kanz-ul-‘ummāl (11:332 # 31662); and Haythamī said in Majma‘-uz-zawā’id (9:107) that this tradition has been narrated by Bazzār through Nadhīr.

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Hadīth No. 14

,‫ ﻏﺯﻭﺕﹸ ﻤﻊ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻴﻤﻥ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺒﺭﻴﺩﺓ‬ ‫ ﻓﻠﻤﺎ ﻗﺩﻤﺕﹸ ﻋﻠﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬,‫ﻓﺭﺃﻴﺕ ﻤﻨﻪ ﺠﻔﻭﺓ‬ ‫ ﻓﺭﺃﻴﺕ ﻭﺠﻪ ﺭﺴـﻭل ﺍﷲ‬,‫ ﻓﺘﻨﻘﺼﺘﻪ‬,‫ ﺫﻜﺭﺕ ﻋﻠﻴﺎ‬,‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ ‫ ﻴﺎ ﺒﺭﻴﺩﺓ! ﺃﻟﺴﺕ ﺃﻭﻟﻰ‬:‫ ﻓﻘﺎل‬,‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﺘﻐﻴﺭ‬ ‫ ﻤـﻥ‬:‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ! ﻗﺎل‬,‫ ﺒﻠﻰ‬:‫ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ ﺃﻨﻔﺴﻬﻡ؟ ﻗﻠﺕ‬ .‫ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬ “ It is n arrate d by Buray dah (): I took part in the Battle o f Yemen with ‘ Alī () an d I h a d a comp laint a gain st h im. Wh en I went to see the P rophet (( ) r eturn in g from war ), I m entione d ‘Alī in rather improp er wo r ds. I sa w that the Prophet’ s fa ce ha d flush e d, an d he sa id: O Bur ay dah! Am I not ne arer than the live s of the be liever s? I sa id: why not, O Me ssen ger of Allāh ! At this, he sa id: One who ha s m e as his ma ster h as ‘ Alī a s his ma ster .”1

1.

Ahmad bin Hambal related it in al-Musnad (5:347), and Fadā’ilus-sahābah (2:584, 585 # 989); Nasā’ī, as-Sunan-ul-kubrā (5:130 # 8465), Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (p. 86 # 78), and Fadā’il-us-sahābah (p.14 # 42); Hākim, al-Mustadrak (3:110 # 4578); Ibn Abī Shaybah, al-Musannaf (12:84# 12181); Ibn Abī ‘Āsim, al-Āhad wal-mathānī (4:325, 326); Shāshī, al-Musnad (1:127); Tabarānī, al-Mu‘jam-ul-awsat (1:229 # 348); Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:128); Abū ‘Ulā, Tuhfat-ul-ahwadhī (10:147); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (4:23); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:142, 146-8); and Hindī in Kanz-ul-‘ummāl (13:134 # 36422).

Ibn Kathīr said in al-Bidāyah wan–nihāyah (4:168; 5:457) that the tradition narrated by Nasā’ī has a sound chain of succession (isnāduhū jayyid qawī) and all of its narrators are of integrity (rijāluhū thiqah).

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T he Ghadīr Decl ar ati on

Hadīth No. 15

‫ ﻗﺎل ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻤﻴﻤﻭﻥ ﺃﺒﻲ ﻋﺒﺩ ﺍﷲ‬ ‫ ﻨﺯﻟﻨﺎ ﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬:‫ﻋﻨﻪ ﻭﺃﻨﺎ ﺃﺴﻤﻊ‬ .‫ ﻓﺼﻼﻫﺎ ﺒﻬﺠﻴﺭ‬,‫ ﻓﺄﻤﺭ ﺒﺎﻟﺼﻼﺓ‬,‫ﻭﺴﻠﻡ ﺒﻭﺍﺩ ﻴﻘﺎل ﻟﻪ ﻭﺍﺩﻱ ﺨﻡ‬ ‫ ﻓﺨﻁﺒﻨﺎ ﻭﻅﻠل ﻟﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ ﻭﺴـﻠﻡ‬:‫ﻗﺎل‬ ‫ ﺃﻟﺴﺘﻡ ﺘﻌﻠﻤﻭﻥ ﺃﻭ‬:‫ ﻓﻘﺎل‬,‫ﺒﺜﻭﺏ ﻋﻠﻰ ﺸﺠﺭﺓ ﺴﻤﺭﺓ ﻤﻥ ﺍﻟﺸﻤﺱ‬ .‫ ﺒﻠـﻰ‬:‫ﻟﺴﺘﻡ ﺘﺸﻬﺩﻭﻥ ﺃﻨﻰ ﺃﻭﻟﻰ ﺒﻜل ﻤﺅﻤﻥ ﻤﻥ ﻨﻔﺴﻪ؟ ﻗﺎﻟﻭﺍ‬ ,‫ ﺍﻟﻠﻬﻡ! ﻋﺎﺩ ﻤﻥ ﻋـﺎﺩﺍﻩ‬,‫ ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﺈﻥ ﻋﻠﻴﺎ ﻤﻭﻻﻩ‬:‫ﻗﺎل‬ .‫ﻭﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬ “ Maym ūn Abū ‘Abdullāh de scr ibe s that he he ar d Zay d bin Ar qam () say: We cam e do wn to a va lley, nam e d the va lley o f Kh um, with the M essen ger of Allāh ( ). So he comm an de d th e p eople to gather for th e pr ayer an d le d the con gre gation in t err ible h eat. T hen h e deliver e d the sermon , an d a sh a de wa s improv ise d by han gin g a piece of c loth from the tr ee to protect the Me ssen ger o f Allāh ( ) f rom the h eat of the sun . He sa id: Don’t yo u kno w or bea r witne ss (to it) that I am ne are r than the life of ev ery be liev er? T he p eople sa id: why not! He sa id: so one who h as me as h is m aster h as ‘ Alī a s h is ma ster. O Allāh!

Be yo u his ene my who is h is (‘Alī’s) enemy an d be yo u h is frien d who bef rien ds h im. ”1

1.

Ahmad bin Hambal related it in al-Musnad (4:372); Bayhaqī, asSunan-ul-kubrā (5:131); Haythamī, Majma‘-uz-zawā’id (9:104); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:166); and Hindī in Kanzul-‘ummāl (13:157 # 36485).

Tabarānī transmitted it through another chain of transmission in al-Mu‘jam-ul-kabīr (5:195 # 5068).

Ibn Kathīr graded its chain of authorities fine (jayyid) in alBidāyah wan-nihāyah (4:172), and its men are those of thiqah (trustworthy) hadīth.

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Hadīth No. 16

‫ ﺴﺄﻟﺕ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀـﻲ ﺍﷲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﻁﻴﺔ ﺍﻟﻌﻭﻓﻲ‬ ‫ ﺃﻥ ﺨﺘﻨﺎ ﻟﻲ ﺤﺩﺜﻨﻲ ﻋﻨﻙ ﺒﺤﺩﻴﺙ ﻓﻲ ﺸﺄﻥ ﻋﻠﻲ‬:‫ ﻓﻘﻠﺕ ﻟﻪ‬,‫ﻋﻨﻪ‬ ,‫ ﻓﺎﻨﺎ ﺃﺤﺏ ﺃﻥ ﺃﺴـﻤﻌﻪ ﻤﻨـﻙ‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬ ‫ ﻟـﻴﺱ‬:‫ ﻓﻘﻠﺕ ﻟﻪ‬,‫ ﺇﻨﻜﻡ ﻤﻌﺸﺭ ﺃﻫل ﺍﻟﻌﺭﺍﻕ ﻓﻴﻜﻡ ﻤﺎ ﻓﻴﻜﻡ‬:‫ﻓﻘﺎل‬ ‫ ﻓﺨﺭﺝ ﺭﺴـﻭل ﺍﷲ‬,‫ ﻜﻨﺎ ﺒﺎﻟﺠﺤﻔﺔ‬,‫ ﻨﻌﻡ‬:‫ ﻓﻘﺎل‬,‫ﻋﻠﻴﻙ ﻤﻨﻰ ﺒﺄﺱ‬ ‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺇﻟﻴﻨﺎ ﻅﻬﺭﺍ ﻭﻫﻭ ﺁﺨﺫ ﺒﻌﻀﺩ ﻋﻠـﻲ‬ ‫ ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﺃﻟﺴﺘﻡ ﺘﻌﻠﻤﻭﻥ ﺃﻨﻰ ﺃﻭﻟﻰ‬:‫ ﻓﻘﺎل‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ ﺃﻨﻔﺴﻬﻡ؟ ﻗﺎﻟﻭﺍ‬ ‫ ﻭﻋـﺎﺩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬:‫ ﻫل ﻗﺎل‬:‫ ﻓﻘﻠﺕ ﻟﻪ‬:‫ ﻗﺎل‬.‫ﻤﻭﻻﻩ‬ .‫ ﺇﻨﻤﺎ ﺃﺨﺒﺭﻙ ﻜﻤﺎ ﺴﻤﻌﺕ‬:‫ﻤﻥ ﻋﺎﺩﺍﻩ؟ ﻗﺎل‬ “ It is nar rate d by ‘Atiyy ah a l-‘ Awf ī. He say s: I a ske d Z ay d bin Ar qam (): I have a son-in- la w who relate s a had īth in p raise of ‘Alī () ba se d on yo ur n arration on the day of Gha dīr Kh um. I want to h ear it ( dir ectly) from yo u.

Z ay d bin Ar qam () sa id: yo u are a nativ e of Ir a q. May yo u pe rsist in yo ur h a bits! So I said: yo u will not re ce ive any tortur e f rom m e. (At this) he said: we were at the spot of Juhf ah that at the time of zuh r (noon pray er) the Prophet ( ), ho ldin g ‘Alī’s han d, cam e o ut. He sa id: O peop le! Don’t yo u kno w that I am ev en ne are r than the live s of the believe rs? T hey sa id: why not! T hen he said: one who ha s m e a s h is m a ster ha s ‘ Alī a s h is m a ster. ‘ Atiyyah said: I in quir e d f urther : Did he a lso say th is: O Allāh! Be h is fr ien d who befr ien ds h im (‘Alī) an d be his en emy who is h is en emy? Zay d ibn Ar qam sa id: I h ave told yo u a ll that I ha d h ear d. ”1 1.

Ahmad bin Hambal related it in al-Musnad (4:368), and Fadā’ilus-sahābah (2:586 # 992); Tabarānī, al-Mu‘jam-ul-kabīr (5:195 # 5070); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:165); and Hindī in Kanz-ul-‘ummāl (13:105 # 36343).

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T he Ghadīr Decl ar ati on

Hadīth No. 17

‫ ﻜﻨﺎ ﺒﺎﻟﺠﺤﻔﺔ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺠﺎﺒﺭ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬ ‫ ﺇﺫﺍ ﺨﺭﺝ ﻋﻠﻴﻨﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬,‫ﺒﻐﺩﻴﺭ ﺨﻡ‬ ‫ ﻤﻥ ﻜﻨﺕ ﻤـﻭﻻﻩ‬:‫ ﻓﻘﺎل‬,‫ ﻓﺄﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬,‫ﻭﺴﻠﻡ‬ .‫ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬ “ It is na rrate d by Jā bir bin ‘Abdullāh ( ‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬that wh en we were at Gha dīr Kh um in Juhf ah, the M essen ger of Allāh () cam e o ut, then, holdin g ‘Alī’s h an d, he sa id: One who h a s me a s h is m a ster ha s ‘Alī a s his ma ster .” 1

1.

Nasā’ī has narrated this tradition through Sa‘d in Kasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (p.97 # 92) with a slight difference in the use of words.

Haythamī has referred to it in Majma‘-uz-zawā’id (9:107) that it has been narrated by Bazzar and its narrators are reliable (thiqah).

Maymūn Abū ‘Abdullāh describes that Zayd bin Arqam () related this tradition when someone asked him about ‘Alī (), and Hindī has reproduced this tradition in Kanz-ul-‘ummāl (13:104, 105 # 36342).

Ibn Abī Shaybah related it in al-Musannaf (12:59 # 12121); Hindī, Kanz-ul-‘ummāl (13:137 # 32433); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:169, 170, 172); and Ibn Kathīr has written in alBidāyah wan-nihāyah (4:173) that Dhahabī has graded it fair (hasan).

Dhahabī narrated it through ‘Abdullāh bin Muhammad bin ‘Aqīl in Siyar a‘lām-in-nubalā’, (7:570, 571), who said, “ ‘Alī bin Husayn, Muhammad bin Hanafiyyah, Abū Ja‘far and I were at Jābir’s house.” Dhahabī says that the text of the tradition is successive.

T he Ghadīr Decl ar ati on

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Hadīth No. 18

‫ﻋﻥ ﻋﻠﻲ ﺃﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻗﺎﻡ ﺒﺤﻔـﺭﺓ‬ ‫ ﺃﻴﻬـﺎ‬:‫ ﻓﻘﺎل‬,‫ ﻭﻫﻭ ﺁﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬,‫ﺍﻟﺸﺠﺭﺓ ﺒﺨﻡ‬ ‫ ﺃﻟﺴـﺘﻡ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﺍﻟﻨﺎﺱ! ﺃﻟﺴﺘﻡ ﺘﺸﻬﺩﻭﻥ ﺃﻥ ﺍﷲ ﺭﺒﻜﻡ؟ ﻗﺎﻟﻭﺍ‬ ,‫ ﺒﻠـﻰ‬:‫ﺘﺸﻬﺩﻭﻥ ﺃﻥ ﺍﷲ ﻭﺭﺴﻭﻟﻪ ﺃﻭﻟﻰ ﺒﻜﻡ ﻤﻥ ﺃﻨﻔﺴﻜﻡ؟ ﻗﺎﻟﻭﺍ‬ ‫ ﻓﻤﻥ ﻜﻨﺕ ﻤـﻭﻻﻩ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﻭﺃﻥ ﺍﷲ ﻭﺭﺴﻭﻟﻪ ﻤﻭﻻﻜﻡ؟ ﻗﺎﻟﻭﺍ‬ .‫ﻓﺈﻥ ﻫﺫﺍ ﻤﻭﻻﻩ‬ “ It is narr ate d by ‘ Alī that the Ho ly Prophet ( ) wa s st an din g un der a tre e at Kh um an d he wa s holdin g ‘Alī’ s han d. He sa id: O peop le! Don’t yo u bear witn ess that Allāh () an d His Me ssen ger ( ) ar e ev en n eare r than yo ur liv e s? T hey said: Why not! (T hen he a dde d: Don’t yo u be ar witne ss) that Allāh ( ) an d His M e ssen ger a re yo ur m a sters. T hey said: Why not! He sa id: One who ha s me a s h is ma ster h as this (‘ Alī) a s his m aster .”1

1.

Ibn Abī ‘Āsim related it in as-Sunnah (p. 603 # 1360); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:161, 162); and Hindī has said in Kanz-ul-‘ummāl (13:140 # 36441) that Ibn Rāhawayh, Ibn Jarīr, Ibn Abī ‘Āsim and Mahāmilī narrated it in Amālī, and graded it sahīh (sound).

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‫‪Hadīth No. 19‬‬

‫ﻋﻥ ﺤﺫﻴﻔﺔ ﺒﻥ ﺃﺴﻴﺩ ﺍﻟﻐﻔﺎﺭﻱ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‪ ...‬ﻓﻘﺎل ﺼﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‪ :‬ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﺇﻨﻲ ﻗﺩ ﻨﺒـﺄﻨﻲ ﺍﻟﻠﻁﻴـﻑ‬ ‫ﺍﻟﺨﺒﻴﺭ ﺃﻨﻪ ﻟﻡ ﻴﻌﻤﺭ ﻨﺒﻲ ﺇﻻ ﻨﺼﻑ ﻋﻤﺭ ﺍﻟﺫﻱ ﻴﻠﻴﻪ ﻤﻥ ﻗﺒﻠﻪ‪,‬‬ ‫ﻭﺇﻨﻲ ﻷﻅﻥ ﺃﻨﻲ ﻴﻭﺸﻙ ﺃﻥ ﺃﺩﻋﻲ ﻓﺄﺠﻴﺏ‪ ,‬ﻭﺇﻨﻲ ﻤﺴﺅﻭل‪ ,‬ﻭﺇﻨﻜﻡ‬ ‫ﻤﺴﺅﻭﻟﻭﻥ‪ ,‬ﻓﻤﺎﺫﺍ ﺃﻨﺘﻡ ﻗﺎﺌﻠﻭﻥ؟ ﻗﺎﻟﻭﺍ‪ :‬ﻨﺸﻬﺩ ﺃﻨـﻙ ﻗـﺩ ﺒﻠﻐـﺕ‬ ‫ﻭﺠﺎﻫﺩﺕ ﻭﻨﺼﺤﺕ‪ ,‬ﻓﺠﺯﺍﻙ ﺍﷲ ﺨﻴﺭﺍ‪ .‬ﻓﻘﺎل‪ :‬ﺃﻟﻴﺱ ﺘﺸـﻬﺩﻭﻥ‬ ‫ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ,‬ﻭﺃﻥ ﻤﺤﻤﺩﺍ ﻋﺒﺩﻩ ﻭﺭﺴﻭﻟﻪ‪ ,‬ﻭﺃﻥ ﺠﻨﺘﻪ ﺤﻕ‪,‬‬ ‫ﻭﻨﺎﺭﻩ ﺤﻕ‪ ,‬ﻭﺃﻥ ﺍﻟﻤﻭﺕ ﺤﻕ‪ ,‬ﻭﺃﻥ ﺍﻟﺒﻌﺙ ﺒﻌﺩ ﺍﻟﻤﻭﺕ ﺤﻕ‪ ,‬ﻭﺃﻥ‬ ‫ﺍﻟﺴﺎﻋﺔ ﺁﺘﻴﺔ ﻻ ﺭﻴﺏ ﻓﻴﻬﺎ‪ ,‬ﻭﺃﻥ ﺍﷲ ﻴﺒﻌﺙ ﻤﻥ ﻓـﻲ ﺍﻟﻘﺒـﻭﺭ؟‬ ‫ﻗﺎﻟﻭﺍ‪ :‬ﺒﻠﻰ‪ ,‬ﻨﺸﻬﺩ ﺒﺫﻟﻙ‪ .‬ﻗﺎل‪ :‬ﺍﻟﻠﻬﻡ! ﺃﺸﻬﺩ‪ .‬ﺜﻡ ﻗﺎل‪ :‬ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ!‬ ‫ﺇﻥ ﺍﷲ ﻤﻭﻻﻱ ﻭﺃﻨﺎ ﻤﻭﻟﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ‪ ,‬ﻭﺃﻨﺎ ﺃﻭﻟﻰ ﺒﻬﻡ ﻤﻥ ﺃﻨﻔﺴﻬﻡ‪,‬‬ ‫ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻬﺫﺍ ﻤﻭﻻﻩ — ﻴﻌﻨﻲ ﻋﻠﻴﺎ — ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ‬ ‫ﻭﺍﻻﻩ‪ ,‬ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‪ .‬ﺜﻡ ﻗﺎل‪ :‬ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻨـﻲ ﻓـﺭﻁﻜﻡ‬ ‫ﻭﺇﻨﻜﻡ ﻭﺍﺭﺩﻭﻥ ﻋﻠﻲ ﺍﻟﺤﻭﺽ‪ ,‬ﺤﻭﺽ ﺃﻋﺭﺽ ﻤﺎ ﺒﻴﻥ ﺒﺼﺭﻯ‬ ‫ﻭﺼﻨﻌﺎﺀ‪ ,‬ﻓﻴﻪ ﻋﺩﺩ ﺍﻟﻨﺠﻭﻡ ﻗﺩﺤﺎﻥ‪ ‬ﻤﻥ ﻓﻀﺔ‪ ,‬ﻭﺇﻨﻲ ﺴﺎﺌﻠﻜﻡ ﺤﻴﻥ‬ ‫ﺘﺭﺩﻭﻥ ﻋﻠﻲ ﻋﻥ ﺍﻟﺜﻘﻠﻴﻥ‪ ,‬ﻓﺎﻨﻅﺭﻭﺍ ﻜﻴﻑ ﺘﺨﻠﻔﻭﻨﻲ ﻓﻴﻬﻤﺎ‪ ,‬ﺍﻟﺜﻘل‬ ‫ﺍﻷﻜﺒﺭ ﻜﺘﺎﺏ ﺍﷲ ﻋﺯ ﻭﺠل ﺴﺒﺏ ﻁﺭﻓﻪ ﺒﻴﺩ ﺍﷲ ﻭﻁﺭﻓﻪ ﺒﺄﻴﺩﻜﻡ‪,‬‬ ‫ﻓﺎﺴﺘﻤﺴﻜﻭﺍ ﺒﻪ ﻻ ﺘﻀﻠﻭﺍ ﻭﻻ ﺘﺒﺩﻟﻭﺍ‪ ,‬ﻭﻋﺘﺭﺘﻲ ﺃﻫل ﺒﻴﺘﻲ‪ ,‬ﻓﺈﻨﻪ‬ ‫ﻗﺩ ﻨﺒﺄﻨﻲ ﺍﻟﻠﻁﻴﻑ ﺍﻟﺨﺒﻴﺭ ﺃﻨﻬﻤﺎ ﻟﻥ ﻴﻨﻘﻀﻴﺎ ﺤﺘﻰ ﻴـﺭﺩﺍ ﻋﻠـﻲ‬ ‫ﺍﻟﺤﻭﺽ‪.‬‬ ‫‪“ It is n arrate d by Hudhayf ah bin Usay d a l- Gh ifār ī‬‬ ‫‪() … He ( ) sa id: O peop le! I hav e been told by a‬‬ ‫‪h ighly re lia ble so ur ce that Allāh () gav e every prophet‬‬ ‫‪ha lf the life span of his pre dece ssor an d I appr ehen d I‬‬ ‫‪sha ll ( soon) r ece ive th e c all an d I sh all acc ept it. I sha ll be‬‬

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a sk e d (a bo ut my r e sponsibilitie s) an d yo u will (also) be a sk e d (a bo ut m e). What do yo u say ( a bo ut this) ? T hey sa id: we be ar witness that yo u str uggle d h ar d to groom us in the fa ith an d ta ught us virt uo us thin gs. May Allāh ( ) ble ss yo u with a no ble r e war d! He said: Don ’t yo u be ar witne ss that there is no go d but Allāh () an d M uh amma d is Allāh’ s serv ant an d His M e ssen ger ; Para dise an d Hell a re a r ea lity an d life after death is a r ea lity an d ther e is no do ubt a bo ut the Day of Judgement an d Allāh ( ) will r aise us a gain from the grav e s? All o f them rep lie d: why not! W e bear witne ss to a ll this. He said: O Allāh ! Be yo u a witne ss. He sa id: O peop le! Sure ly Allāh is my ma ster an d I am th e ma ster of a ll believ er s an d I am n ear er than their live s. One who h a s me a s his m a ster ha s ‘ Alī as his ma ster . O Allāh! Be h is fr ien d who befr ien ds h im an d be h is enemy who is h is (‘Alī’s) enemy . O peop le! I am to leav e before yo u an d yo u will me et me at the Fo untain (of ka wtha r). T his fo untain is even wider than the distan ce bet ween Ba sra an d San‘ ā’. It ha s silve r bo wls a s big a s the st ar s. Wh en yo u come to me , I will a sk yo u a bo ut t wo h ighly impo rtant thin gs. It is to be seen ho w yo u treat them in my a bsen ce. T he f ir st important thin g is Allāh’ s Book which is re late d in on e asp ect to Allāh ( ) an d, in another a spe ct, to His se rvants. If yo u ho ld on to it f irm ly, yo u will ne ither go a stray nor dev iate (from tr uth); an d (the secon d important thin g) is my pro geny, that is, the mem ber s of my f amily. Hold on to them. T he high est a uthor ity h a s told m e that sure ly the se t wo will nev er dev iate from the tr uth an d they will me et m e at the Fo untain. ”1

1.

Tabarānī related it in al-Mu‘jam-ul-kabīr (3:67, 180, 181 # 2683, 3052; 5:166, 167 # 4971); Haythamī, Majma‘-uz-zawā’id (9:164, 165); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:166, 167); Ibn Kathīr, al-Bidāyah wan-nihāyah (5:463); and Hindī in Kanz-ul‘ummal (1:188, 189 # 957, 958).

Ibn ‘Asākir related it from Sa‘d also in Tārīkh Dimashq alkabīr (45:169).

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Hadīth No. 20

‫ ﺸﻬﺩﻨﺎ ﺍﻟﻤﻭﺴﻡ ﻓﻲ ﺤﺠﺔ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺠﺭﻴﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ,‫ ﻭﻫﻲ ﺤﺠﺔ ﺍﻟﻭﺩﺍﻉ‬,‫ﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ ,‫ ﺍﻟﺼـﻼﺓ ﺠﺎﻤﻌـﺔ‬:‫ ﻓﻨـﺎﺩﻯ‬,‫ﻓﺒﻠﻐﻨﺎ ﻤﻜﺎﻨﺎ ﻴﻘﺎل ﻟﻪ ﻏﺩﻴﺭ ﺨﻡ‬ ‫ ﻓﻘﺎﻡ ﺭﺴـﻭل ﺍﷲ ﺼـﻠﻰ ﺍﷲ‬,‫ﻓﺎﺠﺘﻤﻌﻨﺎ ﺍﻟﻤﻬﺎﺠﺭﻭﻥ ﻭﺍﻷﻨﺼﺎﺭ‬ :‫ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﺒﻡ ﺘﺸﻬﺩﻭﻥ؟ ﻗﺎﻟﻭﺍ‬:‫ ﻓﻘﺎل‬,‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻭﺴﻁﻨﺎ‬ ‫ ﻭﺃﻥ ﻤﺤﻤﺩﺍ ﻋﺒﺩﻩ‬:‫ ﺜﻡ ﻤﻪ؟ ﻗﺎﻟﻭﺍ‬:‫ ﻗﺎل‬.‫ﻨﺸﻬﺩ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬ :‫ ﻗـﺎل‬.‫ ﺍﷲ ﻭﺭﺴﻭﻟﻪ ﻤﻭﻻﻨﺎ‬:‫ ﻓﻤﻥ ﻭﻟﻴﻜﻡ؟ ﻗﺎﻟﻭﺍ‬:‫ ﻗﺎل‬.‫ﻭﺭﺴﻭﻟﻪ‬ ,‫ﻤﻥ ﻭﻟﻴﻜﻡ؟ ﺜﻡ ﻀﺭﺏ ﺒﻴﺩﻩ ﻋﻠﻰ ﻋﻀﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻤﻥ ﻴﻜﻥ ﺍﷲ ﻭﺭﺴﻭﻟﻪ‬:‫ ﻓﻘﺎل‬,‫ﻓﺄﻗﺎﻤﻪ ﻓﻨﺯﻉ ﻋﻀﺩﻩ ﻓﺄﺨﺫ ﺒﺫﺭﺍﻋﻴﻪ‬ ,‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻭﻟﻴﺎﻩ ﻓﺈﻥ ﻫﺫﺍ ﻤﻭﻻﻩ‬ ‫ ﻭﻤﻥ ﺃﺒﻐﻀﻪ ﻓﻜﻥ ﻟﻪ‬,‫ﺍﻟﻠﻬﻡ! ﻤﻥ ﺃﺤﺒﻪ ﻤﻥ ﺍﻟﻨﺎﺱ ﻓﻜﻥ ﻟﻪ ﺤﺒﻴﺒﺎ‬ .‫ﻤﺒﻐﻀﺎ‬ “ It is narr ate d by Jar īr () that at the o cca sion of Hajjat- ul- wa dā‘ we we re with the M essen ger of Allāh ( ). We r each e d a place c alle d Gha dīr Kh um. When the c all c ame for con gre gationa l pray er, all the (Makk an) Imm igrant s an d (M e din an) Help ers rallie d there . T hen the Prophet ( ) stood bet we en us an d a ddr e sse d us: O peop le! What witne ss do yo u bear ? T hey sa id: W e be ar witne ss that there is no go d but Allāh ( ). He sa id: T hen wh at? T hey sa id: Sur e ly M uh amma d () is His servant an d M e ssen ger . He sa id: then who is yo ur guar dian ? T hey sa id: Allāh () an d His Me ssen ger. T hen a dde d: who e lse is yo ur guar dian? T hen he m a de ‘ Alī () stan d up by ho ldin g h is han d an d, holdin g (‘ Alī’ s) both a rms said: T his (‘Alī) is his ma ster whose ma ster is Allāh ( ) an d His Me ssen ger. O Allāh! Be h is frien d who be frien ds h im an d be h is enemy who is his (‘ Alī’ s) ene my. O Allāh!

Lov e h im who love s h im (‘ Alī) from amon g the peop le

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an d be ar m alic e to wa r ds him who be ars ma lice to war ds h im (‘ Alī). ”1

1.

Tabarānī transmitted it in al-Mu‘jam-ul-kabīr (2:357 # 2505); Haythamī, Majma‘-uz-zawā’id (9:106); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:179); and Hindī in Kanz-ul-‘ummāl (13:138, 139 # 36437).

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Hadīth No. 21

,‫ﻋﻥ ﻋﻤﺭﻭ ﺒﻥ ﺫﻱ ﻤﺭ ﻭﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤـﺎ‬ ‫ ﺨﻁﺏ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻭﻡ ﻏـﺩﻴﺭ‬:‫ﻗﺎﻻ‬ ,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ ﻓﻘﺎل‬,‫ﺨﻡ‬ .‫ ﻭﺃﻋﻥ ﻤﻥ ﺃﻋﺎﻨﻪ‬,‫ ﻭﺍﻨﺼﺭ ﻤﻥ ﻨﺼﺭﻩ‬,‫ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬ “ ‘Amr bin Dh ī M ur () an d Zay d bin Ar qam () h ave na rrate d that the Proph et () de live re d an a ddre ss on the day of Gh a dīr Kh um . He said: One who ha s me a s his ma ster h as ‘ Alī a s h is m aste r. O Allāh! Be h is frien d who be frien ds him an d be h is en emy who is his enemy, an d he lp h im who he lps him an d assist h im who a ssists him .”1

1.

Tabarānī related it in al-Mu‘jam-ul-kabīr (5:192 # 5059); Haythamī, Majma‘-uz-zawā’id (9:104, 106); Hindī, Kanz-ul‘ummāl (11:609 # 32946); and Ibn Kathīr in al-Bidāyah wannihāyah (4:170).

Nasā’ī has reproduced it in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.100,101 # 96) on the authority of ‘Amr Dhī Mur.

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Hadīth No. 22 Ex e gete s an d hadīth- scho lar s h ave de scr ibe d the follo win g na rration in the mo de of reve lat ion of the v er se :

.‫ﻨﹶﻜﹸﻡ‬‫ﻴ‬‫ ﺩ‬‫ﻠﺕﹸ ﻟﻜﹸﻡ‬‫ ﺃﻜﹾﻤ‬‫ﻡ‬‫ﻭ‬‫ﺍﻟﻴ‬ Today, I hav e pe rfe cted you r re lig ion for you.1

‫ ﻤﻥ ﺼﺎﻡ ﻴﻭﻡ ﺜﻤﺎﻥ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻭﻫﻭ ﻴﻭﻡ‬,‫ ﻜﺘﺏ ﻟﻪ ﺼﻴﺎﻡ ﺴﺘﻴﻥ ﺸﻬﺭﺍ‬,‫ﻋﺸﺭﺓ ﻤﻥ ﺫﻱ ﺍﻟﺤﺠﺔ‬ ‫ﻏﺩﻴﺭ ﺨﻡ ﻟﻤﺎ ﺃﺨﺫ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺒﻴﺩ ﻋﻠﻲ ﺒﻥ‬ :‫ ﺃﻟﺴﺕ ﻭﻟﻲ ﺍﻟﻤﺅﻤﻨﻴﻥ؟ ﻗﺎﻟﻭﺍ‬:‫ ﻓﻘﺎل‬,‫ﺃﺒﻲ ﻁﺎﻟﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻓﻘـﺎل‬.‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ ﻗﺎل‬.‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ‬,‫ﺒﻠﻰ‬ ‫ ﺒﺦ ﺒﺦ ﻟﻙ ﻴﺎ ﺍﺒـﻥ ﺃﺒـﻲ‬:‫ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ﻡ‬‫ﻭ‬‫ }ﺍﻟﻴ‬:‫ ﻓﺄﻨﺯل ﺍﷲ‬,‫ﻁﺎﻟﺏ! ﺃﺼﺒﺤﺕ ﻤﻭﻻﻱ ﻭﻤﻭﻟﻰ ﻜل ﻤﺴﻠﻡ‬ .{‫ﻨﹶﻜﹸﻡ‬‫ﻴ‬‫ ﺩ‬‫ﻠﺕﹸ ﻟﻜﹸﻡ‬‫ﺃﻜﹾﻤ‬ “ Abū Hur ayrah () h as n arrate d that on e who fa ste d on 18 Dh ul-h ijjah will re ce ive a re war d e qua l to 60 months of fa stin g. T his wa s the day of Gha dīr Kh um when the Prophet () , holdin g ‘Alī bin Abī T ā lib’s han d, said: Am I not the guar dian of the be liever s? T hey sa id: why not, O m e ssen ger of Allāh! He said: One who ha s me a s h is m a ster ha s ‘ Alī a s h is m a ster. At this ‘ Umar bin a lKh attāb () said: con grat ulation s! O I bn Abī T ālib! Yo u a re my ma ster an d (the m aster of ) every M uslim. (On this oc ca sion ) Allāh r eve ale d th is ve rse: T o day, I h ave pe rfecte d yo ur r eligion for yo u. ”2

1.

2.

Qur'ān (al-Mā’idah, the Table spread) 5:3.

Khatīb Baghdādī related it in Tārīkh Baghdad (8:290); Wāhidī, Asbāb-un-nuzūl (p.108); Rāzī, at-Tafsīr-ul-kabīr (11:139); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:176,177); Ibn Kathīr, al-

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Hadīth No. 23 Im ām Rā zī comment s on the mo de of r eve lation of this ve rse:

.‫ﻙ‬‫ﺒ‬‫ ﺭ‬‫ﻥ‬‫ ﻤ‬‫ﻙ‬‫ﺂ ﺃﻨﹾﺯﹺلَ ﺇﹶﻟﻴ‬‫ﻠﱢﻎﹾ ﻤ‬‫لُ ﺒ‬‫ﻭ‬‫ﺴ‬‫ﺎ ﺍﻟﺭ‬‫ﻬ‬‫ﺎﺃﻴ‬‫ﻴ‬ ( O (honou red ) Me ssenge r! Wh ate ve r ha s be en rev ealed to you from you r Lo rd, con ve y (it a ll to the peop le).1

,‫ﻨﺯﻟﺕ ﺍﻵﻴﺔ ﻓﻲ ﻓﻀل ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‬ ‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠـﻲ‬:‫ ﻭﻗﺎل‬,‫ﻭﻟﻤﺎ ﻨﺯﻟﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﺃﺨﺫ ﺒﻴﺩﻩ‬ ‫ ﻓﻠﻘﻴـﻪ ﻋﻤـﺭ‬.‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻭﻻﻩ‬ ‫ ﻫﻨﻴﺌﺎ ﻟﻙ ﻴﺎ ﺍﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ! ﺃﺼﺒﺤﺕ‬:‫ ﻓﻘﺎل‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ .‫ﻤﻭﻻﻱ ﻭﻤﻭﻟﻰ ﻜل ﻤﺅﻤﻥ ﻭﻤﺅﻤﻨﺔ‬ ‫ﻭﻫﻭ ﻗﻭل ﺍﺒﻥ ﻋﺒﺎﺱ ﻭﺍﻟﺒﺭﺍﺀ ﺒﻥ ﻋﺎﺯﺏ ﻭﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ‬ .‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻡ‬ “ T his v erse ha s been reve ale d to str ess ‘Alī’ s ex ce llence , an d when the ver se wa s reve ale d, the Prophet ( ) ca ught hold of ‘ Alī’ s han d an d sa id: On e who ha s me a s his m a ster h as ‘Alī a s his m a ster. O Allāh! Be his fr ien d who befr ien ds h im, an d be his enemy who is his en emy. ( Soon) after this, ‘ Umar ( ) m et h im (‘Alī ()) Bidāyah wan-nihāyah (5:464); and Tabarānī in al-Mu‘jam-ulawsat (3:324#).

Ibn ‘Asākir narrated it through Abū Sa‘īd al-Khudrī in Tārīkh Dimashq al-kabīr (45:179) Suyūtī said in ad-Durr-ul-manthūr fit-tafsīr bil-ma’thūr (2:259) that the verse (5:3) revealed when the Prophet () said on the day of Ghadīr Khum:

.‫ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬ 1.

One who has me as his master has ‘Alī as his master.

Qur'ān (al-Mā’idah, the Table spread) 5:67.

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an d said: O I bn Abī T ālib! I con gr atulate yo u, no w yo u a re my (ma ster) an d the ma ster o f ev ery ma le an d f ema le be liever . “ It ha s been narr ate d by ‘Abdullāh bin ‘Abbā s, Bar ā’ bin ‘Āzib an d M uhamma d bin ‘Alī (). ”1

1.

Rāzī related the tradition in at-Tafsīr-ul-kabīr (12:49, 50).

Ibn Abī Hātim Rāzī has copied Abū Sa‘īd al-Khudrī’s tradition from ‘Atiyyah al-‘Awfī in Tafsīr-ul-Qur'ān-il-‘azīm (4:1172 # 6609) to point out that the verse (5:67) was revealed in praise of ‘Alī bin Abī Tālib ( ).

The following also related the tradition: i. Wāhidī, Asbāb-un-nuzūl (p. 115). ii. Suyūtī, ad-Durr-ul-manthūr fit-tafsīr bil-ma’thūr (2:298). iii. Ālūsī, Rūh-ul-ma‘ānī (6:193). iv. Shawkānī, Fath-ul-qadīr (2:60).

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Hadīth No. 24 Mo st of the hadīth- scho lar s hav e describe d the tra dition given belo w in the mo de of rev elation of the ver se :

 ‫ﻴ‬‫ﻨﹸﻭﺍ ﺍﻟﱠﺫ‬‫ ﺁﻤ‬‫ﻥ‬‫ﻴ‬‫ﺍﻟﱠﺫ‬‫ﻟﹸﻪ ﻭ‬‫ﻭ‬‫ﺴ‬‫ﺭ‬‫ ﺍﷲُ ﻭ‬‫ ﹸﻜﻡ‬‫ﻟِﻴ‬‫ﺎ ﻭ‬‫ﺇﻨﱠﻤ‬ ‫ﻥ‬ ‫ ﻡ‬‫ﻫ‬‫ﻜﹶ ﺎﺓﹶ ﻭ‬‫ ﺍﻟﺯ‬‫ﻥ‬‫ﺅْﺘﹸﻭ‬‫ﻴ‬‫ﻼﺓﹶ ﻭ‬‫ ﺍﻟﺼ‬‫ﻥ‬‫ﻭ‬‫ﻤ‬‫ﻴ‬‫ﻘ‬‫ﻴ‬ O‫ ﻥ‬‫ﻭ‬‫ﻌ‬‫ﺍﻜ‬‫ﺭ‬ (Su re ly you r (h elp ing) friend is Allāh and His Me ssenge r and (along with them) a re the be lie ve rs who establish p ray ers, pay zakāh and bo w down ( in humility be fo re A llāh ( ) ).1

‫ ﻭﻗﻑ ﻋﻠـﻰ‬:‫ ﻴﻘﻭل‬,‫ﻋﻥ ﻋﻤﺎﺭ ﺒﻥ ﻴﺎﺴﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺴﺎﺌل ﻭﻫﻭ ﺭﺍﻜـﻊ ﻓـﻲ‬ ‫ ﻓﺄﺘﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ‬,‫ ﻓﻨﺯﻉ ﺨﺎﺘﻤﻪ ﻓﺄﻋﻁﺎﻩ ﺍﻟﺴﺎﺌل‬,‫ﺘﻁﻭﻉ‬ ‫ ﻓﻨﺯﻟﺕ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺼـﻠﻰ ﺍﷲ‬,‫ ﻓﺄﻋﻠﻤﻪ ﺫﺍﻟﻙ‬,‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ ‫ﻥ‬‫ﻴ‬‫ﺍﻟﱠﺫ‬‫ﻟﻪ ﻭ‬‫ﻭ‬‫ﺴ‬‫ﺭ‬‫ ﺍﷲُ ﻭ‬‫ ﹸﻜﻡ‬‫ﻟِﻴ‬‫ﺎ ﻭ‬‫ }ﺇﻨﱠﻤ‬:‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻫﺫﻩ ﺍﻵﻴﺔ‬ {‫ﻥ‬‫ـﻭ‬‫ﻌ‬‫ﺍﻜ‬‫ ﺭ‬‫ﻡ‬‫ﻫ‬‫ﻜﹶﺎﺓﹶ ﻭ‬‫ ﺍﻟﺯ‬‫ﻥ‬‫ﺅْﺘﹸﻭ‬‫ﻴ‬‫ﻼﺓﹶ ﻭ‬‫ ﺍﻟﺼ‬‫ﻥ‬‫ﻭ‬‫ﻤ‬‫ﻴ‬‫ﻘ‬‫ ﻴ‬‫ﻥ‬‫ﻴ‬‫ﻨﹸﻭﺍ ﺍﻟﱠﺫ‬‫ﺁﻤ‬ ‫ ﻤﻥ ﻜﻨﺕ‬:‫ ﺜﻡ ﻗﺎل‬,‫ﻓﻘﺭﺃﻫﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ .‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬ “ It is nar rate d by ‘ Ammār bin Yā sir () that a be ggar c ame up to ‘ Alī () an d stoo d be side him. He wa s kne elin g in p rayer . He (the be ggar) p ulle d o ut his rin g an d he gave th e r in g to the be ggar. T hen ‘Alī () ca lle d on the Prophet ( ) an d told h im the ne ws. At this o cca sion, this v erse wa s rev ea le d to h im: ( Sure ly yo ur (h elp in g) fr ien d is Allāh an d His Me ssen ger an d (a lon g with them) a re the be liever s who e sta blish pray er s, pay za kāh an d bo w do wn (in h umility befor e Allāh ()) . Allāh’ s 1.

Qur'ān (al-Mā’idah, the Table spread) 5:55.

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M essen ger () r ea d o ut the ver se an d sa id: One who ha s me a s his m a ster h as ‘Alī a s his m a ster. O Allāh! Be his fr ien d who befrien ds him (‘ Alī) an d be h is en emy who is h is enemy .”1

1.

Tabarānī related it in al-Mu‘jam-ul-awsat (7:129, 130 # 6228), alMu‘jam-ul-kabīr (4:174 # 4053; 5:195, 203, 204 # 5068, 5069, 5092, 5097), and in al-Mu‘jam-us-saghīr (1:65).

Ahmad bin Hambal narrated it in al-Musnad (1:119; 4:372); Hākim, al-Mustadrak (3:119, 371 # 4576, 5594); Diyā’ Maqdisī, al-Ahādīth-ul-mukhtārah (2:106, 174 # 480, 553); Haythamī, Majma‘-uz-zawā’id (7:17), Mawārid-uz-zam’ān (p.544 # 2205); Ibn Athīr, Asad-ul-ghābah fī ma‘rifat-is-sahābah (2:362; 3:487); Hindī, Kanz-ul-‘ummāl (11:332, 333 # 31662; 13:104, 169 # 36340, 36511); and Khatīb Baghdādī in Tārīkh Baghdad (7:377).

Hindī has written in Kanz-ul-‘ummāl (11:609 # 32950): Tabarānī related this tradition from Abū Hurayrah ( ) and twelve Companions ( ), and Imām Ahmad bin Hambal has related it from Abū Ayyūb al-Ansārī ( ) and a larger number of Companions ( ). Hākim has narrated it from ‘Alī ( ) and Talhah ( ) in al-Mustadrak. Imām Ahmad bin Hambal and Tabarānī have related this tradition from ‘Alī, Zayd bin Arqam and thirty Companions ( ). Abū Nu‘aym has copied it from Sa‘d in Fadāilus-sahābah and Khatīb Baghdādī has copied it from Anas ( ).

Khatīb Baghdādī has copied it in Tārīkh Baghdad (12:343) from ‘Abdullāh bin ‘Abbās ( ) along with the words:

.‫ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬ One who has me as his master has ‘Alī as his master.

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Hadīth No. 25

‫ ﻗﺎل ﺭﺴﻭل ﺍﷲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﻤﺎﺭ ﺒﻥ ﻴﺎﺴﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﺃﻭﺼﻲ ﻤﻥ ﺁﻤﻥ ﺒـﻲ ﻭﺼـﺩﻗﻨﻲ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ ‫ ﻤﻥ ﺘﻭﻻﻩ ﻓﻘﺩ ﺘﻭﻻﻨﻲ ﻭﻤﻥ ﺘﻭﻻﻨﻲ‬,‫ﺒﻭﻻﻴﺔ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ‬ ‫ ﻭﻤﻥ ﺃﺤﺒﻪ ﻓﻘﺩ ﺃﺤﺒﻨﻲ ﻭﻤﻥ ﺃﺤﺒﻨﻲ ﻓﻘﺩ‬,‫ﻓﻘﺩ ﺘﻭﻟﻰ ﺍﷲ ﻋﺯ ﻭﺠل‬ ‫ ﻭﻤﻥ ﺃﺒﻐﻀﻪ ﻓﻘﺩ ﺃﺒﻐﻀﻨﻲ ﻭﻤﻥ ﺃﺒﻐﻀﻨﻲ ﻓﻘﺩ‬,‫ﺃﺤﺏ ﺍﷲ ﺘﻌﺎﻟﻰ‬ .‫ﺃﺒﻐﺽ ﺍﷲ ﻋﺯ ﻭﺠل‬ “ It is n arrate d by ‘ Ammā r bin Yā sir ( ) that the M essen ger of Allāh ( ) sa id: whoso be lieve d me an d en do rse d me, I sha ll pa ss on to him the le ga cy o f ‘Alī’ s spirit ua l lea de rsh ip. Anyone who re gar de d him a s his gua r dian , h e r e gar de d me a s h is guar dian, an d anyone who r e gar de d m e as h is gua r dian, h e re ga r de d Allāh ( ) a s his Gua r dian, an d anyon e who love d him (‘Alī) , he love d me an d one who lov e d m e love d Allāh ( ), an d one who bo re ma lice to war ds h im (‘ Alī) bor e m alice to war ds m e an d one who bore m alic e to wa r ds me bor e ma lice to war ds Allāh ( ). ”1

1.

Haythamī has related this tradition from Tabarānī in Majma‘-uzzawā’id (9:108, 109) and has called its narrators credible (thiqah); and Hindī copied it in Kanz-ul-‘ummāl (11:611 # 32958).

Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr (45:181, 182).

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Hadīth No. 26

‫ ﺃﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬,‫ﻋﻥ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ .‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻭﺴﻠﻡ ﻗﺎل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬ “ It is nar rate d by ‘ Alī (() h imself) that the Prophet ( ) sa id on the day of Gh a dīr Kh um : On e who ha s m e a s h is ma ster h as ‘Alī a s h is ma ster.”1

1.

Ahmad bin Hambal related it with a sound chain of authorities in al-Musnad (1:152), and Fadā’il-us-sahābah (2:705 # 1206); Ibn Abī ‘Āsim, as-Sunnah (p.604 # 1369); Tabarānī, al-Mu‘jam-ulawsat (7:448 # 6878); Hindī, Kanz-ul-‘ummāl (13:77, 168 # 32950, 36511); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:161, 162, 163); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:171).

Haythamī, copying it in Majma‘-uz-zawā’id (9:107), has commented that its narrators are credible (rijāluhū thiqah).

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Hadīth No. 27

:‫ ﻗـﺎل‬,‫ﻋﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺒﺭﻴﺩﺓ ﺍﻷﺴﻠﻤﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬ ‫ ﻤﻥ ﻜﻨﺕ ﻭﻟﻴﻪ ﻓﺈﻥ ﻋﻠﻴﺎ‬:‫ﻗﺎل ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ .‫ﻭﻟﻴﻪ‬ .‫ ﻤﻥ ﻜﻨﺕ ﻭﻟﻴﻪ ﻓﻌﻠﻲ ﻭﻟﻴﻪ‬:‫ﻭﻓﻲ ﺭﻭﺍﻴﺔ ﻋﻨﻪ‬ “ ‘Abdullāh bin Bur ay dah al- Aslam ī ( ‫)رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬ r elate s that the Prophet ( ) said: ‘Alī is in dee d his gua r dian who se guar dian I am. “ Another tra dit ion is attribute d to h im (that the Prophet () sa id) : ‘ Alī is his gua r dian whose guar dian I am .”1

1.

Hākim related it in al-Mustadrak (2:129, 130 # 2589); Ahmad bin Hambal, al-Musnad (5:350, 358, 361); Nasā’ī, Khasā’is amīr-ilmu’minīn ‘Alī bin Abī Tālib (pp. 85, 86 # 77); ‘Abd-ur-Razzāq, alMusannaf (11:225 # 20388); Ibn Abī Shaybah, al-Musannaf (12:84 # 12181); and Manāwī in Fayd-ul-qadīr (6:218).

Hākim is of the view that this tradition is quite compatible with the requirements of Bukhārī and Muslim for a sahīh (sound) hadīth, and narrated the tradition through another chain of transmission on the authority of Sa‘d bin ‘Ubaydah ( ) who has relied on the narration of Abū ‘Awānah. He has also narrated it briefly on the authority of Buraydah al-Aslamī ( ) at another place in al-Mustadrak (3:110 # 4578).

Abū Nu‘aym related it briefly with the words — ‫ﻣ ﻦ ﻛﻨ ﺖ ﻣ ﻮﻻه‬ ‫( ﻓﻌﻠﻲ ﻣﻮﻻه‬one who has me as his master has ‘Alī as his master — in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (4:23).

Ibn ‘Asākir related it in Tārīkh Dimashq al-kabīr (45:76).

Haythamī copied it in Majma‘-uz-zawā’id (9:108) and said: Bazzar narrated it and its men are those of sound hadīth (rijīluhū sahīh) Hindī related it briefly with the words — ‫ﻣﻦ ﻛﻨﺖ ﻣﻮﻻه ﻓﻌﻠ ﻲ ﻣ ﻮﻻه‬ (one who has me as his master has ‘Alī as his master) — in Kanzul-‘ummāl (11:602 # 32905).

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Hadīth No. 28 T he sam e tra dition is na rrate d by I bn Buray dah () on the a uthor ity of h is father in slight ly differ ent wor ds that the Prophet ( ) sa id:

,‫ﻤﺎ ﺒﺎل ﺃﻗﻭﺍﻡ ﻴﻨﺘﻘﺼﻭﻥ ﻋﻠﻴﺎ! ﻤﻥ ﻴﻨﺘﻘﺹ ﻋﻠﻴﺎ ﻓﻘﺩ ﺘﻨﻘﺼﻨﻲ‬ ‫ ﺨﻠﻕ ﻤﻥ‬,‫ ﺇﻥ ﻋﻠﻴﺎ ﻤﻨﻲ ﻭﺃﻨﺎ ﻤﻨﻪ‬,‫ﻭﻤﻥ ﻓﺎﺭﻕ ﻋﻠﻴﺎ ﻓﻘﺩ ﻓﺎﺭﻗﻨﻲ‬ ,‫ ﻭﺃﻨﺎ ﺃﻓﻀل ﻤﻥ ﺇﺒـﺭﺍﻫﻴﻡ‬,‫ﻁﻴﻨﺘﻲ ﻭﺨﻠﻘﺕ ﻤﻥ ﻁﻴﻨﺔ ﺇﺒﺭﺍﻫﻴﻡ‬ ‫ ﻭﺇﻨﻪ ﻭﻟﻴﻜﻡ ﻤﻥ‬...,‫ﺫﺭﻴﺔ ﺒﻌﻀﻬﺎ ﻤﻥ ﺒﻌﺽ ﻭﺍﷲ ﺴﻤﻴﻊ ﻋﻠﻴﻡ‬ ‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ! ﺒﺎﻟﺼﺤﺒﺔ ﺃﻻ ﺒﺴﻁﺕ ﻴﺩﻙ ﺤﺘﻰ‬:‫ ﻓﻘﻠﺕ‬.‫ﺒﻌﺩﻱ‬ ‫ ﻓﻤﺎ ﻓﺎﺭﻗﺘﻪ ﺤﺘﻰ ﺒﺎﻴﻌﺘﻪ ﻋﻠﻰ‬:‫ﺃﺒﺎﻴﻌﻙ ﻋﻠﻰ ﺍﻹﺴﻼﻡ ﺠﺩﻴﺩﺍ؟ ﻗﺎل‬ .‫ﺍﻹﺴﻼﻡ‬

“ What will happ en to the p eople who sho w r uden ess to ‘ Alī! ( Be wa re) that anyon e who is r ude to ‘ Alī is r ude to me , an d anyon e who parte d from ‘ Alī parte d from m e.

Sur e ly ‘ Alī is from me an d I am from ‘Alī. He h a s been c reate d from my clay an d I hav e been cr eate d from I br āhīm’ s clay an d I hav e an e dge ov er I br āhīm. Som e of us ar e the ch ildren of other s an d Allāh ( ) he ar s an d kno ws all the se thin gs… An d He is the guar dian of all of yo u after m e. ( Bur ay dah ( ) de scribes th at) I sa id: O M essen ger o f Allāh! Spar e some o f yo ur tim e an d exten d yo ur h an d. I want to take the o ath of rea ffir min g I slam at yo ur han d. An d I did not part from him , so m uch so that I r eaff irme d my f aith in I slam.”1

1.

Tabarānī narrated it in al-Mu‘jam-ul-awsat (7:49, 50 # 6081); and Haythamī in Majma‘-uz-zawā’id (9:128).

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Hadīth No. 29

‫ ﻗﺎل ﺍﺒﻥ ﻋﺒـﺎﺱ‬,‫ﻋﻥ ﻋﻤﺭﻭ ﺒﻥ ﻤﻴﻤﻭﻥ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬ ‫ ﻗﺎل )ﺭﺴﻭل ﺍﷲ ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬:‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬

.‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﺈﻥ ﻤﻭﻻﻩ ﻋﻠﻲ‬:(‫ﻭﺴﻠﻡ‬

“ ‘Amr bin May m ūm ( ‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬h a s attribute d it to I bn ‘Abbās ( ‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬that the M essen ger o f Allāh ( ) sa id: Sur ely on e who h as m e a s h is ma ster ha s ‘ Alī a s h is ma ster .”1

1.

Ahmad bin Hambal narrated it in al-Musnad (1:331); Nasā’ī, Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp. 44, 46 # 23); Hākim, al-Musadrak (3:132-134 # 4652); Tabarānī, al-Mu‘jam-ulkabīr (12:77, 78 # 12593); Haythamī, Majma‘-uz-zawā’id (9:119, 120); and Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il‘ashrah (3:174, 175), and Dhakhā’ir-ul-‘uqbā fī manāqib dhaw-ilqurbā (pp.156-158).

The words of this tradition as recorded in as-Sunnah (pp.600,601 # 1351) by Ibn Abī ‘Āsim are as follows:

.‫ﻤﻥ ﻜﻨﺕ ﻭﻟﻴﻪ ﻓﻌﻠﻲ ﻭﻟﻴﻪ‬ Who has me as his guardian has ‘Alī as his guardian.

The tradition narrated by Nasā’ī has a sound chain of succession.

Dhahabī graded Hākim’s narrated tradition as sahīh (sound).

Haythamī has said that it has been narrated by Ahmad and Tabarānī and its men are those of sahīh (sound) hadīth except Abū Balj Farāzī while he is thiqah (trustworthy).

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Hadīth No. 30

‫( ﺃﻻ! ﺇﻥ ﺍﷲ‬:‫)ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ .‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬,‫ﻭﻟﻴﻲ ﻭﺃﻨﺎ ﻭﻟﻲ ﻜل ﻤﺅﻤﻥ‬ “ (T he Prophet () sa id): Be ware! Sur e ly Allāh is my gua r dian an d I am the guar dian of every believ er, ( an d) one who h as me a s his m a ster ha s ‘Alī a s his m a ster.”1

1.

Hindī, while relating it in Kanz-ul-‘ummāl (11:608 # 32945), has commented that this tradition has been narrated by Abū Nu‘aym in Fadā’il-us-sahābah on the authority of Zayd bin Arqam ( ) and Barā’ bin al-‘Āzib ( ).

‘Asqalānī also narrated it in al-Isābah fī tamyīz-is-sahābah (4:328).

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Hadīth No. 31

‫ ﺩﺨل ﺃﺒـﻭ ﻫﺭﻴـﺭﺓ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺃﺒﻲ ﻴﺯﻴﺩ ﺍﻷﻭﺩﻱ ﻋﻥ ﺃﺒﻴﻪ‬ ,‫ ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﺸـﺎﺏ‬,‫ ﻓﺎﺠﺘﻤﻊ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻤﺴﺠﺩ‬ ‫ ﺃﻨﺸﺩﻙ ﺒﺎﷲ! ﺃﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ‬:‫ﻓﻘﺎل‬ ,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻭﺴﻠﻡ ﻴﻘﻭل‬ ‫ ﺃﺸﻬﺩ ﺃﻨﻲ ﺴـﻤﻌﺕ ﺭﺴـﻭل ﺍﷲ‬:‫ ﻓﻘﺎل‬:‫ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ؟ ﻗﺎل‬ ,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬ .‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬ “ Abū Yaz īd a l- Awdī ha s r elate d it on the a uthority of h is fathe r that (on ce) Abū Hur ayrah () enter e d the mo sque. T he peop le gathere d ro un d h im. One yo un g man (fro m amon g th em) stoo d up an d said: I m ake yo u swe ar

by Allāh an d ask yo u: Hav e yo u he ar d the M essen ger of Allāh ( ) say that one who ha s me as his m aste r ha s ‘ Alī a s h is m aster . O Allāh ! Be frien d h im who befr ien ds h im ( ‘Alī) , an d be h is enemy who is his ene my. At this he sa id: I bear witne ss that I have he ar d the Me ssen ger of Allāh () say this: One who h a s m e a s his ma ster ha s ‘ Alī a s h is m aster . O Allāh ! Be frien d h im who befr ien ds h im an d be h is ene my who is h is enemy .”1

1.

Abū Ya‘lā narrated it in al-Musnad (11:307 # 6423): Ibn Abī Shaybah, al-Musannaf (12:68 # 12141); Haythamī, Majma‘-uzzawā’id (9:105, 106); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:175); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:174).

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Hadīth No. 32

‫ ﺴﻤﻌﺕ ﺴﻌﻴﺩ ﺒﻥ ﻭﻫﺏ ﺭﻀﻲ ﺍﷲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ‬ ‫ ﻓﻘﺎﻡ ﺨﻤﺴﺔ ﺃﻭ ﺴﺘﺔ ﻤﻥ ﺃﺼﺤﺎﺏ‬,‫ ﻨﺸﺩ ﻋﻠﻲ ﺍﻟﻨﺎﺱ‬:‫ ﻗﺎل‬,‫ﻋﻨﻪ‬ ‫ ﻓﺸﻬﺩﻭﺍ ﺃﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ‬,‫ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ .‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻗﺎل‬ “ Abū Ish ā q n arrate d that he hea r d Sa‘ īd bin W ah b say : ‘ Alī () took oath from the peop le , at wh ich f ive or six Compan ion s () stoo d up an d bore witn ess that Allāh’ s M essen ger ( ) h a d said: On e who h as me a s h is ma ster ha s ‘Alī a s his m a ster.”1

1.

Ahmad bin Hambal related it in al-Musnad (5:366), and Fadā’ilus-sahābah (2:598, 599 # 1021); Bayhaqī, as-Sunan-ul-kubrā (5:131); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:160); and Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:127).

Nasā’ī graded it sahīh (sound) in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (p.90 # 83).

Diyā’ Maqdisī narrated it with a sound chain of authorities in al-Ahādīth-ul-mukhtārah (2:105 # 479).

Haythamī related it in Majma‘-uz-zawā’id (9:104) and declared that Ahmad’s men are sound (rijāluhū sahīh).

Ibn Kathīr said in al-Bidāyah wan-nihāyah (4:170; 5:462) that its chain of authorities is jayyid (fine).

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Hadīth No. 33

‫ ﺃﻨﻪ ﺴـﻤﻊ ﻋﻠﻴـﺎ‬,‫ﻋﻥ ﻋﻤﻴﺭﺓ ﺒﻥ ﺴﻌﺩ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬ ‫ ﻤﻥ ﺴﻤﻊ ﺭﺴـﻭل ﺍﷲ‬:‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻭﻫﻭ ﻴﻨﺸﺩ ﻓﻲ ﺍﻟﺭﺤﺒﺔ‬ ‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ؟‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬ .‫ﻓﻘﺎﻡ ﺴﺘﺔ ﻨﻔﺭ ﻓﺸﻬﺩﻭﺍ‬ “ ‘Am īrah bin Sa ‘ d (‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬h a s narr ated that he he ar d ‘ Alī () m ake peop le swea r in an open p la in an d a sk e d them who ha d h ear d the Proph et ( ) say that who ha s h im a s his ma ster h as ‘Alī a s h im m aste r. At th is six pe rson s stoo d up an d bore witness to it.”1

1.

Nasā’ī related it in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.89, 91 # 82, 85); Tabarānī, al-Mu‘jam-ul-awsat (3:134 # 2275); Bayhaqī, as-Sunan-ul-kubrā (5:132); and Mizzī in Tahdhībul-kamāl (22:397, 398).

Ibn ‘Asākir’s narration in Tārīkh Dimashq al-kabīr (45:159) has eighteen witnesses.

Tabarānī related it in Mu‘jam-us-saghīr (1:64, 65) and it had twelve witnesses, including Abū Hurayrah, Abū Sa‘īd and Anas bin Mālik (). Haythamī copied in Majma‘-uz-zawā’id (9:108).

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Hadīth No. 34

:‫ ﻗﺎل‬,‫ ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬,‫ﻋﻥ ﺃﺒﻲ ﺍﻟﻁﻔﻴل‬ ‫ ﻤﻥ ﺴﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ‬:‫ﻨﺸﺩ ﻋﻠﻲ ﺍﻟﻨﺎﺱ‬ ‫ ﺃﻟﺴﺘﻡ ﺘﻌﻠﻤﻭﻥ ﺃﻨﻲ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ‬:‫ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬ ,‫ ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤـﻭﻻﻩ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﻤﻥ ﺃﻨﻔﺴﻬﻡ؟ ﻗﺎﻟﻭﺍ‬ ‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ؟ ﻓﻘﺎﻡ ﺃﺜﻨﺎ ﻋﺸﺭ ﺭﺠـﻼ‬,‫ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬ .‫ﻓﺸﻬﺩﻭﺍ ﺒﺫﻟﻙ‬ “ Abū T ufay l narr ate d it on the a uthor ity of Z ay d bin Ar qam () that ‘ Alī () ask e d p eople on o ath who amon g them ha d h ear d the Me ssen ge r of Allāh () say on the day of Gha dīr Kh um: Don’t yo u kno w that I am near er than the live s of the believe rs? T hey said: Why not! He sa id: On e who ha s m e as his ma ster h a s ‘ Alī a s his m a ster.

O Allāh! Befr ien d h im who befr ien ds h im (‘ Alī) an d be h is en emy who is his (‘ Alī’ s) en emy. (At Ali’ s conv er sation, ) t we lve pe rson s stood up an d bore witne ss to this incident.”1

1.

Tabarānī related it in al-Mu‘jam-ul-awsat (2:576 # 1987); Haythamī, Majma‘-uz-zawā’id (9:106); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:157, 158); Muhib Tabarī, ar-Riyād-unnadrah fī manāqib-il-‘ashrah (3:127); Hindī, Kanz-ul-‘ummāl (13:157 # 36485); and Shawkānī in Darr-us-sahābah (p.211).

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T he Ghadīr Decl ar ati on

Hadīth No. 35

,‫ﻋﻥ ﺴﻌﻴﺩ ﺒﻥ ﻭﻫﺏ ﻭﻋﻥ ﺯﻴﺩ ﺒﻥ ﻴﺜﻴﻊ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬ ‫ ﻨﺸﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺭﺤﺒﺔ ﻤﻥ ﺴـﻤﻊ‬:‫ﻗﺎﻻ‬ ‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ ﺇﻻ‬ ‫ ﻓﺸﻬﺩﻭﺍ‬,‫ ﻓﻘﺎﻡ ﻤﻥ ﻗﺒل ﺴﻌﻴﺩ ﺴﺘﺔ ﻭﻤﻥ ﻗﺒل ﺯﻴﺩ ﺴﺘﺔ‬:‫ ﻗﺎل‬.‫ﻗﺎﻡ‬ ‫ﺃﻨﻬﻡ ﺴﻤﻌﻭﺍ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻟﻌﻠﻲ‬ ‫ ﺃﻟﻴﺱ ﺍﷲ ﺃﻭﻟـﻰ ﺒـﺎﻟﻤﺅﻤﻨﻴﻥ؟‬:‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬ !‫ ﺍﻟﻠﻬـﻡ‬,‫ ﺍﻟﻠﻬﻡ! ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﻗﺎﻟﻭﺍ‬ .‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬ ‘ Sa‘ īd bin Wah b an d Z ay d bin Yuthay‘ ( ‫)رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬ na rrate that ‘ Alī () ma de peop le swear in an open pla in an d a ske d anyone to stan d up who ha d hea r d the Prophet ( ) say som ethin g on the day of Gh a dīr Kh um. T he na rrator say s: Six (m en) from Sa ‘īd’s side an d six from Z ay d’ s side stoo d up an d bore witne ss that they ha d he ar d the Prophet ( ) say a bo ut ‘Alī () on the day of Gha dīr Kh um: I s Allāh not n eare r than the liv e s o f the believ er s?

T he peop le said: Why not! T hen he said: O Allāh! One who h as me as h is m aster h as ‘ Alī a s h is ma ster. O Allāh!

Be yo u h is fr ien d who befr ien ds h im ( ‘Alī) , an d be his en emy who is h is (‘ Alī’ s) enemy. ”1

1.

Ahmd bin Hambal related it in al-Musnad (1:118); Ibn Abī Shaybah, al-Musannaf (12:67 # 12140); Tabarānī, al-Mu‘jam-ulawsat (3:69, 134 # 2130, 2275), al-Mu‘jam-us-saghīr (1:65); Diyā’ Maqdisī, al-Ahādīth-ul-mukhtārah (2:105, 106 # 480); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:26); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:160); and Hindī in Kanz-ul‘ummāl (13:157 # 36485).

Nasā’ī narrated it with sound (sahīh) chain of authorities in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.90, 100 # 84, 95).

Haythamī said in Majma‘-uz-zawā’id (9:107,108) that Tabarānī’s chain of authorities is hasan (fair).

T he Ghadīr Decl ar ati on

61

Hadīth No. 36

‫ ﺸﻬﺩﺕ ﻋﻠﻴﺎ ﺭﻀﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺃﺒﻲ ﻟﻴﻠﻰ‬ ‫ ﺃﻨﺸﺩ ﺍﷲ! ﻤﻥ ﺴﻤﻊ ﺭﺴـﻭل‬:‫ﺍﷲ ﻋﻨﻪ ﻓﻲ ﺍﻟﺭﺤﺒﺔ ﻴﻨﺸﺩ ﺍﻟﻨﺎﺱ‬ ‫ ﻤﻥ ﻜﻨﺕ‬:‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬ ‫ ﻓﻘﺎﻡ ﺃﺜﻨﺎ‬:‫ ﻗﺎل ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‬.‫ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ؟ ﻟﻤﺎ ﻗﺎﻡ ﻓﺸﻬﺩ‬ ‫ ﻨﺸﻬﺩ ﺃﻨﺎ ﺴـﻤﻌﻨﺎ‬:‫ ﻓﻘﺎﻟﻭﺍ‬,‫ﻋﺸﺭ ﺒﺩﺭﻴﺎ ﻜﺄﻨﻲ ﺃﻨﻅﺭ ﺇﻟﻰ ﺃﺤﺩﻫﻡ‬ :‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨـﻡ‬ :‫ ﻭﺃﺯﻭﺍﺠﻲ ﺃﻤﻬﺎﺘﻬﻡ؟ ﻓﻘﻠﻨـﺎ‬,‫ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ ﺃﻨﻔﺴﻬﻡ‬ !‫ ﺍﻟﻠﻬﻡ‬,‫ ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ! ﻗﺎل‬,‫ﺒﻠﻰ‬ .‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬ “ ‘Abd- ur- Rahmān bin Abī L aylā n arr ates that I sa w ‘ Alī ( ) in a va st p la in. At that time he wa s a skin g peop le on o ath that anyone who ha d he ar d the M e ssen ger of Allāh ( ) say on the day of Gha dīr Kh um — one who h a s me a s h is m aster ha s ‘ Alī as his m aste r — sho uld stan d up an d be ar witne ss. ‘Abd- ur- Rahm ān said: At this t welve Ba dr ī1 Compan ion s () stood up a s I am look in g at one of them.

T hose ( Ba dr ī Compan ions) sa id: W e bea r witne ss that we he ar d the Me ssen ger of Allāh ( ) say on the day of Gh a dīr Kh um : Am I not near er than the live s of the be liever s an d ar e not my wiv es their mother s? All of them sa id: Why not, O Me ssen ger of Allāh! At this he said: One who h as me as h is m aster h as ‘ Alī a s h is ma ster. O Allāh!

Bef rien d him who befr ien ds him (‘Alī) an d be h is enemy who is h is (‘ Alī’ s) en emy. ”2 1.

2.

The Companions () who took part in defensive war fought at the plain of Badr near Medina after the aggression of Makkans on Medinan Muslims.

Ahmad bin Hambal narrated it in al-Musnad (1:119); Tahāwī, Mashkal-ul-āthār (2:308); Diyā’ Maqdisī, al-Ahādīth-ulmukhtārah (2:80, 81 # 458); Khatīb Baghdādī, Tārīkh Baghdad (14:236); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:156, 157); Ibn

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T he Ghadīr Decl ar ati on

Hadīth No. 37

‫ ﻭﻋﻥ ﺯﻴﺩ ﺒـﻥ‬,‫ ﻭﺴﻌﻴﺩ ﺒﻥ ﻭﻫﺏ‬,‫ﻋﻥ ﻋﻤﺭﻭ ﺒﻥ ﺫﻱ ﻤﺭ‬ ‫ ﻨﺸﺩﺕ ﺍﷲ ﺭﺠﻼ‬:‫ ﺴﻤﻌﻨﺎ ﻋﻠﻴﺎ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻘﻭل‬:‫ ﻗﺎﻟﻭﺍ‬,‫ﻴﺜﻴﻊ‬ ‫ﺴﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏـﺩﻴﺭ‬ ‫ ﻓﻘﺎﻡ ﺜﻼﺜﺔ ﻋﺸﺭ ﺭﺠﻼ ﻓﺸـﻬﺩﻭﺍ ﺃﻥ ﺭﺴـﻭل ﺍﷲ‬,‫ ﻟﻤﺎ ﻗﺎﻡ‬,‫ﺨﻡ‬ ‫ ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤـﻥ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻗﺎل‬ :‫ ﻓﻘﺎل‬,‫ ﻓﺄﺨﺫ ﺒﻴﺩ ﻋﻠﻲ‬:‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ! ﻗﺎل‬,‫ ﺒﻠﻰ‬:‫ﺃﻨﻔﺴﻬﻡ؟ ﻗﺎﻟﻭﺍ‬ ‫ ﻭﻋﺎﺩ ﻤـﻥ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻬﺫﺍ ﻤﻭﻻﻩ‬ ‫ ﻭﺍﻨﺼـﺭ ﻤـﻥ‬,‫ ﻭﺃﺒﻐﺽ ﻤﻥ ﻴﺒﻐﻀﻪ‬,‫ ﻭﺃﺤﺏ ﻤﻥ ﺃﺤﺒﻪ‬,‫ﻋﺎﺩﺍﻩ‬ .‫ ﻭﺍﺨﺫل ﻤﻥ ﺨﺫﻟﻪ‬,‫ﻨﺼﺭﻩ‬ “ Amr bin Dh ī M ur, Sa ‘īd bin Wah b an d Zay d bin Yuthay ‘() n arrate th at we hear d ‘Alī () say: I want to a sk ev ery man on oath who may h ave he ar d the Prophet ( ) say this on the day o f Gha dīr Kh um. At this th irteen men stoo d up an d bor e witne ss th at the Me ssen ger of Allāh ( ) said: Am I not n ear er than th e live s of the Athīr, Asad-ul-ghābah (4:102, 103); Ibn Kathīr, al-Bidāyah wannihāyah (4:170; 5:461, 462); and Shawkānī in Darr-us-sahābah (p.209).

Ibn ‘Asākir related it from Ziyād bin Abī Ziyād too in Tārīkh Dimashq al-kabīr (45:161).

Muhib Tabarī related it from Ziyād bin Abī Ziyād in ar-Riyādun-nadrah fī manāqib-il-‘ashrah (3:128).

Haythamī says in Majma‘-uz-zawā’id (9:105, 106) that it has been narrated by Abū Ya‘lā in al-Musnad (1:257 # 563) and its men are thiqah (trustworthy).

Hindī says in Kanz-ul-‘ummāl (13:170 # 36515) that this tradition has also been narrated by Ibn Jarīr, Sa‘īd bin Mansūr and Ibn Athīr Jazarī.

Ahmad bin Hambal has related the tradition from Ziyād bin Abī Ziyād also in al-Musnad (1:88); and Haythamī has copied it in Majma‘-uz-zawā’id (9:106) and declared its men trustworthy (rijāluhū thiqah).

T he Ghadīr Decl ar ati on

63

be liever s? All of them said: Why not! O M essen ger of Allāh. T he na rrator says that he then ca ught ho ld of ‘Alī’ s han d an d sa id: One who h as me as his m aster ha s ‘ Alī a s h is ma ster . O Allāh! Befr ien d him who befrien ds h im, an d be his en emy who is h is (‘ Alī’ s) enemy, love h im who love s him (‘Alī) , bea r ma lice to war ds h im who bear s ma lice to war ds h im (‘ Alī), h elp h im who he lp s h im (‘ Alī) an d de gr a de h im who (tries to) de gra de h im (‘ Alī). ”1

1.

Haythamī said in Majma‘-uz-zawā’id (9:104, 105) that Bazzār related it in al-Musnad (3:35 # 786) and called its men sahīh (sound) except Fitr bin Khalīfah while he is thiqah (trustworthy).

Tahāwī related it in Mashkal-ul-āthār (2:308); Hindī, Kanz-ul‘ummāl (13:158 # 36487); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:159, 160); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169; 5:462).

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Hadīth No. 38

‫ ﺴﻤﻌﺕ ﻋﻠﻴﺎ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻓﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺯﺍﺫﺍﻥ ﺒﻥ ﻋﻤﺭ‬ ‫ ﻭﻫﻭ ﻴﻨﺸﺩ ﺍﻟﻨﺎﺱ ﻤﻥ ﺸﻬﺩ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬,‫ﺍﻟﺭﺤﺒﺔ‬ ‫ ﻓﻘﺎﻡ ﺜﻼﺜﺔ ﻋﺸﺭ‬,‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ ﻭﻫﻭ ﻴﻘﻭل ﻤﺎ ﻗﺎل‬ ‫ﺭﺠﻼ ﻓﺸﻬﺩﻭﺍ ﺃﻨﻬﻡ ﺴﻤﻌﻭﺍ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬ .‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻭﺴﻠﻡ ﻭﻫﻭ ﻴﻘﻭل‬ “ Zā dhān bin ‘Um ar ha s n arr ate d: I he ar d ‘Alī () in a me etin g a sk peop le on o ath: Who h a s he ar d the M essen ger of Allāh ( ) say somethin g on the day o f Ga dhīr Kh um?

At this, thirteen m en stoo d up an d they con firm e d that they h a d h ear d the M essen ger o f Allāh () say this: One who ha s m e a s h is ma ster h a s ‘Alī a s h is ma ster. ”1

1.

Ahmad bin Hambal narrated it in al-Musnad (1:84), and Fadā’ilus-sahābah (2:585 # 991); Ibn Abī ‘Āsim, as-Sunnah (p.604 # 1371); Tabarānī, al-Mu‘jam-ul-awsat (3:69 # 2131); Bayhaqī, asSunan-ul-kubrā (5:131); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:26); Ibn Jawzī, Sifat-us-safwah (1:313); Haythamī, Majma‘-uz-zawā’id (9:107); Hindī, Kanz-ul-‘ummāl (13:158 # 36487); and Shawkānī in Darr-us-sahābah (p.211).

Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169) has copied the tradition on the authority of Zādhān Abū ‘Umar and has put the number of witnesses at twelve.

Ibn Kathīr has put the number of witnesses at thirteen in the tradition narrated through Zādhān who narrated it on the authority of Ibn ‘Umar in al-Bidāyah wan-nihāyah (5:462).

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Hadīth No. 39

‫ ﺨﻁﺏ ﻋﻠﻲ ﺭﻀﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺃﺒﻲ ﻟﻴﻠﻰ‬ ‫ ﺃﻨﺸﺩ ﺍﷲ ﺍﻤﺭﺃ ﻨﺸﺩﺓ ﺍﻹﺴﻼﻡ ﺴﻤﻊ ﺭﺴـﻭل ﺍﷲ‬:‫ ﻓﻘﺎل‬,‫ﺍﷲ ﻋﻨﻪ‬ :‫ ﻴﻘـﻭل‬,‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ ﺃﺨﺫ ﺒﻴﺩﻱ‬ ‫ ﻴﺎ‬,‫ ﺒﻠﻰ‬:‫ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﻜﻡ ﻴﺎ ﻤﻌﺸﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺃﻨﻔﺴﻜﻡ؟ ﻗﺎﻟﻭﺍ‬ ‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ‬,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﺭﺴﻭل ﺍﷲ! ﻗﺎل‬ .‫ ﻭﺍﺨﺫل ﻤﻥ ﺨﺫﻟﻪ‬,‫ ﻭﺍﻨﺼﺭ ﻤﻥ ﻨﺼﺭﻩ‬,‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ﻭﺍﻻﻩ‬ ‫ ﻓﻤﺎ‬,‫ ﻭﻜﺘﻡ ﻗﻭﻡ‬,‫ ﻓﻘﺎﻡ ﺒﻀﻌﺔ ﻋﺸﺭ ﺭﺠﻼ ﻓﺸﻬﺩﻭﺍ‬,‫ﺇﻻ ﻗﺎﻡ ﻓﺸﻬﺩ‬ .‫ﻓﻨﻭﺍ ﻤﻥ ﺍﻟﺩﻨﻴﺎ ﺇﻻ ﻋﻤﻭﺍ ﻭﺒﺭﺼﻭﺍ‬ “ It is re late d by ‘ Abd- ur- Rahmān bin Abī Lay lā that ‘ Alī () a ddr esse d (the p eople ) an d said: I make the pe rson swear by Allāh () an d I slam to come for war d who may h ave hear d th e Prophet ( ) say on the day of Gh a dīr Kh um wh ile ho ldin g my han d: O M uslim s! Am I not ne arer than yo ur live s? All of them sa id: Why not! O M essen ger o f Allāh. He said: One who ha s me as his ma ster h as ‘ Alī a s his ma ster . O Allāh! Befr ien d h im who be frien ds him an d be h is en emy who is his (‘Alī’s) en emy, a ssist him who a ssist s h im, he lp h im who he lp s h im an d disgrac e h im who ( wishe s to) disgra ce him (‘ Alī). At this, mor e than thirteen p er sons stoo d up an d bo re witne ss an d those who conc ea le d the se fa cts t urn e d blin d or die d of lepro sy. ”1

1.

Related by Hindī in Kanz-ul-‘ummāl (13:131 # 36417).

Ibn Athīr narrated it in Asad-ul-ghābah (3:487) through Abū Ishāq who had said: Yazīd bin Wadī‘ah and ‘Abd-ur-Rahmān bin Mudlij suffered because they concealed the facts.

Ibn ‘Asākir related it in Tārīkh Dimashq al-kabīr (45:158).

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Hadīth No. 40

‫ ﻨﺸﺩ ﻋﻠﻲ ﺭﻀـﻲ ﺍﷲ ﻋﻨـﻪ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺍﻷﺼﺒﻎ ﺒﻥ ﻨﺒﺎﺘﺔ‬ ‫ ﻤﻥ ﺴﻤﻊ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬:‫ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺭﺤﺒﺔ‬ ‫ ﻭﻻ ﻴﻘﻭﻡ ﺇﻻ ﻤﻥ ﺴﻤﻊ ﺭﺴـﻭل‬,‫ ﻤﺎ ﻗﺎل ﺇﻻ ﻗﺎﻡ‬,‫ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬ ,‫ ﻓﻘﺎﻡ ﺒﻀﻌﺔ ﻋﺸﺭ ﺭﺠﻼ‬,‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬ ‫ ﻭﺃﺒﻭ ﻋﻤﺭﺓ ﺒـﻥ ﻋﻤـﺭﻭ ﺒـﻥ‬,‫ ﺃﺒﻭ ﺃﻴﻭﺏ ﺍﻷﻨﺼﺎﺭﻱ‬:‫ﻓﻴﻬﻡ‬ ,‫ ﻭﺨﺯﻴﻤﺔ ﺒﻥ ﺜﺎﺒـﺕ‬,‫ ﻭﺴﻬل ﺒﻥ ﺤﻨﻴﻑ‬,‫ ﻭﺃﺒﻭ ﺯﻴﻨﺏ‬,‫ﻤﺤﺼﻥ‬ ,‫ ﻭﺤﺒﺸﻰ ﺒﻥ ﺠﻨﺎﺩﺓ ﺍﻟﺴـﻠﻭﻟﻲ‬,‫ﻭﻋﺒﺩ ﺍﷲ ﺒﻥ ﺜﺎﺒﺕ ﺍﻷﻨﺼﺎﺭﻱ‬ ‫ ﻭﺍﻟﻨﻌﻤـﺎﻥ ﺒـﻥ ﻋﺠـﻼﻥ‬,‫ﻭﻋﺒﻴﺩ ﺒﻥ ﻋـﺎﺯﺏ ﺍﻷﻨﺼـﺎﺭﻱ‬ ‫ ﻭﺃﺒـﻭ ﻓﻀـﺎﻟﺔ‬,‫ ﻭﺜﺎﺒﺕ ﺒﻥ ﻭﺩﻴﻌﺔ ﺍﻷﻨﺼـﺎﺭﻱ‬,‫ﺍﻷﻨﺼﺎﺭﻱ‬ ‫ ﻭﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺭﺏ ﺍﻷﻨﺼﺎﺭﻱ ﺭﻀﻲ ﺍﷲ‬,‫ﺍﻷﻨﺼﺎﺭﻱ‬ ‫ ﻨﺸﻬﺩ ﺃﻨﺎ ﺴﻤﻌﻨﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬:‫ ﻓﻘﺎﻟﻭﺍ‬,‫ﻋﻨﻬﻡ‬ ,‫ ﺃﻻ! ﺇﻥ ﺍﷲ ﻋﺯ ﻭﺠل ﻭﻟﻴﻲ ﻭﺃﻨﺎ ﻭﻟﻲ ﺍﻟﻤـﺅﻤﻨﻴﻥ‬:‫ﻭﺴﻠﻡ ﻴﻘﻭل‬ ‫ ﻭﻋﺎﺩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﺃﻻ! ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬ ‫ ﻭﺃﻋﻥ ﻤـﻥ‬,‫ ﻭﺃﺒﻐﺽ ﻤﻥ ﺃﺒﻐﻀﻪ‬,‫ ﻭﺃﺤﺏ ﻤﻥ ﺃﺤﺒﻪ‬,‫ﻤﻥ ﻋﺎﺩﺍﻩ‬ .‫ﺃﻋﺎﻨﻪ‬ “ Asba gh bin Nubātah ha s na rrate d that ‘Alī () m a de peop le swea r in an open p la in an d a ske d anyone who ha d he ar d the Prophet ( ) say this to stan d up. At this mo re than thirte en pe rson s stoo d up inc ludin g Abū Ayy ūb a lAn sārī, Abū ‘ Amrah bin ‘ Amr bin M uh san, Abū Zayn a b, Sa h l bin Hunayf, Kh uzaym ah bin T hā bit, ‘Abdullāh bin T hā bit al- An sār ī, Hubshā bin Junā dah as- Sa lūlī, ‘ Ubay d bin ‘Āzib a l-An sā rī, Nu‘m ān bin ‘ Ajlān al- An sār ī, T hā bit bin Wa dī‘ ah a l- Ansār ī, Abū Fa dālah al- An sār ī an d ‘ Abdur- Rahmān bin ‘Abd Ra b a l- Ansār ī (). All of them said: We bear witne ss that we h ear d f rom the Me ssen ger of Allāh ( ): Be wa re! Allāh ( ) is my Guar dian an d I am the guar dian of th e be liever s. I warn yo u! One who ha s me

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a s h is m aster ha s ‘ Alī as his m a ster. O Allāh! Befr ien d h im who be frien ds h im ( ‘Alī) an d be his enemy who is his (‘ Alī’ s) enemy, lov e h im who love s h im (‘Alī) , be ar ma lice to wa r ds h im who bea rs m alice to war ds h im an d he lp h im who he lps him (‘Alī).”1

1.

Ibn Athīr narrated it in Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:465); and Tahāwī in Mashkal-ul-āthār (2:308).

Ibn Athīr narrated it through Ya‘lā bin Murrah in Asad-ulghābah fī ma‘rifat-is-sahābah (2:362) and mentioned Yazīd or Zayd bin Sharāhīl among the witnesses. Najiyah bin ‘Amr was also mentioned among the witnesses at another place (5:282). ‘Āmir bin Laylā has been mentioned in another tradition through Ya‘lā bin Murrah (3:137).

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Hadīth No. 41

‫ ﺍﺴﺘﺸـﻬﺩ ﻋﻠـﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﺃﻨﺸﺩ ﺍﷲ ﺭﺠﻼ ﺴﻤﻊ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬:‫ ﻓﻘﺎل‬,‫ﺍﻟﻨﺎﺱ‬ ‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ‬,‫ ﺍﻟﻠﻬﻡ! ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻭﺴﻠﻡ ﻴﻘﻭل‬ .‫ ﻓﺸﻬﺩﻭﺍ‬,‫ ﻓﻘﺎﻡ ﺴﺘﺔ ﻋﺸﺭ ﺭﺠﻼ‬:‫ ﻗﺎل‬.‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ﻭﺍﻻﻩ‬ “ Zay d bin Ar qam () h a s narr ate d that ‘Alī (), a sk in g p eople to bea r witne ss, said: I m ake yo u swea r if anyon e of yo u he ar d the Prophet ( ) say : O Allāh! One who h as me as h is m aster h as ‘ Alī a s h is ma ster. O Allāh!

Bef rien d him who befr ien ds him (‘Alī) an d be h is enemy who is h is (‘ Alī’ s) enemy. So on th is oc ca sion sixteen men stoo d up an d bo re witne ss.”1

1.

Ahmad bin Hambal narrated it in al-Musnad (5:370); Tabarānī, alMu‘jam-ul-kabīr (5:171 # 4985); Ibn Kathīr, al-Bidāyah wannihāyah (5:461); and Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:127), and Dhakhā’ir-ul-‘uqbā fī manāqib dhaw-il-qurbā (pp.125, 126).

Haythamī has said in Majma‘-uz-zawā’id (9:106) that those who concealed the facts lost their eyesight.

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Hadīth No. 42

‫ﻋﻥ ﻋﻤﻴﺭ ﺒﻥ ﺴﻌﺩ ﺃﻥ ﻋﻠﻴﺎ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺠﻤﻊ ﺍﻟﻨﺎﺱ ﻓﻲ‬ ‫ ﺃﻨﺸﺩ ﺍﷲ ﺭﺠﻼ ﺴـﻤﻊ ﺭﺴـﻭل ﺍﷲ‬:‫ ﻓﻘﺎل‬,‫ﺍﻟﺭﺤﺒﺔ ﻭﺃﻨﺎ ﺸﺎﻫﺩ‬ .‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬ ‫ ﻓﺸﻬﺩﻭﺍ ﺃﻨﻬﻡ ﺴﻤﻌﻭﺍ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ‬,‫ﻓﻘﺎﻡ ﺜﻤﺎﻨﻴﺔ ﻋﺸﺭ ﺭﺠﻼ‬ .‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﺫﻟﻙ‬ “ ‘Umay r bin Sa‘ d n arrate s that he he ar d ‘ Alī () gather e d peop le in an open p la in an d I be ar witne ss to it.

So he sa id: I a sk on oath if anyone ha d h ear d the Prophet ( ) say: One who ha s m e as his ma ster h as ‘ Alī a s his ma ster . Eighte en per son s stood up an d bo re witne ss that they h ear d the Prophet () say this. ”1

1.

Haythamī, relating this tradition in Majm‘-uz-zawā’id (9:108), has said that it has been narrated by Tabarānī and its chain of authorities is fair (isnāduhū hasan).

Ibn ‘Asākir related it from ‘Umayr bin Sa‘īd in Tārīkh Dimashq al-kabīr (45:158), and through ‘Umayr bin Sa‘d too. The latter has twelve witnesses.

Ibn Kathīr has related it from ‘Umayr bin Sa‘d in al-Bidāyah wan-nihāyah (4:171; 5:461) and it has twelve witnesses, including Abū Hurayrah, Abū Sa‘īd and Anas bin Mālik ( ).

Hindī copied it in Kanz-ul-‘ummāl (13:154, 155 # 36480); and Shawkānī in Darr-us-sahābah (p.211).

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Hadīth No. 43

‫ ﺠﻤﻊ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ﻓﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺃﺒﻲ ﺍﻟﻁﻔﻴل‬ ‫ ﺃﻨﺸﺩ ﺍﷲ ﻜل ﺍﻤﺭﺉ ﻤﺴﻠﻡ ﺴﻤﻊ ﺭﺴﻭل ﺍﷲ‬:‫ ﺜﻡ ﻗﺎل ﻟﻬﻡ‬,‫ﺍﻟﺭﺤﺒﺔ‬ ‫ ﻤﺎ ﺴﻤﻊ ﻟﻤـﺎ‬,‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬ ‫ ﻓﻘـﺎﻡ ﻨـﺎﺱ‬:‫ ﻓﻘﺎﻡ ﺜﻼﺜﻭﻥ ﻤﻥ ﺍﻟﻨﺎﺱ — ﻭﻗﺎل ﺃﺒﻭ ﻨﻌﻴﻡ‬,‫ﻗﺎﻡ‬ ‫ ﺃﺘﻌﻠﻤﻭﻥ ﺃﻨـﻰ‬:‫ ﻓﻘﺎل ﻟﻠﻨﺎﺱ‬,‫ﻜﺜﻴﺭ — ﻓﺸﻬﺩﻭﺍ ﺤﻴﻥ ﺃﺨﺫﻩ ﺒﻴﺩﻩ‬ :‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ! ﻗـﺎل‬,‫ ﻨﻌﻡ‬:‫ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ ﺃﻨﻔﺴﻬﻡ؟ ﻗﺎﻟﻭﺍ‬ ‫ ﻭﻋﺎﺩ ﻤـﻥ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻬﺫﺍ ﻤﻭﻻﻩ‬ ‫ ﻓﺨﺭﺠﺕ ﻭﻜﺄﻥ ﻓﻲ ﻨﻔﺴﻲ ﺸﻴﺌﺎ ﻓﻠﻘﻴﺕ ﺯﻴـﺩ ﺒـﻥ‬:‫ ﻗﺎل‬.‫ﻋﺎﺩﺍﻩ‬ ‫ ﺇﻨﻰ ﺴﻤﻌﺕ ﻋﻠﻴﺎ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻘﻭل ﻜـﺫﺍ‬:‫ ﻓﻘﻠﺕ ﻟﻪ‬,‫ﺃﺭﻗﻡ‬ ‫ ﻓﻤﺎ ﺘﻨﻜﺭ ﻗﺩ ﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬:‫ ﻗﺎل‬.‫ﻭﻜﺫﺍ‬ .‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﺫﻟﻙ ﻟﻪ‬ “ Abū T uf ayl ha s n arrate d that ‘ Alī ( ) gather e d the peop le in an op en p la ce an d said to them: I m ake ev ery M uslim swe ar an d a sk h im if he ha s h ear d the Prophet ( ) say so methin g (a bo ut me) on the day of Gha dīr Kh um, h e sho uld stan d up. At this, thirty per son s stood up — while Abū Nu‘ay m said that a lar ger n um ber of peop le stoo d up — an d they bor e witness that ( we r emem ber that tim e) when the M essen ger of Allāh () sa id to the peop le wh ile holdin g yo ur h an d: Do yo u kno w th at I am ne arer than the live s of the believe rs? All o f them said: ye s, O M essen ger of Allāh! T hen h e sa id: one who ha s me a s h is m a ster ha s this (‘Alī) a s his ma ster . O Allāh!

Bef rien d him who befr ien ds him (‘Alī) an d be h is enemy who is h is (‘ Alī’ s) enemy . T he n arrator say s that when I c ame o ut I ha d som e do ubt. In the me antime, I m et Zay d bin Ar qam () an d told h im that I ha d hea r d ‘ Alī () say this. At this Z ay d bin Ar qam () sa id: ho w c an yo u deny

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wh ile I h ave my se lf h ear d the Me ssen ge r ( ) say this a bo ut ‘ Alī ( )?”1

1.

Ahmad bin Hambal related it with sound chain of authorities in alMusnad (4:370), and Fadā’il-us-sahābah (2:682#1167); Bazzār, al-Musnad (2:133 # 492); Ibn Abī ‘Āsim, as-Sunnah (p.603#1366); Bayhaqī, as-Sunan-ul-kubrā (5:134); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:156); Muhib Tabarī, ar-Riyād-unnadrah fī manāqib-il-‘ashrah (3:127); Haythamī, Majma‘-uzzawā’id (9:104); Ibn Kathīr, al-Bidāyah wan-nihāyah (5:460, 461); and Shawkānī in Darr-us-sahābah (p.209).

Nasā’ī, in addition to Abū Tufayl, has also narrated it on the authority of ‘Āmir bin Wāthilah.

Ibn Hibbān said in his as-Sahīh (15:376#6931) that its chain of authorities is sahīh (sound) and its men are thiqah (trustworthy).

Hākim graded it sahīh according to the conditions of Imām Bukhārī and Imām Muslim in al-Mustadrak (3:109#4576).

Tabarānī narrated it briefly in al-Mu‘jam-ul-kabīr (5:195#5071).

Ibn Athīr narrated in Asad-ul-ghābah fī ma‘rifat-is-sahābah (6:246) that seventeen persons witnessed the event.

Ibn Kathīr has written in al-Bidāyah wan-nihāyah (4:171) that rahbah means an open place in the mosque of Kufa.

Haytamī has written in as-Sawā‘iq-ul-muhriqah (p.122) that thirty Companions ( ) have narrated this tradition and its numerous chains of authorities come under the category of sahīh (sound) and hasan (fair).

Abū Mahāsin copied the tradition in al -Mu‘t as ar mi n-al mukht as ar mi n Mas hkal -i l -āt hār (2:301).

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Hadīth No. 44

‫ ﺠﺎﺀ ﺭﻫﻁ ﺇﻟﻰ ﻋﻠﻲ ﺭﻀـﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺭﻴﺎﺡ ﺒﻥ ﺍﻟﺤﺭﺙ‬ ‫ ﻜﻴـﻑ‬:‫ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻙ ﻴﺎ ﻤﻭﻻﻨﺎ! ﻗﺎل‬:‫ ﻓﻘﺎﻟﻭﺍ‬,‫ﺍﷲ ﻋﻨﻪ ﺒﺎﻟﺭﺤﺒﺔ‬ ‫ ﺴﻤﻌﻨﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ‬:‫ﺃﻜﻭﻥ ﻤﻭﻻﻜﻡ ﻭﺃﻨﺘﻡ ﻗﻭﻡ ﻋﺭﺏ؟ ﻗﺎﻟﻭﺍ‬ ‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﺈﻥ‬:‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻭﻡ ﻏﺩ ﻴﺭ ﺨﻡ ﻴﻘﻭل‬ ‫ ﻤﻥ ﻫﺅﻻﺀ؟‬:‫ ﻓﺴﺄﻟﺕ‬,‫ ﻓﻠﻤﺎ ﻤﻀﻭﺍ ﺘﺒﻌﺘﻬﻡ‬:‫ ﻗﺎل ﺭﻴﺎﺡ‬.‫ﻫﺫﺍ ﻤﻭﻻﻩ‬ ‫ ﻓﻴﻬﻡ ﺃﺒﻭ ﺃﻴﻭﺏ ﺍﻷﻨﺼﺎﺭﻱ ﺭﻀﻲ ﺍﷲ‬,‫ ﻨﻔﺭ ﻤﻥ ﺍﻷﻨﺼﺎﺭ‬:‫ﻗﺎﻟﻭﺍ‬ .‫ﻋﻨﻪ‬ “ Riyāh bin al-Harth ha s nar rate d that a dele gation met ‘ Alī () an d said: O o ur ma ster, May Go d ble ss yo u! ‘ Alī () a sk e d: ho w am I yo ur ma ster a s yo u are Ara bs (an d they do not re a dily a ckno wle dge someon e a s the ir lea der )?

T hey sa id: we h ave h ear d it from the Me ssen ge r of Allāh ( ) on the day of Gh a dīr Kh um : on e who h as m e a s his ma ster , sur ely he ha s this (‘Alī) a s h is ma ster . Riyāh said: wh en those peop le left, I a ske d h im: who are the se peop le ? He sa id: it is a dele gation of (Me dinan ) He lper s an d Abū Ayy ūb a l- Ansārī () is a lso one of them. ”1

1.

Ahmad bin Hambal related it in al-Musnad (5:419), and Fadā’ilus-sahābah (2:572#967); Ibn Abī Shaybah, al-Musannaf (12:60 # 12122); Tabarānī, al-Mu‘jam-ul-kabīr (4:173, 174 # 4052, 4053); Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (2:169; 3:126); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:172; 5:462).

Haythamī has declared the narrators of this tradition trustworthy (thiqah) in Majma‘-uz-zawā’id (9:103,104).

Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr through Ziyād bin al-Hārith (45:161), Hasan bin al-Hārith (45:162), and Riyāh bin al-Hārith (45: 163).

Ibn Athīr narrated through Zirr bin Hubaysh in Asad-ulghābah fī ma‘rifat-is-sahābah (1:672) that twelve Companions including Qays bin Thābit, Hāshim bin ‘Utbah and Habīb bin Budayl acknowledged ‘Alī () as their master.

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Hadīth No. 45

,‫ ﻭﻗﺩ ﻨﺎﺯﻋﻪ ﺭﺠل ﻓﻲ ﻤﺴـﺄﻟﺔ‬:‫ﻋﻥ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻭﺃﺸﺎﺭ ﺇﻟﻰ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ‬,‫ ﺒﻴﻨﻲ ﻭﺒﻴﻨﻙ ﻫﺫﺍ ﺍﻟﺠﺎﻟﺱ‬:‫ﻓﻘﺎل‬ ‫ ﻫﺫﺍ ﺍﻷﺒﻁﻥ؟ ﻓـﻨﻬﺽ ﻋﻤـﺭ‬:‫ ﻓﻘﺎل ﺍﻟﺭﺠل‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻋﻥ ﻤﺠﻠﺴﻪ ﻭﺃﺨﺫ ﺒﺘﻠﺒﻴﺒﻪ ﺤﺘـﻰ ﺸـﺎﻟﻪ ﻤـﻥ‬ ‫ ﻤﻭﻻﻱ ﻭﻤـﻭﻻ ﻜـل‬,‫ ﺃﺘﺩﺭﻱ ﻤﻥ ﺼﻐﺭﺕ‬:‫ ﺜﻡ ﻗﺎل‬,‫ﺍﻷﺭﺽ‬ .‫ﻤﺴﻠﻡ‬ “ It is narr ate d by ‘Um ar () that once a per son ha d an a r gument with h im. He said: the man sittin g her e will de cide bet ween yo u an d me , an d he pointe d to war ds ‘ Alī () . T hat m an sa id: th is pot-bellie d p erson ( will dec ide bet ween us)! ‘Uma r ( ) ro se from h is se at, c a ught him by the co llar an d lifte d him from the gro un d. T hen he said: Do yo u kno w that the p er son yo u con sider worthle ss is my ma ster a s well as the ma ster o f ev ery M uslim. ”1

1.

Muhib Tabarī has said in ar-Riyād-un-nadrah fī manaqib-il‘ashrah (3:128) that Ibn Sammān has documented this narration.

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Hadīth No. 46

,‫ﻭﻋﻥ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻭﻗﺩ ﺠﺎﺀﻩ ﺃﻋﺭﺍﺒﻴﺎﻥ ﻴﺨﺘﺼﻤﺎﻥ‬ ‫ ﺇﻗﺽ ﺒﻴﻨﻬﻤﺎ ﻴﺎ ﺃﺒﺎ ﺍﻟﺤﺴﻥ! ﻓﻘﻀﻰ‬:‫ﻓﻘﺎل ﻟﻌﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻫﺫﺍ ﻴﻘﻀﻲ ﺒﻴﻨﻨﺎ؟ ﻓﻭﺜﺏ‬:‫ ﻓﻘﺎل ﺃﺤﺩﻫﻤﺎ‬,‫ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻭﻴﺤـﻙ! ﻤـﺎ‬:‫ ﻭﻗﺎل‬,‫ﺇﻟﻴﻪ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻭﺃﺨﺫ ﺒﺘﻠﺒﻴﺒﻪ‬ ‫ ﻭﻤﻥ ﻟﻡ ﻴﻜـﻥ‬,‫ﺘﺩﺭﻱ ﻤﻥ ﻫﺫﺍ؟ ﻫﺫﺍ ﻤﻭﻻﻱ ﻭﻤﻭﻟﻰ ﻜل ﻤﺅﻤﻥ‬ .‫ﻤﻭﻻﻩ ﻓﻠﻴﺱ ﺒﻤﺅﻤﻥ‬ “ It is n arrate d by ‘ Umar () that t wo Be do uins c ame to h im disp ut in g with e ach other. He said to ‘ Alī ( ): O Abū Ha san : dec ide bet ween the se t wo. So h e dec ide d bet ween them (an d settle d the ir disp ute). One o f them sa id: I s h e the on ly on e left to dec ide bet we en us? (At this) ‘ Umar () mov e d to war ds h im an d ca ught h im by h is co llar an d said: May yo u be dea d! Do yo u kno w who he is? He is my ma ster an d the ma ster of ev ery be liev er ( an d) one who do e s not a ckno wle dge h im a s h is m a ster is not a believ er.”1

1.

Muhib Tabarī has narrated this tradition in Dhakhā’ir-ul-‘uqbā fī manāqib dhaw-il-qurbā (p.126), and says that Ibn Sammān has mentioned it in his book al-Muwafaqah. He also narrated it in arRiyād-un-nadrah fī manāqib-il-‘ashrah (3:128).

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Hadīth No. 47

‫ ﻋﻠﻲ ﻤﻭﻟﻰ ﻤﻥ ﻜـﺎﻥ‬:‫ ﺃﻨﻪ ﻗﺎل‬,‫ﻋﻥ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ .‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻤﻭﻻﻩ‬ ‫ ﺇﻨﻙ ﺘﺼـﻨﻊ ﺒﻌﻠـﻲ‬:‫ﻋﻥ ﺴﺎﻟﻡ ﻗﻴل ﻟﻌﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺸﻴﺌﺎ ﻤﺎ ﺘﺼﻨﻌﻪ ﺒﺄﺤﺩ ﻤﻥ ﺃﺼﺤﺎﺏ ﺭﺴﻭل ﺍﷲ‬ .‫ ﺇﻨﻪ ﻤﻭﻻﻱ‬:‫ ﻗﺎل‬,‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬ “ ‘Uma r () sa id: one who ha s Allāh’ s M essen ger ( ) as his m aster ha s ‘ Alī a s his m aster . “ Sā lim nar rate s: ‘Um ar wa s a sk e d why he alway s treate d ‘Alī () diff erently f rom other Co mpanion s ( ). ( At this) ‘Um ar () replie d: In de e d that ( ‘Alī) is my ma ster .”1

1.

Related by Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il‘ashrah (3:128).

Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr (45:178).

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Hadīth No. 48

‫ ﻜﻨﺕ ﺒﺎﻟﺸﺎﻡ ﻭﻋﻤﺭ ﺒﻥ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻴﺯﻴﺩ ﺒﻥ ﻋﻤﺭ ﺒﻥ ﻤﻭﺭﻕ‬ ‫ ﻓﻘﺎل‬,‫ ﻓﺘﻘﺩﻤﺕ ﺇﻟﻴﻪ‬,‫ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻌﻁﻲ ﺍﻟﻨﺎﺱ‬ :‫ ﻤﻥ ﺃﻱ ﻗﺭﻴﺵ؟ ﻗﻠﺕ‬:‫ ﻗﺎل‬.‫ ﻤﻥ ﻗﺭﻴﺵ‬:‫ ﻤﻤﻥ ﺃﻨﺕ؟ ﻗﻠﺕ‬:‫ﻟﻲ‬ :‫ ﻓﻘﺎل‬.‫ ﻓﺴﻜﺕ‬:‫ ﻤﻥ ﺃﻯ ﺒﻨﻰ ﻫﺎﺸﻡ؟ ﻗﺎل‬:‫ ﻗﺎل‬.‫ﻤﻥ ﺒﻨﻲ ﻫﺎﺸﻡ‬ .‫ ﻤﻥ ﻋﻠﻲ؟ ﻓﺴﻜﺕ‬:‫ ﻗﺎل‬.‫ ﻤﻭﻟﻰ ﻋﻠﻲ‬:‫ﻤﻥ ﺃﻯ ﺒﻨﻰ ﻫﺎﺸﻡ؟ ﻗﻠﺕ‬ ‫ ﻭﺃﻨﺎ ﻭﺍﷲ ﻤﻭﻟﻰ ﻋﻠﻲ ﺒﻥ‬:‫ ﻭﻗﺎل‬,‫ ﻓﻭﻀﻊ ﻴﺩﻩ ﻋﻠﻰ ﺼﺩﺭﻱ‬:‫ﻗﺎل‬ ‫ ﺤﺩﺜﻨﻲ ﻋﺩﺓ ﺃﻨﻬﻡ ﺴـﻤﻌﻭﺍ‬:‫ ﺜﻡ ﻗﺎل‬,‫ﺃﺒﻲ ﻁﺎﻟﺏ ﻜﺭﻡ ﺍﷲ ﻭﺠﻬﻪ‬ ‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ‬:‫ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬ ‫ ﻴﺎ ﻤﺯﺍﺤﻡ! ﻜﻡ ﺘﻌﻁﻰ ﺃﻤﺜﺎﻟﻪ؟ ﻗـﺎل ﻤﺎﺌـﺔ ﺃﻭ‬:‫ ﺜﻡ ﻗﺎل‬.‫ﻤﻭﻻﻩ‬ ‫ ﺃﻋﻁﻪ ﺨﻤﺴﻴﻥ ﺩﻴﻨﺎﺭﺍ — ﻭﻗﺎل ﺍﺒﻥ ﺃﺒـﻲ‬:‫ ﻗﺎل‬.‫ﻤﺎﺌﺘﻲ ﺩﺭﻫﻡ‬ ‫ ﺴﺘﻴﻥ ﺩﻴﻨﺎﺭﺍ — ﻟﻭﻻﻴﺘﻪ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺭﻀﻲ ﺍﷲ‬:‫ﺩﺍﻭﺩ‬ .‫ ﺃﻟﺤﻕ ﺒﺒﻠﺩﻙ ﻓﺴﻴﺄﺘﻴﻙ ﻤﺜل ﻤﺎ ﻴﺄﺘﻲ ﻨﻅﺭﺍﺀﻙ‬:‫ ﺜﻡ ﻗﺎل‬,‫ﻋﻨﻪ‬ “ Ya zīd bin ‘ Umar bin M uwar riq nar rate s: At one oc ca sion I wa s in Syr ia wh en ‘Uma r bin ‘Abd- ul-‘ Az īz () wa s la dlin g o ut his ble ssin gs to the peop le. So I went to h im, he a ske d me wh ich tribe did I be lon g to? I said: to Quray sh. He a ske d: wh ich ( bran ch) of th e Qur ay sh? I said: Ban ī Hā sh im. He a ske d: wh ich (fam ily) o f Ban ī Hā sh im.

T he n arrator say s: I kept silent. He a ske d (a gain) : wh ich f amily of Banī Hā shim ? I said: (the f amily) of ma ster (mawlā) ‘Alī. He a ske d m e: who is ‘Alī? I k ept quiet. T he na rrator says h e p la ce d his han d on my che st an d sa id: By Go d! I am a slave of ‘ Alī bin Abī T ālib (). An d then a dde d: I h ave hea r d co untle ss peop le say that they hear d it from the Prophet ( ): one who h as me a s his ma ster ha s ‘ Alī a s h is ma ster. T hen he a ske d M uzāh im: Ho w m uch a re yo u givin g to the peop le of this cate gory? He rep lie d: h un dr e d or t wo h un dr e d dirham s. At this h e sa id: give h im f ifty din ār on ac co unt of h is ne arne ss to ‘ Alī bin Abī T ālib

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77

() — an d ( accor din g to the tra dition) narr ate d by I bn Abī Dā wūd (he dir ecte d that h e sho uld be p aid) sixty din ār — an d (fa cin g h im) he sa id: yo u go ba ck to yo ur city an d yo u will get yo ur sha re e qual to that of yo ur tribe smen.1

1.

Abū Nu‘aym related it in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:364); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (48:233; 69:127); and Ibn Athīr in Asad-ul-ghābah fī ma‘rifat-is-sahābah (6:427,428).

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Hadīth No. 49

‫ ﺴﻤﻌﺕ ﺃﺒﺎ ﺠﻨﻴﺩﺓ ﺠﻨﺩﻉ ﺒﻥ ﻋﻤـﺭﻭ‬:‫ ﻗﺎل‬...‫ﻋﻥ ﺍﻟﺯﻫﺭﻱ‬ :‫ ﺴﻤﻌﺕ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬:‫ ﻗﺎل‬,‫ﺒﻥ ﻤﺎﺯﻥ‬ ‫ ﻭﺴـﻤﻌﺘﻪ ﻭﺇﻻ‬,‫ﻤﻥ ﻜﺫﺏ ﻋﻠﻲ ﻤﺘﻌﻤﺩﺍ ﻓﻠﻴﺘﺒﻭﺃ ﻤﻘﻌﺩﻩ ﻤﻥ ﺍﻟﻨﺎﺭ‬ ‫ ﻓﻠﻤﺎ ﻨﺯل ﻏﺩﻴﺭ‬,‫ ﻭﻗﺩ ﺍﻨﺼﺭﻑ ﻤﻥ ﺤﺠﺔ ﺍﻟﻭﺩﺍﻉ‬:‫ ﻴﻘﻭل‬,‫ﺼﻤﺘﺎ‬ :‫ ﻭﻗﺎل‬,‫ﺨﻡ ﻗﺎﻡ ﻓﻰ ﺍﻟﻨﺎﺱ ﺨﻁﻴﺒﺎ ﻭﺃﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻭﻋـﺎﺩ ﻤـﻥ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻥ ﻜﻨﺕ ﻭﻟﻴﻪ ﻓﻬﺫﺍ ﻭﻟﻴﻪ‬ .‫ﻋﺎﺩﺍﻩ‬ ‫ ﻭﺃﻨﺕ‬,‫ ﻻ ﺘﺤﺩﺙ ﺒﻬﺫﺍ ﺒﺎﻟﺸﺎﻡ‬:‫ ﻓﻘﻠﺕ ﻟﻠﺯﻫﺭﻱ‬:‫ﻗﺎل ﻋﺒﻴﺩ ﺍﷲ‬ ‫ ﻭﺍﷲ! ﺇﻥ‬:‫ ﻓﻘﺎل‬,‫ﺘﺴﻤﻊ ﻤلﺀ ﺃﺫﻨﻴﻙ ﺴﺏ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ﻋﻨﺩﻱ ﻤﻥ ﻓﻀﺎﺌل ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻤﺎ ﻟﻭ ﺘﺤـﺩﺜﺕ ﺒﻬـﺎ‬ .‫ﻟﻘﺘﻠﺕ‬ “ It is narr ate d by Z uhr ī that Abū Junay dah Jun da‘ bin ‘ Amr bin Māz in said: I he ar d the Prophet ( ) said: who so deliber ately lie d a bo ut me will go to hell st raighta way. I have he ar d it my se lf or I may gro w de af in both ear s. T he Prophet () returne d from Ha jjat-ulwa dā‘ an d arr ive d at Gh a dīr Kh um , an d a ddr e sse d the peop le . He said while ho ldin g ‘ Alī’ s han d: one who ha s me a s his guar dian ha s th is (‘ Alī) a s h is guar dian. O Allāh! Befr ien d him who befr ien ds h im (‘Alī) an d be his en emy who is h is (‘ Alī’ s) enemy. “ ‘Ubay dullāh sa id: I sa id to Z uh rī: Don’t say the se thin gs in Syria, othe r wise, yo u will h ear so m uch a ga inst ‘ Alī () that yo ur ea rs will get so re. (In rep ly to it) Z uhr ī sa id: By Go d! T her e a re so m any qua litie s of ‘Alī () sa fe an d sec ur e with me that if I n arrate them I may be m ur dere d. ”1 1.

Related by Ibn Athīr in Asad-ul-ghābah fī ma‘rifat-is-sahābah (1:572,573).

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Hadīth No. 50

‫ ﺴﺌﻠﻪ ﺭﺠـل‬:‫ ﻗﺎل‬,‫ﻤﺭﻭ ﺒﻥ ﺍﻟﻌﺎﺹ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬‫ﻋﻥ ﻋ‬ ‫ﻤـﺭﻭ! ﺇﻥ ﺃﺸـﻴﺎﺨﻨﺎ‬‫ ﻴﺎ ﻋ‬:‫ ﻓﻘﺎل ﻟﻪ‬,‫ﻋﻥ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﻤﻥ ﻜﻨﺕ‬:‫ﺴﻤﻌﻭﺍ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬ ‫ ﺤﻕ ﻭﺃﻨﺎ‬:‫ﻤﺭﻭ‬‫ ﻓﺤﻕ ﺫﺍﻟﻙ ﺃﻡ ﺒﺎﻁل؟ ﻓﻘﺎل ﻋ‬,‫ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬ ‫ ﺇﻨﻪ ﻟﻴﺱ ﺃﺤﺩ ﻤﻥ ﺼﺤﺎﺒﺔ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬:‫ﺃﺯﻴﺩﻙ‬ .‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻟﻪ ﻤﻨﺎﻗﺏ ﻤﺜل ﻤﻨﺎﻗﺏ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ “ Amr bin a l-‘ Ās () nar rate s that som eone a ske d him : O ‘Amr! Our e lde rs h ear d it from the Me ssen ger of Allāh ( ) a bo ut ‘Alī: one who h a s me a s h is ma ster h a s ‘Alī a s h is m a ster. I s it co rrect or not? ‘ Amr sa id: it is corr ect, an d may I a dd that no one amon g the Comp anion s () de serve s to be pra ise d mor e than ‘ Alī () .”1

1.

Related by Ibn Qutaybah in al-Imāmah was-siyāsah (1:113).

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Hadīth No. 51

‫ ﻋﻤﻤﻨﻲ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ ﺜـﻡ‬,‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ ﺒﻌﻤﺎﻤﺔ ﺴﺩﻟﻬﺎ ﺨﻠﻔﻲ‬ ‫ ﺇﻥ ﺍﷲ ﻋﺯ ﻭﺠل ﺃﻤﺩﻨﻲ ﻴﻭﻡ ﺒﺩﺭ ﻭﺤﻨﻴﻥ ﺒﻤﻼﺌﻜﺔ ﻴﻌﺘﻤﻭﻥ‬:‫ﻗﺎل‬ .‫ ﺇﻥ ﺍﻟﻌﻤﺎﻤﺔ ﺤﺎﺠﺯﺓ ﺒﻴﻥ ﺍﻟﻜﻔﺭ ﻭﺍﻹﻴﻤﺎﻥ‬:‫ ﻓﻘﺎل‬,‫ﻫﺫﻩ ﺍﻟﻌﻤﺔ‬ It is n arrate d by ‘Alī (() h im se lf). He said: on the day o f Gha dīr Kh um, the M essen ger of Allāh ( ) h a d a t ur ban tie d ro un d my he a d ( a s a sym bol of hono ur) an d let the loo se en d h an g do wn at the ba ck. T hen h e said: T he an gels whom Allāh () ha d sent to h elp me at Ba dr an d Hun ayn we re wear in g t ur ban s of the same kin d. He then a dde d: sur ely the t ur ban differ entiate s bet ween belief an d disbelief .”1

1.

Tayālisī related it in al-Musnad (p.23#154); and Bayhaqī in asSunan-ul-kubrā (10:14).

Hindī says in Kanz-ul-‘ummāl (15:306,482#41141,41909) that, besides Tayalisī, this tradition has also been narrated by Bayhaqī, Tabarānī, Ibn Abī Shaybah and Ibn Munī‘. Hindī has added the following words:

.‫ﺇﻥ ﺍﻟﻌﻤﺎﻤﺔ ﺤﺎﺠﺯﺓ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺍﻟﻤﺸﺭﻜﻴﻥ‬ Surely the turban differentiates between Muslims and polytheists.

‘Abd-ul-A‘lā bin ‘Adī has also narrated that the Prophet () called ‘Alī bin Abī Tālib ( ) on the day of Ghadīr Khum, tied a turban round his head (as a sign of honour) and let the loose end hang down at the back.

This tradition is recorded in the following books: i. Ibn Athīr, Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:170) ii. Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:194). iii. Zurqānī, Sharh-ul-mawāhib-il-laduniyyah (6:272).

Glossary dinar: an anc ient gold coin . gharīb: a hadīth or ver sion r eporte d by one r elia ble or unr elia ble na rrator wh ich diffe rs in context with another had īth or ve rsion reporte d by a gro up of re lia ble n arrator s.

A gharīb had īth can be sah īh ( so un d) or da‘īf ( we ak). hadīth: p l. hadīth s o r ahād īth . T he sayin gs, pr actice an d app rove d tra dition s of the Prophet M uhamm a d ( ). hasa n: a had īth , n arrate d by a re lia ble ch ain of tran smission tho ugh not approa chin g the gra de of sah īh ( so un d) hadīth, but r ecor ds a complete ch ain of n arr ators up to the Prophet ( ).

Imām: one who le a ds peop le in p raye rs; an e minent I slamic scho lar . ka wtha r: lit. a bun dan ce. A pon d in Par a dise . sahīh: so un d. A had īth with an un broken ch ain of na rrator s ran gin g f rom the Prophet M uh amma d () an d app roach in g an er a thro ugh re lia ble narr ators without be in g shādh (o dd) or mu‘alla l (f a ulty) in bet ween the t wo c ross relater s. sha rī‘a h: lit. roa d. It is a le ga l mo dality of a peop le ba se d on the rev elation of their p rophet/m essen ger. T he last sha rī‘ah is that of I slam that a bro gate s a ll pr evio us sha rī‘ah s. sunnah: pl. sunnah s. lit. the p ath, way or a fo rm, the c ustomary pra ctic e of a p er son or a gro up of peop le. It ha s com e to ref er almo st ex clusive ly to the le ga l way o r way s, 81

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or ders, statement s an d act s of wor sh ip, etc., o f the Prophet M uh amma d () wh ich hav e become th e mo dels to be fo llo we d by the M uslim s. sūra h: a chapter of the ho ly Qur’ ān. T here are 114 ch apter s in the holy Qur’ ān.

Bibliography The Holy Qu r’ān . ‘ Abd- ur- Ra zzā q, Abū Bakr, San‘ān ī (126-211/744 -826), a l-Mu sanna f, Kar ach i, Pak istan: a l-Ma jlis- ul-‘ilm ī, 1 st e d. 1390/1970 .

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Abū Nu‘aym , Ahm a d bin ‘ Abdullāh Asbahān ī (336430 /948-1038), Hilyat-ul-a wliyā’ wa tabaqāt-u la sfiyā’ , Beir ut, L e banon : Dār- ul-k itā b-il-‘ ara bī, 3 rd e d.

1400 /1980.

Abū ‘Ulā’, M uhamm a d ‘Abd- ur- Rahmān bin ‘ Abd- urRah īm (1283-1353 AH ), Tuhfa t-ul-ahwadh ī, Be ir ut, L e banon : Dār- ul-k utub- il-‘ilm iyyah, n . d.

Abū Ya‘ lā, Ahm a d bin ‘Alī (210-307 /825-919) , a lMusnad , Be ir ut, Le banon: Dā r- ul-k ut ub- il- ‘ilmiyy ah, 1 s t e d. 1418/1998 .

Ah ma d bin Ham bal, I bn M uh amma d (164-241/780 -855), Fadā’ il-us-sahābah , Be ir ut, Le banon: M u’ assisat- urr isālah, 1 st e d. 1403 /1983. l a l-Mu snad, Be ir ut, Le banon: a l-Makta b- ul-I slam ī, 2 nd e d. 1398 /1978.

Albān ī, M uhamm a d Nā sir- ud-Dīn (1333-1420/1914 -1999), S ilsila t-ul-ahād īth-is- sah īhah, Be ir ut, Le banon : a lM akta b- ul- Islam ī, 4 th e d. 1405 /1985. Ālūsī, Sayy id M ahm ūd (1217-1270 /1802-1854) , Rūh-u lma‘ānī, M ultan, Pakistan : M akta bah im dā diyyah, n. d. ‘ Asqalānī, I bn Ha ja r, Ahma d bin ‘Alī (773-852 /13721449), Fa th-ul-bārī, Lahor e, Pak istan: Dār n ash r-ilk ut ub-il-I slamiyy ah, 1401 /1981.

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l al-I sābah fī tamyīz-is- sahābah, Beir ut, Le banon : Dār- ul-jīl, 1 s t e d. 1412/1992 . l Ta j‘jīl-ul-manfa ‘ah, Beir ut, L e banon : Dār - ul-k itā bil-‘ ara bī, 1 st e d. n. d.

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Dh aha bī, M uhamm a d bin Ahm a d bin ‘Uthmān (673748 /1274-1348), S iya r a‘ lām-in-nuba lā’, Be ir ut, L e banon : Dār- ul-fik r, 1 s t e d. 1417/1997 .

Diyā ’ Ma qdisī, M uham ma d bin ‘Abd- ul-W āhid Ham balī, (567-643 AH ), a l-Ahād īth-u l-mukhtā rah, Makk ah, Sa udi Ar a bia : M akta bat- un-nah dah a l-ha dīthiyyah, 1 st e d. 1410/1990 .

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Haytamī, Ahm a d bin Hajar, Shih ā b- ud- Dīn, Makk ī (909973 /1503-1566), a s-Sa wā‘ iq-ul-muhriqah , Ca iro, E gypt: 2 nd e d. 1385/1965 .

Haythamī, ‘Alī bin Abū Bakr (735-807/1335 -1405), Majma‘-u z- za wā’id , Cairo, E gypt: Dār - ur-r iyān litt urāth, 1407 /1987. l Mawā rid-u z- zam’ān, Beir ut, Le banon : Dār- ulk ut ub-il-‘ ilm iyyah , n. d.

Hin dī, ‘ Alā’- ud- Dīn ‘Alī a l-M uttaqī ( d.975 AH ), Kan z-u l‘ummāl, Be ir ut, Le banon : M u’a ssisat- ur -risā lah , 2 nd e d. 1407/1986 .

I bn Abī ‘Āsim, Ah ma d bin ‘Amr Shay bān ī (206-287 AH ), a l-Āhād wa l-mathān ī, Riya dh , Sa udi Ara bia : Dā r- urr āyah, 1 st e d. 1411 /1991.

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l a s-Sunnah , Beir ut, L e banon ; al- Makta b- ul-islām ī, 4 th e d. 1419/1998.

I bn Abī Hātim Rā zī, Abū M uham ma d ‘ Abd- ur- Rahmān (240-327 /854-938), Tafsīr-ul- Qu r’ān al- ‘azīm, Sa udi Ara biaia: M akta bah Niz ār M ustafā a l- Bā z, 2 nd e d.

1419 /1999.

I bn Abī Sh ay bah, Abū Bak r ‘Abdullāh bin M uh amma d (159-235 /776-850), a l- Musanna f, Kara chi, Pak istan: I dārat- ul-Qur’ ān wal- ‘ ulūm- ul-I slam iyyah, 1406/1987.

I bn ‘Asākir , Abū al-Qā sim ‘Alī bin Ha san (499-571 /11051176), Tā rikh Dimashq a l-kab īr, gener ally kno wn a s Tārīkh Ibn ‘A sākīr, Be ir ut, L e banon : Dār ihyā ’-itt urāth a l-‘ ara bī, 1 s t e d. 1421 /2001.

I bn Athīr, Abū Ha san ‘Alī bin M uha mma d a l- Ja zar ī (555630 /1160-1233), A sad-u l-ghābah fī ma‘ rifat-issahābah, Be ir ut, Le banon : Dā r- ul-k ut ub- il- ‘ilmiyy ah, n. d.

I bn Hibbān , M uh amma d (270-354 /884-965) , a s-Sah īh, Be ir ut, Le banon : M u’ assisat- ur-r isālah, 2 nd e d.

1414 /1993.

I bn Ja wzī, Abū al-Fara j ‘Abd- ur -Rahmān (510-597 /11161201), S ifat-u s- sa fwah , Be ir ut, Le banon: Dār- ulk ut ub-il-‘ ilm iyyah , 1 st e d. 1409/1989.

I bn Kathīr , Abū al- Fidā’ I smā ‘īl bin ‘Uma r (701774 /1301-1373), al-Bidā yah wan-n ihāyah , Be ir ut, L e banon : Dār- ul-fik r, 1419 /1998. l Ta fsīr-u l-Qu r’ān a l-‘a zīm, Be ir ut, Le banon: Dār- ulma ‘rif ah, 1400 /1980.

I bn Mā jah, M uhamm a d bin Ya zīd (209-273/824 -887), Sunan, Beir ut, L e banon : Dār- ul-k utub- il-‘ilm iyyah, 1 st e d. 1419/1998 .

I bn Qutaybah, ‘ Abdullāh bin M uslim (213-276/828 -889), a l-Imāmah wa s- siyāsah , E gypt: 1356 /1937.

Kh atīb Ba gh dā dī, Abū Bakr Ahm a d bin ‘Alī, (392463 /1002-1071), Tā rīkh Baghdad, Be ir ut, Le banon : Dār- ul-kitā b-il-‘a ra bī, n. d.

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M ahām ilī, Abū ‘Abdullāh, Husayn bin Ism ā‘īl (235-330 st AH ), Amālī, Oman : al- Makta b- ul-I slamī, 1 e d. 1412 AH .

M anā wī, ‘ Abd- ur- Ra wf, Fa yd-u l-qadīr, E gypt: Makta batut-tujjariyy ah al-k ubr ā, 1356 AH .

M iz zī, Yūsuf bin ‘Abd- ur -Rahmān (654-742/1256 -1341), Tahdhīb-u l-kamāl, Beir ut, Le banon: M u’ assisat- urr isālah, 1 st e d. 1400 /1980. l Tuh fat-u l-a sh rāf b i-ma‘rifa t- il-a trāf, Be ir ut, nd L e banon : a l-M aktab- ul- Islām ī, 2 e d. 1403/1983.

M uh ib T abarī, Abū ‘Abbā s Ahma d bin M uhamm a d ( d.694 AH ), Dha khā’ir-u l-‘uqbā fī manāqib dha w-il-qu rbā, Je dda, Sa udi Ar a bia, Makta bat- us- sahā bah, 1415 /1995. l a r-R iyād-un-nad rah fī manāqib- il- ‘ash rah, Be ir ut, L e banon : Dār - ul-k ut ub- il-‘ ilmiyy ah, 1 st e d.

1405 /1984.

M uja ddid Alf T hānī, Shaykh Ahm a d Sarhan dī (9711034 /1564-1624), Mak tūbāt Imam Rabbānī, Lahor e, Pak istan : Nūr Co., n. d.

Na sā’ ī, Ahma d bin Sh u‘ay b (215-303 /830-915), Fadā’ilu s- sahābah, Beir ut, L e banon : Dār- ul-k ut ub-ilst ‘ ilm iyyah , 1 e d. 1405 AH . l Khasā’ is amīr-il-mu’minīn ‘ Alī bin Ab ī Tālib, Be ir ut, Le banon , Dār - ul-k itā b- il-‘ ara bī, 1 s t e d.

1407 /1987. l a s-Sunan-u l- kubrā , Be ir ut, Le banon: Dār - ul-k ut ubil-‘ ilmiyy ah, 1 s t e d. 1411/1991 .

Na wa wī, Abū Z akar iyyā Yahy ā bin Shar f (631-677 /12331278), Tahdh īb-ul-a smā’ wal- lughāt, Be ir ut, Le banon : Dār- ul-f ikr, 1 s t e d. 1996.

Rā zī, M uham ma d bin ‘ Umar bin Ha san bin Husayn (543606 /1149-1210), a t- Tafsīr-u l-kab īr, T ehran, Iran : Dārul-k utub- il-‘ilm iyyah, 2 nd e d. , n. d.

Sh āh I sma‘ īl Dihla wī, (1193-1246 /1779-1831), S irā t mustaqīm.

Sh āh Wa lī Allāh M uha ddith Dih la wī (1114-1174 /17031762), Hama‘āt.

Bibliogr aphy

l

87

at-Ta fhīmāt-u l- ilāh iy yah, Hy dera ba d, Pak istan: Aca demy Shāh W alī Allāh M uha ddith Dihla wī, 1387 /1967.

Sh ā shī, Abū Sa ‘īd Haytham bin Kilā b ( d.335 AH ) , a lMusnad , Me dina , Sa udi Ara bia , Makta bat- ul-‘ ulūm wa l-Hikam, 1 st e d. 1410 AH .

Sh a wk ānī, M uhamma d bin ‘ Alī bin M uh amma d (11731250 /1760-1834), Darr-u s- sahābah, Dama sc us: Darul-Fikr, 1 st e d. 1404 /1984. l Fa th-u l-qadīr, E gypt: 2 nd e d. 1383 /1964.

Suy ūt ī, Ja lā l- ud-Dīn ‘ Abd- ur- Rahm ān (849-911 /14451505), ad -Du rr-ul-manthūr fit- tafsīr bil-ma’thū r, Be ir ut, L e banon : Dār- ul-ma‘r if ah, n. d.

T a bar ānī, Sulaymān bin Ahma d (260-360 /873-971), a lMu‘jam-u l-a wsa t, Riya dh , Sa udi Ara bia ia : Makta batul-ma‘ ārif, 1 s t e d. 1405/1985 . l a l- Mu‘jam-u l-kab īr, Mosul, Ira q: Mat ba‘ at-uzz uh rā’- il-ha dīthah , 2 nd e d., n . d. l a l-Mu ‘jam-us-sagh īr, Beir ut, Le banon : Dār- ulk ut ub-il-‘ ilm iyyah , 1403/1983 .

T ahā wī, Abū Ja‘f ar ( d.321 AH ), Ma shka l-ul-āthā r, Be ir ut, L e banon : Dār Sā dir, 1 s t e d. 1333 AH .

T ayā lisī, Sulaymān bin Abī Dā wūd (133-204/751-819 ), a lMusnad , Be ir ut, L e banon: Dār- ul-ma‘r ifah , n. d.

T irm idhī, M uhamm a d bin ‘Ī sā (210-279/825 -892), a lJāmi‘-us-sah īh, Be ir ut, Le banon: Dār- ul- gha r b-ilI slāmī, 2 nd e d. 1998.

Wāh idī, Abū Ha san ‘ Alī bin Ahma d ( d. 468 AH ), A sbābun-nu zū l, L ahore, P akistan: Dā r Nash r-il-k ut ub-ilI slāmiyy ah, n . d.

Z ur qānī, M uhamm a d bin ‘Abd- ul- Bā qī (1055-1122 /16451710), Commentary (Sha rh Zu rqānī ‘a lā a l-Ma wāh ibu l-ladun iy yah), Beir ut, Le banon : Dār- ul-k ut ub-il‘ ilm iyyah , 1 st e d. 1417/1996.

INDEX N arrators of Ghadī r e pisode amon g the C ompanions an d the S uccessors ‘ Abdullāh bin ‘ Abbā s, 19 , 46, 47 , 49, 54 ‘ Abdullāh bin ‘ Umar , 21 ‘ Abdullāh bin Bur ay dah al- Aslam ī, 20, 27, 52, 53 ‘ Abdullāh bin M uh amma d bin ‘Aqīl, 38 ‘ Abdullāh bin T hā bit al- Ansār ī, 66 ‘ Abdullāh bin Yām īl, 21 ‘ Abd- ur- Rahm ān bin ‘Abd Ra b al- Ansār ī, 66 ‘ Abd- ur- Rahm ān bin Abī L aylā, 61, 65 ‘ Abd- ur- Rahm ān bin Sā bit, 33 Abū ‘Am rah bin ‘ Amr bin M uh san , 66 Abū Ayy ūb al- An sār ī, 20 , 49, 66 Abū Bur dah, 21 Abū Fa dā lah al- An sār ī, 66 Abū Hur ayrah, 21, 45, 49, 56, 58 Abū I shā q, 57, 65 Abū Ja‘f ar, 38 Abū Jun ay dah Jun da‘ bin ‘Amr bin Mā zin , 78 Abū Nu‘ aym, 70 Abū Sa‘īd a l-Kh udr ī, 58 Abū Sarīh ah, 19 Abū T yfayl, 19, 59, 70 Abū Yazīd a l-Awdī, 56 Abū Zayn a b, 66 ‘ Alī, 39, 49, 51, 80 ‘ Alī bin Husayn , 38 ‘ Amīr ah bin Sa‘ d, 58 ‘ Āmir bin Lay lā, 67 ‘ Āmir bin Sa d bin Abī Wa qā s, 31 89

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‘ Āmir bin W āthilah, 29 , 71 ‘ Ammār bin Yā sir, 48, 50 ‘ Amr bin a l-‘ Ās, 79 ‘ Amr bin Dh ī M ur, 44, 62 ‘ Amr bin M aym ūn, 54 ‘ Amr Dhī M ur, 44 An a s bin Mā lik , 21, 58 Asba gh bin Nubātah , 66 ‘ Atiyyah al- ‘Awfī, 37, 47 Bar ā’ bin ‘ Āz ib, 24, 25, 26, 46, 47, 55 Buray dah, 20 , 21, 35 , 52 Fātim ah, 27 Ha bīb bin Budayl, 72 Ha san bin a l- Hār ith, 72 Ha san bin Ha san, 20 Hā shim bin ‘ Utbah, 72 Hubsh ā bin Jun ā dah, 20, 66 Hudh ayfah bin Usay d al- Ghifār ī, 20, 40 ‘Im rān bin Husayn, 21 Jā bir bin ‘ Abdullāh, 20, 38 Jar īr, 42 Kh uzaym ah bin T hābit, 66 M ālik bin Huwayr ith, 20 M aym ūn Abū ‘Abdullāh, 19 , 36, 38 M uh amma d bin ‘ Alī, 46 , 47 M uh amma d bin Hana fiyy ah, 38 Nājiyah bin ‘Amr, 67 Nu‘mān bin ‘ Ajlān al-An sār ī, 66 Qay s bin T hābit, 72 Rifā‘ah bin Iyā s a d-Da bbī, 34 Riy āh bin a l-Hārith, 72 Riy āh bin a l-Harth, 72 Sa ‘ d bin ‘ Ubay dah, 52 Sa ‘ d bin Abī W a qā s, 20 , 22, 23 , 31, 32 , 33, 38 , 41, 49 Sa ‘ īd bin Wah b, 57, 60, 62 Sa h l bin Hunay f, 66 Sā lim, 75 T alh ah bin ‘Ubay dullāh, 34

Index

T hā bit bin Wa dī‘ah al- An sār ī, 66 ‘ Ubay d bin ‘ Āz ib a l-An sārī, 66 ‘ Umar bin al- Khattā b, 21, 26, 73, 74, 75 ‘ Umayr bin Sa‘ d, 69 ‘ Umayr bin Sa‘ īd, 69 Ya‘ lā bin M ur rah, 67 Yaz īd bin Sh arāh īl, 67 Z ā dhān Abū ‘ Umar, 64 Z ā dhān bin ‘ Umar, 64 Zayd bin Arqam, 19, 28, 29, 30, 36, 37, 38, 44, 49, 55, 59, 68 Z ay d bin Sh arāh īl, 67 Z ay d bin Yuthay‘, 60, 62 Z irr bin Hubay sh, 72 Z iyā d bin Abī Ziy ā d, 62 Z iyā d bin al- Hār ith, 72

91

Author’s Arabic and English Books Arabic Books 1 2 3 4 5 6 7 8

a t-Ta ssa wa r-ul- Islāmī li- tab ī‘at- il-basha riy yah Nahj-ut- ta rbiyyat-il-ijtimā‘iyyah fil- Qur’ān a t-Ta ssa wa r-ut- ta sh rī‘ ī lil-hukm-il-I slāmī Fa lsafa t-ul-ijtihād wal-‘ālim-ul-mu‘ sir a l-Ja rīmah fil- fiqh- il-Islāmī Minhā j-ul-khu tbāt lil-‘ īdayn wa l- jumu‘āt Qa wā‘ id-u l-iq tisād fil- Islām a l-Iqtisād-ul-arba wī wan-n izām-u l-misr fil- Islām

Englis h Books 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23

‘I rfān-ul-Qu r’ān (pa rt-1) S īra t-u r-Ra sū l, vo l.1 The A wa ited Imām B esee ching fo r Help (I stighāthah) I slamic Conc ept of Inte rmed iation (T a wassul) R eal Islamic Faith and the P rophet’s Sta tu re Gree ting s and Sa luta tions on th e P rophe t ( ) Sp iritua lism and Magne tism I slamic Ph ilo soph y of Human Life I slam in Va rious Pe rspe ctive s I slam and Ch ristianity I slam and Criminality Qu r’ān ic Con cep t o f Human Gu idanc e I slamic Conc ept of Human Na tu re Div ine Plea sure

24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39

Qu r’ān ic Philo sophy o f B enevo len ce (Ih sān) I slam and Freedom of Human Will I slamic P enal Sy stem and its Ph ilo sophy I slamic Conc ept of La w Ph ilo sophy of Ijtihād and th e Mode rn Wo rld Qu r’ān ic Ba sis o f Con stitu tiona l Theo ry I slam — Th e S tate Re lig ion Lega l Chara cte r of I slamic Punishmen ts Lega l Stru ctu re o f I slamic Punishments Cla ssifica tion o f I slamic Punishments I slamic Ph ilo soph y of Punishmen ts I slamic Conc ept of Crime Qu r’ān on Creation and Expan sion of Unive rse Crea tion and Evo lution o f th e Unive rse Crea tion o f Man I slam on preven tion of Hea rt Disea se s

The Author Great contemporary I slamic thinker, exe gete, scholar an d statesman, Professor Dr M uhammad T ahir- ul-Qa dri was born in the city of Jhang in 1951, fo ur years after the creation of Pakistan. He gra duated in arts and la w with distinction from the Punja b Univer sity. He wa s a war ded PhD by the Punja b Un iversity in 1986 on the thesis “Punishments in Islam, their c lassif ication an d philosophy.” He took a lle gianc e at the hand of Sayyidina T ahir Ala’-ud-Din al-Qa dr i al- Gilan i who groomed h im in the mystic way of life and who is his sp iritua l benef actor. Among his teachers are included his father Dr Far idul-Din Qa dri, Ma wlana Zia-ud-Din Ma dani, Ma wlana Ahma d Sae ed Kazmi, Dr Burhan Ahma d Farooqi, Dr M uhammad bin Ala wi, all men of high intelle ctual ca libre and scholarly stature. He has delivere d thousan ds of lectur es spanning diver se fa cets of Islam, its re ligio us, sp iritua l, historical, moral, le gal, political, economic, socia l and sc ientific aspects and its comparison with other religions. He a lso delivers lecture s at foreign universities on vario us intelle ctual and contemporary issue s. He ha s written n umerous books in Urdu, English and Ara bic to date. Many of his books have been translated into different lan gua ges.

His lecture s are a lso broa dcast from different T V channels in the Western and Ara bian world.

T ahreek-e-Minhaj-ul-Qur an la unched by him is thriving no w in more than 80 co untries of the world. He also laid the

foun dation of ma ss e ducation programme ( MEP ) in Pakistan, which is the greatest e ducational plan at the unoffic ial level.

His politic al party, Pakistan Awami T ehreek ( PAT), is playin g a vital role in national politic s by promoting the tradition of tolerance, princ iple o bservance and progre ssiveness in national political c ultur e. He is a unifyin g symbo l of Muslim world an d kno wn as an ambassa dor of peace an d h uman welfar e. His intelle ctual an d socia l contributions to human progre ss are internationally acknowle dged.

Americ an Biographical Institute has pronounce d him outstanding man of the 20 th century an d his name ha s been inc lude d in the M illennium Bio graphical Dictionary a s a distinguishe d intelle ctual an d thinker of the world. Moreover, he is a lso inc lude d among the 500 most effective leaders at the en d of the second millennium a s reco gnition of his or iginal re search and servic es to humanity. He was declare d 1998-99 personality by the International Biographica l Centre, Cambridge a s an a cknowledgement of his e ducational an d socia l contributions. In the recent past it is har d to find an in dividual who ha s r endere d such unprece dented service s in such a short span of time for the improvement of the I slam ic community through his intelle ctual an d practical str uggle.

Dr Qa dri is, therefore, not an in div idua l but a tradition. He is not only a sensitive interpreter of Islamic value s but a lso a harbinger of the resp lendent f uture of Islam.