18th
of Dhul-Hajjah is the anniversary of the event of Ghadeer Khum where the
Messenger of Allah (PBUH&HF) delivered his last sermon. Ten years after the
migration, the Prophet (PBUH&HF) 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.
Location
of Ghadeer Khum
Ghadeer
is on the way from Mecca to Madina. While returning from Mecca to Madina, after
the last hajj, alongwith his companions, the Holy Prophet (PBUH&HF) broke
the journey at a lake, 3 miles away from Al-Johfa. He halted at midday in a
wayside tract of barren land with no shade other than that provided by a few
acacia trees. A small lake (pond) is called as Ghadeer in Arabic, so this place
is known as Ghadeer-e-Khumm. It was a place where people from different
provinces should say Good bye to each other and take different routes for their
home. The name Ghadeer is no longer in use.
Revelation
of Verse 5:67
On
the 18th of Dhul-Hajjah, after completing his last pilgrimage (Hajjatul-
Widaa), Prophet (PBUH&HF) was leaving Mecca toward Medina, where he and the
crowd of people reached to a place called Ghadeer Khum (which is close to
today’s Juhfah). 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).
The
last sentence in the above verse indicates that the Prophet 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.
Upon
receiving the verse, the Prophet (PBUH&HF) stopped on that place 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 hours 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.
History
Tabarani
and others have recorded the following tradition as related by Zayd ibn 'Arqam
and transmitted through sources unanimously acknowledged to be reliable. Zayd
says that the Messenger of Allah (PBUH&HF) delivered a sermon at
Ghadir-e-Khumm under a cloth spread as a canopy on two large trees. He said:
"O
my people! I am going to be recalled shortly and I must comply. I shall be
interrogated and you also shall be interrogated. What will you say then?"
The entire audience answered: "We shall bear witness that you did convey
to us the message of Allah, and tried your best to guide us on the right path
and always gave us good console. May Allah bless you with a good reward.” The
Prophet proceeded: "Why do you not bear witness that there is no god but
Allah and that Muhammad is His slave and Messenger, and that Paradise is true,
Hell is true, Death is true, Resurrection after death is true, that the Day of
Judgment will doubtlessly come and that Allah will raise to life the dead from
their graves?." They said: "O Yes! We bear witness to all this."
Then he said: "O Allah! You also may witness." Then he said: 'O my
people! Allah is my Mawla and I am Mawla of the faithful and I have superior
right on and control over their lives. And this Ali is the Mawla of all those
of whom I am Mawla. O Allah! Love him who loves him and hate him who hates
him." He further said: "O my people! I will precede you and you also
shall arrive at the pool of Kawthar, the pool wider than the distance between
Basrah and San'a', and there are on the pool as many goblets of silver as
stars. When you shall reach me I shall interrogate you about your behavior
towards the two in-valuable assets after my death. The major asset is the Book
of Allah, the Mighty and Glorious, one end of which is in the hand of Allah,
the Exalted, and the other end of which in your hands. Grasp it tightly and do
not go astray and do not change or amend it. The other asset is my Progeny, who
are my Ahl al-Bayt. Allah the Gracious and Omniscient has informed me that the
two will not part from each other before they reach me at the pool.
Contexts
A).
Quranic Exegesis (Tafsir):
O
Messenger! Deliver what has been revealed to you from your Lord; and if you do
it not, then you have not delivered His message, and Allah will protect you
from the people; (AL-MAEDA/5:67)
This
day have I perfected for you your religion and completed my favor on you and
chosen for you Islam as a religion; (AL-MAEDA/5:3)
One
demanding, demanded the chastisement which must befall, The unbelievers there
is none to avert it, From Allah, the Lord of the ways of
Ascent.(AL-MAARIJ/70:1-3)
B).
Prophetic Tradition (Hadith):
Imam
Ahmad has recorded the tradition related by Bara' ibn 'Azib in his Musnad,
vol.4, p. 281, transmitted through two different sources. Bara' says: "We
were with the Messenger of Allah. We alighted at Ghadir-e-Khumm. Congregational
prayer was in order. An area under two trees was swept and cleaned for the
Messenger of Allah, Allah's blessings and peace be upon him and his posterity.
He offered midday prayers and he grasped the hand of 'Ali and said: 'Do you not
know that I have superior authority over the lives of the faithful than the faithful
themselves?' 'Yes you have,' they replied. He again inquired: 'Do you not know
that I have superior right to the life of every believer than the believer
himself?' 'Surely, you have,' they answered. Then he grasped the hand of 'Ali
and said: 'Ali is the Mawla of all those of whom I am Mawla. O Allah! Love him
who loves him and hate him who hates him.'" Bara' ibn 'Azib says:
"Then 'Umar came to Ali and said: 'Congratulations to you the son of Abu
Talib. You have become the Mawla (master) of all the faithful men and
women.'"
C).
Historical Reports (Tarikh):
Here
we will just mention one instance which took place in Kufa during the khilafah
of Imam Ali (A.S.), 25 years after the Prophet's death.
When
at Ali's insistence a large number of people gathered in the plain of Rahbah in
Kufah, he addressed them saying: "I administer an oath in the name of
Allah to all such Muslims as heard the Holy Prophet (PBUH&HF) making a
proclamation on the day of Ghadir-e-Khumm, to stand up and testify what they
heard him say. Only those who saw the Holy Prophet that day with their own eyes
and heard the proclamation with their own ears should stand up."
Thereupon, thirty companions of the Holy Prophet (PBUH&HF), including
twelve of those who had participated in the battle of Badr, stood up and
witnessed that the Holy Prophet (PBUH&HF) grasped his (Ali's) hand and said
to the audience: "Do you know that I have a prior right to and superior
authority over the souls (i.e., lives) of the faithful than the faithful
themselves?" "O yes!" they said. The Holy Prophet (PBUH&HF) then
said: "He (Ali) is the Mawla (i.e., has prior right to and superior
authority over the lives) of all those of whom I am Mawla. O Allah, love him
who loves him (Ali) and hate him who hates him." It is logically impossible
that thirty companions might have secretly agreed to speak a unanimous lie. In
addition to the thirty witnesses there were other male companions whom enmity
with Ali (AS) prevented from standing up and giving their evidence as
eye-witnesses, like Anas ibn Malik.
When
Ali (AS) said to Anas: "Why do you not stand up and testify what you heard
from the messenger of Allah on the day of Ghadir?" he answered, "O
Amir al-Momineen! I have grown old and do not remember." Thereupon Ali (AS)
said: "May Allah mark you with a white spot (of leprosy) 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 a righteous slave
of Allah.
Also
bear in mind that this incident took place 25 years after the event of Ghadir
Khum, and during this period hundreds of eyewitnesses had died naturally or in
the battles fought during the first two khulafah's rule. Add to this the fact
that this incident took place in Kufa which was far from the centre of the
sahabas, Medina. This incident which took place in Kufa in the year 35 A.H. has
itself been narrated by four sahaba and 14 tabi'un and has been recorded in
most books of history and tradition.
The
Neo Sunni prespective
The
event of Ghadir Khum is a very good example to trace the Sunni bias which found
its way into the mental state of theorientalists. Those who are well-versed
with the polemic writings of Sunnis know that whenever the Shi'as present a
hadith or a historical evidence in support of their view, a Sunni polemicist would
respond in the following manner: Firstly, he will outright deny the existence
of any such hadith or historical event. Secondly, when confronted with hard
evidence from his own sources, he will cast doubt on the reliability of the
transmitters of that hadith or event. Thirdly, when he is shown that all the
transmitters are reliableby Sunni standards, he will give an interpretation to
the hadith or the event which will be quite different from that of the Shi 'as.
These three levels form the classical response of the Sunni polemicists in
dealing with the arguments of the Shi'as.
Interestingly,
the event of Ghadir Khum has suffered the same fate at the hands of the
orientalists. In most works on Islam Sunnis have ignored the event of Ghadir Khum,
indicating, by its very absence, that the orientalists believed this event to
be 'supposititious' and an invention of the Shi'as.
Then
we come to those few orientalists who mention the hadith or the event of Ghadir
Khum but express their scepticism aboutits authenticity, the second stage in
the classical response of the Sunni polemicists.
Speech
of Ghadeer
The
following is a part of his speech which has been widely narrated by the Sunni
traditionists: The Messenger of Allah (PBUH&HF) 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 an answered: “Yes, O’ Messenger of God.” Then Prophet
(PBUH&HF) held up the hand of Ali (AS) 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.”
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.
The
above was just a part of speech of the Prophet (PBUH&HF).
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 (PBUH&HF) was not complete, and completion of
religion was due to announcement of Prophet’s immediate successor.
After
his speech, the Messenger of Allah (PBUH&HF) 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
Tradition of Ghadir Khum is Mutawatir (Parallel)
The
greatest parallel/frequent (Mutawatir) tradition in the History of Islam is
related to the sermon of the Prophet (PBUH&HF) in the Farewell Pilgrimage and
about the Verse of Holy (Quran 5:67).
The
Tradition of Ghadir 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.
Sunni
Refrences
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
Number of People in Ghadir Khum
This
Ghadir-e-Khumm event happened on the 18th of Dhil-Hijjah (1410 AH), in 10 Hijra
in front of nearly one hundred thousand (100,000) Muslims. While returning from
the last hajj (Hajjatul-wida / farewell pilgrimage) of our Holy Prophet (PBUH&HF).
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 (AS). 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&HF) 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
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:
1.
On the day of Shura (Election Day for Uthman)
2.
During the days of Uthman’s rule
3.
The Day of Rahbah (year 35) where 24 companions stood up and swore that they
attended and heard the tradition of the Prophet (PBUH&HF) first hand,
twelve of whom were the warriors of Badr.
4.
The Day of Jamal (the War of Camel, year 36) where he reminded Talha.
5.
The Day of the Riders where 9 witnesses testified.
(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; Musnad Ahmad Ibn Hanbal, v4, p370; Musnad Ahmad Ibn
Hanbal, v1, p119, see also v5, p366 – Khasa’is, by al-Nisa’i, pp 21,103: al-Ma’arif,
by Ibn Qutaybah, p14; Musnad Ahmad Ibn Hanbal, v1, p199; Hilyatul Awliya’, by
Abu Nu’aym, v5, p27)
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. 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).
Historical References: – 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 (PBUH&HF) 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.” (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 (RA) 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.” (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 aske 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&HF)? or did they loose and ignore it?” (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”.
Quranic References: – 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.
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 tak 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
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 about 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.
Ashab 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. 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 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 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. 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. 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. 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): 40. Rufa’ah Ibn Abdul Munthir al-Ansari: 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: 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) 57. Abu Imamah, al-Sadi Ibn ‘Ajlan al-Bahili (d. 86): 58. Dhamirah
al-Asadi: 59. Talha Ibn ‘Ubaidullah al-Timimi (d. 36): 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: 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: 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): 101. Abu Sulaiman, Malik
Ibn al-Huwairith (d. 74): 102. al-Miqdad Ibn ‘Amrou al-Kindi al-Zuhri (d. 33):
103. Najiyah Ibn ‘Amrou al-Khaza’i: 104. Abu Barza, Fadhlah Ibn ‘Atabah
al-Aslami (d. 65) 105. Nu’aman Ibn ‘Ajlan al-Ansari: 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 (died 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&HF) 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”
