The Major Difference Between the Shia and the Sunni There is not a basic

difference between the Shi'ites and Sunnites concerning articles of the Faith of Islam. There is, however, a disagreement between the two schools in the following two areas: 1. The Caliphate (successorship/leadership) which the Shia believe it is the right of the Imams of Ahlul-Bayt. 2. The Islamic rule when there is no clear Quranic statement, nor is there a Hadith upon which Muslim schools have agreed. The second issue has root into the first one. The Shia bound themselves to refer to Ahlul-Bayt for deriving the Sunnah of Prophet (PBUH&HF). They do this in conformity with the order of Prophet reported in the authentic Sunni and Shi'i collections of traditions beside what the Quran attests to their perfect purity. The disagreement about the caliphate should not be a source of division between the two schools. Muslims agree that the caliphate of Abu Bakr came through election by a limited number of people and was a surprise for all other companions. By limited number, I mean, the majority of the prominent companions of prophet had no knowledge of this election. Ali, Ibn Abbas, Uthman, Talha, Zubair, Sa'd Ibn Abi Waqqas, Salman al-Farsi, Abu Dhar, Ammar Ibn Yasir, Miqdad, Abdurrahman Ibn Owf were among those who were not consulted nor even informed of. Even Umar confessed to the fact that the election of Abu Bakr was without consultation of Muslims. (See sahih al- Bukhari, Arabic-English, Tradition 8.817) On the other hand, election implies choice and freedom, and that every Muslim has the right to elect the nominee. Whoever refuses to elect him does not oppose God or His Messenger because neither God nor His Messenger appointed the nominated person by people. Election, by its nature, does not compel any Muslim to elect a specific nominee. Otherwise, the election would be coercion. This means that the election would lose its own nature and it would be a dictatorial operation. It is well known that the Prophet said: "There is no validity for any allegiance given by force." Imam Ali refused to give his allegiance to Abu Bakr for six months. He gave his allegiance to Abu Bakr only after the martyrdom of his wife Fatimah al-Zahra, Daughter of the Holy Prophet, six month after the departure of Prophet. (see Sahih al-Bukhari, Arabic-English version, Tradition 5.546). If refusal to give allegiance to an elected nominee was prohibited in Islam, Imam Ali would not have allowed himself to delay in giving his allegiance. In the same tradition in Sahih al-Bukhari, Imam Ali (AS) said that he had some rights in Caliphate which was not honored, and he complained why Abu Bakr should have not consulted him in deciding upon the ruler. He later gave his allegiance when he found that the only way to save Islam is to leave the isolation which occured due to his refusal of giving the oath of allegiance. What's more? The well known companions, Abdullah Ibn Umar and Sa'd Ibn Abi Waqqas, refused to give their allegiance to Imam Ali for the entire duration of his caliphate. (Ibn Al-Athir, his history Al-Kamil, v3, p98). But the Imam did not punish these companions. If it was permissible for a Muslim, who was a contemporary of the caliph, to refuse to give his allegiance, it would be more permissible for a person who came in a later century to believe or not to believe in the qualifications of that elected caliph. In doing so, he would not be sinning, provided that the Caliph is not assigned by Allah. The Shia say that Imam must be appointed by God; that appointment may be known through the declaration of the Prophet or the preceding Imam. The Sunni scholars say that Imam (or Caliph, as they prefer to say) can be either elected, or nominated by the preceding Caliph, or selected by a committee, or may attempt to gain the power through a military coup (as was in the case of Muawiyah). The Shi'a scholars say that a divinely appointed Imam is sinless and Allah does not grant such position to the sinful. The Sunni scholars (including Mu'tazilites) say that Imam can be sinful as he is appointed by other than Allah. Even if he is tyrant and sunk in sins (like in the case of Muawiyah and Yazid), the majority of the scholars from the schools of Hanbali, Shafi'i, and Maliki discourage people to rise against that Caliph. They think that they should be preserved although they disagree with ôhe evil actions. The Shia say that Imam must possess above all such qualities as knowledge, bravery, justice, wisdom, piety, love of God etc. The Sunni scholars say it is not necessary. A person inferior in these qualities may be elected in preference to a person having all these qualities of superior degree.

Ghadir Khum (Part 1 of 3)
In this year, Thursday, May 18, 1995 coincides with the 18th of Dhul-
Hajjah, the anniversary of the event of Ghadir Khum where the Messenger of
Allah delivered his LAST sermon. The greatest parallel/frequent (Mutawatir)
tradition in the History of Islam is related to this sermon of the Prophet
(PBUH&HF).
Please see Part 3 for a complete list of 110 companions of Prophet who
narrated this tradition, as well as classified lists of the Sunni
traditionists/historians/commentators of Quran who confirmed this tradition
to be authentic and frequent, and their corresponding books where the
tradition can be found. Also in Part 2 we discuss the meanings of WALI,
MAWLA, and WILAYAH.
The Farewell Pilgrimage
Ten years after the migration, the Messenger of Allah ordered to his close
followers to call all the people in different places to join him in his
last pilgrimage. On this pilgrimage he taught them how to perform the
pilgrimage in a correct and unified form.
This was first time that the Muslims with this magnitude gathered in one
place in the presence of their leader, the Messenger of Allah. On his way
to Mecca, more than seventy thousand people followed Prophet (PBUH&HF).
On the fourth day of Dhul-Hajjah more than one hundred thousand Muslims
had entered Mecca.
Revelation of Verse 5:67
On the 18th of Dhul-Hajjah, after completing his last pilgrimage (Hajjatul-
Widaa), Prophet was leaving Mecca toward Medina, where he and the crowd of
people reached to a place called Ghadir Khum (which is close to today's
Juhfah). It was a place where people from different provinces should say
Good bye to each other and take different routes for their home. In this
place, the following verse was revealed:
"O Apostle! Deliver what has been sent down to you from your Lord; and
if you don't do it, you have not delivered His message (at all); and
Allah will protect you from the people ..." (Quran 5:67).
Some of Sunni references confirming that the revelation of the above verse
of Quran was right before the speech of Prophet in Ghadir Khum:
(1) Tafsir al-Kabir, by Fakhr al-Razi, under commentary of verse 5:67,
v12, pp 49-50, narrated on the authorities of Ibn Abbas, al-Bara Ibn
Azib, and Muhammad Ibn Ali.
(2) Asbab al-Nuzool, by al-Wahidi, p50, narrated on the authorities of
Atiyyah and Abu Sa'id al Khudri.
(3) Nuzul al-Quran, by al-Hafiz Abu Nu'aym narrated on the authorities
Abu Sa'id Khudri and Abu Rafi.
(4) al-Fusool al Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p24
(5) Durr al-Manthur, by al-Hafiz al-Suyuti, under commentary of verse 5:67
(6) Fathul Qadir, by al-Shawkani, under commentary of verse 5:67
(7) Fathul Bayan, by Hasan Khan, under commentary of verse 5:67
(8) Shaykh Muhi al-Din al-Nawawi, under commentary of verse 5:67
(9) al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v3, p301
(10) Umdatul Qari fi Sharh Sahih al-Bukhari, by al-Ayni
(11) Tafsir al-Nisaboori, v6, p194
(12) and many more such as Ibn Mardawayh, etc...
The last sentence in the above verse indicates that the Prophet (PBUH&HF)
was mindful of the reaction of his people in delivering that message but
Allah informs him not to worry, for He will protect His Messenger from
people.
The Speech
Upon receiving the verse, the Prophet (PBUH&HF) stopped on that place (the
pond of Khum) which was extremely hot. Then he sent for all people who have
been ahead in the way, to come back and waited until all pilgrims who fell
behind, arrived and gathered. He ordered Salman (RA) to use rocks and camel
toolings to make a pulpit (minbar) so he could make his announcement. It
was around noon time in the first of the Fall, and due to the extreme heat
in that valley, people were wrapping their robes around their feet and
legs, and were sitting around the pulpit, on the hot rocks.
On this day the Messenger of Allah spent approximately five ours in this
place; three hours of which he was on the pulpit. He recited nearly one
hundred verses from The Glorious Quran, and for seventy three times
reminded and warned people of their deeds and future. Then he gave them a
long speech. The following is a part of his speech which has been widely
narrated by the Sunni traditionists:
The Messenger of Allah declared: "It seems the time approached when I
shall be called away (by Allah) and I shall answer that call. I am
leaving for you two precious things and if you adhere both of them,
you will never go astray after me. They are the Book of Allah and my
progeny, that is my Ahlul-Bayt. The two shall never separate from each
other until they come to me by the Pool (of Paradise)."
Then the Messenger of Allah continued: "Do I not have more right over
the believers than what they have over themselves?" People cried and
answered: "Yes, O' Messenger of God." Then Prophet (PBUH) held up the
hand of Ali and said: "Whoever I am his leader (Mawla), Ali is his
leader (Mawla). O' God, love those who love him, and be hostile to
those who are hostile to him."
Some of the Sunni references:
(1) Sahih Tirmidhi, v2, p298, v5, p63
(2) Sunan Ibn Maja, v1, pp 12,43
(3) Khasa'is, by al-Nisa'i, pp 4,21
(4) al-Mustadrak, by al-Hakim, v2, p129, v3, pp 109-110,116,371
(5) Musnad Ahmad Ibn Hanbal, v1, pp 84,118,119,152,330, v4, pp 281,368,370,
372,378, v5, pp 35,347,358,361,366,419 (from 40 chains of narrators)
(6) Fada'il al-Sahaba, by Ahmad Hanbal, v2, pp 563,572
(7) Majma' al-Zawa'id, by al-Haythami, v9, p103 (from several transmitters)
(8) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50
(9) Tafsir al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19
(10) Tarikh al-Khulafa, by al-Suyuti, pp 169,173
(11) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213, v5, p208
(12) Usdul Ghabah, by Ibn Athir, v4, p114
(13) Mushkil al-Athar, by al-Tahawi, v2, pp 307-308
(14) Habib al-Siyar, by Mir Khand, v1, part 3, p144
(15) Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p26
(16) al-Isabah, by Ibn Hajar al-Asqalani, v2, p509; v1, part1, p319,
v2, part1, p57, v3, part1, p29, v4, part 1, pp 14,16,143
(17) Tabarani, who narrated from companions such as Ibn Umar, Malik Ibn
al-Hawirath, Habashi Ibn Junadah, Jari, Sa'd Ibn Abi Waqqas,
Anas Ibn Malik, Ibn Abbas, Amarah,Buraydah,...
(18) Tarikh, by al-Khatib Baghdadi, v8, p290
(19) Hilyatul Awliya', by al-Hafiz Abu Nu'aym, v4, p23, v5, pp26-27
(20) al-Istiab, by Ibn Abd al-Barr, Chapter of word "ayn" (Ali), v2, p462
(21) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, pp 154,397
(22) al-Mirqat, v5, p568
(23) al-Riyad al-Nadirah, by al-Muhib al-Tabari, v2, p172
(24) Dhaka'ir al-Uqba, by al-Muhib al-Tabari, p68
(25) Faydh al-Qadir, by al-Manawi, v6, p217
(26) Yanabi' al-Mawaddah, by al-Qudoozi al-Hanafi, p297
... And hundreds more. Please see part 3 for more classified references
(traditionists, historians, and commentators).
The above was just a part of speech of the Prophet (PBUH&HF). For a more
detailed speech of the Prophet, please see the end of this part.
Revelation of Verse 5:3
Immediately after the Prophet (PBUH&HF) finished his speech, the following
verse of Holy Quran was revealed:
"Today I have perfected your religion and completed my bounty upon
you, and I was satisfied that Islam be your religion." (Quran 5:3)
Some of Sunni references which mentioned the revelation of the above
verse of Quran in Ghadir Khum after the speech of the Prophet:
(1) al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19
(2) Tarikh, by Khatib al-Baghdadi, v8, pp 290,596 from Abu Hurayra
(3) Manaqaib, by Ibn Maghazali, p19
(4) History of Damascus, Ibn Asakir, v2, p75
(5) al-Itqan, by al-Suyuti, v1, p13
(6) Manaqib, by Khawarazmi al-Hanfi, p80
(7) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213
(8) Yanabi' al-Mawaddah, by al-Qudoozi al-Hanafi, p115
(9) Nuzul al-Quran, by al-Hafiz Abu Nu'aym narrated on the authority
Abu Sa'id Khudri.
... and more.
The above verse clearly indicates that Islam without clearing up matter of
leadership after Prophet was not complete, and completion of religion was
due to announcement of Prophet's immediate successor.
Oath of Allegiance
After his speech, the Messenger of Allah asked every body to give the oath
of allegiance to Ali (AS) and congratulate him. Among those who gave him
the oath were Umar, Abu Bakr, and Uthman. It is narrated that Umar and
Abu Bakr said:
"Well done Ibn Abi Talib! Today you became the leader (Mawla) of all
believing men and women."
Sunni references:
(1) Musnad Ahmad Ibn Hanbal, v4, p281
(2) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50
(3) Mishkat al-Masabih, by al-Khatib al-Tabrizi, p557
(4) Habib al-Siyar, by Mir Khand, v1, part3, p144
(5) Kitabul Wilayah, by Ibn Jarir al-Tabari
(6) al-Musannaf, by Ibn Abi Shaybah
(7) al-Musnad, by Abu Ya'ala
(8) Hadith al-Wilayah, by Ahmad Ibn `Uqdah
(9) Tarikh, by Khatib al-Baghdadi, v8, pp 290,596 from Abu Hurayra
... and more.
The Number of People in Ghadir Khum
It was Allah's will that an increased popularity is associated with this
tradition via the tongs of narrators and over the times. So that there is a
standing proof for the guiding Imam (peace be upon him). Allah ordered His
Prophet (PBUH&HF) to notify people at a time of crowded populous so that
all become the narrators of the tradition, while they exceeded a hundred
thousand.
Narrated by Zaid Ibn Arqam: Abu al-Tufail said: "I heard it from
the Messenger of Allah, and there was no one (there) unless he
saw him with his eyes and heard him with his ears."
Sunni reference:
(1) al-Khasa'is, by al-Nisa'i, p21;
(2) al-Dhahabi said it is sahih (authentic), as said in:
(3) History of Ibn Kathir, v5, p208
It is also narrated that:
"The Messenger of Allah called at the height of his voice."
Sunni reference: Manaqib al-Khawarizmi, by al-Khawarizmi, p94
"There were with the Messenger (PBUH) from the companions, Arabs,
residents around Mecca and Medina one hundred and twenty thousand
(120,000) and they are those who were present in the Farewell
Pilgrimage and heard this speech."
Sunni reference: Manaqib, by Ibn al-Jawzi
Revelation of Verse 70:1-3
Some Sunni commentators further claim that the first three verse of the
chapter of al-Ma'arij (70:1-3) was revealed when a dispute arose after
Prophet reached Medina. It is recorded that:
On the day of Ghadir the Messenger of Allah summoned the people toward
Ali and said: "Ali is the MAWLA of whom I am MAWLA." The news spread
quickly all over urban and rural areas. When Harith Ibn Nu'man al-
Fahri (or Nadhr Ibn Harith according to another tradition) came to
know of it, he rode his camel and came to Medina and went to the
Messenger of Allah (PBUH&HF) and said to him: "You commanded us to
testify that there is no deity but Allah and that you are the
Messenger of Allah. We obeyed you. You ordered us to perform the
prayers five times a day and we obeyed. You ordered us to observe
fasts during the month of Ramadhan and we obeyed. Then you commanded
us to offer pilgrimage to Mecca and we obeyed. But you are not
satisfied with all this and you raised your cousin by your hand and
imposed him upon us as our master by saying `Ali is the MAWLA of whom
I am MAWLA.' Is this imposition from Allah or from You?" The Prophet
(PBUH&HF) said : "By Allah who is the only deity! This is from Allah,
the Mighty and the Glorious."
On hearing this Harith turned back and proceeded towards his she-camel
saying: "O Allah! If what Muhammad said is correct then fling on us a
stone from the sky and subject us to severe pain and torture."
He had not reached his she-camel when Allah, who is above all defects
flung at him a stone which struck him on his head, penetrated his body
and passed out through his lower body and left him dead. It was on
this occasion that Allah, the exalted, caused to descend the following
verses:
"A questioner questioned about the punishment to fall. For the
disbelievers there is nothing to avert it, from Allah the Lord of
the Ascent." (70:1-3)
Sunni references:
(1) Tafsir al-Tha'labi, by Is'haq al-Tha'labi, commentary of verse 70:1-3
from two chain of narrators.
(2) Noor al-Absar, by Shablanji, p4
(3) al-Fusool al-Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p25
(4) al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v2, p214
(5) Arjah al-Matalib
(6) Nazhat al-Mujalis from al-Qurtubi
The events that Imam Ali (AS) reminded the Tradition
Imam Ali (AS), in person, reminded others who witnessed the event of Ghadir
and the tradition of the Messenger of Allah; these are some of the events:
- On the day of Shura (Election Day for Uthman)
- During the days of Uthman's rule
- The Day of Rahbah (year 35) where 24 companions stood up and swore that
they attended and heard the tradition of the Prophet (PBUH) first hand,
twelve of whom were the warriors of Badr.
- The Day of Jamal (the War of Camel, year 36) where he reminded Talha.
- The Day of the Riders where 9 witnesses testified.
About the Battle of Camel, al-Hakim and Ahmad Ibn Hanbal and others
recorded that:
We were in the camp of Ali on the day of Battle of Camel, where Ali
sent for Talha to talk to him (before the beginning of war). Talha
came forward, and Ali told him: I adjure you by Allah! Didn't you hear
the Messenger of Allah (PBUH&HF) when he said: `Whoever I am his
MAWLA, this Ali is his MAWLA. O God, love whoever loves him, and be
hostile to whoever is hostile to him'?" Talha replied: "Yes." Ali
said: "Then why do you want to fight me?"
Sunni reference:
- al-Mustadrak, by al-Hakim, v3, pp 169,371
- Musnad Ahmad Ibn Hanbal, on the authority of Ilyas al-Dhabbi
- Muruj al-Dhahab, by al-Mas'udi, v4, p321
- Majma' al-Zawa'id, by al-Haythami, v9, p107
Ahmad Ibn Hanbal recorded in his Musnad that:
Abu Tufayl narrated that He (Ali) gathered the people in the plain of
Rahbah (on year 35 AH) and adjured in the name of Allah every Muslim
male present there who had heard the proclamation of al-Ghadir from
the Messenger of Allah (PBUH) to stand up and testify what they had
heard from the Messenger on the Day of Ghadir. Thereupon thirty (30)
men stood up and gave evidence that the Prophet grasped Ali's hand and
said to the audience: "He (Ali) has superior authority over those who
believe me to have superiority over their lives. O Allah! Love him who
loves him and hate him who hates him." Abu Tufayl says that it was in
a state of great mental agitation that he left the plain of Rahbah,
for the Muslim masses had not complied with the tradition. He
therefore called on Zaid Ibn Arqam and told him what he heard from
Ali. Zaid told him not to entertain any doubt about it for he himself
had heard the Messenger of Allah uttering those words.
Sunni reference: Musnad Ahmad Ibn Hanbal, v4, p370
also:
Abd al-Rahman Ibn Abu Laylah said: I witnessed Ali administering an
oath to the people in the plain of Rahbah. Ali said: "I adjure those
of you in the name of Allah who heard the Messenger of Allah on the
day of Ghadir saying `Ali is the Mawla of whom I am Mawla' to stand
up and to testify. He who was not an eyewitness doesn't need to stand
up." Thereupon twelve (12) such companions who had participated in
the Battle of Badr stood up. The occasion is still fresh in my memory.
Sunni references:
- Musnad Ahmad Ibn Hanbal, v1, p119, see also v5, p366
- Khasa'is, by al-Nisa'i, pp 21,103, narrated similar to above on the
authority of three others: Umayah Ibn Sa'd, Zaid Ibn yathigh, and
Sa'id Ibn Wahab.
It is also recorded that:
When Ali said to Anas: "Why don't you stand up and testify what you
heard from the Messenger of Allah on the day of Ghadir?" He answered,
"O Amir al-Mumineen! I have grown old and do not remember." Thereupon
Ali said: "May Allah mark you with a white spot (of leprosy; Alphosis)
unconcealable with your turban, if you are intentionally withholding
the truth." And before Anas got up from his place he bore a large
white spot on his face, Thereafter Anas used to say, "I am under the
curse of the righteous servant of Allah."
Sunni references:
(1) al-Ma'arif, by Ibn Qutaybah, p14, in the account of Anas among disabled
persons.
(2) Musnad Ahmad Ibn Hanbal, v1, p199, where he testifies to the above
anecdote, as he says : "All stood up except three persons who came
under the curse of Ali."
(3) Hilyatul Awliya', by Abu Nu'aym, v5, p27
A more detailed speech of Prophet at the Pond of Khum
Messenger of Allah said:
"Praise belongs to Allah. We ask Him for help, and we believe in Him,
and to Him we trust. We seek refuge to Him from the evil of our souls
and the sins of our deeds. Verily there is no guide for the one whom
Allah leaves in stray, and there is non who leads astray the one whom
Allah has guided."
"O People! Know that Gabriel came down to me several times bringing me
an order from the Lord, the Merciful, that I should stop at this place
and inform you. Behold! It is as if the time approached when I shall
be called away (by Allah) and I shall answer that call."
"O Folk! Don't you witness that there is no deity but Allah, Muhammad
is His servant and His Apostle, Paradise is truth, Hell is truth,
death is truth, resurrection is truth, and that the Hour shall
certainly arrive, and Allah shall raise people from the graves?"
People replied: "Yes, we believe in them."
He continued: "O People! Do you hear my voice (clearly)?" They said:
"Yes". The Prophet said: "Behold! I am leaving among you two precious
and weighty Symbols that if you adhere to both of them, you shall
never go astray after me. Each of these two surpasses the other in its
grandeur."
A person asked: "O Messenger of Allah, what are those two precious
things?"
The Prophet replied: "One of them is the Book of Allah and the other
one is my select progeny (Itrat), that is family (Ahlul-Bayt). Beware
of how you behave them when I am gone from amongst you, for Allah, the
Merciful, has informed me that these two (i.e., Quran and Ahlul-Bayt)
shall never separate from each other until they reach me in Heaven at
the Pool (of al-Kawthar). I remind you, in the name of Allah, about my
Ahlul-Bayt. I remind you, in the name of Allah, about my Ahlul-Bayt.
Once more! I remind you, in the name of Allah, about my Ahlul-Bayt."
"Behold! I am your predecessor at the Pool (of Paradise) and I shall
be a witness against you. Thus be careful how you treat these two
precious things after me. Do not precede these two for you will
perish, and do not stay away from them for you will perish."
"O People! Don't you know that I have more authority upon you than
yourself?" People cried and said: "Yes, O Messenger of Allah." Then
prophet repeated: "O Folk! Do I not have more right over the believers
than what they have over themselves?" People said again "Yes, O
Messenger of Allah." Then Prophet said: "O People! Surely God is my
Master, and I am the master of all believers." Then he grasped the
hand of Ali and raised it and said:
"WHOEVER I AM HIS MASTER, ALI IS HIS MASTER (repeating three times). O
God! Love those who love him. Be hostile to those who are hostile to
him. Help those who help him. Forsake those who forsake him. And keep
the truth with him wherever he turns (i.e., make him the axis of the
truth)."
"Ali, the son of Abu Talib, is my brother, my executor (Wasi), and my
successor (Caliph), and the leader (Imam) after me. His position to me
is the same as the position of Haroon (Aaron) to Moses, except that
there shall be no prophet after me. He is your master after Allah and
His Messenger."
"O Folk! Verily Allah has appointed him to be your Imam and ruler.
Obedience of him is obligatory for all Immigrants (Muhajirin) and
Helpers (Ansar) and those who follow them in virtue, and on the
dwellers of the cities and the nomads, the Arabs and the non-Arabs,
the freeman and the slave, the young and the old, the great and the
small, the white and the black."
"His commands should be obeyed, and his word is binding and his order
is obligatory on everyone who believes in one God. Cursed is the man
who disobeys him, and blessed is the one who follows him, and he who
believes in him is a true believer. His WILAYAH (belief in his
mastery) has been made obligatory by Allah, the Powerful, the
Exalted."
"
O Folk! Study the Quran. Reflect on its clear verses and do not
presume the meaning of the ambiguous verses. For, by Allah, nobody can
properly explain them to you its warnings and its meanings except me
and this man (i.e., Ali) whose hand I am lifting up in front of
myself.
"
"O People! This is the last time that I shall stand in this assembly.
Therefore listen to me and obey and submit to the command of Lord.
Verily Allah, He is your Lord and God. After Him, His prophet,
Muhammad who is addressing you, is your master. Then after me, this
Ali is your master and your leader (Imam) according to Allah's
command. Then after him leadership will continue through some selected
individuals in my descendants till the day you meet Allah and His
Prophet."
"Behold! Certainly you shall meet your Lord and He will ask you about
your deeds. Beware! Do not become infidels after me by striking the
necks of one another. Lo! It is incumbent upon those who are present
to inform what I said to those who are absent for perhaps the informed
one might comprehend it (understand it) better than some of the
present audience. Behold! Haven't I conveyed the Message of Allah to
you? Behold! Haven't I conveyed the Message of Allah to you?" People
replied: "Yes." The Prophet said: "O God! Bear witness."
References:
- A'alam al-Wara, pp 132-133
- Tadhkirat al-Khawas al-Ummah, Sibt Ibn al-Jawzi al-Hanafi, pp 28-33
- al-Sirah al-Halabiyyah, by Noor al-Din al-Halabi, v3, p273
End of part 1 of 3

Ghadir Khum (Part 2 of 3)
The Meaning Wali, Mawla, and Wilayah
No Muslim scholar could ever cast any doubt in the documentation of the
tradition of Ghadir Khum, for it has been narrated with as much as 150
authentic chains of transmitters by the Sunnis alone. (Please see Part III
for the evidences in this regard). A Mutawatir report is a report which has
been narrated unbrokenly and independently by so many people so that no
doubt can be entertained about their authenticity. Even the students of Ibn
Taymiyyah such as al-Dhahabi and Ibn Kathir who have proven their enmity
toward the Shia, emphasized that the tradition of Ghadir Khum is Mutawatir
and Sahih (authentic) (See al-Bidayah wan Nihayah). However some people did
try to interpret the tradition in a different way. They particularly tried
to translate the words WALI (master/guardian), MAWLA (master/leader), and
WILAYAH (mastery/leadership/guardianship) as friend and friendship.
Dictionaries give a minimum of 20 meanings for the Arabic word WALI,
depending on context, most have to do with the position of leadership and
guardianship. Only in one instance it could mean a friend.
Arabic References:
- Elias' Modern Dictionary, by Elias A. Elias, Arabic-English, p815-816,
Lebanon.
- al-Munjid fi al-Lughah, v1.
Some suggested that what really the Prophet (PBUH&HF) wanted to say was:
"Whoever I am his friend, Ali is his friend."
There was no doubt that Imam Ali (AS) had a very high status in comparison
with all other people. He was the first male who embraced Islam (Sahih
Tirmidhi, v5, p642; Musnad Ahmad Ibn Hanbal v4, p317; Mustadrak by al-
Hakim, v3, pp 111,136; Sirah Ibn Hisham, p345; Tabaqat by Ibn Sa'd, v3,
p71,72; al-Istiab by Ibn Abd al-Bar, v3, p30). He received the title of
the "brother" of Prophet (Sahih Tirmidhi v5, p363; Sirah Ibn Hisham, p504;
Tahdhib v4, p251). He was the one for whom Prophet said: "Loving Ali is
believing, hating Ali is hypocrisy." (Sahih Muslim, v1, p48; Sahih
Tirmidhi, v5, p643; Sunan Ibn Majah, v1, p142; Musnad Ahmad Ibn Hanbal v1,
pp 84,95,128). Thus it does not seem to be logical for the Prophet
(PBUH&HF) to keep more than a hundred thousand people in such unbeatable
heat, and keep them waiting in such condition until those who have left
behind reach the place, and then all to tell them was that "Ali is the
friend of believers!"
Moreover how can we justify the revelation of Verse 5:67 which was revealed
before the speech of the Prophet in which Allah said:
"O Apostle! Deliver what has been sent down to you from your Lord; and
if you don't do it, you have not delivered His message (at all); and
Allah will protect you from the people ..." (Quran 5:67).
Is it logical to say that Allah warned his Prophet that if he does not
convey the message of "friendship of Ali", he has spoiled all he has done?!
Also what danger can be imagined for Prophet if he states "Ali is the
friend of believers"? Then what danger from the side of people is the above
verse referring to?
Furthermore, how can the phrase "Ali is the friend of believers" complete
the religion? Is the verse of completeness of religion (5:3) which was
revealed after the speech of Prophet suggesting that without saying "Ali is
the friend of believers" the religion is not complete?
Also, as we quoted in the first part, Umar and Abu Bakr congratulated Ali
by saying: "Congratulations O son of Abu Talib! Today you became the MAWLA
of all believing men and women." If, here, the word MAWLA means friend
then why the congratulations? Was Ali the enemy of all believers before
that time, so that Umar said that this day you BECAME the friend of them?!
In fact, every WALI is a friend, but the reverse is not always true. This
is why the Arabs use "Wali al-Amr" for the rulers, meaning the master of
the affairs. Thus, logically speaking, the word MAWLA can not be
interpreted as friend, and we should rather use its other more-frequently-
used meanings which are Leader and Guardian.
Perhaps one would ask why Prophet didn't use other words to further explain
his intention. In fact, people asked him the same question, and the
following Sunni documentations are the answers of the Prophet (PBUH&HF):
1. When the Messenger of Allah (s) was asked about the meaning
of "whomever I am his MAWLA then Ali is his MAWLA". He said:
"Allah is my MAWLA more deserving of me (my obedience) than
myself, I do not dispute him. I am the MAWLA of the believers,
more deserving in them than themselves, they do not dispute me.
Therefore, whomever I was his MAWLA, more deserving in him
than himself (and) does not dispute me, then Ali is MAWLA,
more deserving in him than himself, he does not dispute him."
Sunni references:
- Shamsul Akhbar, by al-Qurashi, Ali Ibn Hamid, p38
- Salwat al-'Arifin, by al-Muwaffaq billah, al-Husain Ibn Isma'il al
Jurjani.
2. During the reign of Uthman, Ali protested by reminding people the
following tradition. Also, he reminded it again during the war of
Siffin:
When the Messenger of Allah spoke of (Tradition of Ghadir)...,
Salman stood up and said: "O' Messenger of Allah! What does WALAA
mean? and how?" Prophet replied: "The same way that I am your WALI
(Wala-un ka wala'i). Whomever (considered me) I was more deserving in
him than himself, then Ali is more deserving in him than himself."
Sunni reference: Fara'id al-Samtain, by Hamawaini (Abu Is'haq Ibrahim Ibn
Sa'd al-Din Ibn al-Hamawiyia), section 58.
3. Ali Ibn Abi Talib was asked about the saying of the Messenger
of Allah "Whomever I am his MAWLA then Ali is his MAWLA". He said:
"He erected me chief ['alaman]. To the time I am up there, whomever
contradicts me then he is lost (misguided in religion)."
Sunni reference: Zain al-Fata, by al-Hafiz al-'Asimi
4. On the commentary of Verse: "And stop them, they are to be asked
(Quran 37:24)", al-Daylami narrated that Abu Sa'id al-Khudri said: The
Messenger of Allah (PBUH&HF) said: "And stop them, they will be asked
of WILAYAH of Ali."
Also, al-Hafiz al-Wahidi commented on the above verse saying:
"This WILAYAH that the Prophet (PBUH) affirmed to Ali, will be asked
about on the Day of Judgment. It is said that WILAYAH is what Allah
meant in the verse 37:24 of Quran where He said: "And stop them, they
are to be asked [37:24]". This means that they will be asked about the
WILAYAH of Ali (RA). The meaning is: They will be asked if they truly
accepted him as their WALI as they were instructed by the Prophet
(PBUH)? or did they loose and ignore it?"
Sunni references:
- al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, subheading 1,
p229 quoted from al-Wahidi; also quoted from al-Daylami on the authority
of Abi Sa'id al-Khudri.
- Fara'id al-Samtain, by Hamawaini (Abu Is'haq Ibrahim Ibn Sa'd al-Din Ibn
al-Hamawiyia), section 14
- Nudhum Durar al-Samtain, by Jaml al-Din al-Zarandi
- al-Rashfah, by al-Hadhrami, p24
Countless scholars of Quran, Arabic grammar, and literature have
interpreted the word MAWLA as Awla which means "having more authority."
The following Sunni specialists all confirmed the above meaning:
1. al-Wahidi (d. 468), in "al-Wasit"
2. al-Akhfash Nahwi (d. 215), in "Nihayat al-Uqul"
3. al-Tha'labi (d. 427), in "al-Kashf wal Bayan"
4. Ibn Qutaybah (d. 276), in "al-Qurtayan", v2, p164
5. al-Kalbi (d. 146, quoted in "Tafsir al-Kabir", by al-Razi, v29, p227)
6. al-Farra' (as quoted in "Ruhul Ma'ani", by al-Alusi, v27, p178)
7. al-Nasafi (d. 701), in his "Tafsir", v4, p229
8. al-Tabari (d. 310), in "Tafsir al-Tabari", v9, p117
9. al-Bukhari (d. 215), in "Sahih al-Bukhari", v7, p271
10. al-Zamakhshari (d. 538), in "Tafsir al-Kashshaf", v2, p435
11. Qazi Nasiruddin al-Baydawi (d. 692), in "tafsir al-Baydawi", v2, p497
12. al-Khazin al-Baghdadi (d. 741), in his "Tafsir", v4, p229
13. Muhib al-Din al-Afandi, in "Tanzil al-Ayat"
14. Mu'ammar Ibn Muthanna al-Basri (as quoted in "Sharh al-Mawaqif", by
al-Sharif al-Jurjani, v3, p271)
15. Abul Abbas Tha'lab (as quoted in "Sharh al-Sab'ah al-Mu'allaqah", by
al-Zuzani)
16. Ibn Abbas, in his "Tafsir" written on the margin of Durr al-Manthur,
v5, p355
17. Abu al-Saud al-Hanafi (d. 972), in his "Tafsir"
18. and many more such as Yahya Ibn Zaid Kufi (d. 207), Abu Ubaida Basri
(d. 210), Abu Zaid Ibn Aus Basri (d. 125), Abu Bakr Anbari (d. 328),
Abul Hasan Rummani (d. 384), Sa'd al-Din Taftazani (d. 791), Shaba
Uddin Khafaji (d. 1069), Hamzawi Maliki (d. 1303), Husain Ibn Mas'd
(d. 510), Abu Baqa Ukbari (d. 616), Ibn Hajar al-Haythmai (d. 974),
Sharif Jurjani (d. 618), Abdul Abbas Mubarrad (d. 285), Abu Nasr Farabi
(d. 393) and, Abu Zakariya Khateeb Tarizi (d. 502),...
Thus the word WALI or MAWLA in the tradition of Ghadir Khum does not mean a
simple friend, rather it means master and guardian who has more authority
over believers than what they have over themselves as Prophet himself
mentioned by saying "Don't I have more authority (Awla) on believers than
what they have over themselves?". At least 64 Sunni traditionists have
quoted this preceding question of the Prophet, among them are al-Tirmidhi,
al- Nisa'i, Ibn Majah, Ahmad In Hanbal. Therefore, the opinion of the above
Sunni scholars accords with what Prophet (PBUH&HF) said by using the word
Awla before the word MAWLA. In fact, when a word has more than one meaning,
the best way to find out its true connotation is to look at the association
(qarinah) and the context. The word Awla (having more authority) used by
the Prophet gives a good association for the word MAWLA.
Also the prayer of Prophet after his declaration in which he said:
"O' God, love those who love him, and be hostile to those who are
hostile to him. Help those who help him, and forsake those who
forsake him",
shows that Ali (AS) on that day was entrusted with a responsibility
(rulership) which, by its nature, would make some people his enemy, and in
carrying out that responsibility he would need some helpers and supporters.
Are helpers ever needed to carry on a "friendship"?
Moreover, The declaration of Prophet (PBUH&HF) that "It seems the time is
approached when I will be called away (by Allah) and I will answer that
call" clearly shows that he was making arrangements for the leadership of
Muslims after his death.
Also when at the end of his speech, the Prophet (PBUH&HF) said twice:
"Behold! Haven't I conveyed the message of Allah?" or "It is incumbent upon
every one who is present to inform the absent for they may understand it
better than those who are present" (Sahih al-Bukhari, Arabic-English,
traditions 5.688, 7.458, and 9.539) shows that the Prophet was conveying
a very important message which was going to be transferred to all coming
generations. This matter could not have been a simple friendship.
It is worth mentioning that Prophet did use the word Caliph in his speech
in Ghadir Khum, but it does not appear in the majority of Sunni documents
since there is no way to tamper the meaning of that word. However the
Prophet (PBUH&HF) also used the word MAWLA in his speech to survive this
event from being wiped up from the historical records with no trace.
It is interesting to note that the words WALI and MAWLA are also used in
Quran frequently with the meaning of master and guardian. For instance, the
Holy Quran states:
"Allah is the WALI of those who believe; He brings them out of
darkness (and takes them) into light." (Quran 2:257)
The above verse does not mean that Allah is just a friend of believers,
because a simple friend who has no authority can not move anybody into
light. Rather it means Allah is the Master of believers and that is why He
moves them from darkness to light. In another verse Allah said:
"Surely the AWLIYAA of Allah have no fear nor do they grieve."
(Quran 10:62)
The word AWLIYAA is the plural form of WALI. The above verse does not mean
that whoever is the friend of Allah does not have any fear. Many good
Muslims may have experienced fear for some events in their lifetime while
they are NOT the enemies of Allah. Thus the above verse suggests something
else than a simple friend. Here the word WALI is in the form of FAEEL with
the meaning of MAF'OOL. So the above verse means: "Those whose guardian and
the master of their affairs is Allah are not subject to fear and
apprehension." So if a believer TOTALLY submits to Allah, he then will not
have any fear. But ordinary believers whose submission are not perfect,
will probably be subject to fear of this and that, while we are still
friends of Allah. Thus "WALI of Allah" is a person who has totally
submitted his affairs to Allah and therefore he is totally protected by
Allah from any kind of flaw and sin. This status is much higher than
position of being just a "Friend of Allah".
Nevertheless Allah uses the word AWLIYAA in its general meaning that is
"protectors". The Holy Quran states:
"The believers, men and women, are AWLIYAA of one to the other:
they command to what is just and forbid what is evil" (Quran 9:71).
Looking at different translations, one can find that they have used the
word "protectors" for the meaning of AWLIYAA. The above verse does not want
to say that believers are just friends of each other. Rather the believers
are under a mutual obligation to one another, and are occupied with each
other's affair. As a result of these obligations, they "command each other
what is good and forbid each other what is evil" as the rest of above verse
suggests. Thus here the meaning of AWLIYAA, though is still higher than
"friends", but it is clearly lower than "master" and "leader". Here AWLIYAA
has been used in its general meaning. But for a special meaning of WALI,
see the following verse:
"ONLY Allah is your WALI, and His Messenger and those among
believers who keep alive prayer AND pay Zakat while they are in the
state of bowing." (Quran 5:55)
The above verse clearly suggests that NOT all the believers are our WALI
with the special meaning of WALI in this verse which is "master" and
"leader". Again, here it is clear that WALI does not mean just friend,
because all the
believers are friends of each other. The above verse mentions that only
three things are your special WALI: Allah, Prophet Muhammad, and Imam Ali
for he was the only one at the time of Prophet who paid Zakat while he was
in the state bowing (ruku'). Muslim scholars are unanimous in reporting
this event. Here are just some of the Sunni references which mentioned the
revelation of the above verse of Quran in the honor of Imam Ali:
(1) Tafsir al-Kabir, by Ahmad Ibn Muhammad al-Tha'labi, under Verse 5:55
(2) Tafsir al-Kabir, by Ibn Jarir al-Tabari, v6, pp 186,288-289
(3) Tafsir Jamiul Hukam al-Quran, by Muhammad Ibn Ahmad Qurtubi, v6, p219
(4) Tafsir al-Khazin, v2, p68
(5) Tafsir al-Durr al-Manthur, by al-Suyuti, v2, pp 293-294
(6) Tafsir al-Kashshaf, by al-Zamakhshari, Egypt 1373, v1, pp 505,649
(7) Asbab al-Nuzool, by Jalaluddin al-Suyuti, Egypt 1382, v1, p73 on the
authority of Ibn Abbas
(8) Asbab al-Nuzool, by al-Wahidi
(9) Sharh al-Tjrid, by Allama Qushji
(10) Ahkam al-Quran, al-Jassas, v2, pp 542-543
(11) Musnad Ahmad Ibn Hanbal, v5, p38
(12) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, p391
(13) al-Awsat, by Tabarani, narrated from Ammar Yasir
(14) Ibn Mardawayh, on the authority of Ibn Abbas
... and more.
Paying Zakat during bowing (ruku') is not a Sunnah. This is accepted by ALL
Muslim scholars. Thus the above verse does not seek to set down the
desirability or the necessity of paying Zakat during bowing (ruku'), nor
does it want to lay it down as duty or something recommended legally in the
Islamic sense as a kind of Divine Law (Shari'ah). Rather it is a
reference to an action which took place when someone did something in the
external world, and now Quran is pointing that action to indicate that
person. In an indirect way, the verse wants to say that this WALI is a
special WALI whose authority has been put beside the authority of Prophet
Muhammad (PBUH&HF) since they are jointly mentioned.
One may object that even though Ali did this action, a plural form has been
used in the above verse, thus it might encompass some other people as well.
First, the history tells us that there was no other individual who did this
at the time of Prophet. Second, this way of approach in Quran which uses
plural form but actually referring to just one person who did that
particular act, is NOT uncommon in Quran. For instance Allah mentioned:
"They say: If we return to Medina the mightier (element) will soon
drive out the weaker." (63:8)
Here also Quran is referring to a story which took place, and uses the
phrase "They say" while the speaker of the above sentence was not any more
than one person. According to Shia and Sunni commentators he was Abdullah
Ibn Ubayy Ibn Salul.
Quran tries to avoid using names of people as much as possible. This is
done for many reasons such as generality to make it a universal book, and
also to make Quran safer from any possible alteration by those who hate a
special individual who has been praised in Quran, or by those who love a
person who has been denounced in Quran.
Using plural while referring to single, has another application too.
Sometimes the act of a single person is worthier than the deeds of a whole
nation. This was the case for Prophet Muhammad, Imam Ali, as well as the
case for Prophet Abraham. Quran mentions that Abraham (AS) was a nation
(Ummah), meaning that his deeds was more valuable than all other people.
Allah stated:
"Lo! Abraham was a nation (Ummah) who was obedient to Allah,
by nature upright, and he was not of the idolaters" (Quran 16:120)
The famous and respected companion of Prophet, Ibn Abbas (RA) said:
"There is no verse in Quran in which the term `Believers', unless Ali
is at the top of them and the chief of them and the more virtuous one
among them. Surely Allah has admonished the companions of Muhammad
(PBUH) in Quran, but He did not refer to Ali except with honor."
Sunni references:
- Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p654, tradition #1114
- al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v3, p229
- Tarikh al-Khulafaa, by al-Hafidh Jalaluddin al-Suyuti, p171
- Dhakha'ir al-Uqba, by Muhibbuddin al-Tabari, p89
- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 9, section 3, p196
- Others such as Tabarani and Ibn Abi Hatam
And further, Ibn Abbas said:
"There hath not been revealed in the Book of God regarding any one
what hath been revealed concerning Ali," and that "three hundred
verses have been revealed concerning Ali."
Sunni references:
- Ibn Asakir, as quoted in:
- Tarikh al-Khulafaa, by al-Hafidh Jalaluddin al-Suyuti, p171
- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 9, section 3, p196
Thus the verse (5:55) is actually saying that ONLY Allah is your WALI,
and then Prophet Muhammad, and Imam Ali. Thus we can conclude that the
WILAYAH (mastership/leadership) of Imam Ali is the same as that of Prophet
Muhammad (PBUH&HF) since Allah put them beside each other. The authority
of Prophet Muhammad is explained by the following verses of Quran:
"The Prophet has a greater priority/authority (Awla) over the
believers than what they have over themselves" (Quran 33:6)
or:
"O' you who believe! Obey Allah, and obey the Messenger and those from
among you who are given authority (by Allah)." (Quran 4:59)
One may look at other verses with regard to the authority of Prophet such
as 4:65, 59:7, 9:103, 33:21. Putting all these verses beside the verse
5:55, one can derive that this priority and authority will also be for Imam
Ali after the demise of the Messenger of Allah.
al-Nisa'i and al-Hakim have also recorded other versions of the tradition
of Ghadir Khum with different wordings which provide more insight to the
meaning of the tradition. They narrated on the authority of Zaid Ibn Arqam
that:
Prophet added: "Certainly Allah is my MAWLA and I am WALI (master/
guardian) of all the faithful." Then he grasped the hand of Ali and
said: "He (Ali) is the WALI of all those of whom I am WALI. O Allah!
Love those who love him and hate those who hate him."
Sunni references:
- Khasa'is, by al-Nisa'i, p21
- al-Mustadrak, by al-Hakim, v3, p109
In another wording:
Prophet (PBUH) asked three times: "O' people! Who is your MAWLA? They
replied: Allah and His Messenger." Then he grasped the hand of Ali and
raised it and said: "Whoever his WALI is Allah and his Messenger, then
this man is his WALI also."
Sunni reference: Khasa'is, by al-Nisa'i, p6
If WALI means friend, then why people answered only Allah and His
Messenger are WALI? They should have answered all the believers are WALI.
This clearly shows that people got it right, but they later chose to act
otherwise. Now let us look at the following tradition:
Ali came to the plain of Rahbah, and some people told him "Peace on
you O' our MAWLA!" Ali replied: "How can I be your MAWLA while you are
Arabs (free men)?" They said: "We heard the Messenger of Allah (PBUH)
on the day of Ghadir Khum who said: `Whoever I was his MAWLA he (Ali)
is his MAWLA.'"
Sunni reference: Musnad Ahmad Ibn Hanbal, v5, p419
If MAWLA means friend, then why was Ali (AS) asking the above question?
Was friendship new to Arabs? In fact Imam Ali was asking this question
to reiterate the importance of the word MAWLA and showing that people
at that time did not mean it friend for him, and that what they meant is
master of the believers.
Concluding the above discussion, it is clear that any individual who tries
to trivialize the tradition of Ghadir Khum by saying that Prophet just
wanted to say "Ali is the friend of believers", is neglecting the above-
mentioned traditions of prophet in which he explained what he meant by
WALI, and also neglecting the above-mentioned verses of Quran (those which
were revealed in Ghadir Khum and those which explain the importance of
WALI). Finally, the following tradition from Sunni references further
illuminates the fact that WALI means Imam since the tradition uses the
phrase "follow them" and "Imam". Ibn Abbas (RA) narrated that the
Messenger of Allah said:
"Whoever wishes to live and die like me, and to abide in the Garden of
Eden after death, should acknowledge Ali as WALI after me, and take
his WALI (i.e., Imams after him) as WALI, and should follow the Imams
after me for they are my Ahlul-Bayt and are created from my clay and
are gifted with the same knowledge and understanding as myself.
Woe unto those who deny their virtues and those who disregard their
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
relationship and affinity with me, for my intercession shall never
reach them."
Sunni references:
(1) Hilyatul Awliya', by Abu Nu'aym, v1, pp 84,86
(2) al-Mustadrak, by al-Hakim, v3, p128
(3) al-Jamiul Kabir, by al-Tabarani
(4) al-Isabah, by Ibn Hajar al-Asqalani
(5) Kanzul Ummal, v6, p155
(6) al-Manaqib, by al-Khawarizmi, p34
(7) Yanabi' al-Mawaddah, by al-Qunduzi al-Hanafi, p149
(8) History of Ibn Asakir, v2, p95
Ali vs. truth (right path):
In some versions of the Tradition of Ghadir Khum there is an extra sentence
that is he Prophet (PBUH&HF) said:
"Wa dara al-haqq ma'ahu haithu dar", literally: "And the truth (the
right path) turns with him (i.e. Ali) wherever way he turns."
Sunni reference: Tafsir al-Kabir, by Fakhr al-Din al-Razi, under the
commentary of "al-Bismilah"
Similarly in Sahih al-Tirmidhi, it is narrated that:
The Messenger of God said: "O God, have Thy Mercy on Ali. O God,
make the right and the truth with Ali in all situations."
Sunni reference: Sahih al-Tirmidhi, v5, p297
In Arabic, linguistically, the wording (balagha) could play tricks on the
listener. Logically, truth is absolute and not variable. A person, relative
to the truth, could be variable in action.
In this case, the person (i.e. Imam Ali) is placed as the absolute fixed
axes around which the event is taking place; such that, if anything changes
in the person's decision, the event is the thing that will change its track
-- truth in this case!!! Since, such change is not logically reasonable
due to the absolute nature of truth, then one can conclude that the two are
married and are inseparable. Hence, Ali (AS) stands for truth at all
times.
Thus the saying of the Prophet (PBUH&HF) is a metaphoric way to stress
Ali's importance and attachment to the truth (right path) such that
Ali (AS) and the "right path" are indistinguishable.
Whereas, if put in the reverse order (i.e. Ali turns with truth...) it
would leave room, theoretically, for Ali to make other possible turns, by
virtue of Ali being the moving object. This would sound weaker, and would
imply the nature of a non-infallible person.
End of part 2 of 3

Ghadir Khum (Part 3 of 3)
The chains (asnad) of narrations of Ghadir Khum
The importance of the tradition of Ghadir Khum in history is reflected in
its widespread documentation and mentioned by the multitude of
personalities over the centuries. Although, some trivialized, only listed
the occurrence among the historical events without giving it a thought, or
discussed the matter in a mixture of emotional judgments, none could deny
the authenticity of these narrations. The essence of what the Messenger of
Allah (PBUH&HF) delivered on the day of Ghadir was not disputed among any,
even if they disagreed on its interpretation, for reasons obvious to
the alert.
Let us look at the lists of some of the Sunni traditions, commentators, and
historians who have documented the tradition of Ghadir Khum in
chronological order:
Sunni Traditionists who mentioned the Tradition of Ghadir Khum
1. Mohammed Ibn Idris al-Shafi'i (Imam al-Shafi'i, d. 204) per
"al-Nihayah" by Ibn al-Athir
2. Ahmad Ibn Hanbal (Imam al-Hanbali, d. 241), in "Masnad" and "al-Manaqib"
3. Ibn Majah (d. 273), in "Sunan Ibn Majah"
4. al-Tirmidhi (d. 279), in "Sahih al-Tirmidhi"
5. al-Nisa'i (d. 303), in "al-Khasa'is"
6. Abu-Ya'la al-Mousilli (d. 307), in "al-Masnad"
7. al-Baghawi (d. 317), in "al-Sunan"
8. al-Doolabi (d. 320), in "al-Kuna wal Asmaa"
9. al-Tahawi (d. 321), in "Mushkil al-Athar"
10. al-Hakim (d. 405), in "al-Mustadrak"
11. Ibn al-Maghazili al-Shafi'i (d. 483), in "al-Manaqib"
12. Muhammad al-Ghazzali (d. 505), in "Sirrul `Alamayn"
13. Ibn Mindah al-Asbahani (d. 512), in his book
14. al-Khatib al-Khawarizmi (d. 568), in "al-Manaqib" and "Maqtal al-Imam
al-Sibt"
15. Abul Faraj Ibn al-Jawzi (d. 597), in "Manaqib"
16. al-Ganji al-Shafi'i (d. 658), in "Kifayat al-Talib"
17. Muhib al-Din al-Tabari (d. 694), in "al-Riyadh al-Nadhirah" and
"Dhakha'ir al-'Aqabi"
18. al-Hamawainy (d. 722), in "Fara'id al-Samdtin"
19. al-Dhahabi (d. 748), in "al-Talkhis"
20. al-Khatib al-Tabrizi (d. 8th century), in "Mishkat al-Masabih"
21. al-Haythami (d. 807), in "Majma' al-Zawa'id"
22. al-Jazri (d. 830), in "Asna al-Matalib"
23. Abul Abbas al-Qastalani (d. 923), in "al-Mawahib al-Ladaniya"
24. al-Muttaqi al-Hindi (d. 975), in "Kanz al-Ummal"
25. Abdul Haqq al-Dihlawi, in "Sharh al-Mishkat"
26. al-Hurawi al-Qari (d. 1014), in "al-Muraqat fi Sharh al-Mishkat"
27. Taj al-Din al-Manawi (d. 1031), in "Kunooz al-Haqa'iq fi Hadith
Khair al-Khala'iq" and "Faidh al-Qadir"
28. al-Shaikhani al-Qadiri, in "al-Siratul Sawi fi Manaqib Aal al-Nabi"
29. Ba Kathir al-Makki (d. 1047), in "Wasilatul Amal fi Manaqib al-Aal"
30. Abu-Abdullah al-Zarqani al-Maliki (d. 1122), in "Sharh al-Mawahib"
31. Ibn Hamzah al-Dimashqi al-Hanafi, in "al-Bayan wal Taarif"
... and many others.
Sunni Commentators of Quran who mentioned Ghadir Khum
The following Sunni commentators mentioned that one or some or all of
the mentioned verses of Quran (such as [5:67] which was about the Allah's
order to Prophet for announcement of appointment of Ali, [5:3] which was
about completeness of religion, and [70:1] which was about the curse of
a person who became angry at the Prophet for this announcement) were
reported to have been revealed in the event of Ghadir Khum:
1. Ibn Jarir al-Tabari (d. 310), in "Tafsir al-Bayan"
2. al-Jassas (d. 370), in "Ahkam al-Quran"
3. al-Hafiz Abu Nu'aym (d. 430), in "Asbab al-Nuzool"
4. al-Tha'labi (d. 427 or 437), in "Tafsir al-Tha'labi"
5. al-Wahidi (d. 468), in "Asbab al-Nuzool"
6. al-Qurtubi (d. 568), in "Tafsir Jamiul Hukam al-Quran"
7. al-Fakhr al-Razi (d. 606), in "al-Tafsir al-Kabir"
8. al-Khazin Baghdadi (d. 741), in "Tafsir al-Khazin"
9. al-Nisaboori (8th century), in "Tafsir al-Nisaboori"
10. Ibn Kathir (d. 774), in his "Tafsir" (complete version) under the verse
5:3 (It is ommitted in coincise version narrated from Ibn Mardawayh.
11. al-Hafiz Jalaluddin al-Suyuti (d. 910), in his "Tafsir"
12. al-Khatib al-Sharbini, in his "Tafsir"
13. Abu al-Saud al-Hanafi (d. 972), in his "Tafsir"
14. al-Aloosi al-Baghdadi (d. 1270), in his "Tafsir"
... and many others.
Sunni Historians who mentioned the Tradition of Ghadir Khum
1. Ibn Qutaybah (d. 276), in "Ma'arif" and "Imamah wal Siyasah"
2. al-Baladhuri (d. 279), in "Ansab al-ashraf"
3. Ibn Zawlaq al-Laithi al-Misri (d. 287), in his book
4. Ibn Jarir al-Tabari (d. 310), in an exclussive book "Kitabul Wilayah"
5. al-Khatib al-Baghdadi (d. 463), in "Tarikh Baghdad"
6. Ibn Abd al-Bar (d. 463), in "al-Isti'ab"
7. al-Shahristani (d. 548), in "al-Milal wal Nihal"
8. Ibn 'Asakir (d. 571), in "Tarikh Ibn 'Asakir" and "Yaqoot al-Hamawi"
9. Ibn al-Athir (d. 630), in "Usd al-Ghabah"
10. Sibt Ibn al-Jawzi (d. 654), in "Tadhkirat Khawas al-Ummah"
11. Ibn Abi al-Hadid (d. 656), in "Sharh Nahjul Balagha"
12. Ibn Khalkan (d. 681), in "Tarikh Ibn Khalkan"
13. Abul Fida (d. 732), in his "Tarikh"
14. al-Dhahabi (d. 748) , in "Tadhkirat al-Huffadh"
15. al-Yafi'i (d. 768), in "Miraat al-Jinan"
16. Ibn al-Shaikh al-Balawi, in "Alef Baa"
17. Ibn Kathir (d. 774), in "al-Bidayah wal Nihayah"
18. Ibn Khaldoon (d. 808), in "al-Muqaddimah"
19. al-Nuwairi (d. ~833), in "Nihayat al-Irab fi Finoon al-Adab"
20. al-Maqrizi (d. 845), in "al-Khitat"
21. Ibn Hajar al-Asqalani (d. 852), in "al-Isabah" and "Tahdhib al-Tahdhib"
22. Ibn al-Sabbagh al-Maliki (d. 855), in "al-Fusool al-Muhimmah"
23. Mir Khand (d. 903), in "Habib al-Siyar"
24. Jalalulddin al-Suyuti (d. 910), in "Tarikh al-Khulafa"
25. Ibn Hajar al-Haythami, (d. 974), in "al-Sawa'iq al-Muhriqah"
26. al-Hafiz Ahmad Ibn Muhammad al-'Asimi, in "Zain al-Fata"
27. al-Qirmani al-Dimashqi (d. 1019), in "Akhbar al-Duwal"
28. Noor al-Din al-Halabi (d. 1044), in "al-Sirah al-Halabiyah"
... and many others.
The Tradition of Ghadir Khum is parallel (mutawatir)
The Tradition of Ghadir is narrated in parallel (mutawatir) and is
proven by the Sunnis to be from numerous chain of transmitters:
1. Ahmad Ibn Hanbal narrated it from 40 chains;
2. Ibn Jarir al-Tabari in more than 70 chains;
3. Abu Sa'id al-Sijistani from 120 chains;
4. Abu Bakir al-Jaabi from 125 chains;
5. al-Amir Muhammad al-Yamani (2nd century) had 150 chains;
6. al-Dhahabi has written a complete book on its chains and passed a
verdict that it is Mutawatir;
7. Abul Abbas Ibn `Uqdah has narrated it through 150 chains.
The Tradition of Ghadir Khum is authentic (Sahih)
1. al-Hafiz Abu Isa al-Tirmidhi (d. 279, the author of Sahih Tirmidhi)
wrote: "This is an acceptable (Hasan) and authentic (Sahih) tradition."
(Sahih Tirmidhi, v2, p298)
2. Muhammad Ibn Abdillah al-Hakim (d. 405) wrote: "This tradition is
authentic (Sahih) with the criteria of two shaykhs, al-Bukhari and
Muslim." (al-Mustadrak ala al-Sahihain, v3, pp 108-110)
3. al-Hafiz Ahmad Ibn Muhammad al-Tahawi (d. 321) wrote: "This Hadith is
authentic (Sahih) according to the chains of narrators (asnad) and no
one has said anything contrary to its narrators." (Mushkil al-Athar, v2,
pp 307-308)
4. al-Hafiz Ahmad Ibn Muhammad al-'Asimi wrote: "This tradition is accepted
by Ummah and it is in conformity with the principles." (Zain al-Fata)
Likewise the following Sunni scholars in (chronological order) and many
more pointed that the tradition of Ghadir Khum is authentic (Sahih) with no
doubt:
5. al-Mahamili al-Baghdadi, in "Amali"
6. Ibn Abd al-Bar (d. 463), in "al-Isti'ab"
7. Ibn al-Maghazili al-Shafi'i (d. 483), in "al-Manaqib"
8. Muhammad al-Ghazzali (d. 505), in "Sirrul `Alamayn"
9. Abul Faraj Ibn al-Jawzi (d. 597), in "Manaqib"
10. Sibt Ibn al-Jawzi (d. 654), in "Tadhkirat Khawas al-Ummah"
11. Ibn Abi al-Hadid (d. 656), in "Sharh Nahjul Balagha"
12. al-Ganji al-Shafi'i (d. 658), in "Kifayat al-Talib"
13. Ibn Kathir (d. 774), in his "Tarikh"
14. `Ala al-Din al-Simnani, in "Al-'Urwatul Wuthqa"
15. Ibn Hajar al-Asqalani (d. 852), in "Tahdhib al-Tahdhib"
16. Jalalulddin al-Suyuti (d. 910), in several of his books
17. Abul Abbas al-Qastalani (d. 923), in "al-Mawahib al-Ladaniya"
18. Ibn Hajar al-Haythami, (d. 974), in "al-Sawa'iq al-Muhriqah"
19. Abdul Haqq al-Dihlawi, in "Sharh al-Mishkat"
... and many others.
The Companions who narrated the Tradition of Ghadir Khum
At least 110 companions of the Prophet (PBUH&HF) narrated the tradition of
Ghadir Khum. Here are their names listed alphabetically (sorted in Arabic),
followed by some of the Sunni references in which their traditions are
located. Most of them heard it first hand at the site.
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.
_7
- H - (_
28. Habbah Ibn Juwayn, Abu Qudamah al-'Urani al-Bajali (d. 76-79):
* al-Haythami, in "Majma' al-Zawa'id", v9, p103;
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* al-Doolabi, in "al-Kuna wal Asmaa", v2, p88;
* Ibn al-Athir, in "Usd al-Ghabah", v1, p367;
* Ibn Hajar al-Asqalani, in "al-Isabah", v1, p372;
* al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p34;
29. Hubshi Ibn Janadah al-Salouli:
* Ibn al-Athir, in "Usd al-Ghabah", v3, p307; v5, p205;
* Muhib al-Din al-Tabari, in "al-Riyadh al-Nadhirah", v2, p169;
* al-Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p154;
* Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p211; v7, p349.
* al-Haythami, in "Majma' al-Zawa'id", v9, p106;
* al-Suyuti, in "Tarikh al-Khulafaa", p114;
* Shams al-Din al-Jazri, in "Asna al-Matalib", p4;
30. Habib Ibn Badil Ibn Warqaa al-Khaza'i:
* Ibn al-Athir, in "Usd al-Ghabah", v1, p368;
* Ibn Hajar al-'Asqalani, in "al-Isabah", v1, p304;
31. Hudhaifa Ibn Usaid, Abu Sarihah, al-Ghafari (from the companions
who plegde under the "Tree", d. 40~42):
* al-Tirmidhi, in "Sahih al-Tirmidhi", v2, p298;
* al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p38; from Samhoodi
and Ibn 'Uqdah as in "al-Muwalat".
* Ibn al-Sabbagh al-Maliki, in "al-Fusool al-Muhimmah", p25;
* Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p211; v7, p348.
* Ibn Hajar al-Haythami, in "al-Sawa'iq al-Muhriqah", p25;
* Noor al-Din al-Halabi, in "al-Sirah al-Halabiyah", v3, p301;
32. Hudhaifa Ibn al-Yaman al-Yamani (d. 36):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* al-Hakim al-Hasakani, in "Du'at al-Hudat ila Adaa Haqq al-Muwalat";
* al-Jazri, in "Asna al-Matalib", p4;
33. Hassan Ibn Thabit (one of the poets of al-Ghadir who composed poem
during the ceremony):
* Abu Nu'aym al-Isbahani (d. 430), in "Ma Nazala min al-Quran fi Ali"
34. al-Imam, al-Sibt, al-Mujtaba, al-Hasan Ibn Ali (AS):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt";
35. al-Imam, al-Sibt, al-Shahid, al-Hussain Ibn Ali (AS):
* Ibn 'Uqdah, in "Hadith al-Wilayah";
* Abu Bakr Ju'abi, in "Nakhb al-Manaqib";
* al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt";
* al-Hafiz Ibn al-Maghazili al-Shafi'i, in "al-Manaqib";
* Abu Nu'aym al-Isbahani, in "Hilyat al-Awliyaa", v9, p64;
Note: from this point, for the sake of brevity, we skip the references
under the name of each companion except for the case of few critical
individuals. Interested readers can look up the rest of the references in
the encyclopedia of "al-Ghadir", by Allamah al-Amini (ra), volume 1 of 11.
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