In the name of God, Most Merciful, Most Kind

(All references are from the Qur’an and Sunni books)

Did Prophet Muhammed (pbuh) appoint a successor before he died?

• Who is the successor of Prophet Muhammad(pbuh)?

• Prophet Muhammad (pbuh) announces Imam Ali (as) his successor at a place called Ghadir Khum after

performing his farewell pilgrimage.

• How was the Caliphate decided after the death of Prophet Muhammad (pbuh)?

If you would like more information about the Jafferi School of thought please email yaahlulbayt@gmail.com. Please visit http://www.momineen.co.uk/ and click on the Islamic articles and visit the mominnen shop

1

In the name of God, Most Merciful, Most Kind

Who is the successor of Prophet Muhammad(pbuh)?

Once a person told me that Abu Bakr is more knowledgeable than Prophet Muhammad (PBUH). I asked him how ?! He said "because Abu Bakr understood that he should assign a person as his successor to keep the system and community working in order. As it is well-known Abu Bakr assigned Umar as his successor. But the Prophet failed to realize this important task that the Islamic community needs a qualified leader after him, or perhaps it was not important for the prophet that who is going to take over the power after him"! When I heard that, I started asking the following question from myself: Is it possible that the Prophet of Islam (pbuh) who has tried hard to implement Islam, and tolerated a lot of problems, disasters, and paid big price to establish Islam in Arabian peninsula, leaves people without assigning any person to keep this religion alive after him?! The religion that is to be the last religion of God for this world; the religion that was supposed to be for every nation all over the world both inwardly and outwardly (political authority). What happened that we Muslims are in this miserable situation in the world for centuries? What happened that the chain of successors/rulers (Ulul-Amr) has reached to people like King Husain, Saddam Husain, Husni Mubarak, ...? Something is terribly wrong! Yes, The problem is leadership and Guardianship. Was this problem not so important for prophet or didn't he take it seriously? Of course, he did take it serious and he must have assigned a chain of successors (Caliphs) who where the most qualified as the head of Islamic state and as the guardian of Shari'ah (divine law). Another question that came out to my mind was that: Are Allah and His prophet more qualified to assign the Caliphs, or people? Is Islam on the basis of democracy (government of people over people) or on the basis of theocracy (Kingdom of Allah over the earth)? The history of Islam testifies that the government after the death of prophet was neither democratic nor theocratic. Just a few people gathered in "Saqifah bani Saaedah" and assigned Abu Bakr as Caliph while Imam Ali was busy with the burial of the holy prophet in Medina.

Is it our choice as to whom should be a Prophet or it is Allah's choice?

Can we select Prophet by Shura? The same goes for assigning the successor of Prophet (pbuh), for Allah knows best who is the most qualified for this position. It seems very strange that a deputy of a chief is assigned by any person other than him. Deputy of God (or prophet) is only assigned by God (or prophet), and it is not the people's business! There are many examples in Quran where Allah states that He is the one who assigns a successor on the earth. Allah, Exalted He is, states in Quran:

"O' David, we assigned you as Caliph (successor) on the earth ..." (Quran 38:26) He also states:

"... We have assigned you (Abraham) as Imam (leader) for people ..." (Quran 2:124) As we see, Caliph/Imam for the mankind is assigned by Allah. See also 2:30 (about Adam). Even Prophet Moses, when he wanted to go to Miqaat, did not ask people to form a Shura to assign a Caliph for him. Quran tells us that:

(Moses said: "O' Allah) assign me a vizier from my family, (that is) my brother Aaron (Haroon) ...," (Allah)

said: "We granted your requests, O' Moses." (Quran 20:29-36). Allah, Exalted, also said:

"Surely We gave the book to Moses and assigned his brother Aaron as his vizier." (Quran 25:35). Allah also said:

"... And Moses said unto his brother Aaron: Take my place among the people." (Quran 7:142). Notice that "Ukhlufni" and "Khalifa" (Caliph) are exactly from the same root. In this connection, let us take a look at the following interesting tradition in Sahih al-Bukhari: The Messenger of Allah said to Ali: "Your position to me is like the position of Aaron (Haroon) to Moses, except

that there shall be no Prophet after me"

2

Sunni References: (1) Sahih al-Bukhari, Arabic-English version, Traditions 5.56, 5.700 (2) Sahih Muslim, Arabic, v4, pp 1870-71 (3) Sunan Ibn Majah, p12 (4) Musnad Ahmad Ibn Hanbal, v1, p174 (5) al-Khasa'is, by al-Nisa'i, pp 15-16 (6) Mushkil al-Athar, by al-Tahawi, v2, p309 The Prophet (PBUH) thereby meant that as Moses had left behind Aaron to look after his people when he went to Miqaat (meeting Allah), in the same way he was leaving Ali behind to look after the affairs of Islam after he met Allah (i.e., his death). Let this reminder be food for thought for the possessors of pure heart and open mind. The above verses of Quran concerning Aaron show that even the prophet does not assign his deputy/successor, and it is rather Allah who does that. Prophet Moses prayed to Allah and requested that Aaron becomes his deputy, and Allah approved the suggestion/request of Prophet Moses (AS).

The Prophet Announcing His Successor in His First Speach

The following two traditions are written, one after the other, in the History of al-Tabari which is one of the important history book for the Sunnis. Besides al-Tabari, many other historians and traditionists and commentators of Quran from among Sunnis have recorded this tradition in their books. (see below for the list of references). The two traditions explicitly indicate that the Holy Prophet of Islam (peace be upon him and his family), with the order of Allah, has introduced Ali Ibn Abi Talib as his successor even in his first open speach to the people: Narrated Ibn Humayed, from Salamah, from Muhammad Ibn Is'haq, from Abd al- Ghaffar Ibn al-Qasim, from al-Minhal Ibn Amr, from abdallah Ibn al-Harith Ibn Nawfal Ibn al-Harith Ibn Abd al-Muttalib, from Abdallah Ibn Abbas, from Ali Ibn Abi Talib: When the verse "And warn your close tribe (Quran 26:214)" was revealed to the prophet, he called me and said to me, "Ali, God has commanded me to warn my tribe of near kindred. I was troubled by this, since I knew that when I discuss the matter to them they would respond in a way which I would not like. I kept silent until Gabriel came to me and said "If you do not do what you are commanded, your Lord will punish you." So prepare a measure of wheat for us, add a leg of lamb to it, fill a large bowl of milk for us, and then invite sons of Abd al- Muttalib for me so that I may speak to them what I have been commanded to tell them." I did what he had told me to do. At that time they numbered forty men more or less, including his uncles Abu Talib, Hamzah, al-Abbas, and Abu Lahab. When they had gathered together, he called me to bring the food which I had prepared. I brought it, and when I put it down theprophet took a piece of meat, broke it with his teeth and put it in the dish. Then he said, "Take in the name of God." They ate until they could eat no more, and yet the food was as it had been. I swear by God, in whose hand Ali's soul rests, that a single man could have eaten the amount of food which I prepared for them. Then he said "Give them something to drink." So I brought them the bowl and they drank from it until they became full, and I swear by God that one man could have drunk that amount. When prophet wanted to speak to them, Abu Lahab interrupted him and said "Your host has long since bewitched you." Then they dispersed without the prophet speaking to them. On the following day he said to me "Ali, this man interrupted what I wanted to say so that people dispersed before I could speak to them. Prepare the same food for us as you did yesterday, and invite them here." I did this, and brought them food when he called me. He did as he had done the other day, and they ate until they could eat no more. Then he said, "Bring the bowl," and they drank until they could drink no more. Then he spoke to them, saying, "Banu Abd al-Muttalib, I don't know of any young man among Arabs who has brought for his people something better than what I have brought to you. I bring the best of this world and the world after, since God has commanded me to summon you to him. Which of you will aid me in this matter, so that he will be my brother, the executor of my will (Wasi), my successor (Caliph) among you?" They all held back, and even though I was the youngest, I said "I will be your helper, O' prophet of God." He put his hand on the back of my neck and said "This is my brother, the executor of my will (Wasi), my successor (Caliph) among you, so listen to him and obey him." They rose up laughing and saying to Abu Talib, "He has commanded you to obey your son and to obey him!" Sunni References: (1) History of al-Tabari, English version, v6, pp 88-91 (2) History of Ibn Athir, v2, p62 (3) History of Ibn Asakir, v1, p85

3

(4) Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, v5, p97 (5) Tafsir al-Khazin, by Ala'uddin al-Shafi'i, v3, p371 (6) Shawahid al-Tanzil, by al-Hasakani, v1, p371 (7) Kanz al-Ummal, by al-Muttaqi al-Hindi, v15, p15, pp 100-117 (8) al-Sirah al-Halabiyah, v1, p311 (9) Dala'il al-Nabawiyyah, by al-Baihaqi, v1, pp 428-430 (10) al-Mukhtasar, by Abul Fida, v1, pp 116-117 (11) Life of the Muhammad, by Hasan Haykal, p104 (First Arabic Edition only. In the second edition the last sentence

of the Prophet is deleted.) (12) Tahdhib al-Athar, v4, pp 62-63. The above tradition was also narrated by important Sunni figures such as Muhammad Ibn Is'haq, Ibn Abu Hatem, and Ibn Mardawayh. It is also recorded by many orientalists including T. Carlyle, E. Gibbon, J. Davenport, and W. Irving. As we see, Prophet ordered people to LISTEN AND FOLLOW ALI even in his first open speach, that is, when he declared his prophethood openly. " The next tradition in the History of al-Tabari is as follows: Narrated Zakariyya Ibn Yahya al-Darir, from Affan Ibn Muslim, from Abu Awanah, from Uthman Ibn al-Mughirah, from Abu Sadiq, from Rabiah Ibn Najid: A man said to Ali: "O Commander of believers, how did you become the heir of your cousin to the exclusion

of your paternal uncle?" Ali said:"Ahem" three times until every body craned their necks and pricked up their ears, and then said " The Prophet invited the whole of the Banu Abd al-Muttalib, including his own closest relatives, to eat a year old lamb and to drink some milk. He also prepared a quantity of wheat for them, and they ate until they were full, while the food remained as it was, as though it had not been touched. Then he called for a drinking cup and they drank until they could drink no more, while the drink remained as though it had not been touched and they had not drunk. Then he said Banu abd al Muttalib, I have been sent to all men in general and to you in particular. Now that you have seen what you have seen, which of you will swear an oath of allegiance to me to become my brother, my companion, and my inheritor? Not one of them rose up, so I stood up before him even though I was the youngest there. He said Sit down. He repeated the words he had spoken for three times while I would rise up and he would say to me sit down. On the third occasion, he struck his hand on mine. In this way I became the heir of my cousin to the exclusion of my uncle."

Sunni References: History of al-Tabari, English version, v6, pp 91-92 A brother mentioned that in the above incedent the Prophet was only addressing his own family Banu Abd al-Muttalib and not the whole of the Muslims. The most probable explanation here is that the Prophet intended Ali as his successor in taking care of the affairs that relate to the family of Banu Abd al-Muttalib only in his absence and after his demise and not as a successor to the leadership of all Muslims. Here I should state, first, that the Children of Abd al-Muttalib were not the family of Prophet. They were the relatives of Prophet. From the quoted tradition, we can not conclude that what he said was just for his relatives. He just started with his relatives. Now, do you honestly believe that the Prophet assigned a successor after him for the tribe of Abd al-Muttalib, but he forgot to assign any successor for the rest of community? the Prophet was not a nationalist. He was not sent only for the children of Abd al-Muttalib. He was sent to all mankind as he mentioned himself in the tradition. So why is this negligence (about forgetting other people)? If assigning a successor is duty of prophet, it can not be limited to a certain people, because the Prophet was not sent just to a certain people. Moreover, it was not the only time that the prophet declared Ali as his successor. However, it was the first time. There are many traditions inside Sunni collections of traditions which either implicitly or explicitly indicate whom the Prophet (PBUH) chose as his successor. The official announcement, however, was in "Ghadir Khum" as Sihah Sittah (the six Sunni collections of the traditions) testify.

The Prophet (PBUH) said: Ali is with truth, and truth is with Ali.

Sunni reference: Tarikh, by al-Khateeb al-Baghdadi The two Shaikhs: al-Bukhari and Muslim did not mention the important event pertaining the first speach of the Prophet (PBUH) though it was reported by many historians and traditionists. Instead, Muslim and some other traditionists

4

reported an event that took place after this event. They reported the appearance of the Messenger on Al-Safa and his call to the Qureshite clans (the Meccans) and his invitation to them to believe in the new faith. Muslim and these reporters mentioned this late event and tied it with the verse of the warning of the closest relative of the Holy Prophet. Muslim recorded that Abu Huriarah reported the following: When this verse was revealed: "And warn thy closest relatives," the Messenger of God called the Qureshites and they came together. He addressed them in general and in particular. He said: "O children of Ka'ab Ibn Lu'ay, save yourselves from Hell. O children of Murrah lbn Ka'ab, save yourselves from Hell. O children of Hashim save yourselves from Hell. O Fatimah, save yourself from Hell. For I do not possess any protection for you from God, except that you have relations to me which I would like to observe." Sunni reference: Sahih Muslim, v3, pp 79-80 It is amazing that God commanded His Messenger to warn the closest of his relatives, who were the children of Abdul-Muttalib, but the Prophet called upon the children of Ka'ab Ibn Lu'ay and the children of Murrah Ibn Ka'ab who are from the remotest of his relatives. It is inconceivable that the Messenger of God disobeys what his Lord commanded him to do. And what is more amazing is that the messenger called upon his daughter (Fatimah) publicly, to save herself from Hell, yet she was the purest Muslim girl whose father and mother were the purest parents. Fatimah, at the time of the revelation of the above verse was according to the historians, either two years or eight years old. al-Hakim in his al- Mustadrak, v3, p61 reported that she was born 41 years after the birth of her father. It would be illogical that the Prophet addresses himself to a two year old child or that he put a pure Muslim girl (who was still a minor, not exceeding eight years of age) on the same level with the pagans of Banu Ka'ab and Banu Murrah. And more curious is the Hadith of Aisha which Muslim recorded in his Sahih as follows: "When the verse of warning was revealed, the Messenger of God said: 'O Fatimah, daughter of Mohammad, Safiya, daughter of Abdul-Muttalib, I have nothing in my power to protect you against God. Ask me from my wealth whatever you want.' " Sunni reference: Sahih Muslim, v3, p79-80 This Hadith does not agree with the previous one. For this Hadith reported that the Holy Prophet addressed himself to the children of Abdul-Muttalib alone, while the other Hadith reported that the Holy Prophet publicly addressed himself mostly to other than the Prophet's clan. And most weird in this Hadith is that the Messenger addressed himself publicly while on the Safa mainly to his youngest daughter Fatimah while she was living with him where he sees her every hour. It is also curious that the address which he directed to her and to the other members of the children of Abdul-Muttalib did not contain any message, such as calling upon them to worship God or to avoid idol-worshipping. Furthermore, Aisha was not born at the time of the event. The Messenger died when she was only eighteen years old. (See al-Tabaqat, by Ibn Sa'd, v8, p61). And this event took place ten years before the Hijrah (twenty years before his death). Abu Hurairah also was not an eye-witness to the event because he saw the Messenger for the first time when the Messenger was coming back from Khaibar in the 7th year after the Hijrah. (See al- Tabaqat, by Ibn Sa'd, v4, p327). And more curious than all is that Al-Zamakhshari reported that Aisha, daughter of Abu Bakr and Hafsa, daughter of Omar, were among the ones whom the Holy Prophet addressed after the revelation of this verse of warning (which was revealed before the birth of Aisha). (See al-Sirah al-Halabiyyah, by Ali Ibn Burhanuddin al-Halabi, v1, p321) This clearly indicates that recorders or the reporters of these traditions were seriously confused. They overlooked the fact that the verse commands the Prophet to warn his closest relatives, who were the children of Abdul- Muttalib, and that the Holy Prophet is not expected to disobey the order of God. What these traditions convey is opposed to the verse itself, and whatever disagrees with the Holy Qur'an has to be disregarded. The event which the historians and many Hadith recorders reported of holding a conference with his immediate relatives is the only logical course which the Holy Prophet was expected to follow after the revelation of the verse.

5

The Opinion of Imam Ali on Caliphate

A contributor mentioned that, in one of the sermons of Nahjul Balagha it is written that Imam Ali mentioned consultation as one of the reason why he has the legitimate right for Caliphate. Here, Ali is contradicting the Shia thesis that Muhammad wanted to appoint Ali as the Imam. What you are referring to is not a sermon of Imam Ali to Muslims, and you have also taken it out of context. it was a part of his letter to Muawiyah when he refused to give his oath to Imam Ali (AS). Moreover, in contrary to your claim, in that letter Imam Ali did NOT say that he BELIEVES in the function of election for Caliphate. (Please see the full text of the letter below). He rather wanted to use the argument of his opponents against themselves. When all the people of Medina unanimously swore allegiance to Imam Ali (AS), Muawiyah refused to comply apprehending danger for his own power, and in order to provide an excuse for his disloyalty, he claimed that since he did not participate in the election, the election of Imam Ali (AS) was unlawful, and thus there should be another general election. This was while Abu Bakr was elected by a very few number of people and there was no national vote so that one could consider the caliphate of Abu Bakr as a result of people's election. But the rulers who came after the Prophet imposed upon people that this is what election means, and this became a principle imposed on people and assumed to be their verdict that whoever the nobles of Medina elect would be deemed to represent the entire world of Islam, and no person has right to question it, whether he was present at the time of election or not, and that no one has right to reconsider the matter. People, from whom Muawiyah was later receiving support, were those who had clamoured the loudest about that argument. But when the rulership of the Muslim State in the form of caliphate came to Imam Ali, they rebelled against it, many of them were rebelling even after having sworn the oath of allegiance to him. Here, in this letter to Muawiyah, Imam Ali is quoting the argument which was once employed against him when he refused to give his oath to Abu Bakr. Imam Ali (AS) mentioned that if an election by people is the criterion to decide on the Caliphate, a general election took place in Medina to elect him as Caliph by Emigrants and Helpers and nobody can deny this fact. Therefore even according to the principles formulated by the opponents of Imam Ali (AS), his election was lawful, regular and bonafide. Thus Muslim who already accepted such principles to legitimize the election of the Abu Bakr, have no the right to speak or act against him (Ali). And Muawiyah had no right to propose re-election nor to refuse allegiance when, in practice, he recognized this principle for Abu Bakr. In his letter, the Imam wrote to Muawiyah: "Verily those who swore allegiance to Abu Bakr, Umar and Uthman have sworn allegiance to me on the same basis on which they swore allegiance to them. On this basis, he who was present has no choice (to reconsider), and he who was absent has no right to reject. Consultation was confined to Emigrants and Helpers. If they agree on an individual and name him leader, it was supposed that it is Allah's satisfaction. If any one goes against such decision due to innovation, they (used to) return him from what he kept away, and if he refuses (to abide the decision) they (used to) fight him for following a course other than of the believers, and Allah will put him back from where he had run away." "O' Muawiyah, if you use your brain without your tendencies and desires, you will find me the most innocent of all in respects to Uthman's blood, and you surely know that I was in seclusion from him unless you conceal what is quite open to you and attribute all these false rumors to me." In the above letter Imam Ali is using counter argument to demolish the argument of Muawiyah. This method is known as arguing with the adversary on the basis of his wrong premises so as to demolish his argument. On the point of religion, Imam Ali (AS) never regarded consultation with chiefs or the common vote to be the criterion of the validity of Caliphate, otherwise he would not have allowed himself to delay to give allegiance to Abu Bakr for the first six month of his Caliphate which is an undeniable fact held by all Muslims. This is proof of the fact that he did not regard these self-concocted methods as the criterion for the validity of caliphate. However, to place before Muawiyah meant opening the door to questions and answers. He, therefore, attempted to convince him with his own premises and beliefs so that there could be no scope for interpretation or for confusing the matter. Imam Ali cited the above argument merely as a stopple against Muawiyah (and on another occasion to Talha and Zubair) simply to prove how fictitious and flimsy were the points raised by his enemies to deprive him of his just rights and how they would go back upon their accepted principles to harm him.

6

One may recall that such counter argument was used by Prophet Abraham in the Quran where he once claimed to be the worshipper of the Sun and the moon to show people that how a wrong premise would result in self- contradictory result. On this occasion, Imam Ali (AS) did not argue on the strength of any saying of the prophet which would serve as his final say about the caliphate, because the grounds for refusal in his case was in respect of the style of the principle of the election. Therefore, in keeping with the requirements of the situation, a reply based on the opponent's principles could alone quiten him. Even if he had argued on the strength of the Prophet's command, it would have subjected to various interpretations and the matter would have been prolonged instead of being settled. In fact Muawiyah's real aim was to prolong the matter that at some point his own authority might get support. Imam Ali had already witnessed that soon after the death of Prophet (PBUH) all his sayings regarding the appointment of his successor had been set aside. Therefore, how after the lapse of a long time, could one be expected to accept it when habit had been established to follow one's free will against the Prophet's commandments? Moreover, there are many sermons in Nhajul Balagha where Imam Ali unequivocally states his right was usurped from day one of the death of the Mercy to Mankind, Muhammad (PBUH). below is one example of it: Sermon 7/3 of Nahjul Balagha Survey of the period after the demise of the Holy Prophet (PBUH&HF) [This is the famous sermon of Shiqshiqiyyah. It is so named because while Imam Ali was delivering it an Iraqi got up and presented a letter to him. He got busy in reading it. When he had finished the letter Abdullah Ibn Abbas requested him to continue his sermon. The Imam replied, " Ibn Abbas ! This speech of mine was extempore and was being delivered at the impulse of that moment like the Shiqshiqiyyah (the roar of a camel), it can't be continued." So far as the subject is concerned the sermon is self-explanatory.] By Allah, that man snatched the caliphate as if it was a dress which could be put on by him; though he knew very well that I was as indispensable to the position of caliphate as the axis to the grind-stone (upon which its revolvings depend). The flood water flows down from me and the bird can not fly up to me. But I was forced to bear this usurpation and turn my face away from the calamity; I was in a serious situation. There were two alternatives before me either to fight for my rights without the help of supporters, or to patiently endure the affliction; the endurance was going to be of such a sad and long duration that during this period young men would become old, and the true believer acts under strain till he meats Allah (on his death). After thoughtful consideration I came to the conclusion that the wisest course for me was to face the disaster with patience and courage. I, therefore, bore it all patiently and endured those periods though there was pricking in my eye and feel of suffocation in my throat. I watched plundering my right (leadership) till the first one went his way (i.e., died), but while passing away he appointed someone else as the caliph. Is it not astonishing that during his lifetime the First Caliph was always badly in need of the help of others to compensate for his imperfections and defects and to cover his faults and failures, but at the time of his death he thought himself to be wise and learned enough to fix and appoint somebody to carry on the duties at which he was a complete failure himself. No doubt that these two shared its udders strictly among themselves leaving the State in such a sadly injured condition that the passage of time was increasing the intensity of the injury. Mistakes were in plenty. But it was carried on under the guise of law and order and many lame excuses were offered to justify those irreligious and unholy arrogation's and many more were repeated later.

Thus the situation was brought to such a pitch that whosoever took up the reins of the State or caliphate was in the unhappy dilemma of riding an untrained and stubborn she-camel; if desiring to keep the animal under control he had pulled the bridle hard, he would slit and wound its nostrils, and if he had allowed it a free run, the animal would rush itself and its rider to destruction. I swear by Allah that people have consequently got involved in recklessness, wickedness, and deviations. Nevertheless, I remained patient despite the length of period and the stiffness of trial till the second person also died; but before his death he left the question of the caliphate to the decision of a committee and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to first of them that I was now considered to be akin to these ones? But in the interest of humanity and religion I agreed to be a member of this select committee. I had to adjust myself to their level, to demand my just rights of them, as I had done at the time of those who were superior to them.

7

One of the members of this committee turned against me because of his hatred (by this the Imam meant either Said or Talha), the other (Abdur Rahman bin Awf) had also got inclined the other way due to very obvious reason of kinship, besides a few other reasons which the world came to know later (he was brother-in-law of Caliph Uthman). Consequently the third proudly took charge of the caliphate, as if it was a private grazing-ground, and with bloated stomachs he and members of his clan (Bani Umayyah) started plundering the wealth of the Muslim world in the same recklessly gluttonous manner as characterizes a camel when it devours harvest grass. However, this man met an untimely death. The greed of his clan was the cause of his fateful end. After his death people flocked around me imploring me to take up the caliphate. They gathered in such numbers and were so anxious to show their sincerity that both of my sons (Hasan and Husayn) were almost getting crushed in the crowd and my dress was torn. They were simply falling upon me to accept their rulership and leadership. I could have turned down their request but I was afraid that with my refusal they would completely become out of touch with truth and religion. When I accepted their rulership and made them follow the path of Allah, the same path as the Holy Prophet (peace of Allah be upon him) taught them to follow, they revolted. One party (i.e., Aisha and her company) broke the oath of allegiance and another (i.e., Muawiyah) turned disobedience while others began acting wrongfully as if they had never heard the Holy Quran saying, "Paradise is meant for those who neither create mischief nor do they oppress human beings; the eternal peace and happiness is for those who lead a pious life". (Quran 28:83). Yes, by Allah, they had heard it and understood it, but the vicious ways of life fascinated them and its luxuries, its pomp and show as well as its power and wealth enchanted them. Behold, by Him who split the grain (to grow) and created the living things, if people had not come to me and supporters had not exhausted the argument, and if there had been no pledge of Allah with the learned to the effect that they should not be satisfied in the gluttony of the oppressor and the hunger of the oppressed, and had He not made it incumbent upon them to secure back the usurped rights of the weak from the oppressors, I would even now have left the rulership as I did earlier and would have allowed it to sink into anarchy and chaos. Then you would have seen that in my view the glamour of a vicious life of your world is no better than the sneezing of a goat. Don't tell me this is the product of Sayyed Radhi. In fact, this particular sermon of Imam Ali was being circulated among the Sunni scholars 200 years before the BIRTH of Sayyed Radhi and they acknowledged that the above sermon is the genuine sayings of Imam Ali (AS), and I have 27 documents to prove this. In fact, Nahjul Balagha is not merely a Shi'ite source, and many Sunni scholars have also written commentary to it. Prophet (PBUH&HF) said:

Whoever I am his prophet, Ali is his ruler.

On the Khilafa of Ali ibn Abi Talib : Abdullah Ibn Masud narrated: The messenger of Allah (PBUH&HF) ordered me to follow him, on the night of the Jinn. I went with him until we reached the hight of Mecca... (the prophet) said: "I was promised that the Jinn and human will believe in me. As to the human they believed in me, as to the Jinn you have seen"; he continued: "I feel that my end is drawing near." I said: O Messenger of Allah, won't you make Abu Bakr as your Caliph? He turned away from me, so I realized that he disagreed; I said: O Messenger of Allah, won't you make Umar as your Caliph? He turned away from me, so I realized that he disagreed; I said: O Messenger of Allah, won't you make Ali as your Caliph? He said: "(That's) him. By the One whom beside there is no God, if you chose him and obeyed him He (Allah) would have entered you into Paradise all together." Sunni references: - Majma' al-Zawa'id, by al-Haythami, v8, p314 ( Also mentioned by al-Tabarani)

Certainly your Master is ...

Certainly your Master is Allah and His Messenger and those who believe who establish prayer and give charity while they bow. And who ever takes Allah and His Messenger and those who believe as a guardian, so surely the

party of Allah will be victorious. (Quran 5:55-56) It is unanimous that the verse descended about Imam Ali (AS) when he gave away in charity his ring while he was in a state of kneeling in his prayer. Many Sunni commentators of the Quran confirm the fact that the above verse descended

8

on the honor of Imam Ali and many Sunni scholars have also mentioned the unanimity or consensus of opinion in their books. Here are some references in this regard: (1) Tafsir al-Kabir, by Ahmad Ibn Muhammad al-Tha'labi, under Verse 5:55 (2) Tafsir al-Kabir, by Ibn Jarir al-Tabari, v6, pp 186,288-289 (3) Tafsir Jamiul Hukam al-Quran, by Muhammad Ibn Ahmad Qurtubi, v6, p219 (4) Tafsir al-Khazin, v2, p68 (5) Tafsir al-Durr al-Manthoor, by al-Suyuti, v2, pp 293-294 (6) Tafsir al-Kashshaf, by al-Zamakhshari, Egypt 1373, v1, pp 505,649 (7) Asbab al-Nuzool, by Jalaluddin al-Suyuti, Egypt 1382, v1, p73 on the authority of Ibn Abbas (8) Asbab al-Nuzool, by al-Wahidi, on the authority of Ibn Abbas (9) Sharh al-Tjrid, by Allama Qushji (10) Ahkam al-Quran, al-Jassas, v2, pp 542-543 (11) Musnad Ahmad Ibn Hanbal, v5, p38 (12) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, p391, Tradition #5991 (13) al-Awsat, by Tabarani, narrated from Ammar Yasir (14) Ibn Mardawayh, on the authority of Ibn Abbas ... and more. There is also a tradition related by Ibn Salam whose chain of sources rises up to the Prophet (PBUH) himself. Please refer to the Sahih of Nisa'i or the commentary of Sura Ma'idah in Jam'a Bayn al-Sihah al-Sittah. In Ghayat al-Maram, p18, Sayyid al-Bahrayni forwards twenty four (24) traditions from sources other than the Ahlul-Bayt, all supporting the above fact. For the sake of brevity, I am going to confine my self to a tradition occuring in the commentary of the Quran by Abi Is'haq Ahmad Ibn Muhammad ibn Ibrahim Nisaboori al-Tha'labi. A few comments on the respected personality: He died in 337 AH and Ibn Khallikan gives an account of his death saying: "He was unique as a commentator of the Quran and his Tafsir al-Kabir is superior to all other interpretations." When he reached this verse he recorded this in his Tafsir al-Kabir on the authority of Abu Dhar al-Ghifari, who said: Both of my ears may turn deaf and both of my eyes may become blind If I speak a lie. I heard the Messenger of Allah, Allah's blessings and peace be upon him , saying, "Ali is the guide of the righteous and the slayer of the infidels. he who has helped him is victorious and he who has abandoned him is forsaken. " One day I said my prayers in the company of the Prophet. A beggar came to the mosque and begged for alms, but nobody gave him anything. Ali was in a state of kneeling in the prayer. He pointed out his ring to the beggar, who approached him and removed the ring from his finger. Thereupon the Prophet, Allah's (pbuh) implored Allah the Mighty and Glorious, saying: "O Allah! My brother Moses begged you saying, 'My Lord, delight my heart and make my task easy and undo the knot in my tongue so that they may understand me, and appoint from my kinsmen, Haroon, my brother, as my vizier, and strenghthen my back with him and make him participate in my mission so that we may glorify You and remember You more frequently. Certainly You see us.' And You inspired him: 'O Musa! All your requests have been granted.' O Allah! I am your slave and your prophet. Delight my heart and make my task easy and appoint from among my kinsmen Ali as my vizier and strengthen my back with him." Abu Dhar, then, proceeded "By Allah, the Messenger of Allah, Allah's (pbuh) had not yet finished his supplication when the trustworthy Gabriel descended to him with this Verse "Certainly Allah is Your Master, and His Prophet and those who believe who establish prayer and give charity while they bow. And whoever takes Allah and His Messenger and those who believe as a guardian, so surely the party of Allah will be victorious." Sunni reference: Tafsir al-Kabir, by al-Tha'labi under the commentary of verses 5:55-56 of Quran.

9

A few comments by the other Commentators Allama al-Tabarsi, while commenting on this verse in Majma' al-Bayan states: "The plural form has been used for Ali, Commander of the faithful, in order to express his honor and eminence." And masters of the Arabic language use the plural form for an individual to show respect. Allama al-Zamakshari in his Tafsir al-Kashshaf, has mentioned another nice point which is as follows: If you inquire how this plural word is applicable to Ali, may Allah be gracious to him, who is an individual, I shall say that though this verse is about Ali, an individual, the plural form is used in order to presuade others to act similarly and to give alms as readily as Ali did. There is also an implied instruction that the faithful should keep themselves always on the look out for occasions of acts of sympathy, benevolence and charity to the poor and the needy, and readily do the needful without waiting till the completion of even so important a duty as saying a prayer. Sunni reference: Tafsir al-Kashshaf, by al-Zamakhshari, v1, p649

Prophet Muhammad (pbuh) announces his successor at a place called Ghadir Khum after 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 today's 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 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

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) 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

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 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 only as a result of the 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:

"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 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 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-Khasa'is, by al-Nisa'i, 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-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) 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-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 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 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:

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! Didn't 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-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 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 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! Don't 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! 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:

"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 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

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 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 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 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):

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 Isma'il 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 wala'i). Whoever (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 "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

Sa'id 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-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 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-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"

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), Sa'd 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 "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) 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! 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-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 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 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 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 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-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) 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: - 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 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-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) 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-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: 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: - Khasa'is, by al-Nisa'i, 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: "Whoever's 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 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 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) 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) is a metaphorical way to stress Ali's 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-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"

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 "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)

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-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) 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 ( * 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;

24

* 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;

25

* al-Nisaboori, in "Tafsir al-Nisaboori", v6, p194; * Jamaluddin al Zarandi, in "Nudhum Durar al-Samtain"; * "al-Jame' al-Saghir", v2, p555; * "Mishkat al-Masabeeh", p557; * Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p152, p397; * Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p209; v7, p349; * ... Several others from the above sources. 19. Baridah Ibn al-Hasib Abu-Sahal al-Aslami (d. 63): * al-Hakim, in "Mustadrak al-Hakim", v3, p110; * Abu Nu'aym al-Isbahani, in "Hilyat al-Awliyaa", v4, p23; * Ibn Abd al-Bar, in "al-Isti'ab", v2, p473; * Shams al-Din al-Jazri, in "Asna al-Matalib", p3; * al-Suyuti, in "Tarikh al-Khulafaa", p114; * "al-Jame' al-Saghir", v2, p555; * al-Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p397; * al-Badukhshi, in "Nuzul al-Abrar", p20; * "Tafsir al-Manar", v6, p464. 20. Abu Sa'id, Thabit Ibn Wadi'a al-Ansari al-Khazraji al-Madani: * Ibn al-Athir, in "Usd al-Ghabah", v3, p307; v5, p205; * Ibn 'Uqdah, in "Hadith al-Wilayah"; * al-Qadhy, in "Tarikh Aali Muhammad", p67. 21. Jabir Ibn Samrah Ibn Janadah, Abu Sulaiman al-Suwa'i (d. 70~74): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt", section 4; * al-Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p398; 22. Jabir Ibn Abdullah al-Ansari (d. 73/74/78 in Madina): * Ibn 'Uqdah, in "Hadith al-Wilayah"; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; * Ibn Abd al-Bar, in "al-Isti'ab", v2, p473; * Abi al-Hajjaj al-Mazzi, in "Tahdhib al-Kamal fi asmaa al-rijal"; * Ibn Hajar al-Asqalani, in "Tahdhib al-Tahdhib", v7, p337; * al-Hafiz al-Ganji al-Shafi'i, in "Kifayat al-Talib", p16; * Ibn Kathir, in "al-Bidayah wal Nihayah", v5, p209; * Muttaqi al-Hindi, in "Kanz al-Ummal", v6, p398; * al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p41; * Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p3. * al-Tha'labi, in "Tafsir al-Tha'labi" 23. Jublah Ibn 'Amrou al-Ansari: * Ibn 'Uqdah, in "Hadith al-Wilayah"; 24. Jubair Ibn Mut'am Ibn 'Uday al-Qurashi al-Nawfali (d. 57/58/59): * al-Qadhy Bahlool Bahjat, in "Tarikh Aali Muhammad", p67. * Shahab al-Din al-Hamadani, in "Mawaddat al-Qurba"; * al-Qundoozi al-Hanafi, in "Yanabi' al-Mawaddah", p31, p336. 25. Jarir Ibn Abdullah Ibn Jabir al-Bajali (d. 51/54): * al-Haythami, in "Majma' al-Zawa'id", v9, p106; from "al-Mu'jam al-Kabir" of al-Tabarani; * al-Suyuti, in "Tarikh al-Khulafaa", p114; from al-Tabarani; * Muttaqqi al-Hindi, in "Kanz al-Ummal", v6, p154, p399; * Ibn Kathir, in "al-Bidayah wal Nihayah", v7, p349; 26. Abu Dhar al-Ghafari, Jundub Ibn Janadah (d. 31): * Hamawaini, in "Fara'id al-Samtayn", section 58; * al-Khatib al-Khawarizmi, in "Maqtal al-Imam al-Sibt"; * Ibn 'Uqdah, in "Hadith al-Wilayah"; * Abu Bakr Ju'abi, in "Nakhb al-Manaqib"; * Shams al-Din al-Jazri al-Shafi'i, in "Asna al-Matalib", p4. 27. Abu Junaidah, Junda' Ibn 'Amrou Ibn Mazin al-Ansari: * Ibn al-Athir, in "Usd al-Ghabah", v1, p308; * al-Qadhy Bahlool Bahjat, in "Tarikh Aali Muhammad", p67. 28. Habbah Ibn Juwayn, Abu Qudamah al-'Urani al-Bajali (d. 76-79): * al-Haythami, in "Majma' al-Zawa'id", v9, p103; * Ibn 'Uqdah, in "Hadith al-Wilayah"; * al-Doolabi, in "al-Kuna wal Asmaa", v2, p88; * Ibn al-Athir, in "Usd al-Ghabah", v1, p367; * Ibn Hajar al-Asqalani, in "al-Isabah", v1, p372;

26

* 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 Samhood 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):

27

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 -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":

28

She said: "The Messenger of Allah (s) said: Whomever I was his leader [wali], then Ali is his leader [wali]. And whomever I was his Imam then Ali is his Imam."

97. Fatimah bint Hamzah Ibn Abdul Muttalib: 98. Qais Ibn Thabit Ibn Shammas al-Ansari: 99. Qais Ibn Sa'd Ibn 'Abadah al-Ansari al-Khazraji: 100. Abu Muhammad, Ka'b Ibn 'Ajrah al-Ansari al-Madani (d. 51): 101. Abu Sulaiman, Malik Ibn al-Huwairith (d. 74): 102. al-Miqdad Ibn 'Amrou al-Kindi al-Zuhri (d. 33): 103. Najiyah Ibn 'Amrou al-Khaza'i: 104. Abu Barza, Fadhlah Ibn 'Atabah al-Aslami (d. 65) 105. Nu'aman Ibn 'Ajlan al-Ansari: 106. Abu Wasmah, Wahshi Ibn Harb al-Habashi al-Humsi: 107. Wahab Ibn Hamzah: 108. Abu Juhaifah, Wahab Ibn Abdullah al-Suwa'i (d. 74): 109. Hashim al-Murqal Ibn 'Atabah Ibn Abi Waqqas al-Zuhri al-Madani (d. ied in Siffin year 37): 110. abu Murazim, Ya'la Ibn Murrah Ibn Wahab al-Thaqafi: ============== More Available ============== * 84 Names of narrators from "Tabi'in" (the following generation of the companions) who narrated the Tradition of

Ghadir Khum. * 360 Names of the Sunni Scholars over the past 14 centuries of the Islamic calendar who reported the Tradition of

Ghadir Khum. • 22 Documented Protests with some companions and others about the event of Ghadir Khum.

How was the Caliphate decided after the death of Prophet Muhammad (pbuh)?

The Formation of the Caliphal Order at the Saqifah

The blessed and fruitful life of the Most Noble Messenger (pbuh), each moment of which had been filled with resplendent deeds, had come to an end. The great founder of Islam, the soul of the world, the savior of mankind, had bid farewell to life and departed for the eternal realm. With his departure the link of revelation with this world was severed, and the heavenly manifestations of that blessed being, to describe which is beyond human power, faded away for ever. May God's pece be upon him His body had not yet been interred. 'Ali, some members of the Bani Hashim, and a few Companions were busy washing and enshrouding the body in preparation for burial; they, and they alone, were fully preoccupied with the great blow that had descended and the urgent duty they had to perform. [107] At the very same time, a group of the Helpers had convened a meeting at a pavilion nearby known as the Saqifah of the Bani Sa'idah in order to settle the matter of succession to the Prophet in conformity with their own wishes. 'Umar immediately sent a message to Abu Bakr, who at that time was in the house of the Prophet, telling him to join him immediately. Abu Bakr realized that something significant was about to happen, so he left the house and hurried together with 'Umar to the meeting place where the Helpers were meeting, being joined on the way by Abu 'Ubaydah b. al-Jarrah. [108] Ahmad Amin, a well-known Sunni and Egyptian writer whose stance toward the followers of the Ahlul Bayt is negative to the point of fanaticism, writes as follows: "The Companions of the Prophet (pbuh) were at odds over the question of the succession. It was a sign of their unworthiness that they began arguing over it before the Prophet had even been buried. It was only 'Ali b. Abi Talib, peace be upon him, who did not behave in this fashion, busying himself instead with the washing, enshrouding and burial of the Prophet The foremost among the Companions were all intriguing over the succession; they had abandoned the body of the Prophet, and no one was present at the burial save 'Ali and his family, or showed any respect for the one who had guided them and brought them forth from the darkness of ignorance. They did not even wait for the burial to take place before they started fighting with each over his legacy." [109] Different groups were advancing arguments on their own behalf at the Saqifah. The Helpers claimed to be exceptionally privileged in that they had preceded others in Islam, had enjoyed the respect of the Messenger of God, peace and

29

blessings be upon him and his family, and had struggled hard for the sake of Islam; this, they claimed, entitled them to the leadership. They suggested that the reins of power be entrusted to Sa'd b. 'Ubadah, and had him brought to the Saqifah even though he was ill. Similarly, the Migrants claimed that they were the most deserving of the leadership, given the fact that they were from the same city as the Prophet and had abandoned everything for the sake of Islam and the Prophet. The logic of both groups derived from an essentially tribal spirit, for they were determined to obtain a monopoly on power for themselves, excluding their rivals and condemning them as less deserving. [110] The discussions wore on and turned into a bitter dispute. The group headed by 'Umar supported the claims of Abu Bakr, urging everyone to grant him allegiance and threatening anyone who opposed him. Abu Bakr then rose and began to expound the virtues of the Migrants and the services they had performed: "The Migrants were the first group to embrace Islam. They despite the arduous circumstances they persevered and refused to abandon monotheism despite the pressures exerted on them by the polytheists. Naturally it should not be forgotten that you, O Helpers, also have rendered great service to Islam and that after the Companions you have primacy over all others." He then added: "We must be the rulers (umara'), and you, our deputies (wuzara')." Hubab b. al-Mundhir then rose and said: "O Helpers, you must seize the reins of power so firmly that none dare oppose you. If you permit disagreement among yourselves, you will be defeated, with the result that if we choose a leader for ourselves, they will also choose a leader for themselves." To this 'Umar responded: "There can never be two rulers in one realm. I swear by God that the Arabs will never agree to be ruled by you, for their Prophet was not from among you. Our argument is strong and clear: we are the Companions of the Messenger of God, so who can oppose us, other than those who choose the wrong path or wish to cast themselves into the whirlpool of perdition?" Hubab b. al-Mundhir stood up again and said: "Pay no heed to what this man says. They want to usurp your rights and to deny you your claims. Take the reins of power into your own hands and banish your opponents, for you are the most worthy to rule. If anyone opposes my proposal, I will rub his nose in the dirt with my sword." Thereupon 'Umar began to tussle with him and kicked him hard in the stomach. [111] Bashir b. Sa'd, the cousin of Sa'd b. 'Ubadah rose to support what 'Umar had said. Addressing the Helpers, he proclaimed: "It is true that our record of fighting in God's way and spreading Islam is superior. However, we never had any aim other than God's pleasure and the satisfaction of His Messenger, peace and blessings be upon him and his family, and it is therefore unfitting that we should boast of precedence over others, for we have no worldly goal. The Prophet was from among the Quraysh, and it is therefore appropriate that his heirs should also be from among them. Fear God, and do not oppose or argue with them." After a further series of discussions and arguments, Abu Bakr addressed the people as follows: "Shun dispute and disunity. I desire nothing but your good and your welfare, It is best that you give your allegiance either to 'Umar or to Abu 'Ubaydah." To this, however, 'Umar countered: "You are more worthy of ruling than either of us, for you preceded us all in following the Prophet, peace and blessings be upon him and his family. In addition to this, your financial resources are greater than those of the rest of us. You were at the side of the Prophet in the cave of Thawr and you led the prayers in his stead. Given all this, who could imagine himself more fitted than you to rule over us?" As for Abd al-Rahman b. Awf, he expressed himself as follows: "O Helpers, you have indeed many virtuous qualities, which none can deny. We must nonetheless admit that there is none among you comparable to Abu Bakr, 'Umar and 'Ali." Mundhir b. al-Arqam supported his view: "No one can deny the virtues of those three, and there is in particular one among them whom none will oppose if he assumes the leadership of the Islamic community." By this he meant 'Ali b. Abi Talib, peace be upon him, and a group of the Helpers accordingly began exclaiming in unison: "We will give our allegiance (bay'ah) to none but 'Ali." [112] 'Umar recalls that this outcry caused him to fear the emergence of serious dissension. "So I told Abu Bakr to give me his hand for me to swear him allegiance." [113] Without delay Abu Bakr extended his hand. First Bashir b. Sa'd came forward and grasped his hand as a token of allegiance, and he was followed in this by 'Umar. Then the others rushed forward and gave Abu Bakr their allegiance. [114] While this was proceeding an argument broke out between 'Umar and Sa'd b. 'Ubadah, with the result that Abu Bakr found it necessary to instruct 'Umar to calm himself. Sa'd told his friends to remove him from the scene, so they carried him home on their shoulders. [115] The crowd that had given allegiance to Abu Bakr accompanied him to the mosque so that others might also pledge him their allegiance. 'Ali, peace be upon him, and Abbas were still engaged in washing the body of the Prophet, peace and blessings be upon him and his family, when they heard cries of Allahu akbar coming from the mosque. 'Ali asked:

30

"What is this uproar?" Abbas replied: "Something quite unprecedented," and then added, looking at 'Ali, "Did I not tell you that this would happen?" [116] Abu Bakr mounted the Prophet's pulpit and continued receiving the allegiance of the people until nightfall, without paying any attention to the task of preparing the body of the Prophet for burial. This process continued the following day, and it was not until Tuesday, one day after the death of the Prophet and the pledging of allegiance to Abu Bakr, that the people went to the house of the Prophet to perform the funerary prayers. [117] "Neither Abu Bakr nor 'Umar participated in the burial of the Prophet." [118] Zubayr b. Bakkar writes: "After the pledging of allegiance to Abu Bakr was all over, a large number of the Helpers regretted what they had done and began blaming each other and mentioning the claims of 'Ali." [119] The celebrated historian al-Mas'udi writes: "After the events at the Saqifah, 'Ali told Abu Bakr, "You have trampled on my rights, refused to consult with me, and ignored my claims." Abu Bakr's only answer was to say, "Yes, but I was fearful of chaos and disorder." [120] The meeting that took place at the Saqifah was not attended by such prominent personalities as 'Ali, peace be upon him, Abu Dharr, Miqdad, Salman, Talhah, al-Zubayr, 'Ubayy b. Ka'b, and Hudhayfah, and only three of the Migrants were present. Should not all the principal Muslims have been invited to express their views on what was to be done? Was a brief and disorderly meeting, attended by only three of the Migrants, enough to decide on a question on which the future destinies of Islam depended? Did not the gravity of the issue necessitate that it be put before a gathering of the leading Muslims for a final decision to be reached in accordance with their freely expressed views? What right had those who considered themselves entitled to make a decision have to deprive others of the same opportunity and to disregard them completely? If a certain group citing public opinion as its justification choose a leader or ruler for their society, but does so out of the sight of thoughtful and respected individuals, does their choice truly reflect the wishes of the people? When Sa'd b. 'Ubadah refused to pledge his allegiance, was it necessary to issue an order for his execution? [121] Historians record that when some of the Bani Hashim as well as the Migrants and the Helpers refused to pledge allegiance to Abu Bakr, they took refuge in the house of Fatimah in order to swear allegiance to 'Ali [122] A crowd then attacked the house and even entered it in order to disperse the dissidents and if possible, compel their allegiance to Abu Bakr. [123] The election of Abu Bakr was so unexpected, hasty and careless that 'Umar remarked later: "It was an accident that Abu Bakr became leader. No consultation or exchange of views took place. If anyone in future invites you to do the same again, kill him." [124] In addition to this, the fact that the first caliph designated his own successor itself demonstrates that the notion of a consultative government having come into being after the death of the Prophet, peace and blessings be upon him and his family, is entirely baseless. The Prophet issued no directive for such a government to be established; if he had, different groups of people would not have proposed to the first caliph that he designate his own successor to prevent the chaos and disorder that would have engulfed Muslim society because of the lack of a leader. [125] The caliph responded to this request of the people by saying that if Abu 'Ubaydah were alive, he would have appointed him, for the Prophet had called him "the trustee of the ummah." Likewise, if Salim the client of Abu Hudhayfah had been alive, he too would have been worthy of the leadership, because he had heard the Prophet describing him as "the friend of God." [126] Considering the measures taken by Abu Bakr, how can anyone say that the Messenger of God did not choose a successor before he died? Likewise, the selection of a successor to 'Umar by a committee he himself appointed was in conformity neither with divine precept nor with the principle of consulting public opinion. If the caliph is meant to appoint his own successor, why turn the matter over to a six-man committee? If, on the other hand, the choice of leader is a prerogative of the people, why did 'Umar deprive people of this right and assign it exclusively to a committee of his own choosing? He also acted restrictively in that he spoke of certain members of the committee in terms that completely disqualified them for the caliphate. When the Qur'an expounds the principle of consultation, it orders the Prophet, peace and blessings be upon him and his family, to consult the people in matters affecting them. (3:159) It proclaims, on another occasion: "The affairs of the believers are to be settled by means of consultation." (42:38) What is at issue is consultation concerning social matters, matters that affect the people, not the Imamate which is a divine covenant. Something that is a divine covenant and pertains to the guidance of mankind cannot be a subject for consultation. The adoption of the caliphal system in the fashion we have described led necessarily to the exclusion of the Imams from the realm of rule and leadership.

31

Notes: [107] Ibn Kathir, al-Bidayah, Vol. V, p.260; al-Ya'qubi, al-Tarikh, Vol. II, p. 94; Ahmad b. Hanbal, al-Musnad, Vol.

IV, p. 104; al-Tabari, Tarikh, Vol. II, p. 451; Ibn al-Athir, Usud al-Ghabah, Vol. I, p.34; Ibn 'Abd Rabbih, al-'Iqd al-Farid, Vol. 111, p.61.

[108] al-Tabari, Tarikh, Vol. II, p. 456 [109] Yawm al-Islam, quoted in al-Amini in A'yan al-Shi'ah, (Persian translation), Vol. 1, p.262. [110] al-Tabari, Tarikh, Vol. V, p.31; Ibn al-Athir, al-Kamil, Vol. III, p. 3. [111] Ibn Abi '1-Hadid, Sharh, Vol. VI, p. 391. [112] al-Ya'qubi, al-Tarikh, Vol. II, p. 103; al-Tabari, Tarikh, Vol. III, p. 108. [113] Ibn Hisham, al-Sirah, Vol. IV, p.336; Ibn Kathir, al-Bidayah, Vol. V, p.246. [114] Ibn Qutaybah, al-Imamah wa al-Siyasah, Vol. II, p. 9. [115] al-Tabari, Tarikh, Vol. II, pp. 455-59. [116] Ibn Abi 'l-Hadid, Sharh, Vol. I, p. 133; Ibn Abd Rabbih, al-'Iqd al-Farid, Vol. III, p. 63. [117] Ibn Hisham, al-Sirah, Vol. IV, p. 343; al-Muhibb al-Tabari, Riyad al-Nadirah, Vol. I, p. 164. [118] al-Muttaqi al-Hindi, Kanz al-'Ummal, Vol. III, p. 140. [119] Ibn Bakkar, al-Muwaffaqiyat, p. 583. [120] al-Mas'udi, Muruj al-Dhahab, Vol. I, p. 441; Ibn Qutaybah, al-Imamah wa al-Siyasah, Vol. I, pp. 12-14. [121] al-Ya'qubi, al-Tarikh, Vol. II, p. 124; al-Tabari, Tarikh, Vol. IV, p.843. [122] Abu al-Fida', al-Tarikh, Vol. I, p. 156; al-Diyar Bakri, Tarikh al-Khamis, Vol. I, p. 188; Ibn Abd Rabbih, al-'Iqd

al-Farid, Vol. III, p. 63; al-Muhibb al-Tabari, Riyad al-Nadirah, Vol. I, p. 167. Ibn Abi'l-Hadid, Sharh, Vol. I, pp. 130-34;

[123] al-Ya'qubi, al-Tarikh, Vol. II, p. 105; al-Tabari, Tarikh, Vol. II, pp. 443-46; al-Muhibb al-Tabari, Riyad al-Nadirah, p. 167. al-Diyar Bakri Tarikh, al-Khamis, Vol. I, p. 188; al-Muttaqi al-Hindi, Kanz al-'Ummal, Vol. III, p. 128; Ibn Abi'l-Hadid, Sharh ., Vol. I, pp. 122, 132-34.

[124] Ibn Hisham, al-Sirah, Vol. IV, p.308. [125] Ibn Qutaybah, al-Imamah wa al-Siyasah, p. 19. [126] al-Tabari, Tarikh; Ibn al-Athir, al-Kamil.

The Objection of 'Ali to the Decision of the Companions on the Caliphate

Some people ask why at the meeting held in the Saqifah 'Ali did not raise the issue of his appointment at Ghadir Khumm by the Messenger of God, peace and blessings be upon him and his family, to be his successor. Why, they ask, did he not tell the Migrants and the Helpers that he had been appointed by the Prophet so that nobody had the right to contest the succession with him or to claim the caliphate? Had the thousands of people who had been present at Ghadir Khumm forgotten what they had witnessed? The answer is that the Imam did indeed raise the issue of Ghadir Khumm whenever he deemed it appropriate in order to prove the justice of his claim to the successorship and to object to the decision that had been taken at the Saqifah, thus reminding people of what had happened. For example, historians relate the following: "When Fatimah, the daughter of the Prophet, peace and blessings be upon him and his family, together with 'Ali sought aid from the Companions, they answered, O daughter of the Messenger of God! We have given our allegiance to Abu Bakr. If 'Ali had come to us before this, we would certainly not have abandoned him.' 'Ali, peace be upon him, them said, 'Was it fitting that we should wrangle over the caliphate even before the Prophet was buried?' (32) Similarly, on the day that the six-man council was convened and 'Abd al-Rahman b. 'Awf made plain his inclination that 'Uthman be appointed caliph, the Imam said: "I will set before you an undeniable truth. By God, is there any among you concerning whom the Prophet, peace and blessings be upon him and his family, said, 'For whomsoever I was until now the master, henceforth 'Ali is the master; O Lord, love whoever loves 'Ali and help whoever helps 'Ali,' ordering this to be conveyed to those who were absent?" All the members of the council confirmed the truth of the words he had spoken, saying, "none can lay claim to any of this." [33] It is an indisputable historical fact that thirty of the Companions testified at the congregational mosque in Rahbah to what they had witnessed at Ghadir Khumm. The historians relate that one day 'Ali, peace be upon him, said in the course of a sermon he was delivering at this mosque, "O Muslims, I adjure you by God: is there among you any who witnessed what transpired at Ghadir Khumm, who heard the Messenger of God, peace and blessings be upon him and his family, proclaiming me to be his successor, and who observed the people paying allegiance to me? Stand up and give witness!" At this point thirty men out of those present stood up and in a loud voice testified to what they had seen at Ghadir Khumm. Another telling of this same incident relates: "Many people stood up to give witness."[34]

32

This testimony to what had transpired at Ghadir Khumm was given at the mosque in Rahbah during the caliphate of 'Ali, peace be upon him, in the thirty-fifth years of the Hijrah, while the proclamation of 'Ali's successorship at Ghadir Khumm in the course of the Farewell Pilgrimage had taken place in the tenth year of the Hijrah, i.e., twenty five years earlier. [35] Taking into consideration the fact that many elderly Companions must have died during this quarter century, that many casualties had been incurred during the wars that took place during the rule of the first three caliphs, and that many surviving Companions were not present in Kufah, being scattered in other cities, the significance of this historic testimony to what had happened at Ghadir Khumm is obvious. Ahmad b. Hanbal writes: "Only three men did not rise to their feet, although they too had been present at Ghadir Khumm. 'Ali, cursed them and they were afflicted." [36] Abu al-Tufayl says: "When I left the mosque at Rahbah I asked myself how the majority of the ummah had failed to act in accordance with the hadith of Ghadir Khumm. I met Zayd b. Arqam to discuss the matter with him and told him, 'I heard 'Ali say such-and-such.' Zayd replied, 'The truth of what he says is undeniable; I too heard it from the Prophet, peace and blessings be upon him and his family." [37] 'Ali, adduced the hadith of Ghadir Khumm in support of his claims on numerous other occasions. He cited it as proof of his Imamate during the Battle of the Camel, at Siffin and in Kufah, as well as in the Mosque of the Prophet, peace and blessings be upon him and his family, in Madinah on an occasion when two hundred leading persons from among the Migrants and Companions were present. [38] Apart from this, various factors prevented 'Ali from reacting strongly to what occurred at the Saqifah and caused him to choose the path of endurance and patience instead, a patience he himself described as akin to having "a thorn in the eye and a bone in the throat." [39] It will be apposite here to cite some passages from the answer of the hate Allamah Sharaf al-Din to Shaykh Salim al-Bishri: "Everyone knows that the Imam and his friends from among the Bani Hashim and other tribes were not present at the Saqifah when allegiance was being sworn to Abu Bakr; in fact, they had not even set foot there, being engaged in the imperative and grave task of preparing the Prophet, peace and blessings be upon him and his family, for burial and being unable to think of anything else. "The ceremonies of the Prophet's burial were still not over when the people gathered at the Saqifah completed their business. They gave allegiance to Abu Bakr, swore loyalty to him, and with remarkable farsightedness agreed to confront firmly any development threatening to weaken the state. "Was 'Ali in any position then to argue his case before the people? And was he given any chance to do so once allegiance had been sworn to Abu Bakr? His opponents displayed cunning and political acumen and neither did they shrink from violence. Even in our age, how many people find it possible to rise up in revolt against the government or to overthrow it simply by popular pressure? And if someone has the intention of doing so, will he be left untroubled? "If you compare the past with the present, you will see that people were just the same as they are now, that conditions then were just the same. Moreover, if 'Ali had raised his claim at that time, the only result would have been confusion and disorder, and he would still have been unable to assert his rights. For him, the preservation of the foundations of Islam and of the doctrine of divine unity was an overarching aim. The ordeal that 'Ali underwent at that time tried him sorely. Two momentous matters were weighing on him. On the one hand. His explicit designation as caliph (khalif) and legatee (wasiyy) of the Prophet, peace and blessings be upon him and his family, was still ringing in his ears and impelling him to act. On the other hand, the disturbances and rebellions that were arising on all sides served to warn him that the situation in the entire Arabian peninsula might collapse; the people might change their attitudes altogether, leading to the disappearance of Islam. He was in addition threatened by the existence of the Hypocrites in Madinah who had grown in strength after the death of the Prophet, peace and blessings be upon him and his family. The Muslims at that time were like a flock of sheep stranded by a flood on a dark winter's night, surrounded by bloodthirsty wolves and predators. "Musaylamah al-Kadhdhab, Talhah b. Khuwaylid and Sijah the daughter of al-Harith, together with the rabble that had gathered around them, were exerting themselves to the utmost to destroy Islam and vanquish the Muslims. "As if all this were not enough, the Persian and Byzantine emperors, as well as the other powerful rulers of the age, were waiting for a favorable opportunity to attack Islam. Many others too, in their hatred for the Prophet, peace and blessings be upon him and his family, and his Companions were ready to use any means in order to avenge themselves on Islam, and they saw in the death of the leader of Islam a favorable opportunity for causing sabotage and destruction. "'Ali thus found himself at a crossroads, and it was natural that one of his caliber should sacrifice his own right to the caliphate to the cause of Islam and the Muslims. However, even while sacrificing his right, he wished to adopt an appropriate stance to those who had usurped it, one that did not lead to disorder or disunity among the Muslims or create an opportunity for the enemies of Islam. He therefore remained at home and did not swear allegiance to Abu Bakr until he was forced to leave his home and brought to the mosque. If he had gone of his own accord to swear

33

allegiance, he would have effectively relinquished his claim to the caliphate and his partisans would have been left without any argument to make on his behalf. By choosing the path that he did, he accomplished two things: the preservation of Islam and the safeguarding of the legitimate form of the caliphate. He acted thus because he realized that under the circumstances the preservation of Islam depended on his making peace with the caliphs. He was motivated solely by the desire to protect the shari'ah and religion; in fact, in renouncing the office that was rightly his for the sake of God he was acting in accord with the duty prescribed by both reason and religion giving priority to the more important of two contradictory duties. "In short, the situation prevailing at the time made it impossible for him either to take up the sword in rebellion or to argue for his rights and criticize the state of affairs in the young Muslim community. Nonetheless, 'Ali and his progeny, peace be upon them, as well as scholars devoted to his cause have always found intelligent and appropriate ways of reminding the Muslim community of the instructions left by the Prophet, peace and blessings be upon him and his family, at Ghadir Khumm. As all scholars are aware, they ceaselessly propagated the relevant traditions of the Prophet, peace and blessings be upon him and his family "[40] Notes: [32] Ibn Qutaybah, al-Imamah wa al-Siyasah, Vol. I, pp. 12-13; Ibn Abi al-Hadid, Sharh; Vol. II, p.5. [33] al-Khwarazmi, al-Manaqib, p. 217. [34] al-Muhibb al-Tabari, Riyad al-Nadirah, Vol. II, p. 162; Ibn Kathir, al-Bidayah, Vol. V, p. 212; Ahmad b. Hanbal, al-Musnad, Vol. I, pp. 118-19. [35] Ahmad b. Hanbal, al-Musnad, Vol. IV, p. 370; Ibn Kathir, al-Bidayah, Vol. V, p. 212. [36] Ahmad b. Hanbal, al-Musnad, Vol. IV, p. 370. See also Ibn Qutaybah, Kitab al-Ma'arif, p. 194. [37] Ibn Majah, al-Sunan, Vol. IV, p. 370. [38] al-Hamawini, Fara'id al-simtayn, Chapter 58. [39] See the "Khutbah Shaqshaqiyyah" in al-Radi's Nahj al-Balaghah. [40] Sharaf al-Din, al-Muraja'at, (Persian translation), p. 429.

34