performing his farewell pilgrimage Ghadir Khum (Part 1) The 18th of Dhul-Hajjah is 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). 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 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 the Prophet (PBUH). 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 a place called Ghadir Khum (which is close to todays Juhfah). It was a place where people from different provinces said Good bye to each other and took 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 do it not, 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 Said al Khudri. (3) Nuzul al-Quran, by al-Hafiz Abu Nuaym narrated on the authorities Abu Said Khudri and Abu Rafi. (4) al-Fusool al Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p24 10 (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) 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) 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 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 seventy three times he 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 (pbuh) 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: Of 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) Khasais, by al-Nisai, 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) Fadail al-Sahaba, by Ahmad Hanbal, v2, pp 563,572 (7) Majma al-Zawaid, 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, Sad 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 Nuaym, 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) Dhakair al-Uqba, by al-Muhib al-Tabari, p68 (25) Faydh al-Qadir, by al-Manawi, v6, p217 11 (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). 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) 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 are: (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 Nuaym narrated on the authority Abu Said 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 only as a result of the announcement of Prophets 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: Congratulations o son of 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 Yaala (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 Allahs will that an increased popularity is associated with this tradition via the toungues of narrators and over the times. So that there is a standing proof for the guiding Imam. Allah ordered His Prophet (PBUH) to notify people at a time of crowded populous so that all should 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-Khasais, by al-Nisai, p21; 12 (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-Maarij (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 Numan 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) 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) 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-Thalabi, by Ishaq al-Thalabi, 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 reminded the Tradition Imam Ali 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 Uthmans 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: 13 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! Didnt you hear the Messenger of Allah (PBUH) 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 aid: 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-Masudi, v4, p321 - Majma al-Zawaid, 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 Alis 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 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 doesnt 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 - Khasais, by al-Nisai, pp 21,103, narrated similar to above on the authority of three others: Umayah Ibn Sad, Zaid Ibn yathigh, and Said Ibn Wahab. It is also recorded that: When Ali said to Anas: Why dont 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-Maarif, 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 Nuaym, v5, p27 A more detailed speech of Prophet at the Pond of Khum The Messenger of Allah (pbuh) 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 none 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. 14 O Folk! Dont you witness that there is no deity but Allah, Muhammad is His servant and His Apostle, Paradise is true, Hell is true, death is true, resurrection is true, and that the Hour shall certainly arrive, and Allah shall raise people from the graves? the 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 towards 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! Dont 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: OF WHOSOEVER 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 truth). Ali, the son of Abu Talib, is my brother, the executor of my will (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! Speculate on the Quran and understand its verses. Go over its clear verses and do not go to the ambiguous ones. 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 Allahs 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! Havent I conveyed the Message of Allah to you? Behold! Havent I conveyed the Message of Allah to you? People replied: Yes. The Prophet said: O God! Bear witness. References: - Aalam 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 15 Ghadir Khum (Part 2) 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. 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) wanted to say was: Of Whosoever I am the 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 Sad, 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 simply to tell them 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 do it not, 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 the 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 should say he has become 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 didnt 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): 16 1. When the Messenger of Allah (s) was asked about the meaning of whoever 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, whoever 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 Ismail al Jurjani. 2. During the reign of Uthman, Ali protested by reminding people the following tradition. Also, he mentioned 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 walai). Whoever (considered me) I was more deserving in him than himself, then Ali is more deserving in him than himself. Sunni reference: Faraid al-Samtain, by Hamawaini (Abu Ishaq Ibrahim Ibn Sad al-Din Ibn al-Hamawiyia), section 58. 3. Ali Ibn Abi Talib was asked about the saying of the Messenger of Allah Whoever 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 Said al-Khudri said: The Messenger of Allah (PBUH) 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 . 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-Sawaiq 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 Said al-Khudri. -Faraid al-Samtain, by Hamawaini (Abu Ishaq Ibrahim Ibn Sad al-Din Ibnal-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-Thalabi (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 Maani, 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. Muammar Ibn Muthanna al-Basri (as quoted in Sharh al-Mawaqif, by al-Sharif al-Jurjani, v3, p271) 15. Abul Abbas Thalab (as quoted in Sharh al-Sabah al-Muallaqah, 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 17 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), Sad al-Din Taftazani (d. 791), Shaba Uddin Khafaji (d. 1069), Hamzawi Maliki (d. 1303), Husain Ibn Mas (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 Dont 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- Nisai, Ibn Majah, Ahmad In Hanbal. Therefore, the opinion of the above Sunni scholars accords with what Prophet (PBUH) 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 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) 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! Havent 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-Bukari, 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 the Prophet (pbuh) 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) 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 more than a simple friend. Here the word WALI is in the form of FAEEL with the meaning of MAFOOL. 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 is not perfect, will probably be subject to fear of this thing 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). 18 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 others 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 authorities 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-Thalabi, 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 (Shariah). 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) 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 bin Salul. The 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 the plural while referring to a 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. The Holy 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: 19 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: - Fadhail 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 - Dhakhair al-Uqba, by Muhibbuddin al-Tabari, p89 - al-Sawaiq 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 has not been revealed in the Book of God regarding any one of what has 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-Sawaiq 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) 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 Messenger of Allah (pbuh). al-Nisai 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: The Prophet (pbuh) 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: - Khasais, by al-Nisai, p21 - al-Mustadrak, by al-Hakim, v3, p109 In another wording: The 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: Whoevers WALI is Allah and his Messenger, then this man is his WALI also. Sunni reference: Khasais, by al-Nisai, p6 If WALI means friend, then why did the people only answer that Allah and His Messenger are WALI? They should have answered that 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: 20 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 the 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 by it friend 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 Nuaym, 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) said: Wa dara al-haqq maahu 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 persons 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) is a metaphorical way to stress Alis importance and attachment to the truth (right path) such that Ali and the right path are indistinguishable. 21 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. Ghadir Khum (Part 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-Shafii (Imam al-Shafii, 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-Nisai (d. 303), in al-Khasais 6. Abu-Yala 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-Shafii (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-Shafii (d. 658), in Kifayat al-Talib 17. Muhib al-Din al-Tabari (d. 694), in al-Riyadh al-Nadhirah andDhakhair al-Aqabi 18. al-Hamawainy (d. 722), in Faraid 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-Zawaid 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-Haqaiq fi Hadith Khair al-Khalaiq 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 Allahs 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 Nuaym (d. 430), in Asbab al-Nuzool 4. al-Thalabi (d. 427 or 437), in Tafsir al-Thalabi 22 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 abridged 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 Maarif 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-Istiab 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-Yafii (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-Sawaiq 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 Said 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) 23 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-Istiab 7. Ibn al-Maghazili al-Shafii (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-Shafii (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-Sawaiq al-Muhriqah 19. Abdul Haqq al-Dihlawi, in Sharh al-Mishkat ... and many others.
Posted on: Tue, 20 Jan 2015 02:55:37 +0000
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