************************************************************************** A Shi'ite Encyclopedia Version 1.5 Revised: November 1999 Revised: October 2001 Contents of Chapter 3: - Caliphate of Imam Ali (AS) - The Major Difference Between the Shia and the Sunni - Ghadir Khum (Parts I, II, & III) - Certaily your Master is ... - Who is the successor of the Prophet (PBUH&HF)? - The Prophet Announcing His Successor in His First Preach - How is This Possible? - The Opinion of Imam Ali (AS) on Caliphate ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| The Major Difference Between the Shia and the Sunni All the Muslims agree that Allah is One, Muhammad (PBUH&HF) is His last Prophet, the Quran is His last Book for mankind, and that one day Allah will resurrect all human beings, and they will be questioned about their beliefs and actions. There are, however, disagreements between the two schools in the following two areas: 1. The Caliphate (successorship/leadership) which the Shia believe is the right of the Imams of Ahlul-Bayt. 2. The Islamic rule when there is no clear Quranic statement, nor is there a Hadith upon which Muslim schools have agreed. The second issue has root into the first one. The Shia bound themselves to refer to Ahlul-Bayt for deriving the Sunnah of Prophet (PBUH&HF). They do this in conformity with the order of Prophet reported in the authentic Sunni and Shi'i collections of traditions beside what the Quran attests to their perfect purity. The disagreement about the caliphate should not be a source of division between the two schools. Muslims agree that the caliphate of Abu Bakr came through election by a limited number of people and was a surprise for all other companions. By limited number, I mean, the majority of the prominent companions of prophet had no knowledge of this election. Ali, Ibn Abbas, Uthman, Talha, Zubair, Sa'd Ibn Abi Waqqas, Salman al-Farsi, Abu Dhar, Ammar Ibn Yasir, Miqdad, Abdurrahman Ibn Owf were among those who were not consulted nor even informed of. Even Umar confessed to the fact that the election of Abu Bakr was without consultation of Muslims. (See sahih al- Bukhari, Arabic-English, Tradition 8.817) On the other hand, election implies choice and freedom, and that every Muslim has the right to elect the nominee. Whoever refuses to elect him does not oppose God or His Messenger because neither God nor His Messenger appointed the nominated person by people. Election, by its nature, does not compel any Muslim to elect a specific nominee. Otherwise, the election would be coercion. This means that the election would lose its own nature and it would be a dictatorial operation. It is well known that the Prophet said: "There is no validity for any allegiance given by force." Imam Ali refused to give his allegiance to Abu Bakr for six months. He gave his allegiance to Abu Bakr only after the martyrdom of his wife Fatimah al-Zahra, Daughter of the Holy Prophet, six month after the departure of Prophet. (see Sahih al-Bukhari, Arabic-English version, Tradition 5.546). If refusal to give allegiance to an elected nominee was prohibited in Islam, Imam Ali would not have allowed himself to delay in giving his allegiance. In the same tradition in Sahih al-Bukhari, Imam Ali (AS) said that he had some rights in Caliphate which was not honored, and he complained why Abu Bakr should have not consulted him in deciding upon the ruler. He later gave his allegiance when he found that the only way to save Islam is to leave the isolation which occured due to his refusal of giving the oath of allegiance. What's more? The well known companions, Abdullah Ibn Umar and Sa'd Ibn Abi Waqqas, refused to give their allegiance to Imam Ali for the entire duration of his caliphate. (Ibn Al-Athir, his history Al-Kamil, v3, p98). But the Imam did not punish these companions. If it was permissible for a Muslim, who was a contemporary of the caliph, to refuse to give his allegiance, it would be more permissible for a person who came in a later century to believe or not to believe in the qualifications of that elected caliph. In doing so, he would not be sinning, provided that the Caliph is not assigned by Allah. The Shia say that Imam must be appointed by God; that appointment may be known through the declaration of the Prophet or the preceding Imam. The Sunni scholars say that Imam (or Caliph, as they prefer to say) can be either elected, or nominated by the preceding Caliph, or selected by a committee, or may attempt to gain the power through a military coup (as was in the case of Muawiyah). The Shi'a scholars say that a divinely appointed Imam is sinless and Allah does not grant such position to the sinful. The Sunni scholars (including Mu'tazilites) say that Imam can be sinful as he is appointed by other than Allah. Even if he is tyrant and sunk in sins (like in the case of Muawiyah and Yazid), the majority of the scholars from the schools of Hanbali, Shafi'i, and Maliki discourage people to rise against that Caliph. They think that they should be preserved although they disagree with the evil actions. The Shia say that Imam must possess above all such qualities as knowledge, bravery, justice, wisdom, piety, love of God etc. The Sunni scholars say it is not necessary. A person inferior in these qualities may be elected in preference to a person having all these qualities of superior degree. ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Ghadir Khum (Part 1 of 3) In this year, Thursday, May 18, 1995 coincides with the 18th of Dhul- Hajjah, the anniversary of the event of Ghadir Khum where the Messenger of Allah delivered his LAST sermon. The greatest parallel/frequent (Mutawatir) tradition in the History of Islam is related to this sermon of the Prophet (PBUH&HF). Please see Part 3 for a complete list of 110 companions of Prophet who narrated this tradition, as well as classified lists of the Sunni traditionists/historians/commentators of Quran who confirmed this tradition to be authentic and frequent, and their corresponding books where the tradition can be found. Also in Part 2 we discuss the meanings of WALI, MAWLA, and WILAYAH. ======================= The Farewell Pilgrimage ======================= Ten years after the migration, the Messenger of Allah ordered to his close followers to call all the people in different places to join him in his last pilgrimage. On this pilgrimage he taught them how to perform the pilgrimage in a correct and unified form. This was first time that the Muslims with this magnitude gathered in one place in the presence of their leader, the Messenger of Allah. On his way to Mecca, more than seventy thousand people followed Prophet (PBUH&HF). On the fourth day of Dhul-Hajjah more than one hundred thousand Muslims had entered Mecca. ======================== Revelation of Verse 5:67 ======================== On the 18th of Dhul-Hajjah, after completing his last pilgrimage (Hajjatul- Widaa), Prophet was leaving Mecca toward Medina, where he and the crowd of people reached to a place called Ghadir Khum (which is close to today's Juhfah). It was a place where people from different provinces should say Good bye to each other and take different routes for their home. In this place, the following verse was revealed: "O Apostle! Deliver what has been sent down to you from your Lord; and if you don't do it, you have not delivered His message (at all); and Allah will protect you from the people ..." (Quran 5:67). Some of Sunni references confirming that the revelation of the above verse of Quran was right before the speech of Prophet in Ghadir Khum: (1) Tafsir al-Kabir, by Fakhr al-Razi, under commentary of verse 5:67, v12, pp 49-50, narrated on the authorities of Ibn Abbas, al-Bara Ibn Azib, and Muhammad Ibn Ali. (2) Asbab al-Nuzool, by al-Wahidi, p50, narrated on the authorities of Atiyyah and Abu Sa'id al Khudri. (3) Nuzul al-Quran, by al-Hafiz Abu Nu'aym narrated on the authorities Abu Sa'id Khudri and Abu Rafi. (4) al-Fusool al Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p24 (5) Durr al-Manthur, by al-Hafiz al-Suyuti, under commentary of verse 5:67 (6) Fathul Qadir, by al-Shawkani, under commentary of verse 5:67 (7) Fathul Bayan, by Hasan Khan, under commentary of verse 5:67 (8) Shaykh Muhi al-Din al-Nawawi, under commentary of verse 5:67 (9) al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v3, p301 (10) Umdatul Qari fi Sharh Sahih al-Bukhari, by al-Ayni (11) Tafsir al-Nisaboori, v6, p194 (12) and many more such as Ibn Mardawayh, etc... The last sentence in the above verse indicates that the Prophet (PBUH&HF) was mindful of the reaction of his people in delivering that message but Allah informs him not to worry, for He will protect His Messenger from people. ========== The Speech ========== Upon receiving the verse, the Prophet (PBUH&HF) stopped on that place (the pond of Khum) which was extremely hot. Then he sent for all people who have been ahead in the way, to come back and waited until all pilgrims who fell behind, arrived and gathered. He ordered Salman (RA) to use rocks and camel toolings to make a pulpit (minbar) so he could make his announcement. It was around noon time in the first of the Fall, and due to the extreme heat in that valley, people were wrapping their robes around their feet and legs, and were sitting around the pulpit, on the hot rocks. On this day the Messenger of Allah spent approximately five ours in this place; three hours of which he was on the pulpit. He recited nearly one hundred verses from The Glorious Quran, and for seventy three times reminded and warned people of their deeds and future. Then he gave them a long speech. The following is a part of his speech which has been widely narrated by the Sunni traditionists: The Messenger of Allah declared: "It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere both of them, you will never go astray after me. They are the Book of Allah and my progeny, that is my Ahlul-Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)." Then the Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?" People cried and answered: "Yes, O' Messenger of God." Then Prophet (PBUH) held up the hand of Ali and said: "Whoever I am his leader (Mawla), Ali is his ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ leader (Mawla). O' God, love those who love him, and be hostile to ^^^^^^^^^^^^^^ those who are hostile to him." | | || : . . | . || | | .. || _|_, |q_||_o ? o_8_w_9_, | . _o . _,_,_o q_o_||_, _|q | .__,_w_|| (_S . / ( (_) (_): / . (_S / | | | . | | .. . / | | : o |_| q_o _|_e_9 o |_| q_o .__,_,_) . _o | |_o / (_S / (_) (_| | | | | || || | || o | > |_c . _o > |_c q o |_||q . _o ||q o_8_|_|| (_) / / (_) (_| / ( Some of the Sunni references: (1) Sahih Tirmidhi, v2, p298, v5, p63 (2) Sunan Ibn Maja, v1, pp 12,43 (3) Khasa'is, by al-Nisa'i, pp 4,21 (4) al-Mustadrak, by al-Hakim, v2, p129, v3, pp 109-110,116,371 (5) Musnad Ahmad Ibn Hanbal, v1, pp 84,118,119,152,330, v4, pp 281,368,370, 372,378, v5, pp 35,347,358,361,366,419 (from 40 chains of narrators) (6) Fada'il al-Sahaba, by Ahmad Hanbal, v2, pp 563,572 (7) Majma' al-Zawa'id, by al-Haythami, v9, p103 (from several transmitters) (8) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50 (9) Tafsir al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19 (10) Tarikh al-Khulafa, by al-Suyuti, pp 169,173 (11) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213, v5, p208 (12) Usdul Ghabah, by Ibn Athir, v4, p114 (13) Mushkil al-Athar, by al-Tahawi, v2, pp 307-308 (14) Habib al-Siyar, by Mir Khand, v1, part 3, p144 (15) Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p26 (16) al-Isabah, by Ibn Hajar al-Asqalani, v2, p509; v1, part1, p319, v2, part1, p57, v3, part1, p29, v4, part 1, pp 14,16,143 (17) Tabarani, who narrated from companions such as Ibn Umar, Malik Ibn al-Hawirath, Habashi Ibn Junadah, Jari, Sa'd Ibn Abi Waqqas, Anas Ibn Malik, Ibn Abbas, Amarah,Buraydah,... (18) Tarikh, by al-Khatib Baghdadi, v8, p290 (19) Hilyatul Awliya', by al-Hafiz Abu Nu'aym, v4, p23, v5, pp26-27 (20) al-Istiab, by Ibn Abd al-Barr, Chapter of word "ayn" (Ali), v2, p462 (21) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, pp 154,397 (22) al-Mirqat, v5, p568 (23) al-Riyad al-Nadirah, by al-Muhib al-Tabari, v2, p172 (24) Dhaka'ir al-Uqba, by al-Muhib al-Tabari, p68 (25) Faydh al-Qadir, by al-Manawi, v6, p217 (26) Yanabi' al-Mawaddah, by al-Qudoozi al-Hanafi, p297 ... And hundreds more. Please see part 3 for more classified references (traditionists, historians, and commentators). The above was just a part of speech of the Prophet (PBUH&HF). For a more detailed speech of the Prophet, please see the end of this part. ======================= Revelation of Verse 5:3 ======================= Immediately after the Prophet (PBUH&HF) finished his speech, the following verse of Holy Quran was revealed: "Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion." (Quran 5:3) Some of Sunni references which mentioned the revelation of the above verse of Quran in Ghadir Khum after the speech of the Prophet: (1) al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19 (2) Tarikh, by Khatib al-Baghdadi, v8, pp 290,596 from Abu Hurayra (3) Manaqaib, by Ibn Maghazali, p19 (4) History of Damascus, Ibn Asakir, v2, p75 (5) al-Itqan, by al-Suyuti, v1, p13 (6) Manaqib, by Khawarazmi al-Hanfi, p80 (7) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213 (8) Yanabi' al-Mawaddah, by al-Qudoozi al-Hanafi, p115 (9) Nuzul al-Quran, by al-Hafiz Abu Nu'aym narrated on the authority Abu Sa'id Khudri. ... and more. The above verse clearly indicates that Islam without clearing up matter of leadership after Prophet was not complete, and completion of religion was due to announcement of Prophet's immediate successor. ================== Oath of Allegiance ================== After his speech, the Messenger of Allah asked every body to give the oath of allegiance to Ali (AS) and congratulate him. Among those who gave him the oath were Umar, Abu Bakr, and Uthman. It is narrated that Umar and Abu Bakr said: "Well done Ibn Abi Talib! Today you became the leader (Mawla) of all believing men and women." Sunni references: (1) Musnad Ahmad Ibn Hanbal, v4, p281 (2) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50 (3) Mishkat al-Masabih, by al-Khatib al-Tabrizi, p557 (4) Habib al-Siyar, by Mir Khand, v1, part3, p144 (5) Kitabul Wilayah, by Ibn Jarir al-Tabari (6) al-Musannaf, by Ibn Abi Shaybah (7) al-Musnad, by Abu Ya'ala (8) Hadith al-Wilayah, by Ahmad Ibn `Uqdah (9) Tarikh, by Khatib al-Baghdadi, v8, pp 290,596 from Abu Hurayra ... and more. =================================== The Number of People in Ghadir Khum =================================== It was Allah's will that an increased popularity is associated with this tradition via the tongs of narrators and over the times. So that there is a standing proof for the guiding Imam (peace be upon him). Allah ordered His Prophet (PBUH&HF) to notify people at a time of crowded populous so that all become the narrators of the tradition, while they exceeded a hundred thousand. Narrated by Zaid Ibn Arqam: Abu al-Tufail said: "I heard it from the Messenger of Allah, and there was no one (there) unless he saw him with his eyes and heard him with his ears." Sunni reference: (1) al-Khasa'is, by al-Nisa'i, p21; (2) al-Dhahabi said it is sahih (authentic), as said in: (3) History of Ibn Kathir, v5, p208 It is also narrated that: "The Messenger of Allah called at the height of his voice." Sunni reference: Manaqib al-Khawarizmi, by al-Khawarizmi, p94 "There were with the Messenger (PBUH) from the companions, Arabs, residents around Mecca and Medina one hundred and twenty thousand (120,000) and they are those who were present in the Farewell Pilgrimage and heard this speech." Sunni reference: Manaqib, by Ibn al-Jawzi ========================== Revelation of Verse 70:1-3 ========================== Some Sunni commentators further claim that the first three verse of the chapter of al-Ma'arij (70:1-3) was revealed when a dispute arose after Prophet reached Medina. It is recorded that: On the day of Ghadir the Messenger of Allah summoned the people toward Ali and said: "Ali is the MAWLA of whom I am MAWLA." The news spread quickly all over urban and rural areas. When Harith Ibn Nu'man al- Fahri (or Nadhr Ibn Harith according to another tradition) came to know of it, he rode his camel and came to Medina and went to the Messenger of Allah (PBUH&HF) and said to him: "You commanded us to testify that there is no deity but Allah and that you are the Messenger of Allah. We obeyed you. You ordered us to perform the prayers five times a day and we obeyed. You ordered us to observe fasts during the month of Ramadhan and we obeyed. Then you commanded us to offer pilgrimage to Mecca and we obeyed. But you are not satisfied with all this and you raised your cousin by your hand and imposed him upon us as our master by saying `Ali is the MAWLA of whom I am MAWLA.' Is this imposition from Allah or from You?" The Prophet (PBUH&HF) said : "By Allah who is the only deity! This is from Allah, the Mighty and the Glorious." On hearing this Harith turned back and proceeded towards his she-camel saying: "O Allah! If what Muhammad said is correct then fling on us a stone from the sky and subject us to severe pain and torture." He had not reached his she-camel when Allah, who is above all defects flung at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that Allah, the exalted, caused to descend the following verses: "A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the Lord of the Ascent." (70:1-3) Sunni references: (1) Tafsir al-Tha'labi, by Is'haq al-Tha'labi, commentary of verse 70:1-3 from two chain of narrators. (2) Noor al-Absar, by Shablanji, p4 (3) al-Fusool al-Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p25 (4) al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v2, p214 (5) Arjah al-Matalib (6) Nazhat al-Mujalis from al-Qurtubi ==================================================== The events that Imam Ali (AS) reminded the Tradition ==================================================== Imam Ali (AS), in person, reminded others who witnessed the event of Ghadir and the tradition of the Messenger of Allah; these are some of the events: - On the day of Shura (Election Day for Uthman) - During the days of Uthman's rule - The Day of Rahbah (year 35) where 24 companions stood up and swore that they attended and heard the tradition of the Prophet (PBUH) first hand, twelve of whom were the warriors of Badr. - The Day of Jamal (the War of Camel, year 36) where he reminded Talha. - The Day of the Riders where 9 witnesses testified. About the Battle of Camel, al-Hakim and Ahmad Ibn Hanbal and others recorded that: We were in the camp of Ali on the day of Battle of Camel, where Ali sent for Talha to talk to him (before the beginning of war). Talha came forward, and Ali told him: I adjure you by Allah! Didn't you hear the Messenger of Allah (PBUH&HF) when he said: `Whoever I am his MAWLA, this Ali is his MAWLA. O God, love whoever loves him, and be hostile to whoever is hostile to him'?" Talha replied: "Yes." Ali said: "Then why do you want to fight me?" Sunni reference: - al-Mustadrak, by al-Hakim, v3, pp 169,371 - Musnad Ahmad Ibn Hanbal, on the authority of Ilyas al-Dhabbi - Muruj al-Dhahab, by al-Mas'udi, v4, p321 - Majma' al-Zawa'id, by al-Haythami, v9, p107 Ahmad Ibn Hanbal recorded in his Musnad that: Abu Tufayl narrated that He (Ali) gathered the people in the plain of Rahbah (on year 35 AH) and adjured in the name of Allah every Muslim male present there who had heard the proclamation of al-Ghadir from the Messenger of Allah (PBUH) to stand up and testify what they had heard from the Messenger on the Day of Ghadir. Thereupon thirty (30) men stood up and gave evidence that the Prophet grasped Ali's hand and said to the audience: "He (Ali) has superior authority over those who believe me to have superiority over their lives. O Allah! Love him who loves him and hate him who hates him." Abu Tufayl says that it was in a state of great mental agitation that he left the plain of Rahbah, for the Muslim masses had not complied with the tradition. He ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ therefore called on Zaid Ibn Arqam and told him what he heard from Ali. Zaid told him not to entertain any doubt about it for he himself had heard the Messenger of Allah uttering those words. Sunni reference: Musnad Ahmad Ibn Hanbal, v4, p370 also: Abd al-Rahman Ibn Abu Laylah said: I witnessed Ali administering an oath to the people in the plain of Rahbah. Ali said: "I adjure those of you in the name of Allah who heard the Messenger of Allah on the day of Ghadir saying `Ali is the Mawla of whom I am Mawla' to stand up and to testify. He who was not an eyewitness doesn't need to stand up." Thereupon twelve (12) such companions who had participated in the Battle of Badr stood up. The occasion is still fresh in my memory. Sunni references: - Musnad Ahmad Ibn Hanbal, v1, p119, see also v5, p366 - Khasa'is, by al-Nisa'i, pp 21,103, narrated similar to above on the authority of three others: Umayah Ibn Sa'd, Zaid Ibn yathigh, and Sa'id Ibn Wahab. It is also recorded that: When Ali said to Anas: "Why don't you stand up and testify what you heard from the Messenger of Allah on the day of Ghadir?" He answered, "O Amir al-Mumineen! I have grown old and do not remember." Thereupon Ali said: "May Allah mark you with a white spot (of leprosy; Alphosis) unconcealable with your turban, if you are intentionally withholding the truth." And before Anas got up from his place he bore a large white spot on his face, Thereafter Anas used to say, "I am under the curse of the righteous servant of Allah." Sunni references: (1) al-Ma'arif, by Ibn Qutaybah, p14, in the account of Anas among disabled persons. (2) Musnad Ahmad Ibn Hanbal, v1, p199, where he testifies to the above anecdote, as he says : "All stood up except three persons who came under the curse of Ali." (3) Hilyatul Awliya', by Abu Nu'aym, v5, p27 ====================================================== A more detailed speech of Prophet at the Pond of Khum ====================================================== Messenger of Allah said: "Praise belongs to Allah. We ask Him for help, and we believe in Him, and to Him we trust. We seek refuge to Him from the evil of our souls and the sins of our deeds. Verily there is no guide for the one whom Allah leaves in stray, and there is non who leads astray the one whom Allah has guided." "O People! Know that Gabriel came down to me several times bringing me an order from the Lord, the Merciful, that I should stop at this place and inform you. Behold! It is as if the time approached when I shall be called away (by Allah) and I shall answer that call." "O Folk! Don't you witness that there is no deity but Allah, Muhammad is His servant and His Apostle, Paradise is truth, Hell is truth, death is truth, resurrection is truth, and that the Hour shall certainly arrive, and Allah shall raise people from the graves?" People replied: "Yes, we believe in them." He continued: "O People! Do you hear my voice (clearly)?" They said: "Yes". The Prophet said: "Behold! I am leaving among you two precious and weighty Symbols that if you adhere to both of them, you shall never go astray after me. Each of these two surpasses the other in its grandeur." A person asked: "O Messenger of Allah, what are those two precious things?" The Prophet replied: "One of them is the Book of Allah and the other one is my select progeny (Itrat), that is family (Ahlul-Bayt). Beware of how you behave them when I am gone from amongst you, for Allah, the Merciful, has informed me that these two (i.e., Quran and Ahlul-Bayt) shall never separate from each other until they reach me in Heaven at the Pool (of al-Kawthar). I remind you, in the name of Allah, about my Ahlul-Bayt. I remind you, in the name of Allah, about my Ahlul-Bayt. Once more! I remind you, in the name of Allah, about my Ahlul-Bayt." "Behold! I am your predecessor at the Pool (of Paradise) and I shall be a witness against you. Thus be careful how you treat these two precious things after me. Do not precede these two for you will perish, and do not stay away from them for you will perish." "O People! Don't you know that I have more authority upon you than yourself?" People cried and said: "Yes, O Messenger of Allah." Then prophet repeated: "O Folk! Do I not have more right over the believers than what they have over themselves?" People said again "Yes, O Messenger of Allah." Then Prophet said: "O People! Surely God is my Master, and I am the master of all believers." Then he grasped the hand of Ali and raised it and said: "WHOEVER I AM HIS MASTER, ALI IS HIS MASTER (repeating three times). O God! Love those who love him. Be hostile to those who are hostile to him. Help those who help him. Forsake those who forsake him. And keep the truth with him wherever he turns (i.e., make him the axis of the truth)." "Ali, the son of Abu Talib, is my brother, my executor (Wasi), and my successor (Caliph), and the leader (Imam) after me. His position to me is the same as the position of Haroon (Aaron) to Moses, except that there shall be no prophet after me. He is your master after Allah and His Messenger." "O Folk! Verily Allah has appointed him to be your Imam and ruler. Obedience of him is obligatory for all Immigrants (Muhajirin) and Helpers (Ansar) and those who follow them in virtue, and on the dwellers of the cities and the nomads, the Arabs and the non-Arabs, the freeman and the slave, the young and the old, the great and the small, the white and the black." "His commands should be obeyed, and his word is binding and his order is obligatory on everyone who believes in one God. Cursed is the man who disobeys him, and blessed is the one who follows him, and he who believes in him is a true believer. His WILAYAH (belief in his mastery) has been made obligatory by Allah, the Powerful, the Exalted." "O Folk! Study the Quran. Reflect on its clear verses and do not presume the meaning of the ambiguous verses. For, by Allah, nobody can properly explain them to you its warnings and its meanings except me and this man (i.e., Ali) whose hand I am lifting up in front of myself." "O People! This is the last time that I shall stand in this assembly. Therefore listen to me and obey and submit to the command of Lord. Verily Allah, He is your Lord and God. After Him, His prophet, Muhammad who is addressing you, is your master. Then after me, this Ali is your master and your leader (Imam) according to Allah's command. Then after him leadership will continue through some selected individuals in my descendants till the day you meet Allah and His Prophet." "Behold! Certainly you shall meet your Lord and He will ask you about your deeds. Beware! Do not become infidels after me by striking the necks of one another. Lo! It is incumbent upon those who are present to inform what I said to those who are absent for perhaps the informed one might comprehend it (understand it) better than some of the present audience. Behold! Haven't I conveyed the Message of Allah to you? Behold! Haven't I conveyed the Message of Allah to you?" People replied: "Yes." The Prophet said: "O God! Bear witness." References: - A'alam al-Wara, pp 132-133 - Tadhkirat al-Khawas al-Ummah, Sibt Ibn al-Jawzi al-Hanafi, pp 28-33 - al-Sirah al-Halabiyyah, by Noor al-Din al-Halabi, v3, p273 End of part 1 of 3 ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Ghadir Khum (Part 2 of 3) ==================================== The Meaning Wali, Mawla, and Wilayah ==================================== No Muslim scholar could ever cast any doubt in the documentation of the tradition of Ghadir Khum, for it has been narrated with as much as 150 authentic chains of transmitters by the Sunnis alone. (Please see Part III for the evidences in this regard). A Mutawatir report is a report which has been narrated unbrokenly and independently by so many people so that no doubt can be entertained about their authenticity. Even the students of Ibn Taymiyyah such as al-Dhahabi and Ibn Kathir who have proven their enmity toward the Shia, emphasized that the tradition of Ghadir Khum is Mutawatir and Sahih (authentic) (See al-Bidayah wan Nihayah). However some people did try to interpret the tradition in a different way. They particularly tried to translate the words WALI (master/guardian), MAWLA (master/leader), and WILAYAH (mastery/leadership/guardianship) as friend and friendship. Dictionaries give a minimum of 20 meanings for the Arabic word WALI, depending on context, most have to do with the position of leadership and guardianship. Only in one instance it could mean a friend. Arabic References: - Elias' Modern Dictionary, by Elias A. Elias, Arabic-English, p815-816, Lebanon. - al-Munjid fi al-Lughah, v1. Some suggested that what really the Prophet (PBUH&HF) wanted to say was: "Whoever I am his friend, Ali is his friend." There was no doubt that Imam Ali (AS) had a very high status in comparison with all other people. He was the first male who embraced Islam (Sahih Tirmidhi, v5, p642; Musnad Ahmad Ibn Hanbal v4, p317; Mustadrak by al- Hakim, v3, pp 111,136; Sirah Ibn Hisham, p345; Tabaqat by Ibn Sa'd, v3, p71,72; al-Istiab by Ibn Abd al-Bar, v3, p30). He received the title of the "brother" of Prophet (Sahih Tirmidhi v5, p363; Sirah Ibn Hisham, p504; Tahdhib v4, p251). He was the one for whom Prophet said: "Loving Ali is believing, hating Ali is hypocrisy." (Sahih Muslim, v1, p48; Sahih Tirmidhi, v5, p643; Sunan Ibn Majah, v1, p142; Musnad Ahmad Ibn Hanbal v1, pp 84,95,128). Thus it does not seem to be logical for the Prophet (PBUH&HF) to keep more than a hundred thousand people in such unbeatable heat, and keep them waiting in such condition until those who have left behind reach the place, and then all to tell them was that "Ali is the friend of believers!" Moreover how can we justify the revelation of Verse 5:67 which was revealed before the speech of the Prophet in which Allah said: "O Apostle! Deliver what has been sent down to you from your Lord; and if you don't do it, you have not delivered His message (at all); and Allah will protect you from the people ..." (Quran 5:67). Is it logical to say that Allah warned his Prophet that if he does not convey the message of "friendship of Ali", he has spoiled all he has done?! Also what danger can be imagined for Prophet if he states "Ali is the friend of believers"? Then what danger from the side of people is the above verse referring to? Furthermore, how can the phrase "Ali is the friend of believers" complete the religion? Is the verse of completeness of religion (5:3) which was revealed after the speech of Prophet suggesting that without saying "Ali is the friend of believers" the religion is not complete? Also, as we quoted in the first part, Umar and Abu Bakr congratulated Ali by saying: "Congratulations O son of Abu Talib! Today you became the MAWLA of all believing men and women." If, here, the word MAWLA means friend then why the congratulations? Was Ali the enemy of all believers before that time, so that Umar said that this day you BECAME the friend of them?! In fact, every WALI is a friend, but the reverse is not always true. This is why the Arabs use "Wali al-Amr" for the rulers, meaning the master of the affairs. Thus, logically speaking, the word MAWLA can not be interpreted as friend, and we should rather use its other more-frequently- used meanings which are Leader and Guardian. Perhaps one would ask why Prophet didn't use other words to further explain his intention. In fact, people asked him the same question, and the following Sunni documentations are the answers of the Prophet (PBUH&HF): 1. When the Messenger of Allah (s) was asked about the meaning of "whomever I am his MAWLA then Ali is his MAWLA". He said: "Allah is my MAWLA more deserving of me (my obedience) than myself, I do not dispute him. I am the MAWLA of the believers, more deserving in them than themselves, they do not dispute me. Therefore, whomever I was his MAWLA, more deserving in him than himself (and) does not dispute me, then Ali is MAWLA, more deserving in him than himself, he does not dispute him." Sunni references: - Shamsul Akhbar, by al-Qurashi, Ali Ibn Hamid, p38 - Salwat al-'Arifin, by al-Muwaffaq billah, al-Husain Ibn Isma'il al Jurjani. 2. During the reign of Uthman, Ali protested by reminding people the following tradition. Also, he reminded it again during the war of Siffin: When the Messenger of Allah spoke of (Tradition of Ghadir)..., Salman stood up and said: "O' Messenger of Allah! What does WALAA mean? and how?" Prophet replied: "The same way that I am your WALI (Wala-un ka wala'i). Whomever (considered me) I was more deserving in him than himself, then Ali is more deserving in him than himself." Sunni reference: Fara'id al-Samtain, by Hamawaini (Abu Is'haq Ibrahim Ibn Sa'd al-Din Ibn al-Hamawiyia), section 58. 3. Ali Ibn Abi Talib was asked about the saying of the Messenger of Allah "Whomever I am his MAWLA then Ali is his MAWLA". He said: "He erected me chief ['alaman]. To the time I am up there, whomever contradicts me then he is lost (misguided in religion)." Sunni reference: Zain al-Fata, by al-Hafiz al-'Asimi 4. On the commentary of Verse: "And stop them, they are to be asked (Quran 37:24)", al-Daylami narrated that Abu Sa'id al-Khudri said: The Messenger of Allah (PBUH&HF) said: "And stop them, they will be asked of WILAYAH of Ali." Also, al-Hafiz al-Wahidi commented on the above verse saying: "This WILAYAH that the Prophet (PBUH) affirmed to Ali, will be asked about on the Day of Judgment. It is said that WILAYAH is what Allah meant in the verse 37:24 of Quran where He said: "And stop them, they are to be asked [37:24]". This means that they will be asked about the WILAYAH of Ali (RA). The meaning is: They will be asked if they truly accepted him as their WALI as they were instructed by the Prophet (PBUH)? or did they loose and ignore it?" Sunni references: - al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, subheading 1, p229 quoted from al-Wahidi; also quoted from al-Daylami on the authority of Abi Sa'id al-Khudri. - Fara'id al-Samtain, by Hamawaini (Abu Is'haq Ibrahim Ibn Sa'd al-Din Ibn al-Hamawiyia), section 14 - Nudhum Durar al-Samtain, by Jaml al-Din al-Zarandi - al-Rashfah, by al-Hadhrami, p24 Countless scholars of Quran, Arabic grammar, and literature have interpreted the word MAWLA as Awla which means "having more authority." The following Sunni specialists all confirmed the above meaning: 1. al-Wahidi (d. 468), in "al-Wasit" 2. al-Akhfash Nahwi (d. 215), in "Nihayat al-Uqul" 3. al-Tha'labi (d. 427), in "al-Kashf wal Bayan" 4. Ibn Qutaybah (d. 276), in "al-Qurtayan", v2, p164 5. al-Kalbi (d. 146, quoted in "Tafsir al-Kabir", by al-Razi, v29, p227) 6. al-Farra' (as quoted in "Ruhul Ma'ani", by al-Alusi, v27, p178) 7. al-Nasafi (d. 701), in his "Tafsir", v4, p229 8. al-Tabari (d. 310), in "Tafsir al-Tabari", v9, p117 9. al-Bukhari (d. 215), in "Sahih al-Bukhari", v7, p271 10. al-Zamakhshari (d. 538), in "Tafsir al-Kashshaf", v2, p435 11. Qazi Nasiruddin al-Baydawi (d. 692), in "tafsir al-Baydawi", v2, p497 12. al-Khazin al-Baghdadi (d. 741), in his "Tafsir", v4, p229 13. Muhib al-Din al-Afandi, in "Tanzil al-Ayat" 14. Mu'ammar Ibn Muthanna al-Basri (as quoted in "Sharh al-Mawaqif", by al-Sharif al-Jurjani, v3, p271) 15. Abul Abbas Tha'lab (as quoted in "Sharh al-Sab'ah al-Mu'allaqah", by al-Zuzani) 16. Ibn Abbas, in his "Tafsir" written on the margin of Durr al-Manthur, v5, p355 17. Abu al-Saud al-Hanafi (d. 972), in his "Tafsir" 18. and many more such as Yahya Ibn Zaid Kufi (d. 207), Abu Ubaida Basri (d. 210), Abu Zaid Ibn Aus Basri (d. 125), Abu Bakr Anbari (d. 328), Abul Hasan Rummani (d. 384), Sa'd al-Din Taftazani (d. 791), Shaba Uddin Khafaji (d. 1069), Hamzawi Maliki (d. 1303), Husain Ibn Mas'd (d. 510), Abu Baqa Ukbari (d. 616), Ibn Hajar al-Haythmai (d. 974), Sharif Jurjani (d. 618), Abdul Abbas Mubarrad (d. 285), Abu Nasr Farabi (d. 393) and, Abu Zakariya Khateeb Tarizi (d. 502),... Thus the word WALI or MAWLA in the tradition of Ghadir Khum does not mean a simple friend, rather it means master and guardian who has more authority over believers than what they have over themselves as Prophet himself mentioned by saying "Don't I have more authority (Awla) on believers than what they have over themselves?". At least 64 Sunni traditionists have quoted this preceding question of the Prophet, among them are al-Tirmidhi, al- Nisa'i, Ibn Majah, Ahmad In Hanbal. Therefore, the opinion of the above Sunni scholars accords with what Prophet (PBUH&HF) said by using the word Awla before the word MAWLA. In fact, when a word has more than one meaning, the best way to find out its true connotation is to look at the association (qarinah) and the context. The word Awla (having more authority) used by the Prophet gives a good association for the word MAWLA. Also the prayer of Prophet after his declaration in which he said: "O' God, love those who love him, and be hostile to those who are hostile to him. Help those who help him, and forsake those who forsake him", shows that Ali (AS) on that day was entrusted with a responsibility (rulership) which, by its nature, would make some people his enemy, and in carrying out that responsibility he would need some helpers and supporters. Are helpers ever needed to carry on a "friendship"? Moreover, The declaration of Prophet (PBUH&HF) that "It seems the time is approached when I will be called away (by Allah) and I will answer that call" clearly shows that he was making arrangements for the leadership of Muslims after his death. Also when at the end of his speech, the Prophet (PBUH&HF) said twice: "Behold! Haven't I conveyed the message of Allah?" or "It is incumbent upon every one who is present to inform the absent for they may understand it better than those who are present" (Sahih al-Bukhari, Arabic-English, traditions 5.688, 7.458, and 9.539) shows that the Prophet was conveying a very important message which was going to be transferred to all coming generations. This matter could not have been a simple friendship. It is worth mentioning that Prophet did use the word Caliph in his speech in Ghadir Khum, but it does not appear in the majority of Sunni documents since there is no way to tamper the meaning of that word. However the Prophet (PBUH&HF) also used the word MAWLA in his speech to survive this event from being wiped up from the historical records with no trace. It is interesting to note that the words WALI and MAWLA are also used in Quran frequently with the meaning of master and guardian. For instance, the Holy Quran states: "Allah is the WALI of those who believe; He brings them out of darkness (and takes them) into light." (Quran 2:257) The above verse does not mean that Allah is just a friend of believers, because a simple friend who has no authority can not move anybody into light. Rather it means Allah is the Master of believers and that is why He moves them from darkness to light. In another verse Allah said: "Surely the AWLIYAA of Allah have no fear nor do they grieve." (Quran 10:62) The word AWLIYAA is the plural form of WALI. The above verse does not mean that whoever is the friend of Allah does not have any fear. Many good Muslims may have experienced fear for some events in their lifetime while they are NOT the enemies of Allah. Thus the above verse suggests something else than a simple friend. Here the word WALI is in the form of FAEEL with the meaning of MAF'OOL. So the above verse means: "Those whose guardian and the master of their affairs is Allah are not subject to fear and apprehension." So if a believer TOTALLY submits to Allah, he then will not have any fear. But ordinary believers whose submission are not perfect, will probably be subject to fear of this and that, while we are still friends of Allah. Thus "WALI of Allah" is a person who has totally submitted his affairs to Allah and therefore he is totally protected by Allah from any kind of flaw and sin. This status is much higher than position of being just a "Friend of Allah". Nevertheless Allah uses the word AWLIYAA in its general meaning that is "protectors". The Holy Quran states: "The believers, men and women, are AWLIYAA of one to the other: they command to what is just and forbid what is evil" (Quran 9:71). Looking at different translations, one can find that they have used the word "protectors" for the meaning of AWLIYAA. The above verse does not want to say that believers are just friends of each other. Rather the believers are under a mutual obligation to one another, and are occupied with each other's affair. As a result of these obligations, they "command each other what is good and forbid each other what is evil" as the rest of above verse suggests. Thus here the meaning of AWLIYAA, though is still higher than "friends", but it is clearly lower than "master" and "leader". Here AWLIYAA has been used in its general meaning. But for a special meaning of WALI, see the following verse: "ONLY Allah is your WALI, and His Messenger and those among believers who keep alive prayer AND pay Zakat while they are in the state of bowing." (Quran 5:55) The above verse clearly suggests that NOT all the believers are our WALI with the special meaning of WALI in this verse which is "master" and "leader". Again, here it is clear that WALI does not mean just friend, because all the believers are friends of each other. The above verse mentions that only three things are your special WALI: Allah, Prophet Muhammad, and Imam Ali for he was the only one at the time of Prophet who paid Zakat while he was in the state bowing (ruku'). Muslim scholars are unanimous in reporting this event. Here are just some of the Sunni references which mentioned the revelation of the above verse of Quran in the honor of Imam Ali: (1) Tafsir al-Kabir, by Ahmad Ibn Muhammad al-Tha'labi, under Verse 5:55 (2) Tafsir al-Kabir, by Ibn Jarir al-Tabari, v6, pp 186,288-289 (3) Tafsir Jamiul Hukam al-Quran, by Muhammad Ibn Ahmad Qurtubi, v6, p219 (4) Tafsir al-Khazin, v2, p68 (5) Tafsir al-Durr al-Manthur, by al-Suyuti, v2, pp 293-294 (6) Tafsir al-Kashshaf, by al-Zamakhshari, Egypt 1373, v1, pp 505,649 (7) Asbab al-Nuzool, by Jalaluddin al-Suyuti, Egypt 1382, v1, p73 on the authority of Ibn Abbas (8) Asbab al-Nuzool, by al-Wahidi (9) Sharh al-Tjrid, by Allama Qushji (10) Ahkam al-Quran, al-Jassas, v2, pp 542-543 (11) Musnad Ahmad Ibn Hanbal, v5, p38 (12) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, p391 (13) al-Awsat, by Tabarani, narrated from Ammar Yasir (14) Ibn Mardawayh, on the authority of Ibn Abbas ... and more. Paying Zakat during bowing (ruku') is not a Sunnah. This is accepted by ALL Muslim scholars. Thus the above verse does not seek to set down the desirability or the necessity of paying Zakat during bowing (ruku'), nor does it want to lay it down as duty or something recommended legally in the Islamic sense as a kind of Divine Law (Shari'ah). Rather it is a reference to an action which took place when someone did something in the external world, and now Quran is pointing that action to indicate that person. In an indirect way, the verse wants to say that this WALI is a special WALI whose authority has been put beside the authority of Prophet Muhammad (PBUH&HF) since they are jointly mentioned. One may object that even though Ali did this action, a plural form has been used in the above verse, thus it might encompass some other people as well. First, the history tells us that there was no other individual who did this at the time of Prophet. Second, this way of approach in Quran which uses plural form but actually referring to just one person who did that particular act, is NOT uncommon in Quran. For instance Allah mentioned: "They say: If we return to Medina the mightier (element) will soon drive out the weaker." (63:8) Here also Quran is referring to a story which took place, and uses the phrase "They say" while the speaker of the above sentence was not any more than one person. According to Shia and Sunni commentators he was Abdullah Ibn Ubayy Ibn Salul. Quran tries to avoid using names of people as much as possible. This is done for many reasons such as generality to make it a universal book, and also to make Quran safer from any possible alteration by those who hate a special individual who has been praised in Quran, or by those who love a person who has been denounced in Quran. Using plural while referring to single, has another application too. Sometimes the act of a single person is worthier than the deeds of a whole nation. This was the case for Prophet Muhammad, Imam Ali, as well as the case for Prophet Abraham. Quran mentions that Abraham (AS) was a nation (Ummah), meaning that his deeds was more valuable than all other people. Allah stated: "Lo! Abraham was a nation (Ummah) who was obedient to Allah, by nature upright, and he was not of the idolaters" (Quran 16:120) The famous and respected companion of Prophet, Ibn Abbas (RA) said: "There is no verse in Quran in which the term `Believers', unless Ali is at the top of them and the chief of them and the more virtuous one among them. Surely Allah has admonished the companions of Muhammad (PBUH) in Quran, but He did not refer to Ali except with honor." Sunni references: - Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p654, tradition #1114 - al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v3, p229 - Tarikh al-Khulafaa, by al-Hafidh Jalaluddin al-Suyuti, p171 - Dhakha'ir al-Uqba, by Muhibbuddin al-Tabari, p89 - al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 9, section 3, p196 - Others such as Tabarani and Ibn Abi Hatam And further, Ibn Abbas said: "There hath not been revealed in the Book of God regarding any one what hath been revealed concerning Ali," and that "three hundred verses have been revealed concerning Ali." Sunni references: - Ibn Asakir, as quoted in: - Tarikh al-Khulafaa, by al-Hafidh Jalaluddin al-Suyuti, p171 - al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 9, section 3, p196 Thus the verse (5:55) is actually saying that ONLY Allah is your WALI, and then Prophet Muhammad, and Imam Ali. Thus we can conclude that the WILAYAH (mastership/leadership) of Imam Ali is the same as that of Prophet Muhammad (PBUH&HF) since Allah put them beside each other. The authority of Prophet Muhammad is explained by the following verses of Quran: "The Prophet has a greater priority/authority (Awla) over the believers than what they have over themselves" (Quran 33:6) or: "O' you who believe! Obey Allah, and obey the Messenger and those from among you who are given authority (by Allah)." (Quran 4:59) One may look at other verses with regard to the authority of Prophet such as 4:65, 59:7, 9:103, 33:21. Putting all these verses beside the verse 5:55, one can derive that this priority and authority will also be for Imam Ali after the demise of the Messenger of Allah. al-Nisa'i and al-Hakim have also recorded other versions of the tradition of Ghadir Khum with different wordings which provide more insight to the meaning of the tradition. They narrated on the authority of Zaid Ibn Arqam that: Prophet added: "Certainly Allah is my MAWLA and I am WALI (master/ guardian) of all the faithful." Then he grasped the hand of Ali and said: "He (Ali) is the WALI of all those of whom I am WALI. O Allah! Love those who love him and hate those who hate him." Sunni references: - Khasa'is, by al-Nisa'i, p21 - al-Mustadrak, by al-Hakim, v3, p109 In another wording: Prophet (PBUH) asked three times: "O' people! Who is your MAWLA? They replied: Allah and His Messenger." Then he grasped the hand of Ali and raised it and said: "Whoever his WALI is Allah and his Messenger, then this man is his WALI also." Sunni reference: Khasa'is, by al-Nisa'i, p6 If WALI means friend, then why people answered only Allah and His Messenger are WALI? They should have answered all the believers are WALI. This clearly shows that people got it right, but they later chose to act otherwise. Now let us look at the following tradition: Ali came to the plain of Rahbah, and some people told him "Peace on you O' our MAWLA!" Ali replied: "How can I be your MAWLA while you are Arabs (free men)?" They said: "We heard the Messenger of Allah (PBUH) on the day of Ghadir Khum who said: `Whoever I was his MAWLA he (Ali) is his MAWLA.'" Sunni reference: Musnad Ahmad Ibn Hanbal, v5, p419 If MAWLA means friend, then why was Ali (AS) asking the above question? Was friendship new to Arabs? In fact Imam Ali was asking this question to reiterate the importance of the word MAWLA and showing that people at that time did not mean it friend for him, and that what they meant is master of the believers. Concluding the above discussion, it is clear that any individual who tries to trivialize the tradition of Ghadir Khum by saying that Prophet just wanted to say "Ali is the friend of believers", is neglecting the above- mentioned traditions of prophet in which he explained what he meant by WALI, and also neglecting the above-mentioned verses of Quran (those which were revealed in Ghadir Khum and those which explain the importance of WALI). Finally, the following tradition from Sunni references further illuminates the fact that WALI means Imam since the tradition uses the phrase "follow them" and "Imam". Ibn Abbas (RA) narrated that the Messenger of Allah said: "Whoever wishes to live and die like me, and to abide in the Garden of Eden after death, should acknowledge Ali as WALI after me, and take his WALI (i.e., Imams after him) as WALI, and should follow the Imams after me for they are my Ahlul-Bayt and are created from my clay and are gifted with the same knowledge and understanding as myself. Woe unto those who deny their virtues and those who disregard their ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ relationship and affinity with me, for my intercession shall never reach them." Sunni references: (1) Hilyatul Awliya', by Abu Nu'aym, v1, pp 84,86 (2) al-Mustadrak, by al-Hakim, v3, p128 (3) al-Jamiul Kabir, by al-Tabarani (4) al-Isabah, by Ibn Hajar al-Asqalani (5) Kanzul Ummal, v6, p155 (6) al-Manaqib, by al-Khawarizmi, p34 (7) Yanabi' al-Mawaddah, by al-Qunduzi al-Hanafi, p149 (8) History of Ibn Asakir, v2, p95 =========================== Ali vs. truth (right path): =========================== In some versions of the Tradition of Ghadir Khum there is an extra sentence that is he Prophet (PBUH&HF) said: "Wa dara al-haqq ma'ahu haithu dar", literally: "And the truth (the right path) turns with him (i.e. Ali) wherever way he turns." Sunni reference: Tafsir al-Kabir, by Fakhr al-Din al-Razi, under the commentary of "al-Bismilah" Similarly in Sahih al-Tirmidhi, it is narrated that: The Messenger of God said: "O God, have Thy Mercy on Ali. O God, make the right and the truth with Ali in all situations." Sunni reference: Sahih al-Tirmidhi, v5, p297 In Arabic, linguistically, the wording (balagha) could play tricks on the listener. Logically, truth is absolute and not variable. A person, relative to the truth, could be variable in action. In this case, the person (i.e. Imam Ali) is placed as the absolute fixed axes around which the event is taking place; such that, if anything changes in the person's decision, the event is the thing that will change its track -- truth in this case!!! Since, such change is not logically reasonable due to the absolute nature of truth, then one can conclude that the two are married and are inseparable. Hence, Ali (AS) stands for truth at all times. Thus the saying of the Prophet (PBUH&HF) is a metaphoric way to stress Ali's importance and attachment to the truth (right path) such that Ali (AS) and the "right path" are indistinguishable. Whereas, if put in the reverse order (i.e. Ali turns with truth...) it would leave room, theoretically, for Ali to make other possible turns, by virtue of Ali being the moving object. This would sound weaker, and would imply the nature of a non-infallible person. End of part 2 of 3 ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Ghadir Khum (Part 3 of 3) =============================================== The chains (asnad) of narrations of Ghadir Khum =============================================== The importance of the tradition of Ghadir Khum in history is reflected in its widespread documentation and mentioned by the multitude of personalities over the centuries. Although, some trivialized, only listed the occurrence among the historical events without giving it a thought, or discussed the matter in a mixture of emotional judgments, none could deny the authenticity of these narrations. The essence of what the Messenger of Allah (PBUH&HF) delivered on the day of Ghadir was not disputed among any, even if they disagreed on its interpretation, for reasons obvious to the alert. Let us look at the lists of some of the Sunni traditions, commentators, and historians who have documented the tradition of Ghadir Khum in chronological order: ============================================================== Sunni Traditionists who mentioned the Tradition of Ghadir Khum ============================================================== 1. Mohammed Ibn Idris al-Shafi'i (Imam al-Shafi'i, d. 204) per "al-Nihayah" by Ibn al-Athir 2. Ahmad Ibn Hanbal (Imam al-Hanbali, d. 241), in "Masnad" and "al-Manaqib" 3. Ibn Majah (d. 273), in "Sunan Ibn Majah" 4. al-Tirmidhi (d. 279), in "Sahih al-Tirmidhi" 5. al-Nisa'i (d. 303), in "al-Khasa'is" 6. Abu-Ya'la al-Mousilli (d. 307), in "al-Masnad" 7. al-Baghawi (d. 317), in "al-Sunan" 8. al-Doolabi (d. 320), in "al-Kuna wal Asmaa" 9. al-Tahawi (d. 321), in "Mushkil al-Athar" 10. al-Hakim (d. 405), in "al-Mustadrak" 11. Ibn al-Maghazili al-Shafi'i (d. 483), in "al-Manaqib" 12. Muhammad al-Ghazzali (d. 505), in "Sirrul `Alamayn" 13. Ibn Mindah al-Asbahani (d. 512), in his book 14. al-Khatib al-Khawarizmi (d. 568), in "al-Manaqib" and "Maqtal al-Imam al-Sibt" 15. Abul Faraj Ibn al-Jawzi (d. 597), in "Manaqib" 16. al-Ganji al-Shafi'i (d. 658), in "Kifayat al-Talib" 17. Muhib al-Din al-Tabari (d. 694), in "al-Riyadh al-Nadhirah" and "Dhakha'ir al-'Aqabi" 18. al-Hamawainy (d. 722), in "Fara'id al-Samdtin" 19. al-Dhahabi (d. 748), in "al-Talkhis" 20. al-Khatib al-Tabrizi (d. 8th century), in "Mishkat al-Masabih" 21. al-Haythami (d. 807), in "Majma' al-Zawa'id" 22. al-Jazri (d. 830), in "Asna al-Matalib" 23. Abul Abbas al-Qastalani (d. 923), in "al-Mawahib al-Ladaniya" 24. al-Muttaqi al-Hindi (d. 975), in "Kanz al-Ummal" 25. Abdul Haqq al-Dihlawi, in "Sharh al-Mishkat" 26. al-Hurawi al-Qari (d. 1014), in "al-Muraqat fi Sharh al-Mishkat" 27. Taj al-Din al-Manawi (d. 1031), in "Kunooz al-Haqa'iq fi Hadith Khair al-Khala'iq" and "Faidh al-Qadir" 28. al-Shaikhani al-Qadiri, in "al-Siratul Sawi fi Manaqib Aal al-Nabi" 29. Ba Kathir al-Makki (d. 1047), in "Wasilatul Amal fi Manaqib al-Aal" 30. Abu-Abdullah al-Zarqani al-Maliki (d. 1122), in "Sharh al-Mawahib" 31. Ibn Hamzah al-Dimashqi al-Hanafi, in "al-Bayan wal Taarif" ... and many others. ===================================================== Sunni Commentators of Quran who mentioned Ghadir Khum ===================================================== The following Sunni commentators mentioned that one or some or all of the mentioned verses of Quran (such as [5:67] which was about the Allah's order to Prophet for announcement of appointment of Ali, [5:3] which was about completeness of religion, and [70:1] which was about the curse of a person who became angry at the Prophet for this announcement) were reported to have been revealed in the event of Ghadir Khum: 1. Ibn Jarir al-Tabari (d. 310), in "Tafsir al-Bayan" 2. al-Jassas (d. 370), in "Ahkam al-Quran" 3. al-Hafiz Abu Nu'aym (d. 430), in "Asbab al-Nuzool" 4. al-Tha'labi (d. 427 or 437), in "Tafsir al-Tha'labi" 5. al-Wahidi (d. 468), in "Asbab al-Nuzool" 6. al-Qurtubi (d. 568), in "Tafsir Jamiul Hukam al-Quran" 7. al-Fakhr al-Razi (d. 606), in "al-Tafsir al-Kabir" 8. al-Khazin Baghdadi (d. 741), in "Tafsir al-Khazin" 9. al-Nisaboori (8th century), in "Tafsir al-Nisaboori" 10. Ibn Kathir (d. 774), in his "Tafsir" (complete version) under the verse 5:3 (It is ommitted in coincise version!) narrated from Ibn Mardawayh. 11. al-Hafiz Jalaluddin al-Suyuti (d. 910), in his "Tafsir" 12. al-Khatib al-Sharbini, in his "Tafsir" 13. Abu al-Saud al-Hanafi (d. 972), in his "Tafsir" 14. al-Aloosi al-Baghdadi (d. 1270), in his "Tafsir" ... and many others. =========================================================== Sunni Historians who mentioned the Tradition of Ghadir Khum =========================================================== 1. Ibn Qutaybah (d. 276), in "Ma'arif" and "Imamah wal Siyasah" 2. al-Baladhuri (d. 279), in "Ansab al-ashraf" 3. Ibn Zawlaq al-Laithi al-Misri (d. 287), in his book 4. Ibn Jarir al-Tabari (d. 310), in an exclussive book "Kitabul Wilayah" 5. al-Khatib al-Baghdadi (d. 463), in "Tarikh Baghdad" 6. Ibn Abd al-Bar (d. 463), in "al-Isti'ab" 7. al-Shahristani (d. 548), in "al-Milal wal Nihal" 8. Ibn 'Asakir (d. 571), in "Tarikh Ibn 'Asakir" and "Yaqoot al-Hamawi" 9. Ibn al-Athir (d. 630), in "Usd al-Ghabah" 10. Sibt Ibn al-Jawzi (d. 654), in "Tadhkirat Khawas al-Ummah" 11. Ibn Abi al-Hadid (d. 656), in "Sharh Nahjul Balagha" 12. Ibn Khalkan (d. 681), in "Tarikh Ibn Khalkan" 13. Abul Fida (d. 732), in his "Tarikh" 14. al-Dhahabi (d. 748) , in "Tadhkirat al-Huffadh" 15. al-Yafi'i (d. 768), in "Miraat al-Jinan" 16. Ibn al-Shaikh al-Balawi, in "Alef Baa" 17. Ibn Kathir (d. 774), in "al-Bidayah wal Nihayah" 18. Ibn Khaldoon (d. 808), in "al-Muqaddimah" 19. al-Nuwairi (d. ~833), in "Nihayat al-Irab fi Finoon al-Adab" 20. al-Maqrizi (d. 845), in "al-Khitat" 21. Ibn Hajar al-Asqalani (d. 852), in "al-Isabah" and "Tahdhib al-Tahdhib" 22. Ibn al-Sabbagh al-Maliki (d. 855), in "al-Fusool al-Muhimmah" 23. Mir Khand (d. 903), in "Habib al-Siyar" 24. Jalalulddin al-Suyuti (d. 910), in "Tarikh al-Khulafa" 25. Ibn Hajar al-Haythami, (d. 974), in "al-Sawa'iq al-Muhriqah" 26. al-Hafiz Ahmad Ibn Muhammad al-'Asimi, in "Zain al-Fata" 27. al-Qirmani al-Dimashqi (d. 1019), in "Akhbar al-Duwal" 28. Noor al-Din al-Halabi (d. 1044), in "al-Sirah al-Halabiyah" ... and many others. ==================================================== The Tradition of Ghadir Khum is parallel (mutawatir) ==================================================== The Tradition of Ghadir is narrated in parallel (mutawatir) and is proven by the Sunnis to be from numerous chain of transmitters: 1. Ahmad Ibn Hanbal narrated it from 40 chains; 2. Ibn Jarir al-Tabari in more than 70 chains; 3. Abu Sa'id al-Sijistani from 120 chains; 4. Abu Bakir al-Jaabi from 125 chains; 5. al-Amir Muhammad al-Yamani (2nd century) had 150 chains; 6. al-Dhahabi has written a complete book on its chains and passed a verdict that it is Mutawatir; 7. Abul Abbas Ibn `Uqdah has narrated it through 150 chains. ================================================= The Tradition of Ghadir Khum is authentic (Sahih) ================================================= 1. al-Hafiz Abu Isa al-Tirmidhi (d. 279, the author of Sahih Tirmidhi) wrote: "This is an acceptable (Hasan) and authentic (Sahih) tradition." (Sahih Tirmidhi, v2, p298) 2. Muhammad Ibn Abdillah al-Hakim (d. 405) wrote: "This tradition is authentic (Sahih) with the criteria of two shaykhs, al-Bukhari and Muslim." (al-Mustadrak ala al-Sahihain, v3, pp 108-110) 3. al-Hafiz Ahmad Ibn Muhammad al-Tahawi (d. 321) wrote: "This Hadith is authentic (Sahih) according to the chains of narrators (asnad) and no one has said anything contrary to its narrators." (Mushkil al-Athar, v2, pp 307-308) 4. al-Hafiz Ahmad Ibn Muhammad al-'Asimi wrote: "This tradition is accepted by Ummah and it is in conformity with the principles." (Zain al-Fata) Likewise the following Sunni scholars in (chronological order) and many more pointed that the tradition of Ghadir Khum is authentic (Sahih) with no doubt: 5. al-Mahamili al-Baghdadi, in "Amali" 6. Ibn Abd al-Bar (d. 463), in "al-Isti'ab" 7. Ibn al-Maghazili al-Shafi'i (d. 483), in "al-Manaqib" 8. Muhammad al-Ghazzali (d. 505), in "Sirrul `Alamayn" 9. Abul Faraj Ibn al-Jawzi (d. 597), in "Manaqib" 10. Sibt Ibn al-Jawzi (d. 654), in "Tadhkirat Khawas al-Ummah" 11. Ibn Abi al-Hadid (d. 656), in "Sharh Nahjul Balagha" 12. al-Ganji al-Shafi'i (d. 658), in "Kifayat al-Talib" 13. Ibn Kathir (d. 774), in his "Tarikh" 14. `Ala al-Din al-Simnani, in "Al-'Urwatul Wuthqa" 15. Ibn Hajar al-Asqalani (d. 852), in "Tahdhib al-Tahdhib" 16. Jalalulddin al-Suyuti (d. 910), in several of his books 17. Abul Abbas al-Qastalani (d. 923), in "al-Mawahib al-Ladaniya" 18. Ibn Hajar al-Haythami, (d. 974), in "al-Sawa'iq al-Muhriqah" 19. Abdul Haqq al-Dihlawi, in "Sharh al-Mishkat" ... and many others. ======================================================== The Companions who narrated the Tradition of Ghadir Khum ======================================================== At least 110 companions of the Prophet (PBUH&HF) narrated the tradition of Ghadir Khum. Here are their names listed alphabetically (sorted in Arabic), followed by some of the Sunni references in which their traditions are located. Most of them heard it first hand at the site. T | - A - | | 1. Abu Huraira al-Dowsi (d. 57~59): * al-Khatib al-Baghdadi, in "Tarikh Baghdad", v8, p290; from two ways. * Abi al-Hajjaj al-Mazzi, in "Tahdhib al-Kamal fi asmaa al-rijal"; * Ibn Hajar al-Asqalani, in "Tahdhib al-Tahdhib", v7, p327; * al-Khatib al-Khawarizmi, in "al-Manaqib", p 130; * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt"; * al-Jazri, in "Asna al-Matalib", p3; * Jalalulddin al-Suyuti, in "al-Durr al-Manthoor", v2, p259; * Jalalulddin al-Suyuti, in "Tarikh al-Khulafaa", p114; * Hamawaini, in "Fara'id al-Samtain"; * Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p154, p403; also from 12 companions; * Ibn Abd al-Bar, in "al-Isti'ab", v2, p473; * Ibn Kathir, in "al-bidaya wal Nihaya", v5, p214; from various narrators; * Abi Bakr al-Ja'abi, in "Nukhab al-Manaqib"; via al-Surawi in "al-Manaqib", v1, p529; * al-Badukhshi, in "Nuzul al-Abrar", p20. 2. Abu Laila al-Ansari (d. 37 in Siffin): * al-Khatib al-Khawarizmi, in "Manaqib al-Khawarizmi", p35; * al-Suyuti, in "Tarikh al-Khulafaa", p114; * al-Samhoudi, in "Jawahir al-'Aqdain". 3. Abu Zainab Ibn 'Aouf al-Ansari: * Ibn al-Athir, in "Usd al-Ghabah", v3, p307; and v5, p205; * Ibn Hajar al-'Asqalani, in "al-Isabah", v3, p408; and v4, p80. 4. Abu Fadhalah al-Ansari (who took part in the battle of Badr, was martyred in Siffin while he was with Ali (AS)): * Ibn al-Athir, in "Usd al-Ghabah", v3, p307; and v5, p205; * al-Qadhy Bahlool Bahjat, in "Tarikh Aali Muhammad", p67. 5. Abu Qidamah al-Ansari: * Ibn al-Athir, in "Usd al-Ghabah", v4, p159; and v5, p276; * al-Samhoudi, in "Jawahir al-'Aqdain". 6. Abu 'Umrou Ibn Muhsin al-Ansari: * Ibn al-Athir, in "Usd al-Ghabah", v3, p307; * Ibn 'Uqdah, in "Hadith al-Wilayah"; 7. Abu al-Haitham Ibn al-Tihan (d. 37 in Siffin): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt"; * al-Samhoudi al-Shafi'i, in "Jawahir al-'Aqdain". * al-Qadhy, in "Tarikh Aali Muhammad", p67. 8. Abu Rafi' al-Qabti (Servent of the Messenger of Allah): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt"; 9. Abu Thuwaib Khuwailid (or Khalid) Ibn Khalid Ibn Muhrith al-Hathli (the pre-islamic and post-islamic poet, died during the reign of Uthman): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt", in section 4. 10. Abu Bakr Ibn Abi Qahafah al-Taymi (the First Caliph, d. 13): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; * al-Mansour al-Razi, in "al-Ghadir" * Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p3. 11. Usamah Ibn Zaid Ibn Harithah al-Kalbi (d. 54) * Ibn 'Uqdah, in "Hadith al-Wilayah"; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; 12. Ubay Ibn Ka'ab al-Ansari: * Ibn 'Uqdah, in "Hadith al-Wilayah"; in "al-Yaqin", section 37; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; * Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p4. 13. Asmaa bint 'Umaice al-Khadh'amiya * Ibn 'Uqdah, in "Hadith al-Wilayah"; in "al-Yaqin", section 37; 14. Um Salmah (wife of the Prophet): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * al-Samhoudi al-Shafi'i, in "Jawahir al-'Aqdain". * al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p40; * Ahmed Ibn al-Fadhl Ibn Muhammed ba-Kathir al-Makki al-Shafi'i, in "Wasilat al-Ma-al". 16. Um Hani bint Abi Talib: * al-Bazzar, in "Musnad al-Bazzar"; * al-Samhoudi al-Shafi'i, in "Jawahir al-'Aqdain". * al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p40; * Ibn 'Uqdah, in "Hadith al-Wilayah"; 17. Abu Hamzah Anas Ibn Malik al-Ansari al-Khazraji (the servent of the Prophet, d. 93): * al-Khatib al-Baghdadi, in "Tarikh Baghdad", v7, p377; * Ibn Qutaibah al-Daynouri, in "al-Ma'arif", p291; * Ibn 'Uqdah, in "Hadith al-Wilayah"; * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt"; * al-Suyuti, in "Tarikh al-Khulafaa", p114; from al-Tabarani; * Muttaqqi al-Hindi, in "Kanz al-Ummal", v6, p154, p403; * al-Badukhshi, in "Nuzul al-Abrar", p20; from al-Tabarani & al-Khatib. * Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p4. ,__, - B - . 18. Baraa Ibn 'Azib al-Ansari al-Awsi (d. 72): * Ahmad Ibn Hanbal, in "al-Musnad", v4, p281; from two ways; * Ibn Majah, in "Sunan ibn Majah", v1, p28-29; * al-Nisa'i, in "al-Khasa'is", p16; * al-Khatib al-Baghdadi, in "Tarikh Baghdad", v14, p236; * Ibn Jarir al-Tabari, in "Tafsir al-Tabari", v3, p428; * Abi al-Hajjaj al-Mazzi, in "Tahdhib al-Kamal fi Asmaa al-rijal"; * al-Tha'labi, in "al-Kashf wal Bayan"; * Ibn Abd al-Bar, in "al-Isti'ab", v2, p473; * Muhib al-Din al-Tabari, in "al-Riyadh al-Nadhirah", v2, 169; * Muhib al-Din al-Tabari, in "Dhakha'ir al-'Aqabi", p67; * al-Khatib al-Khawarizmi, in "al-Manaqib", p94; * Ibn al-Sabbagh al-Maliki, in "al-Fusool al-Muhimmah", p25; * al-Hafiz al-Ganji al-Shafi'i, in "Kifayat al-Talib", p14; * al-Fakhr al-Razi, in "Tafsir al-Fakhr al-Razi", v3, p636; * al-Nisaboori, in "Tafsir al-Nisaboori", v6, p194; * Jamaluddin al Zarandi, in "Nudhum Durar al-Samtain"; * "al-Jame' al-Saghir", v2, p555; * "Mishkat al-Masabeeh", p557; * Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p152, p397; * Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p209; v7, p349; * ... Several others from the above sources. 19. Baridah Ibn al-Hasib Abu-Sahal al-Aslami (d. 63): * al-Hakim, in "Mustadrak al-Hakim", v3, p110; * Abu Nu'aym al-Isbahani, in "Hilyat al-Awliyaa", v4, p23; * Ibn Abd al-Bar, in "al-Isti'ab", v2, p473; * Shams al-Din al-Jazri, in "Asna al-Matalib", p3; * al-Suyuti, in "Tarikh al-Khulafaa", p114; * "al-Jame' al-Saghir", v2, p555; * al-Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p397; * al-Badukhshi, in "Nuzul al-Abrar", p20; * "Tafsir al-Manar", v6, p464. * ... ^ - Th - ,__, 20. Abu Sa'id, Thabit Ibn Wadi'a al-Ansari al-Khazraji al-Madani: * Ibn al-Athir, in "Usd al-Ghabah", v3, p307; v5, p205; * Ibn 'Uqdah, in "Hadith al-Wilayah"; * al-Qadhy, in "Tarikh Aali Muhammad", p67. _7 - J - (_. 21. Jabir Ibn Samrah Ibn Janadah, Abu Sulaiman al-Suwa'i (d. 70~74): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt", section 4; * al-Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p398; 22. Jabir Ibn Abdullah al-Ansari (d. 73/74/78 in Madina): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; * Ibn Abd al-Bar, in "al-Isti'ab", v2, p473; * Abi al-Hajjaj al-Mazzi, in "Tahdhib al-Kamal fi asmaa al-rijal"; * Ibn Hajar al-Asqalani, in "Tahdhib al-Tahdhib", v7, p337; * al-Hafiz al-Ganji al-Shafi'i, in "Kifayat al-Talib", p16; * Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p209; * Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p398; * al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p41; * Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p3. * al-Tha'labi, in "Tafsir al-Tha'labi" 23. Jublah Ibn 'Amrou al-Ansari: * Ibn 'Uqdah, in "Hadith al-Wilayah"; 24. Jubair Ibn Mut'am Ibn 'Uday al-Qurashi al-Nawfali (d. 57/58/59): * al-Qadhy Bahlool Bahjat, in "Tarikh Aali Muhammad", p67. * Shahab al-Din al-Hamadani, in "Mawaddat al-Qurba"; * al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p31, p336. 25. Jarir Ibn Abdullah Ibn Jabir al-Bajali (d. 51/54): * al-Haythami, in "Majma' al-Zawa'id", v9, p106; from "al-Mu'jam al-Kabir" of al-Tabarani; * al-Suyuti, in "Tarikh al-Khulafaa", p114; from al-Tabarani; * Muttaqqi al-Hindi, in "Kanz al-Ummal", v6, p154, p399; * Ibn Kathir, in "al-Bidayah wal Nihayah", v7, p349; 26. Abu Dhar al-Ghafari, Jundub Ibn Janadah (d. 31): * Hamawaini, in "Fara'id al-Samtayn", section 58; * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt"; * Ibn 'Uqdah, in "Hadith al-Wilayah"; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; * Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p4. 27. Abu Junaidah, Junda' Ibn 'Amrou Ibn Mazin al-Ansari: * Ibn al-Athir, in "Usd al-Ghabah", v1, p308; * al-Qadhy Bahlool Bahjat, in "Tarikh Aali Muhammad", p67. _7 - H - (_ 28. Habbah Ibn Juwayn, Abu Qudamah al-'Urani al-Bajali (d. 76-79): * al-Haythami, in "Majma' al-Zawa'id", v9, p103; * Ibn 'Uqdah, in "Hadith al-Wilayah"; * al-Doolabi, in "al-Kuna wal Asmaa", v2, p88; * Ibn al-Athir, in "Usd al-Ghabah", v1, p367; * Ibn Hajar al-Asqalani, in "al-Isabah", v1, p372; * al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p34; 29. Hubshi Ibn Janadah al-Salouli: * Ibn al-Athir, in "Usd al-Ghabah", v3, p307; v5, p205; * Muhib al-Din al-Tabari, in "al-Riyadh al-Nadhirah", v2, p169; * al-Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p154; * Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p211; v7, p349. * al-Haythami, in "Majma' al-Zawa'id", v9, p106; * al-Suyuti, in "Tarikh al-Khulafaa", p114; * Shams al-Din al-Jazri, in "Asna al-Matalib", p4; 30. Habib Ibn Badil Ibn Warqaa al-Khaza'i: * Ibn al-Athir, in "Usd al-Ghabah", v1, p368; * Ibn Hajar al-'Asqalani, in "al-Isabah", v1, p304; 31. Hudhaifa Ibn Usaid, Abu Sarihah, al-Ghafari (from the companions who plegde under the "Tree", d. 40~42): * al-Tirmidhi, in "Sahih al-Tirmidhi", v2, p298; * al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p38; from Samhoodi and Ibn 'Uqdah as in "al-Muwalat". * Ibn al-Sabbagh al-Maliki, in "al-Fusool al-Muhimmah", p25; * Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p211; v7, p348. * Ibn Hajar al-Haythami, in "al-Sawa'iq al-Muhriqah", p25; * Noor al-Din al-Halabi, in "al-Sirah al-Halabiyah", v3, p301; 32. Hudhaifa Ibn al-Yaman al-Yamani (d. 36): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; * al-Hakim al-Hasakani, in "Du'at al-Hudat ila Adaa Haqq al-Muwalat"; * al-Jazri, in "Asna al-Matalib", p4; 33. Hassan Ibn Thabit (one of the poets of al-Ghadir who composed poem during the ceremony): * Abu Nu'aym al-Isbahani (d. 430), in "Ma Nazala min al-Quran fi Ali" 34. al-Imam, al-Sibt, al-Mujtaba, al-Hasan Ibn Ali (AS): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt"; 35. al-Imam, al-Sibt, al-Shahid, al-Hussain Ibn Ali (AS): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt"; * al-Hafiz Ibn al-Maghazili al-Shafi'i, in "al-Manaqib"; * Abu Nu'aym al-Isbahani, in "Hilyat al-Awliyaa", v9, p64; ------ Note: from this point, for the sake of brevity, we skip the references under the name of each companion except for the case of few critical individuals. Interested readers can look up the rest of the references in the encyclopedia of "al-Ghadir", by Allamah al-Amini (ra), volume 1 of 11. ------ . _7 - KH - (_ 36. Abu Ayyoub, Khalid Ibn Zaid al-Ansari (d. 50/51/52): 37. Abu Sulaiman, Khalid Ibn al-Walid Ibn al-Mughairah al-Makhzoomi (d. 21/22): 38. Khuzimah Ibn Thabit al-Ansari (Dhul Shahadatain, d. 37 in Siffin): 39. Abu Sharih, Khuwailid Ibn 'Amrou al-Khuza'i (d. 68): - R - / 40. Rufa'ah Ibn Abdul Munthir al-Ansari: . - Z - / 41. Zubair Ibn al-'Awwam al-Qurashi (d. 36): 42. Zaid Ibn Arqam al-Ansari al-Khazraji (d. 66~68): 43. Abu Sa'id, Zaid Ibn Thabit (d. 45~48): 44. Zaid/Yazid Ibn Sharahil al-Ansari: 45. Zaid Ibn Abdullah al-Ansari: w - S - (_/ 46. Abu Is'haq, Sa'd Ibn Abi Waqqas (d. 54-58): 47. Sa'd Ibn Janadah al-'Awfi: 48. Sa'd Ibn 'Abadah al-Ansari al-Khazraji (d. 14~15) 49. Abu Sa'id, Sa'd Ibn Malik al-Ansari al-Khudri (d. 63/65/74): 50. Sa'id Ibn Zaid al-Qurashi al-'Adwi (d. 50~51): 51. Sa'id Ibn Sa'd Ibn 'Abadah al-Ansari: 52. Abu Abdullah, Salman al-Farsi (d. 36~37): 53. Abu Muslim, Salmah Ibn 'Umrou Ibn al-Akwa' al-Aslami (d. 74): 54. Abu Sulaiman, Samrah Ibn Jundab al-Fazari (d. 58~60): 55. Sahl Ibn Hanif al-Ansari al-Awsi (d. 38): 56. Abu al-Abbas, Sahl Ibn Sa'd al-Ansari al-Khazaraji al-Sa'idi (d. 91): . _p _p - SAD & DHAD - (_/ (_/ 57. Abu Imamah, al-Sadi Ibn 'Ajlan al-Bahili (d. 86): 58. Dhamirah al-Asadi: | - TAA - _D 59. Talha Ibn 'Ubaidullah al-Timimi (d. 36): c - 'A (AYN) - (_ 60. 'Amir Ibn 'Umair al-Numairi: 61. 'Amir Ibn Laila Ibn Dhamrah: 62. 'Amir Ibn Laila al-Ghafari: 63. Abu al-Tufail, 'Amir Ibn Wathilah al-Laithi (d. 100/102/108/110): 64. 'Aisha Ibn Abi Bakr Ibn Abi Qahafah (wife of the Prophet): 65. 'Abbas Ibn Abdul Muttalib Ibn Hashim (Uncle of the Prophet): 66. 'Abdul Rahman Ibn 'Abdu-Rabb al-Ansari: 67. Abu Muhammad, 'Abdul Rahman Ibn 'Aouf al-Qurashi al-Zuhri (d. 31/32): 68. 'Abdul Rahman Ibn Ya'mur al-Daili: 69. 'Abdullah Ibn Abi Abdul Asad al-Makhzoomi: 70. `Abdullah Ibn Badil Ibn Warqaa (d. 37 in Siffin): 71. 'Abdullah Ibn Bashir al-Mazini: 72. 'Abdullah Ibn Thabit al-Ansari: 73. 'Abdullah Ibn Ja'afar Ibn Abi Talib al-Hashimi (d. 80): 74. 'Abdullah Ibn Hantab al-Qurashi al-Makhzoomi: 75. 'Abdullah Ibn Rabi'a: 76. 'Abdullah Ibn Abbas (d. 68): 77. 'Abdullah Ibn Abi Ofa 'Alqamah al-Aslami (d. 86/87): 78. Abu Abdul Rahman, 'Abdullah Ibn Umar Ibn al-Khattab al-'Udawi (d. 72/73): 79. Abu Abdul Rahman, 'Abdullah Ibn Masoud al-Hathli (d. 32/33): 80. 'Abdullah Ibn Yamil/Yamin: 81. 'Uthman Ibn 'Affan (d. 35): 82. 'Ubaid Ibn 'Azib al-Ansari: 83. Abu Tarif, 'Uday Ibn Hatam (d. 68): 84. 'Atiya Ibn Busr al-Mazini: 85. 'Aqabah Ibn 'Amir al-Jahani: 86. Amirul Mouminin, Ali ibn Abi Talib (AS): 87. Abul Yaqdhan, 'Ammar Ibn Yasir al-'Unsi al-Shahid (in Siffin 37): 88. 'Ammar al-Khazraji al-Ansari (d. ied the day of Yamamah): 89. 'Umar Ibn Abi Salmah Ibn Abdul Asad al-Makhzoomi (his mother Um Salmah was the wife of the Prophet): 90. 'Umar Ibn al-Khattab (d. 23): * Ahmad Ibn Hanbal, in "al-Manaqib"; * Muhib al-Din al-Tabari, in "al-Riyadh al-Nadhirah", v2, p161 & p244; * al-Hafiz Ibn al-Maghazili al-Shafi'i, in "al-Manaqib": Two narrations, one via Abu Hurairah, Umar Ibn al-Khattab said: "The Messenger of Allah (s) said: Whomever I was his mawla then Ali is his mawla." * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt"; * Ibn Kathir, in "al-Bidayah wal Nihayah", v7, p349; * Shams al-Din al-Jazri, in "Asna al-Matalib", p3; * Shahab al-Din al-Hamadani, in "Mawaddat al-Qurba" and in: * al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p249: "Umar Ibn al-Khattab (ra) said: The Messenger of Allah raised Ali up clearly, and said: "Whoever I was his leader [Mawlah] then Ali is his leader [Mawlah], O' Allah! Be a guard [Wali] to whomever is his adherent [Walah], and be the enemy to his enemy, forsake the one who forsakes him (abandons him), support the one who supports him. O' Allah! You are me witness on them." Umar said: "O' Messenger of Allah? (i.e. Why Ali?) And there was a young man next to me, with a handsome face and good fragrance. He said to me: "O' Umar, the Messenger of Allah has agreed to an agreement. No one dissolves it except a hypocrite." Then the Messenger of Allah took my hand and said: "O' Umar, it is not sons' of Adam (i.e., it not a human decision), but Gabriel wanted to make certain to you what I said about Ali." 91. Abu Najid, 'Imran Ibn Hasin al-Khuza'i (d. 52): 92. 'Amrou Ibn al-Hamq al-Khaza'i al-Koufi (d. 50): 93. 'Amrou Ibn Sharahil: 94. 'Amrou Ibn al-'Asy (a poet of al-Ghadir): 95. 'Amrou Ibn Murrah al-Jahani, Abu Talha or Abu Mariam: . - F - __9 96. al-Siddiqah, Fatimah (AS) (the daughter of the Propet, d. 11): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * al-Mansour al-Razi, in "al-Ghadir" * Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p3. * Shahab al-Din al-Hamadani, in "Mawaddat al-Qurba": She said: "The Messenger of Allah (s) said: Whomever I was his leader [wali], then Ali is his leader [wali]. And whomever I was his Imam then Ali is his Imam." 97. Fatimah bint Hamzah Ibn Abdul Muttalib: / : - Q & K - (__) q (_/ 98. Qais Ibn Thabit Ibn Shammas al-Ansari: 99. Qais Ibn Sa'd Ibn 'Abadah al-Ansari al-Khazraji: 100. Abu Muhammad, Ka'b Ibn 'Ajrah al-Ansari al-Madani (d. 51): o - M - ( 101. Abu Sulaiman, Malik Ibn al-Huwairith (d. 74): 102. al-Miqdad Ibn 'Amrou al-Kindi al-Zuhri (d. 33): . - N - (_) 103. Najiyah Ibn 'Amrou al-Khaza'i: 104. Abu Barza, Fadhlah Ibn 'Atabah al-Aslami (d. 65) 105. Nu'aman Ibn 'Ajlan al-Ansari: q - W & h & Y - (_S _8 / 106. Abu Wasmah, Wahshi Ibn Harb al-Habashi al-Humsi: 107. Wahab Ibn Hamzah: 108. Abu Juhaifah, Wahab Ibn Abdullah al-Suwa'i (d. 74): 109. Hashim al-Murqal Ibn 'Atabah Ibn Abi Waqqas al-Zuhri al-Madani (d. ied in Siffin year 37): 110. abu Murazim, Ya'la Ibn Murrah Ibn Wahab al-Thaqafi: ============== More Available ============== * 84 Names of narrators from "Tabi'in" (the following generation of the companions) who narrated the Tradition of Ghadir Khum. * 360 Names of the Sunni Scholars over the past 14 centuries of the Islamic calendar who reported the Tradition of Ghadir Khum. * 22 Documented Protests with some companions and others about the event of Ghadir Khum. ====== Poetry ====== Many poems mention the event or are entirely about it. The first poem was by the famous companion, Hassan Ibn Thabit, the poet of the Messenger of Allah. Immediately after the Prophet's speech, Hassan asked for the permission of the Prophet (PBUH) to compose a few verses of poetry about Ali (AS) for the audience. The Prophet said: "Say with the blessings of Allah". Hassan stood up and said: "O' people of Quraish. I follow with my words what preceded and witnessed by the Messenger of Allah. He then composed the following verses at the scene: He calls them, (on) the day of Ghadir, their Prophet In Khum so hear (and heed) the Messenger's call, He said: "Who is your guide and leader? (Mowlakum wa Waliyukum)" They said, and there was no apparent blindness (clearly): "Your God, our guide, and you are our leader And you won't find from among us, in this, any disobedient," He said to him: "Stand up O' Ali, for I am ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ pleased to announce you Imam and guide after me, ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ So whomever I was his leader, then this is his leader So be to him supporters in truth and followers," There he asked (du'aa): "Allah? Be a friend and guide to his follower And be, to the one who is Ali's enemy, an enemy" * Abu Nu'aym al-Isbahani (d. 430), in "Ma Nazala min al-Quran fi Ali" Here is the Arabic text of the above highlighted piece from the poem of Hassan Ibn Thabit: . . | . w | | : | | | : . _,_, |_9 _|_c |_, o_o 4_| | |_o_9 (_S (_S : ( (_| | | | | | /: . |_, > |_8 q |_o |_o | ]_e_, . _o (_)_,_,,_p : / (_S . (_) : / .-~~-.-~-. .~ ~ -.\ /.- ~~', > `. .' < ( .- -. ) `- -.-~ `- -' ~-.- -' ( : ) _ ,.-~, ~--. : .--~ .-~ .-~ , ~-.-^-.-~ \_ .~ .-~ .~ \ \' \ '_ _ -~ `.`. // . - ~ ~-.__`.`-.// .-~ . - ~ }~ ~ ~-.~-. .' .-~` . ^ .-~ ^ . ^ :/~-.~-./: /_~_ _ . - ~ ^~-.~-._ ~-.< End of part 3 of 3 ************************************************************************** On the occasion of Eid al-Ghadir: In praise of Allah Be it Badr, Uhud or Khaibar, We hear the cry, Haidar - Haidar. We see his shining sword strike the ones who Allah dislikes. All those who even dare to fight him and aren't aware of his valor - can't survive. They shall loose their lives. And there is one who claims to be the greatest warrior of Arabia - but see the mighty sword falls on him too. Even though to challenge him were few. The Muslims are struck with terror. They can't conquer the fort of Khaibar. Each attack they make is turned back. The will to fight they utterly lack. The one who Allah loves, then comes and out of fear the enemy is numb. He takes the standard in one hand and leads this seemingly defeated band. A group of losers, say the books of history under his command proceed to their victory. His advances no one can ever cut short. Finally he conquers the impenetrable fort. In another battle the Prophet is betrayed. As his followers have become so afraid. They leave him wounded and run away. Kufr still seems to hold it's sway. But there is Haidar e Karrar to aid him. A lost battle, he will be able to win. Whenever Asadullah will be there, to fight Islam, no one shall dare. These astonishing feats no one can hide, as time and again he turns the tide. A battle comes and a battle goes by Islam's standard always remains high. So when in Ghadir - he is proclaimed Mawla - that Muslims should follow him. The Prophet's mission is complete. He alone can bear the burden of this throne. Only he can feel the Muslim's needs, make sure they perform good deeds, and guide them to the path of salvation. He deserves the rulership of this nation. He has the understanding and wisdom to be the Imam in Allah's kingdom. He is the gateway to the city of knowledge and above all he has the most courage, which is seen by his extraordinary feats. With his scholarly skills none can compete. Admire his piety. He is not guided by greed. The Prophet of Allah - only he can succeed. Ali Rizwan Shah ashah@bass.gmu.edu *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Certainly your Master is ... Certainly your Master is Allah and His Messenger and those who believe who eshtablish prayer and give charity while they bow. And who ever takes Allah and His Messenger and those who believe as a guardian, so surely the party of Allah will be victorious. (Quran 5:55-56) It is unanimous that the verse descended about Imam Ali (AS) when he gave away in charity his ring while he was in a state of kneeling in his prayer. This is also authenticated successively according to the 12 Imams. Here are some of the Shi'ite references - Bihar al-Anwar, by Allama Majlisi - Tafseer al-Mizan, by Allama Tabatabai - Tafseer al-Kashaf, by Allama Muhammad Jawad Mughniyah - al-Ghadir, by Allama Abdul Husain Ahmad al-Amini - Asbat al-Hudate, by Allama Muhammad Ibn Hasan Amuli But for the sake of the readers I shall produce some Sunni references, and traditions in this respect through other sources. Many Sunni commentators of the Quran confirm the fact that the above verse descended on the honor of Imam Ali (AS) and many Sunni scholars have also mentioned the unanimity or consensus of opinion in their books. Here are some references in this regard: (1) Tafsir al-Kabir, by Ahmad Ibn Muhammad al-Tha'labi, under Verse 5:55 (2) Tafsir al-Kabir, by Ibn Jarir al-Tabari, v6, pp 186,288-289 (3) Tafsir Jamiul Hukam al-Quran, by Muhammad Ibn Ahmad Qurtubi, v6, p219 (4) Tafsir al-Khazin, v2, p68 (5) Tafsir al-Durr al-Manthoor, by al-Suyuti, v2, pp 293-294 (6) Tafsir al-Kashshaf, by al-Zamakhshari, Egypt 1373, v1, pp 505,649 (7) Asbab al-Nuzool, by Jalaluddin al-Suyuti, Egypt 1382, v1, p73 on the authority of Ibn Abbas (8) Asbab al-Nuzool, by al-Wahidi, on the authority of Ibn Abbas (9) Sharh al-Tjrid, by Allama Qushji (10) Ahkam al-Quran, al-Jassas, v2, pp 542-543 (11) Musnad Ahmad Ibn Hanbal, v5, p38 (12) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, p391, Tradition #5991 (13) al-Awsat, by Tabarani, narrated from Ammar Yasir (14) Ibn Mardawayh, on the authority of Ibn Abbas ... and more. There is also a tradition related by Ibn Salam whose chain of sources rises up to the Prophet (PBUH&HF) himself. Please refer to the Sahih of Nisa'i or the commentary of Sura Ma'idah in Jam'a Bayn al-Sihah al-Sittah. In Ghayah al-Maram, p18, Sayyid al-Bahrayni forwards twenty four (24) traditions from sources other than the Ahlul-Bayt, all supporting the above fact. For the sake of brevity, I am going to confine my self to a tradition occuring in the commentary of the Quran by Abi Is'haq Ahmad Ibn Muhammad ibn Ibrahim Nisaboori al-Tha'labi. A few comments on the respected personality: He died in 337 AH and Ibn Khallikan gives an account of his death saying: "He was unique as a commentator of the Quran and his Tafsir al-Kabir is superior to all other interpretations." When he reached this verse he recorded this in his Tafsir al-Kabir on the authority of Abu Dhar al-Ghifari, who said: Both of my ears may turn deaf and both of my eyes may become blind if I speak a lie. I heard the Messenger of Allah, Allah's blessings and peace be upon him and his posterity, saying, "Ali is the guide of the righteous and the slayer of the infidels. he who has helped him is victorious and he who has abandoned him is forsaken." One day I said my prayers in the company of the Prophet. A beggar came to the mosque and begged for alms, but nobody gave him anything. Ali was in a state of kneeling in the prayer. He pointed out his ring to the beggar, who appraoched him and removed the ring from his finger. Thereupon the Prophet, Allah's blessings and peace be upon him and his posterity, implored Allah the Mighty and Glorious, saying: "O Allah! My brother Moses begged you saying, 'My Lord, delight my heart and make my task easy and undo the knot in my tongue so that they may understand me, and appoint from my kinsmen, Haroon, my brother, as my vizier, and strenghthen my back with him and make him participate in my mission so that we may glorify You and remember You more frequently. Certainly You see us.' And You inspired him: 'O Musa! All your requests have been granted.' O Allah! I am your slave and your prophet. Delight my heart and make my task easy and appoint from among my kinsmen Ali as my vizier and strengthen my back with him." Abu Dhar, then, proceeded By Allah, the Messenger of Allah, Allah's blessings and peace be upon him and his posterity had not yet finished his supplication when the trustworthy Gabriel descended to him with this Verse "Certainly Allah is Your Master, and His Prophet and those who believe who establish prayer and give charity while they bow. And whoever takes Allah and His Messenger and those who believe as a guardian, so surely the party of Allah will be victorious." Sunni reference: Tafsir al-Kabir, by al-Tha'labi under the commentary of verses 5:55-56 of Quran. ======================================== A few comments by the other Commentators ======================================== Allama al-Tabarsi, while commenting on this verse in Majma' al-Bayan states: "The plural form has been used for Ali, Commander of the faithful, in order to express his honor and eminence." And masters of the Arabic language use the plural form for an individual to show respect. Allama al-Zamakshari in his Tafsir al-Kashshaf, has mentioned another nice point which is as follows: If you inquire how this plural word is applicable to Ali, may Allah be gracious to him, who is an individual, I shall say that though this verse is about Ali, an individual, the plural form is used in order to presuade others to act similarly and to give alms as readily as Ali did. There is also an implied instruction that the faithful should keep themselves always on the look out for occasions of acts of sympathy, benevolence and charity to the poor and the needy, and readily do the needful without waiting till the completion of even so important a duty as saying a prayer. Sunni reference: Tafsir al-Kashshaf, by al-Zamakhshari, v1, p649 Please refer to the Part II of the article of Ghadir Khum for further argument in this regard. ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Who is the successor of the Prophet (PBUH&HF)? Once a person told me that Abu Bakr is more knowledgeable than Prophet Muhammad (PBUH) (Na'oozo Billah)! I asked him how come?! He said because Abu Bakr understood that he should assign a person as his successor to keep the system and community working in order. As it is well-known Abu Bakr assigned Umar as his successor. But the Prophet failed to realize this important task that the Islamic community needs a qualified leader after him, or perhaps it was not important for the prophet that who is going to take over the power after him! When I heard that, I started asking the following question from myself: Is it possible that the Prophet of Islam who has tried hard to implement Islam, and tolerated a lot of problems, disasters, and paid big price to establish Islam in Arabian peninsula, leaves people without assigning any person to keep this religion alive after him?! The religion that is to be the last religion of God for this world; the religion that was supposed to be for every nation all over the world both inwardly and outwardly (political authority). What happened that we Muslims are in this miserable situation in the world for centuries? What happened that the chain of successors/rulers (Ulul-Amr) has reached to people like King Fahd, King Husain, Saddam Husain, Husni Mubarak, ...? Something is terribly wrong! Yes, The problem is leadership and Guardianship. Was this problem not so important for prophet or he didn't take it serious? Of course, he did take it serious and he must have assigned a chain of successors (Caliphs) who where the most qualified as the head of Islamic state and as the guardian of Shari'ah (divine law). Another question that came out to my mind was that: Are Allah and His prophet more qualified to assign the Caliphs, or people? Is Islam on the basis of democracy (government of people over people) or on the basis of theocracy (Kingdom of Allah over the earth)? The history of Islam testifies that the government after the death of prophet was neither democratic nor theocratic. Just a few people gathered in "Saqifah bani Saaedah" and assigned Abu Bakr as Caliph while Imam Ali was busy of the burial of the holy prophet in Medina. Is it our choice as to whom should be a Prophet or it is Allah's choice? Can we select Prophet by Shura? The same goes for assigning the successor of Prophet, for Allah knows best who is the most qualified for this position. It seems very strange that a deputy of a chief is assigned by any person other than him. Deputy of God (or prophet) is only assigned by God (or prophet), and it is not people's business! There are many examples in Quran where Allah states that He is the one who assigns a successor on the earth. Allah, Exalted He is, states in Quran: "O' David, we assigned you as Caliph (successor) on the earth ..." (Quran 38:26) He also states: "... We have assigned you (Abraham) as Imam (leader) for people ..." (Quran 2:124) As we see, Caliph/Imam for the mankind is assigned by Allah. See also 2:30 (about Adam). Even Prophet Moses, when he wanted to go to Miqaat, did not ask people to form a Shura to assign a Caliph for him. Quran tells us that: (Moses said: "O' Allah) assign me a vizier from my family, (that is) my brother Aaron (Haroon) ...," (Allah) said: "We granted your requests, O' Moses." (Quran 20:29-36). Allah, Exalted, also said: "Surely We gave the book to Moses and assigned his brother Aaron as his vizier." (Quran 25:35). Allah also said: "... And Moses said unto his brother Aaron: Take my place among the people." (Quran 7:142). ^^^^^^^^^^^^^ : . . . | .| | .| | | | : _o q_o _9 _,_9_|_7| . q |_8 4_,_7|_| _w q_o | |_o q (_S / (_S (_S (_) / / : (_S / (_| / ^^^^^^^^^^^^ Notice that "Ukhlufni" and "Khalifa" (Caliph) are exactly from the same root. In this connection, let us take a look at the following interesting tradition in Sahih al-Bukhari: The Messenger of Allah said to Ali: "Your position to me is like the position of Aaron (Haroon) to Moses, except that there shall be no Prophet after me" | : |. . . .. . | _w q_o . _o . q |_8 4_| _,_o_, _,_o ,__,_, | (_S / (_) (_) / / / . (_S . | | . | | || ]_e_, _,_, |_| 4_, | |_|| (_S . (_S. Sunni References: (1) Sahih al-Bukhari, Arabic-English version, Traditions 5.56, 5.700 (2) Sahih Muslim, Arabic, v4, pp 1870-71 (3) Sunan Ibn Majah, p12 (4) Musnad Ahmad Ibn Hanbal, v1, p174 (5) al-Khasa'is, by al-Nisa'i, pp 15-16 (6) Mushkil al-Athar, by al-Tahawi, v2, p309 The Prophet (PBUH&HF) thereby meant that as Moses had left behind Aaron to look after his people when he went to Miqaat (meeting Allah), in the same way he was leaving Ali behind to look after the affairs of Islam after he met Allah (i.e., his death). Let this reminder be food of thought for the possessors of pure heart and open mind. The above verses of Quran concerning Aaron show that even the prophet does not assign his deputy/successor, and it is rather Allah who does that. Prophet Moses prayed to Allah and requested that Aaron becomes his deputy, and Allah approved the suggestion/request of Prophet Moses (AS). ************************************************************************* ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| The Prophet Announcing His Successor in His First Preach The following two traditions are written, one after the other, in the History of al-Tabari which is one of the important history book for the Sunnis. Besides al-Tabari, many other historians and traditionists and commentators of Quran from among Sunnis have recorded this tradition in their books. (see below for the list of references). The two traditions explicitly indicate that the Holy Prophet of Islam (peace be upon him and his family), with the order of Allah, has introduced Ali Ibn Abi Talib as his successor even in his first open preach to the people: Narrated Ibn Humayed, from Salamah, from Muhammad Ibn Is'haq, from Abd al- Ghaffar Ibn al-Qasim, from al-Minhal Ibn Amr, from abdallah Ibn al-Harith Ibn Nawfal Ibn al-Harith Ibn Abd al-Muttalib, from Abdallah Ibn Abbas, from Ali Ibn Abi Talib: When the verse "And warn your close tribe (Quran 26:214)" was revealed to the prophet, he called me and said to me, "Ali, God has commanded me to warn my tribe of near kindred. I was troubled by this, since I knew that when I discuss the matter to them they would respond in a way which I would not like. I kept silent until Gabriel came to me and said "If you do not do what you are commanded, your Lord will punish you." So prepare a measure of wheat for us, add a leg of lamb to it, fill a large bowl of milk for us, and then invite sons of Abd al- Muttalib for me so that I may speak to them what I have been commanded to tell them." I did what he had told me to do. At that time they numbered forty men more or less, including his uncles Abu Talib, Hamzah, al-Abbas, and Abu Lahab. When they had gathered together, he called me to bring the food which I had prepared. I brought it, and when I put it down, prophet took a piece of meat, broke it with his teeth, put it in the dish. Then he said, "Take in the name of God." They ate until they could eat no more, and yet the food was as it had been. I swear by God, in whose hand Ali's soul rests, that a single man could have eaten the amount of food which I prepared for them. Then he said "Give them something to drink." So I brought them the bowl and they drank from it until they became full, and I swear by God that one man could have drunk that amount. When prophet wanted to speak to them, Abu Lahab interrupted him and said "Your host has long since bewitched you." Then they dispersed without the prophet speaking to them. On the following day he said to me "Ali, this man interrupted what I wanted to say so that people dispersed before I could speak to them. Prepare the same food for us as you did yesterday, and invite them here." I did this, and brought them food when he called me. He did as he had done the other day, and they ate until they could eat no more. Then he said, "Bring the bowl," and they drank until they could drink no more. Then he spoke to them, saying, "Banu Abd al-Muttalib, I don't know of any young man among Arabs who has brought for his people something better than what I have brought to you. I bring the best of this world and the world after, since God has commanded me to summon you to him. Which of you will aid me in this matter, so that he will be my brother, my executor (Wasi), my successor (Caliph) among you?" They all held back, and even though I was the youngest, I said "I will be your helper, O' prophet of God." He put his hand on the back of my neck and said "This is my brother, my executor (Wasi), my successor ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ (Caliph) among you, so listen to him and obey him." They rose up ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ laughing and saying to Abu Talib, "He has commanded you to obey your son and to obey him!" / . : . | . . | | . | o_)_,_9 _,_9_,_|_7 q _,,_p q q _7 | | ]_8 . | ( : (_S : / (_S: / / (_S (_) | | | | | | . o | q_e_,_D | q 4_| | q_e_o_w |_9 / : / / Sunni References: (1) History of al-Tabari, English version, v6, pp 88-91 (2) History of Ibn Athir, v2, p62 (3) History of Ibn Asakir, v1, p85 (4) Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, v5, p97 (5) Tafsir al-Khazin, by Ala'uddin al-Shafi'i, v3, p371 (6) Shawahid al-Tanzil, by al-Hasakani, v1, p371 (7) Kanz al-Ummal, by al-Muttaqi al-Hindi, v15, p15, pp 100-117 (8) al-Sirah al-Halabiyah, v1, p311 (9) Dala'il al-Nabawiyyah, by al-Baihaqi, v1, pp 428-430 (10) al-Mukhtasar, by Abul Fida, v1, pp 116-117 (11) Life of Muhammad, by Hasan Haykal, p104 (First Arabic Edition only. In the second edition the last sentence of Prophet is deleted.) (12) Tahdhib al-Athar, v4, pp 62-63. The above tradition was also narrated by important Sunni figures such as Muhammad Ibn Is'haq, Ibn Abu Hatem, and Ibn Mardawayh. It is also recorded by many orientalists including T. Carlyle, E. Gibbon, J. Davenport, and W. Irving. As we see, Prophet ordered people to LISTEN AND FOLLOW ALI even in his first open preach, that is, when he declared his prophethood openly. "Shia" means "The Followers", and it is exclusively used for "The Followers of Imam Ali". Thus Shia school of thought was in fact established by the Holy Prophet of Islam (PBUH&HF) from the beginning of his mission. If we follow Imam Ali (AS), this is because the Holy Prophet asked us to do so. Moreover, whatever Imam Ali (AS) (and other 11 Imams) has said is the exact teachings and sayings of the Prophet Muhammad, and whatever Prophet Muhammad has said is the exact teachings and sayings of Allah. This is because the prophets and Imams are infallible and they do not say anything in contrary to what they have been commanded to say. The next tradition in the History of al-Tabari is as follows: Narrated Zakariyya Ibn Yahya al-Darir, from Affan Ibn Muslim, from Abu Awanah, from Uthman Ibn al-Mughirah, from Abu Sadiq, from Rabiah Ibn Najid: A man said to Ali: "O Commander of believers, how did you become the heir of your cousin to the exclusion of your paternal uncle?" Ali said:"Ahem" three times until every body craned their necks and pricked up their ears, and then said "Prophet invited the whole of the Banu Abd al-Muttalib, including his own closest relatives, to eat a year old lamb and to drink some milk. He also prepared a quantity of wheat for them, and they ate until they were full, while the food remained as it was, as though it had not been touched. Then he called for a drinking cup and they drank until they could drink no more, while the drink remained as though it had not been touched and they had not drunk. Then he said Banu abd al Muttalib, I have been sent to all men in general and to you in particular. Now that you have seen what you have seen, which of you will swear an oath of allegiance to me to become my brother, my companion, and my inheritor? Not one of them rose up, so I stood up before him even though I was the youngest there. He said Sit down. He repeated the words he had spoken for three times while I would rise up and he would say to me sit down. On the third occasion, he struck his hand on mine. In this way I became the heir of my cousin to the exclusion of my uncle." Sunni References: History of al-Tabari, English version, v6, pp 91-92 ============= Side Comments ============= A Sunni brother mentioned that in the above incedent the Prophet was only addressing his own family Banu Abd al-Muttalib and not the whole of the Muslims. The most probable explanation here is that the Prophet intended Ali as his successor in taking care of the affairs that relate to the family of Banu Abd al-Muttalib only in his absence and after his demise and not as a successor to the leadership of all Muslims. Here I should state, first, that the Children of Abd al-Muttalib were not the family of Prophet. They were the relatives of Prophet. From the quoted tradition, we can not conclude that what he said was just for his relatives. He just started with his relatives. Now, do you honestly believe that Prophet assigned a successor after him for the tribe of Abd al-Muttalib, but he forgot to assign any successor for the rest of community? Prophet was not a nationalist. He was not sent only for the children of Abd al-Muttalib. He was sent to all mankind as he mentioned himself in the tradition. So why is this negligence (about forgetting other people)? If assigning a successor is duty of prophet, it can not be limited to a certain people, because the Prophet was not sent just to a certain people. Moreover, it was not the only time that the prophet declared Ali as his successor. However, it was the first time. There are many traditions inside Sunni collections of traditions which either implicitly or explicitly indicate whom the Prophet (PBUH&HF) chose as his successor. The official announcement, however, was in "Ghadir Khum" as Sihah Sittah (the six Sunni collections of the traditions) testify. It is also important to recall that the historical accounts are always written and controled by people who are in power. this is the case for every era, and the tyrant governments of the Umayad and the Abbasid were not exempt from this rule. As such, in most cases, facts are not explicitly written in the history, but one can find them implicitly. These are the peicies of information which have been mistakenly passed trough the censorship of the Governors throughout history. --------------------------------------------------------------------------- Prophet (PBUH) said: | : || : || | Ali is with truth, _|_c e_o q_7_||q q_7_|| e_o _|_c and truth is with Ali. (_S (_ (_/ / (_/ (_ (_S Sunni reference: Tarikh, by al-Khateeb al-Baghdadi --------------------------------------------------------------------------- *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| How is This Possible ? [ The following article is adopted from the book "Brother of Muhammad (pbuh&hf)" written by late Mohammad Jawad Chirri (RA). The event under discussion is when the Prophet (pbuh&hf) were ordered by Allah (swt) to preach to his relatives ] The two Shaikhs: al-Bukhari and Muslim did not mention the important event pertaining the first preach of the Prophet (PBUH&HF) though it was reported by many historians and traditionists. Instead, Muslim and some other traditionists reported an event that took place after this event. They reported the appearance of the Messenger on Al-Safa and his call to the Qureshite clans (the Meccans) and his invitation to them to believe in the new faith. Muslim and these reporters mentioned this late event and tied it with the verse of the warning of the closest relative of the Holy Prophet. Muslim recorded that Abu Huriarah reported the following: When this verse was revealed: "And warn thy closest relatives," the Messenger of God called the Qureshites and they came together. He addressed them in general and in particular. He said: "O children of Ka'ab Ibn Lu'ay, save yourselves from Hell. O children of Murrah lbn Ka'ab, save yourselves from Hell. O children of Hashim save yourselves from Hell. O Fatimah, save yourself from Hell. For I do not possess any protection for you from God, except that you have relations to me which I would like to observe." Sunni reference: Sahih Muslim, v3, pp 79-80 It is amazing that God commanded His Messenger to warn the closest of his relatives, who were the children of Abdul-Muttalib, but the Prophet called upon the children of Ka'ab Ibn Lu'ay and the children of Murrah Ibn Ka'ab who are from the remotest of his relatives. It is inconceivable that the Messenger of God disobeys what his Lord commanded him to do. And what is more amazing is that the messenger called upon his daughter (Fatimah) publicly, to save herself from Hell, yet she was the purest Muslim girl whose father and mother were the purest parents. Fatimah, at the time of the revelation of the above verse was according to the historians, either two years or eight years old. al-Hakim in his al- Mustadrak, v3, p61 reported that she was born 41 years after the birth of her father. It would be illogical that the Prophet addresses himself to a two year old child or that he put a pure Muslim girl (who was still a minor, not exceeding eight years of age) on the same level with the pagans of Banu Ka'ab and Banu Murrah. And more curious is the Hadith of Aisha which Muslim recorded in his Sahih as follows: "When the verse of warning was revealed, the Messenger of God said: 'O Fatimah, daughter of Mohammad, Safiya, daughter of Abdul-Muttalib, I have nothing in my power to protect you against God. Ask me from my wealth whatever you want.' " Sunni reference: Sahih Muslim, v3, p79-80 This Hadith does not agree with the previous one. For this Hadith reported that the Holy Prophet addressed himself to the children of Abdul-Muttalib alone, while the other Hadith reported that the Holy Prophet publicly addressed himself mostly to other than the Prophet's clan. And most weird in this Hadith is that the Messenger addressed himself publicly while on the Safa mainly to his youngest daughter Fatimah while she was living with him where he sees her every hour. It is also curious that the address which he directed to her and to the other members of the children of Abdul- Muttalib did not contain any message, such as calling upon them to worship God or to avoid idol-worshipping. Furthermore, Aisha was not born at the time of the event. The Messenger died when she was only eighteen years old. (See al-Tabaqat, by Ibn Sa'd, v8, p61). And this event took place ten years before the Hijrah (twenty years before his death). Abu Hurairah also was not an eye-witness to the event because he saw the Messenger for the first time when the Messenger was coming back from Khaibar in the 7th year after the Hijrah. (See al- Tabaqat, by Ibn Sa'd, v4, p327). And more curious than all is that Al-Zamakhshari reported that Aisha, daughter of Abu Bakr and Hafsa, daughter of Omar, were among the ones whom the Holy Prophet addressed after the revelation of this verse of warning (which was revealed before the birth of Aisha). (See al-Sirah al- Halabiyyah, by Ali Ibn Burhanuddin al-Halabi, v1, p321) This clearly indicates that recorders or the reporters of these traditions were seriously confused. They overlooked the fact that the verse commands the Prophet to warn his closest relatives, who were the children of Abdul- Muttalib, and that the Holy Prophet is not expected to disobey the order of God. What these traditions convey is opposed to the verse itself, and whatever disagrees with the Holy Qur'an has to be disregarded. The event which the historians and many Hadith recorders reported of holding a conference with his immediate relatives is the only logical course which the Holy Prophet was expected to follow after the revelation of the verse. *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| The Opinion of Imam Ali (AS) on Caliphate A contributor mentioned that, in one of the sermons of Nahjul Balagha it is written that Imam Ali mentioned consultation as one of the reason why he has the legitimate right for Caliphate. Here, Ali is contradicting the Shia thesis that Muhammad wanted to appoint Ali as the Imam. What you are referring to is not a sermon of Imam Ali to Muslims, and you have also taken it out of context. it was a part of his letter to Muawiyah when he refused to give his oath to Imam Ali (AS). Moreover, in contrary to your claim, in that letter Imam Ali (AS) did NOT say that he BELIEVES in the function of election for Caliphate. (Please see the full text of the letter below). He rather wanted to use the argument of his opponents against themselves. When all the people of Medina unanimously swore allegiance to Imam Ali (AS), Muawiyah refused to comply apprehending danger for his own power, and in order to provide an excuse for his disloyalty, he claimed that since he did not participate in the election, the election of Imam Ali (AS) was unlawful, and thus there should be another general election. This was while Abu Bakr was elected by a very few number of people and there was no national vote so that one could consider the caliphate of Abu Bakr as a result of people's election. But the rulers who came after the Prophet imposed upon people that this is what election means, and this became a principle imposed on people and assumed to be their verdict that whoever the nobles of Medina elect would be deemed to represent the entire world of Islam, and no person has right to question it, whether he was present at the time of election or not, and that no one has right to reconsider the matter. People, from whom Muawiyah was later receiving support, were those who had clamored the loudest about that argument. But when the rulership of the Muslim State in the form of caliphate came to Imam Ali, they rebelled against it, many of them were rebelling even after having sworn the oath of allegiance to him. Here, in this letter to Muawiyah, Imam Ali (AS) is quoting the argument which was once employed against him when he refused to give his oath to Abu Bakr. Imam Ali (AS) mentioned that if an election by people is the criterion to decide on the Caliphate, a general election took place in Medina to elect him as Caliph by Emigrants and Helpers and nobody can deny this fact. Therefore even according to the principles formulated by the opponents of Imam Ali (AS), his election was lawful, regular and bonafide. Thus Muslim who already accepted such principles to legitimize the election of the Abu Bakr, have no the right to speak or act against him (Ali). And Muawiyah had no right to propose re-election nor to refuse allegiance when, in practice, he recognized this principle for Abu Bakr. In his letter, the Imam wrote to Muawiyah: "Verily those who swore allegiance to Abu Bakr, Umar and Uthman have sworn allegiance to me on the same basis on which they swore allegiance to them. On this basis, he who was present has no choice (to reconsider), and he who was absent has no right to reject. And consultation was confined to Emigrant and Helpers. If they agree on an individual and name him leader, it was supposed that it is Allah's satisfaction. If any one goes against such decision due to innovation, they (used to) return him from what he kept away, and if he refuses (to abide the decision) they (used to) fight him for following a course other than of the believers, and Allah will put him back from where he had run away." "O' Muawiyah, if you use your brain without your tendencies and desires, you will find me the most innocent of all in respects to Uthman's blood, and you surely know that I was in seclusion from him, unless you conceal what is quite open to you and attribute all these false rumors to me." In the above letter Imam Ali is using counter argument to demolish the argument of Muawiyah. This method is known as arguing with the adversary on the basis of his wrong premises so as to demolish his argument. On the point of religion, Imam Ali (AS) never regarded consultation with chiefs or the common vote to be the criterion of the validity of Caliphate, otherwise he would not have allowed himself to delay to give allegiance to Abu Bakr for the first six month of his Caliphate which is an undeniable fact held by all Muslims. This is proof of the fact that he did not regard these self- concocted methods as the criterion for the validity of caliphate. However, to place before Muawiyah meant opening the door to questions and answers. He, therefore, attempted to convince him with his own premises and beliefs so that there could be no scope for interpretation or for confusing the matter. Imam Ali cited the above argument merely as a stopple against Muawiyah (and in another occasion to Talha and Zubair) simply to prove how fictitious and flimsy were the points raised by his enemies to deprive him of his just rights and how they would go back upon their accepted principles to harm him. One may recall that such counter argument was used by Prophet Abraham in the Quran where he once claimed to be the worshipper of the Sun and the moon to show people that how a wrong premise would result in self- contradictory result. On this occasion, Imam Ali (AS) did not argue on the strength of any saying of the prophet which would serve as his final say about the caliphate, because the grounds for refusal in his case was in respect of the style of the principle of the election. Therefore, in keeping with the requirements of the situation, a reply based on the opponent's principles could alone quiten him. Even if he had argued on the strength of the Prophet's command, it would have subjected to various interpretations and the matter would have prolonged instead of being settled. In fact Muawiyah's real aim was to prolong the matter that at some point his own authority might get support. Imam Ali had already witnessed that soon after the death of Prophet (PBUH&HF) all his sayings regarding to appointment of his successor had been set aside. Therefore, how after the laps of a long time, could one be expected to accept it when habit had been established to follow one's free will against the Prophet's commandments? Moreover, there are many sermons in Nhajul Balagha where Imam Ali unequivocally states his right was usurped from day one of the death of the Mercy to Mankind, Muhammad (PBUH&HF). below is one example of it: Sermon 7/3 of Nahjul Balagha Survey of the period after the demise of the Holy Prophet (PBUH&HF) ------------------------------------------------------------------- [This is the famous sermon of Shiqshiqiyyah. It is so named because while Imam Ali was delivering it an Iraqi got up and presented a letter to him. He got busy in reading it. When he had finished the letter Abdullah Ibn Abbas requested him to continue his sermon. The Imam replied, " Ibn Abbas ! This speech of mine was extempore and was being delivered at the impulse of that moment like the Shiqshiqiyyah (the roar of a camel), it can't be continued." So far as the subject is concerned the sermon is self-explanatory.] --- Beware! By Allah the son of Abu Quhafah (Abu Bakr)(2) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it. Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself. (Then he quoted al-A`sha's verse). My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir's brother Hayyan.(3) It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation. Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group(4) and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah's wealth(5) like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate. At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying: That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones. (Qur'an, 28:83) Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat. --- Don't tell me this is the product of Sayyed Radhi. In fact, this particular sermon of Imam Ali was being circulated among the Sunni scholars 200 years before the BIRTH of Sayyed Radhi and they acknowledged that the above sermon is the genuine sayings of Imam Ali (AS), and I have 27 documents to prove this. In fact, Nahjul Balagha is not merely a Shi'ite source, and many Sunni scholars have also written commentary to it. ------------------------------------------------------------------------- | | . . |. | .. . / o _,_o | _|_e_9 4_,_,_, |_, | .__,_,_) . _o /: (_S : . (_) Prophet (PBUH&HF) said: Whoever I am his prophet, Ali is his ruler. ------------------------------------------------------------------------- - On the Khilafa of Ali ibn Abi Talib (AS): Abdullah Ibn Masud narrated: The messenger of Allah (PBUH&HF) ordered me to follow him, on the night of the Jinn. I went with him until we reached the hight of Macca... (the prophet) said: "I was promised that the Jinn and human will believe in me. As to the human they believed in me, as to the Jinn you have seen"; he continued: "I feel that my end is drawing near." I said: O Messenger of Allah, won't you make Abu Bakr as your Caliph? He turned away from me, so I realized that he disagreed; I said: O Messenger of Allah, won't you make Umar as your Caliph? He turned away from me, so I realized that he disagreed; I said: O Messenger of Allah, won't you make Ali as your Caliph? He said: "(That's) him. By the One whom there is no God beside Him, if you chose him and obeyd him He (Allah) entered you into Paradise all together." Sunni references: - Majma' al-Zawa'id, by al-Haythami, v8, p314 - Also mentioned by al-Tabarani