the ghadir declaration - (english)

8/9/2019 The Ghadir Declaration - (English)

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ه علي موال ه فَ نت موال كُ من { One who has me as his master has

‘Al ī as his master }



T he Ghad ī r Declaration6

form er is design ed to c lar ify the stat us of ‘ Al ī ( ) as theopen er of th e spir it ual sovereignty an d the latter isdesigned to describe the status of Im ām Mahd ī ( ), theseal of spirit ua l sover eignty. T he main p urpose is tor emove the do ubts th at have gather ed aroun d the issue an dto make the Muslims aware of the reality. The spiritualsovereignty of ‘Al ī and Mahd ī )م ) ا are proved bythe authentic had ī th -books of Ahl-us-Sunnah wal-Jam ā‘ah, in the form of continuo us tradit ions, that is,there is uninterrupted evidence to endorse the soundnessof the claim. In the first pamphlet I have included 51tradition s which are authentically documente d. T he r easonfor t his n um ber is that thi s year I have comp lete d 51 year sof my life. T her efor e, I h ave r elied on th e relation sh ip of figure to make my humble contribution to the glory of ‘ Al ī al-Murtad ā ( ) and to seek the divine blessingthrough an expr ession of my h umility.

I propose to establish the point that three forms of legacy are deriv ed from the per son of the Prophet ( A ):i . T he spirit ua l legacy of intern al (hidden)

sovereignty.i i. The political legacy of external (manifest)

sovereignty.iii. The general legacy of religious sovereignty.

• T he f irst form of legacy was giv en to the mem ber s of the Prophet’ s f amily.

• The second form of legacy was given to the rightly-guided caliphs.

• T he third form of legacy was given to the Companion sand the Successors ( ).The internal sovereignty is the fountainhead of



Preface 7

The external sovereignty is the fountainhead of Prophet Muh ammad’ s vicegerency wh ich le d to the

practical dominan ce of the re li gion of I slam as we ll a s itsenforcement as a symbol of worldly power. It paved theway for th e cr eation of diffe rent I slamic states an dintroduced the Prophet Muhammad’s shar ī ‘ah as theworld system.

The general legacy is the fountainhead of ProphetMuhammad’s vicegerency which promoted the teachingsof Islam as well as the righteous deeds in the Muslimcomm un ity. It not only helped in the pr eservat ion of kno wledge an d p iety among the Muslims but a lso in theevo lution an d dissemin ation of I slamic morality. T hus thethree l egacies m ay be summed up as:

i . T he legacy of sp irit ua lism.i i. T he le gacy of dom inion .

iii. The legacy of guidance.

Sh āh Wal ī Allāh )ر ا ( has commented onthis division of legacy in the following words:

س و تاپ ر ض ث آ مر س ق ن م م س ه ق س م ب هد ة,ن م ك ح ل ا ا و ذ خ ن أ ي ذ ل ه ا ث ا ر وو و ة م ص ع ل ا

ة ي ن ط ة ا ي ب و,ط ه ت ي ب ل ه م أ هه ت ص ا خ و, و

ظ ف ح ل ا

ا و ذ خ أ

ن ي ذ ل

ه ث ا ور

ن ي ق ل ت ل ةا ي ب ط ق ل اة ي د ا ش ة ر ر م,ه ره ا ب ك ل ه ا ب ا ح ص أ

ل خ ول ة ع ب ر ء أل ا ف ة ر ش ع ل ر ا ئ ا س و, ه ث ا ر و و ة ي ئ ز ج ل ت ا ا ي ا ن ع ا ل و ذ خ ن أ ي وذ ى و ق ت ل ا

,

أ

أ

أأ




People who have received th e P roph et’ slegacy are of th ree kind s: ‘Th e first kind i sof those who received wisdom, virtuousnessand inner enlightenment from him. Theseare the members of his family and dignitaries. The second group is of thosewho received the legacy of external b lessing s from h im in the fo rm o f virtuousness, religious instruction and manifest guidance. These are hisCompanions, eg the four (rightly-guided)caliphs and the ten (Companions) whoreceived glad tiding s (o f pa rad ise from the

Prophet Muhammad ( A )). The third group is of those who received individual b lessing s from h im in the fo rm o f knowledge and piety. These are the people

who were steeped in the virtue of selflessness, like Anas and Ab ū Hurayrah)ر ا ( , and the peop le who came

late r.’ The th ree form s o f legacy o we th eir origin to the finality of messengership. 1

It may be note d that thi s division i s based onconvenience and distinction as each form of legacy shares

the qualities of other legacies: In dominion, Ab ū Bakr as-Sidd ī q ( ) was a directlyappo inted dep uty of the Prophet ( A ).

In spirit ua lism an d sa intlin ess ‘Al ī al-Murtad ā ( )was his directly appointed deputy.

In guidance all of his Companions and Caliphs ( )were his directly appointed deputies.



Preface 9

iii. Inte llect ual and p ractical legacy• The political legacy of the Prophet ( A ) was known

as khil ā fah r ā shidah (the rightly-guided caliphate).• T he sp irit ua l l egacy of t he Prophet ( A ) was known

as wil ā yah (spiritual sovereignty) and im ā mah( sp irit ua l leader ship) .

• T he inte llect ua l and practical legacy of t he Prophet( A ) came to be kno wn as guidance an d be lief.T herefor e, the fir st man of po liti ca l legacy was A b ū

Bakr as-Sidd ī q ( ), the f ir st man of sp irit ual legacy was‘ Al ī al-Murtad ā ( ) , and the f ir st men of intellect ual an d

practical legacy were the Companions ( ). So all theselegatees were independently appointed within their ownorbits of inf luence an d had no c lash or contradiction withone another.

T he other important po int is that these legacies alsost and ap art in many other matt ers:

1. T h e m anifest caliphate is the po liti ca l office of ther eli gion o f I slam.The hidden caliphate is exclusively a spiritual

office.2. T h e man ifest ca liph ate is an elective an d con sultative

issue.The hidden caliphate is an inherent and selective

act.3. T he m anif est caliph is e lecte d by the p eople.The hidden caliph is elected by God.

4. The manifest caliph is elected.T he hidden caliph i s selected.

5. T h is i s the reason that the fir st caliph Ab ū Bakr as-Sidd ī q ( ) was electe d on the basis o f ‘Um ar F ār ūq’ s




of design ation; therefore, the Prophet ( A ) declared itin the va lley of Ghad ī r Khum.

7. T h e P rophet ( A ) left the election of th e c aliph to thewil l of the peop le, but him self announced h is sp ir itua lheir with the divine consent.

8. Ca liphate is e stablish ed fo r improv in g t headm in istrat ion of the earth.

Spiritual leadership is established to beautify itwith the heaven ly ch arm and grace.

9. Caliphate m akes men just . Sp ir itual leadersh ip m akes them p erfect.

10. Caliphate is confined to the floor. Sp ir itual leadersh ip extends to the T hrone.

11. Caliphate is ineffective without crowning. Spiritual leadership is effective even without

crowning.12. T h is i s pro bably the rea son that caliphate is entruste d

to the Um mah, an d Sp ir itual l eadersh ip is entr usted to t he pro geny . “Thus we can deny neither the khil ā fah

(caliphate; political leadership) nor thewil ā yah (spiritual leadership). The directcaliphate of Ab ū Bakr as-Sidd ī q ( ) wasestablished with the consensus of the

people and is categorically proved by theevidence of history. The direct spiritualleadership of ‘Al ī al-Murtad ā ( ) wasannounced by the Prophet ( A ) himself an d is cate gor ically proved by the ev iden ceof unbroken chain of traditions. The proof of the caliphate is the consensus of the



Preface 11

an d th e spir itual leader sh ip a re inescapablerealities. What is urgently needed is a clear un derstan din g of the reality of the t woinstitutions in order to present them to the

people as unity, and not as division.”It sho uld be un der stood that just as the m anif est

caliphate started with the early caliphs and its blessings percolate d do wn to the r ighteo us an d just r ule rs, similarlythe hidden caliphate started with ‘Al ī al-Murtad ā ( ) andit s blessings gr adua lly t rickled to the members of theProphet’ s family an d th e saints of th e Ummah. By m ean sof the declaration — ه ال مو علي فَ ه ال مو تُ نْ كُ من (one who has meas h is master has ‘Al ī as his master) — and — ني م م ك يي د ع ب (‘Al ī is your sp irit ua l leader after me) — the Prophet( A ) pronounced ‘Al ī ( ) as the opener of the spiritualkingdom.

Sh āh W al ī All āh )ر ا ( says:

.1حِو ت اَاَا

ىول ض ت ر م

ى ل ع

ت ر ض ح

ه م و ح ر م

ت م اُ

ن ي ز

ت اس ع ا ت م ر هك ه ج .و

In th is Ummah the first person to op en the doo r o f spiritua l dominion is ‘ Al ī al-Murtad ā م ا ( آ

)و .1

ت اَو2. ر ض اسر ح م ر هم ك ه ج مو ا ر د ك ال و ر ا دني ا مرا ه ن ا ع ي دض ر ت ك ي ا ر .س

The secret of spiritual dominion of the leader permeated h is p rogeny. 2




Therefore, not a single saint is found in theUmmah who is not directly or indirectly indebted to the spiritual leadership of ‘Al ī (( ) to attain

spiritual leadership). 1

تز اُاَو4. ر ض ت آ مم ل س و ه ل آ و ه ي ل ا ع ى ل ص لواَ ت س ه ا د ب ش ذ ب ج ا ح ب ت ا ه ف مو,ك د ا ق ن ج ا ر دى ل ن ع م ؤ م ا ت ا ر ض ت ح ه س اد م ر هك ه ج و,و

د ن و ش ي ع م ج ا ب ر ن ا ن ج ا د ق ب ر ل ط س ا ال .ذ

The first person in the Prophet’s Ummah whoopened the ecstasy gate of spiritual sovereigntyand who stepp ed ( firstly) on to th is e levated spot i s‘A l ī )م ا )و آ . That is why different chains of

spirituality turn to him. 2 5. Sh āh W al ī All āh )ر ا ( writes:

“Now in Ummah anyone who is blessed withspirit ua l leadership by All āh’s Messenger ( A ) isindebted either to ‘Al ī al-Murtad ā ( ) or to theChief Helper J ī lān ī ) ر ا( . No one canr each the stat us of wil ā yah witho ut thi s ( in debte d-ness).” 3 It m ay be noted that t he relation ship with Chief Help er

is a ray of the lamp that is ‘Al ī al-Murtad ā ( ) andtherefore indebtedness to him is in fact indebtedness to‘ Al ī ( ) .

Sh āh I sm ā‘ ī l Dihlaw ī h as c lar if ied thi s po int:“‘Al ī al-Murtad ā ( ) has also an edge over

Ab ū Bakr a s- Sidd ī q ( ) and ‘ Umar F ār ūq ( ) an dthis e dge l ies because of the gr eater n um ber of his



Preface 13

kingdom of the kings and the leadership of theleaders and this is not hidden from those who arefamiliar with the world of sovereignty… Mostspirit ua l cha in s ar e dir ectly deriv ed from ‘ Al ī a l-Murtad ā ( ). So, on the Day of Judgement, ‘Al ī ’ sa rmy inc ludin g fo llo wers of h igh stat us an d greatr ep utation, will o utnum ber an d o ut shin e others to

be a so ur ce of won der for all the spectators.” 1 T his sp irit ua l treasur e ho use, who se fo untainhea d is

‘ Al ī al-Murtad ā ( ), is shared by F ātimah, Hasan andHusayn ( ) as it s direct le gatees an d then it was f iltereddo wn to the t welve Im āms ( sp irit ua l leaders), the lastleader being Im ām Mahd ī ( ). Just as ‘Al ī al-Murtad ā( ) is the opener of spiritual sovereignty, Im ām Mahd ī( ) is the seal of spiritual sovereignty.

The words of Shaykh Ahmad Sarhand ī ) ر ا(app ropriately h igh light t he po int:

د ر ا د ق ل ع ت

ت ي ال و

ب ر ق ب

ه ك

ت س ا

ى ه ا

:و

ب ا ط ق ا

م ا ء و ع ا ء و ب ال د و د اا ء ا ي ل و ه ا ه, ا ه ر بت ر ا ب ك ع و ل ه س ا ر ل د هص ب ذ ه ج ك ل ت ب س ه ا ا ن ر ي ز ا

ه ز,ف ي نن ي ر ت د ل و ل ي ط و ح س و ت و ت س ل ا خ ا د

ك ه ىا ا و ش ي

و

ت س ا

ن ن ا

,ه و ر گر س

و

ه ا ر

ن ي ا

ن ال ص ا

نو ا ر ا و گر ن ز ي ض ا ي ع ف ب ا و ن ى:ه ض ت ر ى م ل ت ع ر ض ح

را ك ل ه ا ه ج ا و ع ا ت م ر ت ك م,س ي ظ ب ع ص ن ن م ي و ان ا ن ش اا ي ن و م گ ا ق م ن ي ر د د ر ا ق د ل ع مت د و ق ر د ه

ك قر ر ر ف م ب ال س ل ة و ا و ل ص ل ه ا ل ى آ ل ه و ع ي ل ر ع و ر س




ر دىص ن ه ا د و م ب ا ق ن م ي الذ ا ز م ي ه,ن ن چ ا ن زچ د ا ع بن ي ز ت ا ي ا د ض و ه ي ا ف ر ر ك ى و ه ر ه ص هء ا ر

ط س و د ي دس ي س م

ن ا ش ي ها ط ق ن

د ز ن

ن ا ش ي ا

ه چ ن ي ى ا ائ ده ر ا ق د ل ع ن ت ا ش ي ا م ب ا ق ن م ي ز ا ك ر ه و م ا و,ر

ن رو د ق ل م ا ي ظ ب ع ص ن ن م ي د ا م ش ا م ت ا ر ض ه ح ر وت تا ش م گ ل س وض و م ف ا م ب ي ت ر ن ت س ز,ح د ا ع و ب

ل ي ص ف ت ل ب و ا ي ت ر ت ل ى ا ل ر ع ش ا ع ن ه اث م ز ائ ى ا ك ن ي ا

ر ت و د ف ر گ نا ي ا ر ا زص د ا ع ن ي ن و چ ا ر ا و گر ز با ف ر ر ك ن ه ا ل ش نرا ي ط ا س و ت د ب ي س ت م ي ا د ض و ه ي

ن ا لر ي ه و د و ةب ل و ب و ا ط ق د ا ن ر چ ن ه ا ن ا ش ي اد ن ش ا ه ب د و ت ب ق ى و ن,ا ا ش ي ه ا ء ا ج ل الذ و م و م

د ن ا

ه تد س ي ن

ه ر ا چ

ز ك ر ق و

ز اا غ اف ر ر ط ا

ه چ

. And there is another way close to the spiritual

sovereignty and this is the way of the saints and the general friends of All ā h, and this way ismarked by its chara cteristic passion and it ca rriesthe guarantee of mediation and the leader and

chieftain of the saints of this way is ‘Al ī

a l-Murtad ā م ا ( )او آ . And this grand office is reserved for him. On this way, the feet of the Holy Prophet ( A ) are on ‘Al ī ’s head and

F ā timah and Hasan and Husayn ( ) are included with him. I believe that he enjoyed this positioneven before his physical birth, as he did after it,



Preface 15

elaborately. And whosoever received guidance intheir life and a fter their d eath , received it th roughthese saints. And the refuge and place of shelter of the sa ints o f high ranks a re these sain ts, (becau sethey a re the centre o f a ll spiritua l a ctivity) and the

sides tend to converge on the centre. 1 Shaykh Ahmad Sarhand ī ) ر ا( believes that

Im ām M ah d ī ( ) wil l be with ‘Al ī al-Murtad ā ( ) in thecaravan of sov ere ignty or spir itual leadersh ip.

The gist of the discussion is that the Prophet’sdeclaration at Ghad ī r Khum proved forever that ‘Al ī ’ sspirit ua l sov ereignty is in fact the Prophet Muh ammad’ sspirit ua l sover eignty. T hough th e door of proph ethood wasclosed after the Holy Prophet ( A ), All āh ( ) openednew avenues for the continuation of the Prophet’s

blessings till the Day of Judgement. Some of theseavenues were manifest, while others hidden. The hidden

aven ue led to sp irit ua l sov ere ignty an d ‘Al ī al-Murtad ā( ) was the first person to hold this office. Then thischain of sovereignty passed down to his progeny andfinally to the twelve Im āms. During this period, manyleaders appeared on the spiritual horizon but they all,direcly or indirectly, expressed their allegiance to ‘Al ī a l-Murtad ā ( ) . No one was disaffi liated from h im an d this

ch ain wil l contin ue up to the Day of Judgement unti l theapp ear ance of the last Im ām ( sp irit ua l l eader ), and he will be Imām Muhammad Mahd ī ( ), the twelfth Im ām andthe last ca liph. In his person , t he man ifest an d the h idden

path s wh ich r an paral le l to each other will be rejoin ed, a she will be the spir itual as well as the po liti cal legatee, an dhe will be the last person to hold these offices. Any one




ex ce llence, so that the worl d sho uld kno w that he i s thetrustee of the manifest and hidden legacies of Muh ammad’ s blessin gs. T hat is why t he Prophet ( A )said, “Anyone who denies Mahd ī will be a disbeliever.”

At that time, he will be th e fo cus of all saints on earth,and, being the leader of Prophet Muhammad’s Ummah,‘Ī sā ( ) will offer his prayer behind him and proclaimh is leadersh ip to the who le wor ld.

So we should realize that ‘Al ī al-Murtad ā ( ) andMahd ī ( ) — the f ather an d the son — are both All āh’ sfriends and the Prophet’s legatees. It is therefore bindingon every believ er to ackno wledge t heir exceptiona l status.

May All āh ( ) bless the servants of the Prophet’sfamily with their guidance.

Muhammad Ta hir-ul-Qad ri On e of the servant s of Proph et’s Family



ه علي موال ه فَ نت موال كُ من { One who has me as his master has

‘Al ī as his master }



Had ī th No. 1

ة ب ن ع ل,ع ي ه ك ن ب ة م ل س ن ل,ع ا ق ل: ي ف ط ل ا ا ب ت أ ع م س ة,ث ح ي ر ي س ب ن أ هع ن ا ع ي ض ر م― ق ر ن أ ب د ي ز و أ

ه ن ا ع ة(ي ب ع ش ك ش ي―) ب ن ل ن ا هع ـ ي ل ا ع ى ل ص م ل,ه ل ا ه:ق ال و م ي ل ع ف ه ال و م ت ن ك ن م .

ث ي د ح ل ا ا ذ ة ه ب ع ى ش و د ر ا,ق د ـ ب ي ع ب ن أ و م ي م ن ,ع ن ب د من ي ق ر هأ ن ا ع ي ض ر ي, ب ن ل ن ا هع ي ل ا ع ى ل ص م .ه ل

“ Sh u‘ bah relates it from Salmah bin Kuh ayl: I h ear d itfrom Ab ū Tufayl that Ab ū Sar ī hah ( ) — or Zayd binArqam ( ) ( Sh u‘ bah has do ubts abo ut the narr ator) — r elate s that t he Prophet ( A ) sa id: On e who has me a s hismaster has ‘ Al ī as h is master .

“ Sh u‘ bah has re late d the t radition f rom Maym ūm Ab ū‘Abdull āh, who related it on the authority of Zayd binArqam ( ) an d he has relate d it from t he Holy Prophet( A ). ” 1

1 . Ti rmidh ī has declared i t fair, so un d an d weak ( hasan sah ī h

ghar ī b ) i n al -J ā mi‘us-sah ī h , b . o f man ā qi b (m eri t s) 6:79(#3713) , and Shu‘bh, in the manner of Maym ūn Ab ū‘ Abdul l ah, has also related it on th e aut hori ty of Zayd binArqam ( ) . Ahm ad bin Hambal narrated i t i n Fad ā ’il-us-

sah ā bah (2:569 # 959) ; M ah ām i l ī , Amā l ī (p.85); Tabar ān ī ,a l-Mu‘jam-ul-kab ī r (5 :195, 20 4 # 5071, 5096) ; Ibn Ab ī




i i i . Khat ī b Baghd ād ī , T ā r ī kh Baghdad (12:343) .iv. Haytham ī , Majma‘-uz-zaw ā ’i d (9:108).v. Ibn ‘ As ākir, T ā r ī kh Dimashq al-kab ī r (45:77, 144).v i . Ibn Kath ī r, a l -Bid ā yah wan-nih ā yah (5:451).T hi s t radi t i on has been relat ed on t he authority of J ā bir

b in ‘Abdul l āh )ر ا ) i n t he fo l l owi ng books :i . Ibn Ab ī ‘ Ās i m , as-Sunnah (p.602 # 1355) .i i . Ibn Ab ī Shaybah, a l -Musannaf (12:59 # 12121) .T hi s tradi ti on has been reproduced from Ab ū Ayy ū b al-

Ans ār ī ( ):i . Ibn Ab ī ‘ Ās i m , as-Sunnah (p.602 # 1354) .i i . Taba r ān ī , a l-Mu‘jam-ul-kab ī r (4 :173 # 4052) .i i i . T abar ān ī , a l -Mu‘jam-ul-awsat (1 :299 # 348) .This t radi t ion has been re la ted by Sa‘d ( ) in the

fol l owing books:i . Ibn Ab ī ‘Āsim, as-Sunnah (pp.602,605#1358,1375).i i . D i y ā’ Maqd i s ī , a l -Ah ā d ī th-ul-mukht ā r ah (3:139 #

937).i i i . I bn ‘ As ākir, T ā r ī kh Dimashq al-kab ī r (20:114) .The fol lowing narrated i t through Buraydah ( ):i . ‘Abd-ur-Razz āq , al-Musannaf (11:225 # 20388) .i i . Taba r ān ī , a l-Mu‘jam-us-sagh ī r (1:71).i i i . I bn ‘ As ākir, T ā r ī kh Dimashq al-kab ī r (45:143) .T hi s t radi t i on has been rep rod uced from Ibn Buraydah)ر ا ) i n t he fo l l owi ng books :

i . Ibn Ab ī ‘ Ās i m , as-Sunnah (p.601 # 1353) .i i . Ibn ‘ As ākir, T ā r ī kh Dimashq al-kab ī r (45:146) .i i i . Ibn Kath ī r, a l -Bid ā yah wan-nih ā yah (5:457).i v. H ind ī , Kanz-ul-‘umm ā l (11:602 # 32904) .The fol lowing t ransmit ted i t through Hubsh ā bi n

Jun ādah ( ):i . Ibn Ab ī ‘ Ās i m , as-Sunnah (p.602 # 1359) .i i . H ind ī , Kanz-ul-‘umm ā l (11:608 # 32946) .This t radi t ion has been related from M āl i k b in



T he Ghad ī r Decl arati on 21

Had ī th No. 2

ن ي ص ح ن ب ن ا ن ر هع ن ا ع ي ض ر ل, ا ق ل: ا ق ل و س ر ما ل س و ه ل آ و ه ي ل ا ع ى ي:ل ـ ل ن ع ـ م ن و د ي ر ت ا م ا؟ ـ م ي ل ن ع ن م ي؟و ل ن ع م ن و د ي ر ا ت م ا؟ ـ ن أ و ي ن م ا ي ل ن ع إ

ن,ه م ؤ م ل ك ي ل و و نه م ي د ع ب . “‘Imr ān bin Husayn ( ) has narrated that All āh’ s

Messenger ( A ) sa id: What do yo u people want abo ut‘ Al ī ? Wh at do you p eople want abo ut ‘ Al ī ? What do you

peop le want abo ut ‘ Al ī ? Then added: Surely ‘Al ī is fromme an d I am from ‘ Al ī an d after me h e i s the guar dian of every believer.” 1

T ā r ī kh Dimashq al-kab ī r (45 :176 , 177 , 178 , 178)respectively.

Ibn ‘As ākir related i t from B uraydah ( ) with slightlydifferent words in T ā r ī kh Dimashq al-kab ī r (45:143) .

Ibn Ath ī r narra ted i t through ‘ Abdul l āh b in Y ām ī l in Asad-ul-gh ā bah f ī ma‘r i fa t - i s -sah ā bah (3:412).

Haytham ī narrated i t throug h Ab ū Burdah )ر ا )i n Maw ā r id-uz-zam’ ā n (p.544 # 2204) .

‘Asqa l ān ī sa id in Fath-ul-b ā r ī (7:74) : Ti rmidh ī and Nas ā’ ī narra ted the t radi t ion and i t i s suppor ted bynumerous chains of t ransmission.

Al b ān ī says in Si l s i l a t -u l -ah ā d ī this -sah ī hah (4:331 #1750) that i t s chain of author i t ies i s sah ī h (sound)according to the condit ions of Bukh ār ī and Musl im.

1 . Ti rmidh ī narrated i t i n a l -J ā mi‘-us-sah ī h, b . o f man ā qib(meri ts) 6:78 (#3712); Nas ā’ ī with the sound chains of




Had ī th No. 3

ص ا ق و ي ب ن أ ب د ع ن س هع ن ا ع ي ض ر ل, ا ق ت: ع م ـ س ا آل و ه ي ل ا ع ى ل مص ل س و ه ل ل و ق ي ه: ال و ـ م ت ن ك ن م ه ل,ي ال و ق ي ه ت ع ن:م ـ م ن و ر ا ـ ة ه ل ز ن م ب ي ن م ت ن أ

ي د ع ب ي ب ن ه ال ن ال أ ل,ى إ و ق ي ه ت ع م س و ة: ي ا ر ل ن ا ي ط ع أل

ه ل و س ا ر ب ح ال ي It is related by Sa‘d bin Ab“ .م ج ī Waq ās ( ) : I heardAllāh’s Messenger ( A ) say: One who has me as hismaster has ‘Al ī as his ma ster. An d I hear d him say (to ‘ Al ī( ) ): Yo u are in my place as H ā r ūn was in M ūsā’ s p lace,

but there is no prophet afte r me. An d I also heard him say(on th e occasion of th e batt le of Khay bar): Today I shall

An d hi s f ace f l as hed . T hen he said: give up( opposi ng) ‘Al ī , gi ve u p ( op posing) ‘Al ī . Surely‘Al ī i s f rom me and I am from ‘Al ī and after mehe is the guardian of every bel iever .Ibn Kath ī r also narrated i t with these words in al -

Bid ā yah wan-nih ā yah (5:458).H āk im in al -Mustadrak (3 : 110, 111#4579) has declared

t hi s t radi t i on so un d accordi ng t o t he con di t ions laid down by Im ām Muslim while Dhahab ī has kept s i lent about i t .

Ab ū Ya‘l ā has narrated i t i n a l -Musnad (1 : 29 3 # 355)and i t s n arrat ors are m en of i nt egri t y wh i l e Ibn Hibb ān hasalso cal led i t sound.

T he t rad i t ion in T ay āl i s ī ’ s Musnad (p. 11 1# 82 9) alsoconta ins these words: The Prophet ( A ) said:




bestow the flag on the person who loves All āh ( ) andHis Messenger ( A ) .” 1




Had ī th No. 4

ب ز ا ن ع ب ء ا ن ر هع ن ا ع ي ض ر ل, ا ق ع: ـ م ا ـ ن ل ب ق أ ا مل ل س و ه ل آ و ه ي ل ا ع ى ل جص ـ ح ي ت ل ه ا ت ج ح ي ف ,ق ي ر ض ط ع ي ب ة,ل ف ع م ا ج ة ال ص ل ر ا م أ ف ي, ل د ع ي ب ذ خ أ ف

ه ن ا ع ل,ي ا ق ن:ف ي ن م ؤ م ل ا ى ب ل و ت أ س ل مأ ه ـ س ف ن ن أ ـ م ؟

ى:ا ل.ل ا ه:ق ـ س ف ن ن م ن م ؤ م ل ك ب ى ل و ت أ س ل ا؟أ و ل ا ـ ق : ل.ى ه:ا ال و م ا ن ن أ م ي ل و ا ذ ه م,ف ـ ه ل ل ه!ا ال ا و ن ـ م ل ا و ,ه!م ا د ا ن ع م د ا .ع

“Bar ā’ bin ‘ Āzib ( ) na rrate s: We p erform ed hajj withAllāh’s Messen ger ( A ). On the way h e stay ed at a p laceand commanded us (to establish) the prayer incongregation. After this, he held ‘Al ī ’s hand, and said:Am I not nearer than the lives of the believers? Theyr eplied: Why not! He said: Am I not n ear er than the life of every be liever ? T hey rep lie d: Why not! He sa id: On e whohas me as his master has this (‘Al ī ) as his guardian. OAllāh! Befriend the one who befriends him and be theenemy of on e who is h is enemy.” 1




Had ī th No. 5

ب ز ا ن ع ب ء ا ن ر هع ن ا ع ي ض ر ل, ا ق ل: و س ر ع م ا ن ك ما ل س و ه ل آ و ه ي ل ا ع ى رل ف س ي ف ل, ز ن ف م ـ خ ر ي د ـ غ ب ا ن ,ا ن ة:ي ي ع م ا ة ج ال ص ا,ل ل و س ر ل ح س ك و ه ي ل ا ع ى ل ص م نه ل ي ت ر ت ج ح ي,ت ـ ل د ع ـ ي ب ذ خ أ و ر ه ظ ل ى ا ل ص ف

ه ن ا ع ل,ي ا ق ن:ف و م ل ع ت م ت س ل نأأ م ن ي ن م ؤ م ل ا ب ى ل و ى أ ن م ا؟ه و ى:ل ل ب ل. ا ق ن: و م ل ع ت م ت س ل نأأ م ؤ م ل ك ب ى ل و ى أ ن ه ا؟ن س و ى:ل ل ب ل. ا ق ذ: خ أ ف ل د ع ي ب ي ه ـ ن ا ع ي ض ر ,ه:ل ال و م ي ل ع ف ه ال و ت م ن ن ك م,م ه ل ل و!ا ن م ل ا و ها د,ال ا ع و

ه ل.ن ا ا ر:ق م ه ع ي ق ل هف ن ا ع ي ض ر ك ل ذ د ع ب ه, ل ل ا ق ف :

ائي باا ي ل ا ي ط ب ن أ ب ن! م ؤ ـ م ل ك ى ل و م ت ي س م أ و ت ح ب ص أة .ن

“It is narrated by Bar ā’ bin ‘ Āzib ( ) : We were on a journey with All āh’s Messenger ( A ). (On the way) west ayed at Ghad ī r Kh um. T here it was announ ced that t he

pr ayer was abo ut to be o ffer ed. T he space un der t wo t rees

was cleaned for A ll āh’ s Messenger ( A ). T hen he offeredthe zuhr (noon) prayer , an d, ho ldin g ‘Al ī ’s h an d, h e said:Don’t you know th at I am ev en n earer than the lives of the

believer s? T hey said: Why not! He said: Don ’t yo u kno wthat I am even nearer than the life of every be liever? Theysaid: Why not! The narrator says that he said whileholding ‘Al ī ’s hand: One who has me as his master has




every ma le an d female believ er, morn in g an d even in g (for ever).” 1

1. Ahmad bin Hambal related it from Bar ā’ bin ‘ Āzib through twodifferent chains of transmission in al-Musnad (4:281); Ibn Ab īShaybah, al-Musannaf (12:78 # 12167); Muhib Tabar ī , Dhakh ā ’ir-ul-‘uqb ā f ī man ā qib dhaw ī al-qurb ā (p.125), ar-Riy ā d-un-nadrah

f ī man ā qib-il-‘ashrah (3:126, 127); Hind ī , Kanz-ul-‘umm ā l(13:133, 134 # 36420); Ibn ‘As ākir, T ā r ī kh Dimashq al-kab ī r (5:167, 168); Ibn Ath ī r, Asad-ul-gh ā bah (4:103); and Ibn Kath ī r inal-Bid ā yah wan-nih ā yah (4:169; 5:464).

Ahmad bin Hambal in his book Fad ā ’il-us-sah ā bah (2:610 #1042) has added the following words in the tradition related to‘Umar bin al-Khatt ā b ( ). The Prophet ( A ) said:

ه ا د ا ن ع م د ا ع ه,و ر ص ن ن م ر ص ن ا و ن, ـ م ب ح أ و

ه ب .حة ب ع ل ش ا ل:ق ا ق و ه:أ ض غ ب ن أ م ض غ ب و ا .

(O All ā h!) Be the enemy of one who is his(‘Al ī ’s) enemy, and help him who helps him, and lovehim who loves him.

Shu‘bah says that the Prophet (A ) said in its place, “Bear malice towards him who bears malicetowards (‘Al ī ).”




Had ī th No. 6

ن هاع ي ب ن أ ة ع د ي ن ر ب ل, ا ق ا: ل و س ر ل ا ق ا ى ل ـ ص م ل ه س ل:ه ل ع ف ه ي ل و ت ن ك ن م ي ه ي ل و .

“Ibn Buraydah has attributed it to his father: All āh’ sMessenger ( A ) said: One who has me as his guardianhas ‘Al ī as his guardian.” 1

1. Ahmad bin Hambal narrated it in al-Musnad (5:361), and Fad ā ’il-us-sah ā bah (2:563 # 947); Ibn Ab ī ‘Āsim, as-Sunnah (pp.601, 603




Had ī t h No. 7

ه ن ا ع ي ض ر م ق ر ن أ ب د ي ن ز ل,ع ا ق ل: و ـ س ر ع ج ر ا م ل ما ل س و ه ل آ و ه ي ل ا ع ى عل ا د و ل ة ا ج ح ن م ر, ي د ل غ ز ن و ن,م م ق ت ف ا ر ح ل,م ا ق ف ج: أ ف ت ي ع د د ق ي ن أ ك ت ب د, ق ي ن إ

م نت ك ي ل ر,ق خ آل ن ا م ر ب ك ا أ م ه د ى:ح ل ا ع ت ا ب ا ت ك ,

ي ا,ت م ه ي ف ي ن و ف ل ف خ ي ك ا و ر ى,ظ ت ح ا ق ر ف ت ي ن ل ا م ه ن إ ف ض و ي ح ل.ا ل ا ق م ث ي: ال و م ل ج و ز ا ع ن ا,إ ـ ن أ و ن م ل ؤ ه.ى ك ن ا ع ي ض ر ي ل د ع ي ب ذ خ م أ ث ل, ا ق ف ن: م

ه ي ل ا و ذ ه ه ف م,ت ال ه ل ل ه!ا ال ا و ن م ل ا و ه, ا د ا ن ع م د ا ع و . “It is narrate d by Z ay d bin Ar qam ( ) : When All āh’ s

Messenger ( A ) was ret urnin g after t he Haj jat- ul- wad ā‘,he stayed at Ghad ī r Khum. He commanded that a canopysho uld be p ut up an d so it was don e. T hen he sa id: Itseems a s if I am abo ut to breathe my l ast which I shallaccept. Indeed, I am leav in g t wo important thin gs in yo ur m idst wh ich exceed each othe r in impo rtance : One (is)Allāh’s Book an d the other ( is) my p rogeny. No w it is to

be seen ho w do yo u treat both of them after me an d theywill not be separated from each other, and they willapp ear before me at the Fo untain of kawthar . Then added:Surely All āh ( ) is my Master and I am the master of every believer. Then, holding ‘Al ī ’s hand, he said: Onewho has me as h is master has this (‘ Al ī ) as his guar dian. OAllāh! Befrien d h im who befrien ds h im (‘Al ī ) an d be the

1




Had ī t h No. 8

ن هاع ـ ن ا ع ي ـ ض ر م ق ر ن أ ب د ي ز ع م س ه ن ة أ ل ث ن ا ب ,ا:ل ل و ل س مز ل س و ه ل آ و ه ي ل ا ع ى ل ص ة ـ ك م ن ي ب

ة دن ن تع ا ر مج ا ظ ت ع ا ح و د س م خ ا, م س ا ن ل س ا ن ك ف ت ا ا,ت ر ل و س ر ح ا ر م ث م ل س و ه ل آ و ه ي ل ا ع ى ل ص

ى,ة ل ب,ص ي ط خ م ا ق م ث ا ه, ي ل ى ع ن ث أ و ا د م ح ف ر, ـ ك ذ و ل,ظ و ق ي ن ا أ ء ا ش ا م ل ا ل,ق ا ق م ث س: ا ن ل ا ا ه ي ي!أ ـ ن إم نك ك ي ر ا,م م ه و م ت ع ب ن ت ا إ و ل ض ت ن ل ا, ب ا ت ك ا م ه و ,

يل ت ر ي ت ل,ت ا ق م ث ن: م ن ي ن م ؤ م ل ا ب ى ل و ي أ ن ن إ و م ل ع ت أم ت؟ه ا ر ث م ال ا,ث و ل ا ق م: ع ن ا. ل و س ر ل ا ق ف ا ى ل ـ ص

م ل ه س ه:ه ل ال و م ي ل ع ف ه ال و م ت ن ك ن م . “I bn W āth ilah is reported to h ave he ar d f rom Z ayd bin

Arqam ( ) that the Prophet ( A ) was camp in g bet weenMakkah and Medina near five dense trees. The peoplecleaned the place under the trees and he rested there for some time. He offered the prayer and then stood up to

address the people. He praised All āh ( ), gave someadvice to the audience and then said whatever All āh ( )wante d h im to say. H e said: O p eople! I am leavin g t wothin gs with yo u. Yo u wil l nev er go astray a s lon g a s yo ufollow them and these (two things) are All āh’s Book andmy progeny. He then added: Don’t yo u know I am near er than t he l ives of the believers? He r epeated it three t imes.




Had ī t h No. 9

ه ن ا ع ي ض ر م ق ر ن أ ب د ي ن ز ل,ع ا ق ل: و س ر ع م ا ن ج ر خ ما ل س و ه ل آ و ه ي ل ا ع ى مل خ ر ي د ى غ ل ا إ ن ي ه ت ن ى ا ت ح ر, م أ ف ك دح ف ش ن أ ا ك م و ي ا ن ي ل ى ع ت ا أ م م و ي ي ف ح رس ـ ح ه ـ ن م ,ا

ه ي ل ى ع ن ا ث ل,د ا ق و س: ا ن ل ا ا ه ي ا أ ي ي! ب ن ث ع ب ي م ل ه ن أ

ه ل ب ق ن ا ك ي ذ ل ش ا ا ا ع م ف ص ن ش ا ا ع ال م ك,ط إ ش و ي أ ن إ و ب ي ى ج ي,ن ع ن إ و م ك ي ف ك ر ا ت ب ا ـ ت ك ه د ع ب ا و ل ض ت ن ل ا م ل ج ز و ه.ا ع ن ا ع ي ض ر ي ل د ع ي ب ذ خ أ ف م ا ق م ث ق, ف ل ا ا: ي س م!ا ا ك س ف ن ن أ م م ك ب ى ل و ن أ م ا؟ و ل ا ـ ق ه: ل و ـ س ر و ا م.م ك س ف ن ن أ م م ك ب ى ل ت و ا؟س و ل ا ق ى: ل ب ل. ا ق ت: ن ك ن م

ه ال و ي م .ه ل“Zayd bin Arqam ( ) narr ate s: We set o ut with

Allāh’s Messenger ( A ) until we reached Ghad ī r Khum.He comman ded that a canopy sho uld be p ut up. He lookedtired on that day and it was a very hot day. He praisedAllāh ( ) and then said: O people, out of the prophets

Allāh ( ) sent, each new prophet had a life span half asmuch as that of his predecessor, and it seems to me thatsoon I may be called (to breathe my last) which I shallaccept. I am leaving in your midst something that willnev er let yo u go astray, an d that is the Book of All āh ( ).Then he stood up, held ‘Al ī ’s hand and said: O people,who is he who is n ear er than yo ur l ives? All of t hem said:




Had ī t h No. 10

ص ا ق و ي ب ن أ ب د ع ن س هع ن ا ع ي ض ر ل, ا ق د: ق ل ت ع م س ا مل ل س و ه ل آ و ه ي ل ا ع ى ل لص و ق ي ي ل ي ع ف ي ـ ض ر ه لا ن ا ص ث خ ال ي,ث ل ب إ ح ن أ ه ن م ة د ح ا و ي ل ن و ك ي ن أل

م ع ر ن :ن م

ل و ه ق ه:ت ن ىإ س و م ن م ن و ر ا ة ه ل ز ن م ه ال,ب ـ ن ال أ إ ي ل,ي د و ق ي ه ت ع ة:م ي ا ر ل ن ا ي ط ع األ ب ح ي ال ج ر ا د غه ه,ل ل و س ا ر ه ب ل,ح و ق ي ه ت ع م س و ه: ال و م ت ن ك ن م ه .ي ال

“ Sa‘ d bin A b ī Waq ās ( ) says that he heard All āh’ s

Messen ger ( A ) describe three qualities of ‘Al ī ( ). HadI po ssessed anyone of them , it wo uld hav e been dearer tome than red camels.

“I heard him say: Indeed, he (‘Al ī ) is in my place asH ār ūn was in M ūsā’s place, but there is no prophet after me. An d I hear d h im say: Today I sh all besto w the flag onthe person who loves All āh ( ) an d His Messen ger ( A ),

an d All āh ( ) and H is Messen ger ( A ) love him too. An dI hear d h im say : One who h as me as his m aster has ‘Al ī ash is ma ster. ” 1




Had ī th No. 11

ج ةر ن ي ي ن ع ب ن ا ي ي...ف ض ر ص ا ق و ي ب ن أ ب د ع س ن ع ه ف(ا ن ي ل ب ع ق ا ي ن ه ن ا ع ي ض ر هإ,) ـ ل ن ل ب ـ ق ا ن م ا:ع ذ ك و ا ذ ك ن م ي ل ب إ ح ن أ ه ن م ة د ح ا و ي ل ن و ن ك ر,أل ك ذ

م .ر ع

ه لل ا ع ى ل مص ل س و ه ل آ و ه ي ة: ي ا ر ل ن ا ي ط ع ه.أل ـ ل و ق و م ل س و ه ل آ ه و ي ا ل ى:ى س و م ن ب ن و ر ا ة ه ل ز ن م ب ه. ل و ق و م ل س و ه ل آ ه و ي ا ل ه:ى ال و م ت ن ك ن م ن, ا ي ف ـ س ي ـ س ن و

ة .ع“ Sufy ān bin ‘Uyaynah (in praise of ‘Al ī ( )) r elates it

from Sa‘ d bin A b ī W aqās ( ) that of the four qualities of ‘ Al ī ( ) if I possessed anyone of them , I wo uld have he ldit dear er than such an d such, even t he red camel s. (Thefo ur qualities were as follo ws:) (first qua lity) he was

blessed with the flag (on the occasion of the battle of Khaybar; (second quality is) the Prophet’s saying abouthim (that they are related) as H ār ūn and M ūsā (were

r elate d); (thir d qua lity is) t he Prophet’ s say in g abo ut h imthat one who h as me as h is master (has ‘Al ī as hi s m aste r).(The sub-narrator) Sufy ān bin ‘Uyaynah did not remember the fo urth quality.” 1




Had ī th No. 1 2

ط ب ا س ن ب ن م ح د ر ب ن ع ف(ع ي ل ب ع ق ا ن م ي ا ي ـ ض ر ل,)ه ل:ا ا دق ع س ه ن ا ع ي ض ر ا: ل و س ر ت ع م س ى ل ص

م ل س ه و ل ه آ يا ي ل ي ع ف ل و ق ي ه ـ ن ا ع ي ض ر ث ال ـ ث ا,ل ـ م و ا ي ن د ل ن ا م ي ل ب إ ح ن أ ه ن م ة د ح ا و ي ل ن و ك ن ي أل

ل ا,ا و س ت ر مع ل س و ه ل آ و ه ي ل ا ع ى ل ص ل و ق ي ن: م ه ى,ت ال س و م ن م ن و ر ا ة ه ل ز ن م ي ب ن م ت ن أ ن,و ي ط ع أل و .ة

“‘Abd-ur-Rahm ān bin S ā bit (in praise of ‘Al ī ( ))relates that Sa‘d ( ) said: I heard All āh’s Messenger ( A ) descr ibe t hree o f ‘ Al ī ’ s qualities that if I am blessedwit h anyone of them I wo uld hold it dear er than the wor ldan d it s contents. I h ear d A ll āh ’s Messen ger ( A ) say : Onewho has m e as his ma ster (h as ‘Al ī as h is master ), an d youare in my place as H ār ūn was in place of M ūsā, an d I shall

besto w the f lag on h im ( who is a f rien d of All āh ( ) an dHis Messenger ( A ), and All āh ( ) and His Messenger ( A ) are his friends).” 1




Had ī th No. 1 3

ي ب ض ل س ا ا ي ن إ ب ة ع ن ا ه,ع ي ب ن أ ه,ع د ج ن ل,ع ا ق ا: ن ك ل م ج ل م ا و ي ه ن ا ع ي ض ي ر د,ع ل ي ب ن ع ب ة ح ل ط ى ل ث إ ع ب ف

ي ن ة,ا ن ق ح ل ط ه ا ت هأ ن ا ع ي ض ر ل, ا ق ف ا: ك ت د ش ن !ا ل و ت س مل ع ل س و ه ل آ و ه ي ل ا ع ى ل ص ل و ق ي ن: ـ م

ه ال و م ي ل ه ع م,ت ال ه ل ل ه!ا ال و ن م ل ا و ؟, ه ا د ا ن ع م د ا ع و م:ل ل.ع ا ل:ق ا ق ؟ ي ن ل ت م ا ل ف ر: ك ذ م أ ل ل. ا ق ف: ر ـ ص ن ا ف هة ن ا ع ي .ض

“Rif ā‘ ah bin Iy ās ad-Dabb ī relate s on the authority of his father who relates it on the authority of hisgran dfather. He sa id: We wer e with ‘ Al ī ( ) on th e day of the Bat tle of Jamal. He sent a m essage for T alh ah bin‘Ubaydull āh ( ) who calle d on him . H e said: I m ake youswear by All āh! Have you heard from the Messenger of Allāh (A ) : One who has me a s h is m aster ha s ‘Al ī as hismaster. O All āh! Befriend him who befriends him and behis enemy who is his enemy. Talhah ( ) said: Yes. ‘Al ī( ) said: Then why do you battle with me? Talhah ( )sa id: I did not rem em ber it. The narrator sa id: ( After thi s)T alh ah ( ) went back.” 1




Had ī th No. 14

ة د ن ي ل,ع ا ق تُ: و ز يغ ل ع ع م ه ن ا ع ي ض ر ن م ي ل ,اة و ف ه ج ن تُ,ت م م د ق ا م ل ف ا ل و س ر ى ل هع ي ل ا ع ى ل ص م ا,ه ل ي ل ت ع ر ه,ك ت ص ق ن ت ا,ف ل و ـ س ر ه ج و ت ي أ ر ف ي ل ا ع مى ل س و ه ل آ ه و ر ي غ ت ي ل, ا ق ف ة: د ي ر ب ا ي ى! ل و ت أ س ل أ

م ه س ن ف م ن ت؟ي ل ق ى: ل ب ا, ل و س ر ا ي ل! ا ق ن: ـ م ه ال و م ي ل ه ع .ت ال“It is narrated by Buraydah ( ): I took part in the

Battle of Yemen with ‘Al ī ( ) and I had a complaintagainst him. When I went to see the Prophet (( A )returning from war), I mentioned ‘Al ī in rather improper

words. I saw that the Prophet’s face had flushed, and hesaid: O Buraydah! Am I not nearer than the lives of the be liever s? I sa id: why not, O Messenger of All āh ! At this,he said: One who has me as his master has ‘Al ī as hismaster.” 1

1. Ahmad bin Hambal related it in al-Musnad (5:347), and Fad ā ’il-us-sah ā bah (2:584, 585 # 989); Nas ā’ ī , as-Sunan-ul-kubr ā (5:130# 8465), Khas ā ’is am ī r-il-mu’min ī n ‘Al ī bin Ab ī T ā lib (p. 86 # 78),and Fad ā ’il-us-sah ā bah (p.14 # 42); H ākim, al-Mustadrak (3:110# 4578); Ibn Ab ī Shaybah, al-Musannaf (12:84# 12181); Ibn Ab ī




Had ī th No. 1 5

ا د ب ي ع ب ن أ و ن م ل,ع ا ق م: ق ر ن أ ب د ي ز ل ا ق ا ي ض ر عه م ا س ا:ن ل و س ر ع م ا ن ل ز هن ـ ل آ و ه ـ ي ل ا ع ى ل ص مم خ ي د ا و ه ل ل ا د ق ا ة,و ال ص ل ا ب ر م أ ف ر, ي ج ه ب ا ه ال ص ف .ا:ل ل و س ر ل ل ل ظ ا و ن مب ل ـ س و ه ـ ل آ و ه ي ل ا ع ى ل ص

س م ش ل ن ا م ة ر م س ة ر ج ى ش ل,ب ل ا ق ف و: ن أ و م ل ع ت م ت س ل أ ن و هأم د س ف ن ن م ن م ؤ م ل ك ب ى ل و ى أ ن ا؟ و ل ا ق ى: ـ ل ب .ف:ل ه ال و ت م ن ن ك إم ه ال و م ا ي ل ن ع م, ه ل ل ه!ا ا د ا ـ ن ع م د ا ,ع

ه ال ن ا .ل م“Maym ūn Ab ū ‘Abdull āh descr ibes that he hear d Zay d

bin Arqam ( ) say: We cam e do wn to a valley, nam ed theva lley o f Kh um, with the M essen ger of All āh ( A ). So hecomm an ded th e p eople to gather for th e prayer an d l ed thecongregation in terrible heat. Then he delivered thesermon, an d a sh ade was improv ised by han gin g a piece of cloth from the tree to protect the Messenger of All āh( A ) f rom the h eat of the sun . He sai d: Don’t you kno w

or bear witness (to it) that I am nearer than the life of every be liever? The p eople sa id: why not! He sa id: so onewho h as me as h is master h as ‘Al ī as h is master. O A ll āh!Be you his enemy who is his (‘Al ī ’s) enemy and be youhis friend who befriends him.” 1




Had ī th No. 1 6

ي ف و ة ع ي ن ط ل,ع ا ق م: ق ر ن أ ب د ي ز ت ل أ س ا ي ـ ض ر ه,ه ل ت لأ:ل ن ع أ ش ي ف ث ي د ح ب ك ن ي ع ن ث د ح ي ل ا ن ت خ ن ي

ه ن ا ع مي خ ر ي د م غ و ي ب, ح ا أ ن ا ف نأ كأ ـ ن م ه ع م ـ س ,لإ:ل ه ر أ ش م ع مك ك ي ف ا م م ك ي ف ق ا ر ع ل ه,ا ل ت ل ق ف س: ي ـ ل

س أ ى ب ل,ك ن ا ق ف م: ع ن ة, ف ح ج ل ا ب ا ن ك ا, ل و ـ س ر ج ر خ ف م ل س و ه ل آ ه و ي ا ل يى ـ ل د ع ض ع ب ذ خ و آ ه و ا ر ه ظ ا ن ي ل إه ن ا ع ل,ي ا ق س:ف ا ن ل ا ا ه ي ا أ ي ن! و م ل ع ت م ت س ل ىأأ ل و ى أ ن

مل ه س ن ف م ن ا؟ي و ل ا ق ى: ل ب ل. ا ق ل: ع ف ه ال و م ت ن ك ن م ف ي ل.ه ه:ا ل ت ل ل:ق ا ق ل م:ه ه ل ل و!ا ن م ل ا و ها د,ال ا ـ ع و ه ل؟ن ا ا ت:ق ع م س ا م ك ك ر ب خ ا أ م ن .إ

“It is nar rate d by ‘Atiyy ah a l-‘A wf ī . He says: I askedZayd bin Arqam ( ): I have a son-in-law who relates ahad ī th in p raise of ‘Al ī ( ) based on yo ur n arration on theday of Ghad ī r Kh um. I want t o h ear it ( dir ectly) from yo u.Zayd bin Arqam ( ) said: you are a native of Iraq. May

yo u persist in yo ur h abits! So I said: yo u will not receiveany tortur e f rom m e. (At this) he said: we were at the spotof Juhfah that at the time of zuhr (noon prayer) theProphet ( A ), holding ‘Al ī ’s hand, came out. He said: O

people! Don’t you know that I am even nearer than thelives of the believers? They sai d: why not! T hen he said:one who has me as his master has ‘Al ī as his master.




Had ī th No. 1 7

ا د ب ن ع ب ر ب ن ا هع ن ا ع ي ض ر ا م ل, ا ق ة: ف ح ج ل ا ب ا ن ك م ا,ر خ ل و س ر ا ن ي ل ج ع ر خ ا ذ هإ ـ ل آ و ه ـ ي ل ا ع ى ل ص ي,م ل د ع ي ب ذ هخ ن ا ع ي ض ر ل, ا ق ف ه: ال و ـ م ت ن ك ن م

ه .ي ال“It i s narrated by J ā bir bin ‘Abdull āh )ر ا ) that

when we were at Ghad ī r Khum in Juhfah, the Messenger of All āh (A ) came out, then, holding ‘Al ī ’s hand, hesaid: One who has me as his master has ‘Al ī as hismaster.” 1

Nas ā’ ī has narrated this tradition through Sa‘d in Kas ā ’is

amī r-il-mu’min

ī n ‘Al

ī bin Ab

ī T

ālib (p.97 # 92) with a slightdifference in the use of words.

Haytham ī has referred to it in Majma‘-uz-zaw ā ’id (9:107) thatit has been narrated by Bazzar and its narrators are reliable(thiqah ).

Maym ūn Ab ū ‘Abdull āh describes that Zayd bin Arqam ( )related this tradition when someone asked him about ‘Al ī ( ), andHind ī has reproduced this tradition in Kanz-ul-‘umm ā l (13:104,105 # 36342).




Had ī th No. 1 8

ي ب ن ن ل ي أ ل ن ع مع ل س و ه ل آ و ه ي ل ا ع ى ل ص ة ر ـ ف ح ب م ا ق م ة خ ا,ر ي ض ر ي ل د ع ي ب ذ خ و آ ه و ه ن ل, ع ا ق ف ا: ـ ه ي أم!س ك ب ر ا ن ن أ و د م ه ت ا؟س و ل ا ق ى: ل ب ل. ا ق م: ت ـ س ل أ

م ك س ف ن ن أ م م ك ب ى ل و ه أ ل و ا س ن ن أ ا؟و و ل ا ق ى: ـ ل ب ,

مأو ك ال و ه م ل ا و ا؟ن و ل ا ق ى: ل ب ل. ا ق ه: ال و ـ م ت ن ك ن م ف ه ال ا و .ن ذ“It is narrate d by ‘ Al ī that the Ho ly Prophet ( A ) was

standing under a tree at Khum and he was holding ‘Al ī ’ shand. He said: O people! Don’t you bear witness thatAllāh ( ) and His Messenger ( A ) ar e ev en n earer than

your lives? They said: Why not! (Then he added: Don’tyou bear witness) that All āh ( ) and His Messenger areyo ur m asters. T hey said: Why not! H e sai d: One who hasme a s h is master h as this (‘Al ī ) as his m aster .” 1




Had ī th No. 1 9

ي ر ا ف غ د ل ي س ن أ ب ة ف ن ي هع ن ا ع ي ض ر ل... ا ق ف ى ل ص م ل س ه و ل ه آ س:ا ي ا ن ل ا ا ه ي ا أ ي ف! ـ ي ط ل ل ي ا ن أ ـ ب ن د ق ي ن إع ي م ل ه ر ن هي ل ب ق ن م ه ي ل ي ي ذ ل ر ا م ف ع ص ن ال ي إ ب ن ر م ,

بي أل ي ج أ ف ي ع د ن أ ك أ ش و ي ي ن ن أ ل,ظ و ؤ س م ي ن إ و م, ك ن إ و

ن ن,و و ل ئ ا م ق ت ن ا أ ذ ا ا؟م و ل ا ق ت: ـ غ ل ب د ـ ق ك ـ ن د أ ه ش ن ت ح ت ص ا,د ر ي خ ا ك ا ز ج ل.ف ا ق ف ن: و د ه ـ ش ت س ي ل أا ال ه إ ه,ن ال ل ل و س ر و ه د ب ا ع د م ح م ن أ و ق, ح ه ت ن ج ن أ و ,ق ق,ه ح ح ت و م ن ل أ ق,و ح ت و م ل د ا ع ب ث ع ب ل ن ا أ و ن, أ و

ا ه ي ف ب ي ر ة ال ي ة ت ر,ع و ـ ب ق ل ي ا ـ ف ن م ث ع ب ي ا ن أ و ؟

ى:ا ك,ل ل ذ د ب ه ل.ش ا ق م: ه ل ل د!ا ه ش ل.أ ا ق م ث س: ا ن ل ا ا ه ي !أن ي ن م ؤ م ى ل ل و ا م ن أ ي و ال ا و م,ن ه س ف ن ن أ م م ه ب ى ل و ا أ ن أ و ,ه ال و م ا ذ ه ف ه ال ت و ا―ن ن ي ل ي ع ن ع ي ما― ه ل ل ن! م ل ا و

ه,ه ا د ا ن ع م د ا ل.ع ا ق م ث م: ك ط ر ـ ف ي ـ ن س إ ا ن ل ا ا ه ي ا أ ي

ل ن ع و يم د ض و ح ل ى,ا ر ص ب ن ي ب ا م ض ر ع ض أ و ح ء ن,ا ا ح د ق م و ج ن د ل د ه ع ي ةف ض ف ن م ن, ي ح م ك ل ئ ا س ي ن إ و ن ي ل ق ن ث ي ع ل ا,ن ع م ه ي ف ي ن و ف ل خ ت ف ي ك ا و ر ظ ن ا ل,ف ق ث ل ا

ر فب ر ط ب ب س ل ج و ز ا ع ب ها ي ب ف ر ط و ا د ه م ك د ي أ ب ,ا و ل د ب ت ال و ا و ل ض ه ال ت ب ا و ي,ك ت ي ب ل ه ي أ ت ر ت ع و ه, ن إ ف

أ




ask ed (abo ut my r esponsibilities) an d yo u will (also) beask ed (abo ut m e). What do you say ( abo ut this) ? T heysaid: we bear witness that you struggled hard to groom usin the faith an d ta ught us virt uo us thin gs. May Al l āh ( )

bless you with a noble reward! He said: Don’t you bear witness that there i s no go d but All āh ( ) and M uh ammadis All āh’s servant and His Messenger; Paradise and Hellare a reality and life after death is a reality and there is nodo ubt abo ut the Day of Judgement an d All āh ( ) willraise us again from the graves? All of them replied: whynot! W e bear witne ss to al l thi s. H e said: O All āh ! Be youa witness. He said: O people! Surely All āh is my master an d I am t h e master of all believ er s an d I am n ear er t hantheir lives. One who h as me as his ma ster has ‘Al ī as hismaster. O All āh! Be h is fr ien d who befrien ds h im and behis enemy who is his (‘Al ī ’s) enemy. O people! I am toleave before yo u an d yo u will meet me at the Fo untain (of kawthar ). This fountain is even wider than the distance

bet ween Basra and San‘ ā’. It has silver bo wls as big as thestars. When you come to me, I will ask you about twohighly important things. It is to be seen how you treatthem in my absence. The first important thing is All āh’ sBook which is relate d in one asp ect to All āh ( ) and, inanother aspect, to His servants. If yo u ho ld on to it f irmly,you will neither go astray nor deviate (from truth); and(the secon d important t hin g) is my pro geny, that is, themembers of my family. Hold on to them. The highestauthority has told me that surely these two will never deviate from the truth and they will meet me at theFountain.” 1




Had ī th No. 2 0

ر ي ن ر هع ن ا ع ي ض ر ل, ا ق ة: ج ح ي ف م س و م ل ا ا ن د ه ش ا ل مع و ل س و ه ل آ و ه ي ل ا ع ى ل ص ع, ا د و ل ة ا ج ح ي ه و ,م خ ر ي د ه غ ل ل ا ا ق ن ا ا ى,ن د ا ـ ن ف ة: ـ ع م ا ج ة ال ـ ص ل ,ار ا ص ن أل ن ا و ر ا ج ا,ن ل و ـ س ر م ا ق ف ا ى ل ـ ص

م ل ه س اه ل ن ط ل,س ا ق ف ا: ن ل ا ا ه ي سأ ن! و د ه ش ت م ب ا؟ و ل ا ق : اأد ال ه إ ل ن ال إ ل. ا ق ه: م م ث ا؟ و ل ا ق ه: د ب ا ع د م ح م ن أ و ه ل.ل ا م:ق ك ي ل ن و م ف ا؟ و ل ا ق ا: ن ال و م ه ل و س ر و ل.ا ا ـ ق :م ه؟ن ك ن ا ع ي ض ر ي ل د ع ض ى ع ل ه ع د ي ب ب ر ض م ث ,

ه ي ع ا ر ذ ذ ب خ أ ف ه د ض ع ع ز ل,ه ن ا ق ف ه: ل و س ر و ا ن ك ي ن م مال ا ذ ن ه هه إ ال و م, ه ل ل ه!ا ال ا و ن م ل ا و ه, ا د ا ن ع م د ا ع و ,ا!م ب ي ب ح ه ل ن ك ف س ا ن ل ن ا م ه ب ن ح ه,م ل ن ك ف ه ض غ ب ن أ م و ا .ض

“It is narrated by Jar ī r ( ) that at the occasion of Hajjat-ul-wad ā‘ we were with the Messenger of All āh

( A ). We r each ed a place c alled Ghad ī r Kh um. When thecall came for congregational prayer, all the (Makkan)Imm igrant s and (Medin an) Help ers rall ied there . T hen theProphet ( A ) stood bet ween us and addr essed us: O

peop le! What witne ss do yo u bear ? They sa id: W e bear wit ness that there is no go d but All āh ( ). He said: Thenwhat? They said: Surely Muhammad ( A ) is His servant




and bear malice towards him who bears malice towardsh im (‘Al ī ). ” 1




Had ī th No. 2 1

م ق ر ن أ ب د ي ز و ر م ي ذ ن ب و ر ن م هع ن ا ع ي ض ر ا ـ م ,ا:ال ل و ب س مط ل س و ه ل آ و ه ي ل ا ع ى ل ص ر ي د ـ م غ و ي ل,م ه:ا ال و م ي ل ع ف ه ال و م ت ن ك ن م م, ه ل ل ه!ا ال ا و ن م ل ا و ,

ه ا ن د ر,د م ص ن ا هو ر ص ن ن م ه, ن ا ع ن أ م ن ع أ و . “‘Amr bin Dh ī Mur ( ) an d Zay d bin Ar qam ( ) h ave

narrate d that the Proph et ( A ) delivered an address on t heday of Ghad ī r Khum. He said: One who has me as hismaster h as ‘ Al ī as h is m aste r. O A ll āh! Be his friend who

befriends him and be his enemy who is his enemy, andhe lp h im who he lps him and assist h im who assists him .” 1




Had ī th No. 2 2

Exe gete s an d had ī th - scho lar s have descr ibed the followin gnarration in the mo de of revelat ion of the v erse :

م كُ دينَ م كُ ل تُ مل كْ يوم أ ل .اToday, I have perfected your religion

for you. 1

ن ةع ر ي ي ر هب ن ا ع ي ض ر ل, ا ق ن: ا م ث م و ي م ا ص ن م ة ج ح ي ل ذ ن ة م ا,ر ر ه ش ن ي ت س م ا ي ص ه ل ب ت ك م, و ي و ه و

م ار خ م ذل خ يأ ب ن مل ل س و ه ل آ و ه ي ل ا ع ى ل ص ي ل د ع ي ب ن ب ب هي ل ن ا ع ي ض ل,ر ا ق ف ل: و ت س ل يأ ن ي ن م ؤ م ل ا؟ا و ل ا ق :

ا,ى ل و ا س ل.ي ا ق ه: ال و م ي ل ع ف ه ال و م ت ن ك ن م ف. ل ا ـ ق بر ا ن ط هب ن ا ع ي ض ر ا: ي ك ل خ ب خ ب ي ـ ب ن أ ـ ب ات!ب ح ىب ل و م و ي ال و م م ل ك م ل س ا, ل ز ن أ ف يوم{: ل ا

م كُ دينَ م كُ .}كمتُ ل“Ab ū Hurayrah ( ) has narrated that one who fasted

on 18 Dhul-hijjah will receive a reward equal to 60months of fastin g. T his was the day of Ghad ī r Kh um whenthe Prophet ( A ) , holdin g ‘Al ī bin Ab ī T ā lib’s han d, said:Am I not the guardian of the believers? They said: whynot, O messenger of All āh! He said: One who has me ashis master has ‘Al ī as his master. At this ‘Umar bin al-Khatt ā b ( ) said: congrat ulation s! O Ibn Ab ī T ālib! You




Had ī th No. 2 3

Im ām R āz ī comments on the mode of revelation of thisverse:

ي ا ي هأ ر ل ا ا س و لُ ب ل غْ م آ نْ زِأ لَ لَ يإ ك م ن ر ب ك . (O (honoured) Messenger! Whatever

ha s been revealed to you from you r Lo rd,convey (it a ll to the people). 1

آل ت ا بل ل ا ط ي ب ن أ ب ي ل ل ع ض ف ي ف ة ي م ال ـ س ل ه ا ي ل ,عة ي آل ه ا ذ ت ه دا ل ي ب ذ خ و,هأ ل ا ق ي: ـ ل ع ف ه ال و م ت ن ك ن م

م,ه ه ه!ل ال ا و ن م ل ا و ه, ا د ا ن ع م د ا ع و ه. ـ ي ق ل ف ر ـ م عه ن ا ع ل,ي ا ق ي:ف ن ئه ا ي ك ل ا ب ل ا ط ي ب ن أ ب ت!ا ح ب ص أ

ى ل لي و ك ة ن م ؤ م و ن م ؤ م . ن ع ب ء ا ر ب ل ا س و ا ب ن ع ب ل ا و و ق يه ل ن ع ب د م ح م و ب ز ا

م ه ا ن .ي “This verse has been revealed to stress ‘Al ī ’ s

ex ce llence , an d when the ver se was reveale d, t he Prophet( A ) caught hold of ‘Al ī ’s hand and said: One who hasme as his m aster h as ‘Al ī as his master. O All āh! Be hisfriend who befriends him, and be his enemy who is hisenemy. (Soon) after this, ‘Umar ( ) met him (‘Al ī ( ))

Bid ā yah wan-nihā yah (5:464); and Tabar ān ī in al-Mu‘jam-ul-awsat (3:324#).




and said: O Ibn Ab ī T ālib! I congratulate you, now youare my (master) an d the master o f ev ery male an d female

believer.“It has been narrated by ‘Abdull āh bin ‘Abb ās, Bar ā’

bin ‘ Āzib and Muhammad bin ‘Al ī ( ). ” 1




Had ī th No. 2 4

Most of the had ī th -scholars have described the traditiongiven belo w in the mode of revelation of the ver se :

ن مإ و ا لِ ي كُ م واُ ر س و لُ و ه ل ذا ي ن م نُآ ل ا ا و ذ ي ن ي ق ي م و ن ص ل ةَا ال و ي ؤْ تُ و ن ز ل كَا ةَ ا و مه ر ك عا و ن O

(Surely your (helping) friend is All ā hand His Messenger and (along with them)a re the believers who establish p rayers, pay

zak ā h and bow down (in humility before All ā h ( )). 1

ر س ا ي ن ب ر ا ن م هع ن ا ع ي ض ر ل, و ق ي ى: ـ ل ف ع ق و ب ل ا ي ط ب ن أ هي ب ن ا ع ي ض ر ي ـ ف ع ـ ك ا ر و ه و ل ئ ا س

ل,ع ئ ا س ل ه ا ا ط ع ه أ م ت ع ا ز ا,ن ل و س ر ى ت أ ف ا ى ل ص م ل ه س ك,ه ل ل ا ذ ه م ل ع ي,أ ب ن ل ى ا ل ت ع ل ز ن ف ا ى ل ـ ص م ل ه س ةه ل ي آل ه ا ذ ن{:ه مإ و ا لِ ي كُ م واُ ر س و و ه ل ل ذا ي ن

لنُم ا ا ذو ي ن ي ق ي م و ن ص ل ةَا ال و ي ؤْ تُ و ن ز ل كَا ةَ ا و مه ر ك ـا ع و ن { ا ل و ا س مه ل س و ه ل آ و ه ي ل ا ع ى ل ص ل, ا ق م ث ت: ن ك ن م ه ال و ي م م,ه ل ه ل ل ه!ا ال ا و ن م ل ا و ه, ا د ا ن ع م د ا ع و .

“It is nar rate d by ‘ Amm ār bin Y āsir ( ) that a beggar came up to ‘Al ī ( ) and stood beside him. He waskneelin g in p rayer . He (the beggar) p ulled o ut his rin g an d




Messenger ( A ) r ead out the ver se an d sa id: One who hasme as his m aster h as ‘Al ī as his master. O All āh! Be hisfrien d who befrien ds him (‘Al ī ) an d be h is en emy who ish is enemy .” 1

1. Tabar ān ī related it in al-Mu‘jam-ul-awsat (7:129, 130 # 6228), al-Mu‘jam-ul-kab ī r (4:174 # 4053; 5:195, 203, 204 # 5068, 5069,5092, 5097), and in al-Mu‘jam-us-sagh ī r (1:65).

Ahmad bin Hambal narrated it in al-Musnad (1:119; 4:372);Hākim, al-Mustadrak (3:119, 371 # 4576, 5594); Diy ā’ Maqdis ī ,al-Ah ā d ī th-ul-mukht ā rah (2:106, 174 # 480, 553); Haytham ī ,Majma‘-uz-zaw ā ’id (7:17), Maw ā rid-uz-zam’ ā n (p.544 # 2205);Ibn Ath ī r, Asad-ul-gh ā bah f ī ma‘rifat-is-sah ā bah (2:362; 3:487);Hind ī , Kanz-ul-‘umm ā l (11:332, 333 # 31662; 13:104, 169 #36340, 36511); and Khat ī b Baghd ād ī in T ā r ī kh Baghdad (7:377).

Hind ī has written in Kanz-ul-‘umm ā l (11:609 # 32950):Tabar ān ī related this tradition from Ab ū Hurayrah ( ) and twelveCompanions ( ), and Im ām Ahmad bin Hambal has related itfrom Ab ū Ayy ū b al-Ansār ī ( ) and a larger number of




Had ī th No. 2 5

ه ن ا ع ي ض ر ر س ا ي ن ب ر ا ن م ل,ع ا ق ا: ل و س ر ل ا ق م ل س و ه ل آ ه و ي ا ل ي:ى ن ق د ـ ص و ي ـ ب ن م ن آ م ي ص و أي ب ن أ ب ي ة ل بي ل ا ط ت, د ق ف ه ال و ت ن م ي ن ال و ت ن م و ي ن ال و ل ج و ز ا ع ى د,د ل ق ف ي ن ب ح ن أ م و ي ن ب ح د أ ق ف ه ب ح ن أ م و

ى ل ا ا د,ب ق ف ه ض غ ب ن أ م و دأ ق ف ي ن ض غ ب ن أ م و ي ن ض غ ب ل ج و ز ا ع .ض “It is narrated by ‘Amm ā r bin Y āsir ( ) that the

Messenger of All āh ( A ) said: whoso believed me andendorsed me, I shall pass on to him the legacy of ‘Al ī ’ sspirit ua l leade rsh ip. Anyone who regar ded him as his

guar dian , h e regar ded me as h is guar dian, an d anyone whor egarded me as h is gua r dian, h e rega r ded All āh ( ) as hisGuardian, and anyone who loved him (‘Al ī ), he loved meand one who lov ed m e loved All āh ( ), and one who boremalice to war ds h im (‘Al ī ) bore m alice to war ds m e an d onewho bore malice towards me bore malice towards All āh( ). ” 1




Had ī th No. 2 6

ن لع يع ه ن ا ع ي ض ر ي, ب ن ل ن ا هأ ل آ و ه ي ل ا ع ى ل ص لم ما خ ر ي د م غ و ل:ي ع ف ه ال و م ت ن ك ن م ي ه ال و م .

“It is narrated by ‘Al ī (( ) h imself) that the Prophet( A ) sai d on the day of Gh ad ī r Kh um : On e who has m e ash is master has ‘Al ī as h is master.” 1




Had ī th No. 2 7

ي م ل س أل ة ا د ي ر ب ن ب ا د ب ن ع اع م ه ن ا ع ي ض ر ل, ا ـ ق :يل ا مب ل س و ه ل آ و ه ي ل ا ع ى ل ا:ص ي ل ن ع إ ف ه ي ل و ت ن ك ن م .ه

ه ن ة ع ي ا ي و ه:ف ي ل و ي ل ع ف ه ي ل و ت ن ك ن م . “‘Abdull āh bin Buraydah al-Aslam ī ر ا( )

relates that the Prophet ( A ) said: ‘Al ī is indeed hisgua r dian who se guardian I am.

“Another tradit ion is att ribute d to h im (that t heProphet ( A ) said): ‘Al ī is his guar dian whose guardian Iam.” 1

1. Hākim related it in al-Mustadrak (2:129, 130 # 2589); Ahmad binHambal, al-Musnad (5:350, 358, 361); Nas ā’ ī , Khas ā ’is am ī r-il-mu’min ī n ‘Al ī bin Ab ī T ā lib (pp. 85, 86 # 77); ‘Abd-ur-Razz āq, al-

Musannaf (11:225 # 20388); Ibn Ab ī Shaybah, al-Musannaf (12:84# 12181); and Man āw ī in Fayd-ul-qad ī r (6:218).Hākim is of the view that this tradition is quite compatible

with the requirements of Bukh ār ī and Muslim for a sah ī h (sound)had ī th , and narrated the tradition through another chain of transmission on the authority of Sa‘d bin ‘Ubaydah ( ) who hasrelied on the narration of Ab ū ‘Aw ānah. He has also narrated it

briefly on the authority of Buraydah al-Aslam ī ( ) at another place in al-Mustadrak (3:110 # 4578).




Had ī th No. 2 8

T he sam e tradition is narrate d by I bn Buray dah ( ) on theauthor ity of h is father in slight ly differ ent words that theProphet ( A ) said:

ن ي م ا ل و ا ا ام ي ل ن ع و ص ق د!ت ق ف ا ي ل ص ع ق ت ن ي ن م ن ت ي ن ص ق ,ي ن ق ر ا د ف ق ف ا ي ل ق ع ه,ن ر ن م ا ن أ و ي ن م ا ي ل ن ع ن,إ م ق ل خ

م ي ه ا ر ب إ

ة ن ي ط

ن م

ت ق ل

ي

,م ي ه ا ر ـ ب إ

ن م

ل ض ف أ

ا ن أ و

,م ي ل ع ع ي م س ا و ض ع ب ن م ا ه ن...,ة ض م م ك ي ل و ه ن إ و

ت.ي ا:ل ل و س ا ر ي ة! ب ح ص ل ا ىأب ت ح ك د ي ت ط س ب ال ل لك ع ا ق ؟ ا د ي د م ج ال س ى اإل ى: ل ه ع ت ع ي ا ب ى ت ح ه ت ق ر ا ف ا م ف م .إلال

“What will happ en to the p eople who sho w r uden ess to‘ Al ī ! ( Beware) that anyone who i s r ude t o ‘ Al ī is rude tome, and anyone who parted from ‘Al ī parted from me.Surely ‘Al ī is from me and I am from ‘Al ī . He has beencreated from my clay and I have been created fromI br āh ī m’s clay an d I hav e an edge ov er I br āh ī m. Some of us are the children of others and All āh ( ) hears andkno ws all these thin gs… An d He is the guar dian of all of you after me. (Buraydah ( ) describes that) I said: OMessen ger o f All āh! Spar e some o f yo ur time and extendyo ur h an d. I want to take t he o ath of reaffir min g Islam atyo ur han d. And I did not part from him, so m uch so that Ir eaff irmed my f aith in I slam.” 1




Had ī th No. 2 9

نع و م ي ن م ب و ر ن م ا م ه ن ا ع ي ض ر س, ا ـ ب ن ع ب ل ا ا ق ه ن ا ع اي م ل: ا ق ا( ل و س ر ه ـ ل آ و ه ـ ي ل ا ع ى ل ـ ص

ت):م ن ن ك مم ال و ف هه ال و م ن إ ي ل .ع“‘Amr bin Maym ūm )ر ا ) h as at tributed it to

Ibn ‘Abb ās )ر ا ) that the Messen ger o f All āh( A ) sa id: Surely on e who h as me as h is master has ‘ Al īas h is master .” 1

1. Ahmad bin Hambal narrated it in al-Musnad (1:331); Nas ā’ ī , Khas ā ’is am ī r-il-mu’min ī n ‘Al ī bin Ab ī T ā lib (pp. 44, 46 # 23);Hākim, al-Musadrak (3:132-134 # 4652); Tabar ān ī , al-Mu‘jam-ul-kab ī r (12:77, 78 # 12593); Haytham ī , Majma‘-uz-zaw ā ’id (9:119,120); and Muhib Tabar ī in ar-Riy ā d-un-nadrah f ī man ā qib-il-‘ashrah (3:174, 175), and Dhakh ā ’ir-ul-‘uqb ā f ī man ā qib dhaw-il-qurb ā (pp.156-158).

The words of this tradition as recorded in as-Sunnah(pp.600,601 # 1351) by Ibn Ab ī ‘Āsim are as follows:




Had ī th No. 3 0

ا( ل و ل س ما ل س و ه ل آ و ه ي ل ا ع ى ل ص ال:) ا!أ ن إييي ل ا و نن م ؤ م ل ك ن, م ت ن ك م ال و ف هه ال و م ي ل ع .

“(The Prophet ( A ) sa id): Be ware! Sur e ly All āh is myguardian and I am the guardian of every believer, (and)one who has me a s his m aster has ‘Al ī as his m aster.” 1




Had ī th No. 3 1

ه ي ب ن أ ي ع د و أل د ا ي ز ي ي ن ب ل,ع ا ق ة: ر ـ ي ر و ه ـ ب ل أ خ د د ج س ه م ن ا ع س,ي ا ن ل ه ا ي ل ع إ م ت ج ا ب,ف ا ـ ش ه ي ل م إ ا ق ف ,

ا:ل ب ك د ا!ش ل و س ر ت ع م س هأ ـ ل آ و ه ي ل ا ع ى ل ص لم ه:و ال و م ي ل ع ف ه ال و م ت ن ك ن م م, ه ل ل ه!ا ال ا و ن م ل ا و ,

ه ا ن د ل؟د م ا ق ل: ا ق ف ا: ل و ـ س ر ت ع م ـ س ي ن د أ ه ش مأ ل س و ه ل آ ه و ي ا ل لى و ق ي ه: ال و م ي ل ع ف ه ال و م ت ن ك ن م ,ه!م ال ا ن و م ل ه,ا ا د ا ن ع م د ا ع و .

“Ab ū Yaz ī d a l- Awd ī has r elated it on t he authority of his father that (once) Ab ū Hurayrah ( ) entered themo sque. T he peop le gathered ro un d h im. One youn g man(from amon g th em) stoo d up an d said: I m ake yo u swear

by All āh and ask you: Have you heard the Messenger of Allāh ( A ) say that one who has me as his master has‘ Al ī as his master. O All āh! Befriend him who befriendsh im (‘Al ī ) , an d be h is enemy who is his enemy. At this hesa id: I bear witne ss that I have heard the Messen ger of Allāh (A ) say this: One who has me as his master has‘ Al ī as his master. O All āh! Befriend him who befriendsh im an d be h is enemy who is h is enemy .” 1




Had ī th No. 3 2

ق ا ح ي س ن ب ل,ع ا ق ب: ه و ن ب د ي ع س ت ع م س ا ي ض ر ل,ه ل:ا د ع ش ين ل سا ا ن ب, ا ح ص ن أ م ة ت س و ة أ س م خ م ا ق ف

مي ل س و ه ل آ و ه ي ل ا ع ى ا,ل و د ه ش ف اأ ل و س ر ن ى ل ص م ل س ه و ل ه آ لا ي ا ق ل: ع ف ه ال و م ت ن ك ن م ي ه ال و م .

“Ab ū Ish āq n arrated that he hear d Sa‘ ī d bin Wahb say:‘ Al ī ( ) took oath from the people, at which five or sixCompanions ( ) stood up and bore witness that All āh’ sMessenger ( A ) h ad said: On e who h as me as h is master has ‘Al ī as his m aster.” 1

1. Ahmad bin Hambal related it in al-Musnad (5:366), and Fad ā ’il-us-sah ā bah (2:598, 599 # 1021); Bayhaq ī , as-Sunan-ul-kubr ā(5:131); Ibn ‘As ākir, T ā r ī kh Dimashq al-kab ī r (45:160); and




Had ī th No. 3 4

ل ي ف ي ط ن ب ب,ع د ي ز ن مع ق ر ن أ ه ن ا ع ي ض ر ل, ا ق :س ا ي ن ا:د ل ل و س ر ع م س ن م ه ـ ل آ و ه ي ل ا ع ى ل ص

مم خ ر ي د م غ و ل ي ن:و ي ن م ؤ م ل ا ب ى ل و ي أ ن ن أ و م ل ع ت م ت س ل أم ا؟ن ه و ل ى:ا ل ب ل. ا ق ال: و ـ م ي ل ع ف ه ال و م ت ن ك ن م ف ,ه

ه!م ال ا ن و م ل ه,ا ا د ا ن ع م د ا ع و ا؟ ن ث م أ ا ق ف ال ـ ج ر ر ش ع ك ا ل .و“Ab ū T ufay l narr ate d it on the a uthor ity of Z ay d bin

Ar qam ( ) t hat ‘Al ī ( ) ask ed p eople on o ath who amon gthem had heard the Messenger of All āh (A ) say on theday of Ghad ī r Kh um: Don’t yo u kno w that I am near er

than the lives of the believers? They said: Why not! Hesai d: On e who has m e as his master ha s ‘ Al ī as his ma ster.O All āh! Befriend him who befriends him (‘Al ī ) and behis enemy who is his (‘Al ī ’ s) en emy. (At Ali’ sconv ersation,) t we lve person s stood up an d bore witne ssto this incident.” 1




Had ī th No. 3 7

ر م ي ذ ن ب و ر ن م ب,ع ه و ن ب د ي ع س و ن, ـ ب د ي ز ن ع و ا,عي ا:و ن ع ام ي ل لع و ق ي ه ن ا ع ي ض ر ال: ج ر ا ت د ش ن

ا ل مع و ل س و ه ل آ و ه ي ل ا ع ى ل ص ر ي د ـ م غ و ي ل و ق ي م,م ا ا ق ا,م ل و ـ س ر ن ا أ و د ه ـ ش ف ال ج ر ر ش ة ع ث ال ث م ا ق ف

مى ا ل س و ه ل آ ه و ي ل ل ع ا ق ن: ـ م ن ي ن م ؤ م ل ا ب ى ل و ت أ س ل أ م ا؟ه و ى:ل ل ب ا, ل و س ر ا ي ل! ا ق ي: ل د ع ي ب ذ خ أ ف ل, ا ق ف :ه ال و م ا ذ ه ف ه ال ت و م,ن ن ه ل ل ه!ا ال ا و ن م ل ا و ن, ـ م د ا ع و

ه,ه ب ح ن أ م ب ه,ح ض غ ب ي ن م ض غ ب أ و ن, ـ م ر ـ ص ن ا و ه ه,ر ل ذ خ ن م ل ذ .خ

“Amr bin Dh ī Mur, Sa‘ ī d bin Wahb and Zayd binYuthay‘( ) n arrate th at we hear d ‘Al ī ( ) say: I want toask every man on oath who may have heard the Prophet( A ) say thi s on the day o f Ghad ī r Khum. At this thirteenmen stood up and bore witness that the Messenger of Allāh ( A ) said: Am I not nearer than the lives of the

Ath ī r, Asad-ul-gh ā bah (4:102, 103); Ibn Kath ī r, al-Bid ā yah wan-nih ā yah (4:170; 5:461, 462); and Shawk ān ī in Darr-us-sah ā bah(p.209).

Ibn ‘As ākir related it from Ziy ād bin Ab ī Ziy ād too in T ā r ī kh Dimashq al-kab ī r (45:161).

Muhib Tabar ī related it from Ziy ād bin Ab ī Ziy ād in ar-Riy ā d-un-nadrah f ī man ā qib-il-‘ashrah (3:128).




believers? All of them said: Why not! O Messenger of Allāh. T he narrator says that he then caught ho ld of ‘Al ī ’ shand and said: One who has me as his master has ‘Al ī ashis master. O All āh! Befr ien d him who befrien ds h im, and

be his enemy who is his (‘Al ī ’s) enemy, love him wholoves him (‘Al ī ), bear malice towards him who bearsmal ice t o war ds h im (‘Al ī ), h elp h im who help s h im (‘Al ī )and degr ade h im who (tri es to) degrade h im (‘Al ī ). ” 1




Had ī th No. 3 8

ر م ن ع ب ن ا ن ذ ل,ع ا ق ا: ي ل ت ع ع م س ي ف ه ن ا ع ي ض ر ة ا,ب ل و س ر د ه ش ن م س ا ن ل د ا ش ن و ي ه هو ي ل ا ع ى ل ص م له ل ا ق ا م ل و ق ي و ه و م خ ر ي د م غ و ف,ي ر ش ة ع ث ال ث م ا ق

ا ل و س ر ا و ع م م س ه ن ا أ و هال د ـ ل آ و ه ـ ي ل ا ع ى ل ص

لم و و ق ه:ه ال و م ي ل ع ف ه ال و م ت ن ك ن م . “Zādh ān bin ‘Um ar has n arrated: I heard ‘Al ī ( ) in ameetin g ask peop le on o ath: Who h as heard the Messen ger of All āh ( A ) say somethin g on the day o f Gadh ī r Kh um?At thi s, t hirteen m en stoo d up an d they con firmed thatthey h ad h ear d the Messen ger o f A ll āh (A ) say this: Onewho has m e as h is master has ‘Al ī as h is master.” 1

1. Ahmad bin Hambal narrated it in al-Musnad (1:84), and Fad ā ’il-us-sah ā bah (2:585 # 991); Ibn Ab ī ‘Āsim, as-Sunnah (p.604 #1371); Tabar ān ī , al-Mu‘jam-ul-awsat (3:69 # 2131); Bayhaq ī , as-




Had ī th No. 3 9

ى ل ي ل ي ب ن أ ب ن م ح د ر ب ن ع ل,ع ا ق ب: ط خ ي ض ر ي ل عه ل,ا ن ا ر:ق م ا ا د ش ن مأأ ال س ة اإل د ش ن ا ل و ـ س ر ع م س

م ل س و ه ل آ ه و ي ا ل مى خ ر ي د م غ و ي ي د ي ب ذ خ ل,أ و ـ ق ي :ب ى رت ل ش ع م ا ي م ك م ل ما ل س س ف ن ن أ م ن ي ك م ق ا؟ و ل ا ى: ل ب ا, ي

ا ل!ل ا ل:ق ع ف ه ال و م ت ن ك ن م ي ه ال و م م, ه ل ل ن!ا م ل ا و ه,ه ا د ا ن ع م د ا ه,ع ر ص ن ن م ر ص ن ا و ه, ل ذ خ ن م ل ذ خ ا و .د ه ا,ال م ش و د ه ش ف ال ج ر ر ش ة ع ع ض ب م ا ق م,ف ت ك و م و ق ا, م ف

ا و ص ر ب و ا و م ال ع ا إ ي ن ن .ا م“It is related by ‘Abd-ur-Rahm ān bin Ab ī Layl ā that

‘ Al ī ( ) addressed (the people) and said: I make the person swear by All āh ( ) and Islam to come forwardwho may h ave hear d th e Prophet ( A ) say on the day of Ghad ī r Khum while holding my hand: O Muslims! Am Inot nearer than yo ur l ives? A ll of them sai d: Why not! OMessenger of All āh. He said: One who has me as hismaster h as ‘ Al ī as his master . O All āh! Befriend him who

befriends him an d be h is en emy who is hi s (‘Al ī ’s) en emy,assist him who assist s h im, he lp h im who helps h im an ddisgrace h im who ( wishes to) disgrace him (‘ Al ī ). At thi s,more t han t hirteen p er sons stoo d up an d bo re witne ss an dthose who concealed these facts turned blind or died of leprosy.” 1




Had ī th No. 4 0

ن ةع ت ا ب ن ن ب غ ب ل,ص ا ق د: ش ن ي ل هع ـ ن ا ع ي ـ ض ر ة ب ح ي ر ي:س ف ب ن ل ع ا م س ن م ص م ل س و ه ل آ و ه ي ل ا ع ى ل م خ ر ال,م ي ل إ ا ق ا م م ا ق ل, و ـ س ر ع م س ن م ال م إ و ق ي ال و

ما ل س و ه ل آ و ه ي ل ا ع ى لل و ق ي م, ا ق ف ة ع ض ب ال ج ر ر ش ,ع

ي:م ر ا ص ب ن و و ي ن,ب ـ ب ة ر م و ع ب أ و ن ـ ب و ر ـ م ع ن ب,ص ن ي و ز ب ف,أ ي ن ح ن ب ل ه س و ت, ـ ب ا ث ن ب ة م ي ز خ و ,ي ر ا ص ن ت أل ب ا ن ث ب ا ب,د ح و ي ل و ل ـ س ل ة ا د ا ن ج ن ب ى ش ,

ي ر ا ـ ص ب ن ز ا ن ـ د ب ن,ي ال ـ ج ن ع ـ ب ن ا ـ م ع ن ل ا وي ي,ر ر ا ـ ص ن أل ة ا ع ي د و ن ب ت ب ا ة,ث ل ا ـ ض ف و ـ ب أ و ي ي,ر ر ا ص ن أل ب ا ر د ب ن ع ب ن ا م ح د ر ب ع او ي ض ر ا,مه و ن:ل ن د أ ه ش ا ا ن ع م س ا ل و س ر ه ل آ و ه ي ل ا ع ى ل ص يم ق و ل ال: ا!أ ن لإ ج و ز يع ل و ي أ و ن ي ن م ؤ ـ م ل ي ا ل و ا ن ,فف!ال ه ال و ت م ن ن ك يم ل ع ه ال و م م, ه ل ل ه!ا ال ا و ن م ل ا و د, ا ع و

ه ه,ن ا ب ح ن أ م ب ح ن,أ م ض غ ب أ و هأ ض غ ب و, ن ـ م ن ع أ .ه“Asbagh bin Nub ātah ha s narrate d that ‘Al ī ( ) m ade

peop le swear in an open p la in an d a sked anyone who hadheard the P rophet ( A ) say thi s to stan d up. At thi s mo rethan thirteen persons stood up including Ab ū Ayy ū b al-




as his master has ‘Al ī as his master. O All āh! Befriendh im who befrien ds h im ( ‘Al ī ) an d be his enemy who is his(‘Al ī ’s) enemy, love him who loves him (‘Al ī ), bear malice towards him who bears malice towards him andhelp h im who he lps him (‘Al ī ).” 1




Had ī th No. 4 1

م ق ر ن أ ب د ي ن ز هع ن ا ع ي ض ر ل, ا ق ـ: ل د ع ه ـ ش ت س يا ل,س ا ي:ق ب ن ل ع ا م س ال ج ر ا د ش ن هأ ل آ و ه ي ل ا ع ى ل ص لم م:و ه ل ل!ل ع ف ه ال و م ت ن ك ن م ي ه ال و م م, ه ل ل ن!ا م ل ا و ا,ه ن ع م د ا هع ا د ل. ا ق ال: ج ر ر ش ة ع ت س م ا ق ف ا, و د ه ش ف .

“Zayd bin Arqam ( ) has narrated that ‘Al ī ( ),asking people to bear witness, said: I make you swear if anyon e of yo u hear d the Prophet ( A ) say : O All āh! Onewho h as me as h is master h as ‘Al ī as h is master. O A ll āh!Befriend him who befriends him (‘Al ī ) and be h is enemywho is h is (‘ Al ī ’ s) enemy. So on th is occasion sixteen menstood up and bore witness.” 1




Had ī th No. 4 2

ا ي ل ن ع د أ ع س ن ب ر ي ن م هع ن ا ع ي ض ر ي ف س ا ن ل ع ا م ج د ه ا ا ش ن ة أ ل,ب ا ق ف ل ا: و ـ س ر ع م ـ س ال ج ر ا د ش ن أ

م ل س و ه ل آ ه و ي ا ل لى و ق ي ه: ال و م ي ل ع ف ه ال و م ت ن ك ن م .ال ج ر ر ش ة ع ي ي,م ن ب ن ل ا ا و ع م س م ه ن ا أ و د ه ش اف ى ل ص

م ل ه س كه ل ل ذ ل و ق Umayr bin Sa‘d narrates that he heard ‘Al‘“ .ي ī ( )gather ed peop le in an open p lain an d I bear witness to it.So he sa id: I a sk on oath if anyone had hear d the Prophet( A ) say: One who has m e as his master has ‘ Al ī as hismaster. Eighteen persons stood up and bore witness thatthey h eard the Prophet ( A ) say this. ” 1

1. Haytham ī , relating this tradition in Majm‘-uz-zaw ā ’id (9:108), has




Had ī th No. 4 3

ل ي ف ي ط ن ب ل,ع ا ق ه: ن ا ع ي ض ر ي ل ع ع م ج ي ف س ا ن ل اة م,ب ه ل ل ا م ق ا:ث ل و س ر ع م س م ل س م رئ م ل ا ك ا د ش ن أ

م ل س و ه ل آ ه و ي ا ل مى خ ر ي د م غ و ي ل و ق ي ا, ـ م ل ع م س ا م س,م ا ن ل ن ا م ن و م ث م―ا ي ع ن و ب ل أ ا ق و س: ا ـ ن م ا ـ ق ف

ه―ر د ي ب ه ذ خ ن أ ي ح ا و د س,ه ا ن ل ل ل ا ق ف ن: و م ل ع ت ىأأ ـ ن م ه س ف ن ن م ن ي ا؟ى ن و ل ا ق م: ع ن ا, ل و س ر ا ي ل! ا ـ ق :ه ال و م ا ذ ه ف ه ال ت و م,ن ن ه ل ل ه!ا ال ا و ن م ل ا و ن, ـ م د ا ع و

ل.ه ن:ا ـ ب د ـ ي ز ت ي ق ل ف ا ئ ي ش ي س ف ن ي ف ن أ ك و ت ج ر خه,م ل ت اإ:ل ذ ـ ك ل و ق ي ه ن ا ع ي ض ر ا ي ل ت ع ع م س ى ن ل.ا ا:ا ل و س ر ت ع م س د ق ر ك ن ت ا م هف ـ ي ل ا ع ى ل ص

م هه ل ل ك ل ذ ل و .ق“Ab ū Tufayl has narrated that ‘Al ī ( ) gathered the

people in an open place and said to them: I make everyMuslim swear and ask him if he has heard the Prophet( A ) say so methin g (abo ut me) on the day of Ghad ī rKhum, h e sho uld stand up. At this, thirty person s stood up

— while Ab ū Nu‘ay m said that a l ar ger n um ber of peop lestoo d up — and they bor e witness that (we r emem ber thattime) when the Messenger of All āh (A ) said to the

people while holding your hand: Do you know that I amnearer than the lives of the believers? All of them said:yes, O Messen ger of All āh! T hen he sa id: one who has me




while I have myself heard the Messenger ( A ) say thisabo ut ‘ Al ī ( )?” 1

1. Ahmad bin Hambal related it with sound chain of authorities in al-Musnad (4:370), and Fad ā ’il-us-sah ā bah (2:682#1167); Bazz ār,al-Musnad (2:133 # 492); Ibn Ab ī ‘Āsim, as-Sunnah(p.603#1366); Bayhaq ī , as-Sunan-ul-kubr ā (5:134); Ibn ‘As ākir,T ā r ī kh Dimashq al-kab ī r (45:156); Muhib Tabar ī , ar-Riy ā d-un-nadrah f ī man ā qib-il-‘ashrah (3:127); Haytham ī , Majma‘-uz-

zaw ā ’id (9:104); Ibn Kath ī r, al-Bid ā yah wan-nih ā yah (5:460, 461);

and Shawk ān ī in Darr-us-sahā

bah (p.209). Nas ā’ ī , in addition to Ab ū Tufayl, has also narrated it on theauthority of ‘ Āmir bin W āthilah.

Ibn Hibb ān said in his as-Sah ī h (15:376#6931) that its chainof authorities is sah ī h (sound) and its men are thiqah (trustworthy).

Hākim graded it sah ī h according to the conditions of Im āmBukh ār ī and Im ām Muslim in al-Mustadrak (3:109#4576).

Tabar ān ī narrated it briefly in al-Mu‘jam-ul-kab ī r (5:195#5071).




Had ī th No. 4 4

ح ا ن ي ثع ر ح ن ل ب ل, ا ق ل: ى ع ل ط إ ه ر ء ا ج ي ي ـ ض ر ه ةا ن ب ح ا,ر و ل ا ا:ق ن ال و م ا ي ك ي ل م ع ال س ل ل!ا ا ق ف: ـ ي ك

ب ر م ع و ق م ت ن م أ ك ا؟ن ال و ل ا ق ا: ل و س ر ا ن ع م س ى ل ص م ل س ه و ل ه آ را ي ي د م غ و ي ل و ق ي م خ ف: ه ال و م ت ن ك ن م إ ن

ه ح.ا ال ا ي ر ل ا م:ق ه ت ع ب ت ا و ض م ا م ل ف ت, ل أ س ف ال: ؤ ن ه م ؟ء ر:ا ا ص ن ن أل م ر ا,ف ي ض ر ي ر ا ص ن أل ب ا و ي و أ ب م أ ه ي ف .ه

“Riy āh bin al-Harth has nar rate d that a dele gation met‘ Al ī ( ) an d said: O o ur ma ster, May Go d bless yo u! ‘ Al ī( ) asked: how am I your master as you are Arabs (andthey do not rea dily acknowledge someon e as the ir leader )?T hey sa id: we h ave h ear d it from the Messen ger of All āh( A ) on the day of Gh ad ī r Khum : on e who h as me a s hismaster , sur ely he ha s this (‘Al ī ) a s h is master . Riy āh said:when those people left, I asked him: who are these

people? He said: it is a delegation of (Medinan) Helpersan d Ab ū Ayy ū b al-Ans ār ī ( ) is a lso one of them.” 1

1. Ahmad bin Hambal related it in al-Musnad (5:419), and Fad ā ’il-us-sah ā bah (2:572#967); Ibn Ab ī Shaybah, al-Musannaf (12:60 #12122); Tabar ān ī , al-Mu‘jam-ul-kab ī r (4:173, 174 # 4052, 4053);Muhib Tabar ī , ar-Riy ā d-un-nadrah f ī man ā qib-il-‘ashrah (2:169;




Had ī th No. 4 5

ر م ن ع هع ن ا ع ي ض ر ة: ل أ ـ س م ي ف ل ج ر ه ع ز ا ن د ق و ,س:ل ل ا ج ا ل ذ ك ه ن ي ي ب ب,ن ل ا ط ي ب ن أ ب ي ل ى ع ل ر إ ا ش أ و

ه ن ا ع ل,ي ج ر ل ل ا ا ق ب:ف أل ا ا ذ ره ـ م ض ع ه ن ـ ف ؟ ن ط ه ن ا ع ني ـ م ه ل ا ـ ش ى ـ ت ح ه ب ي ب ل ت ب ذ خ أ و ه س ل ج ن م ع

ل,ض ا م ق ث ت: ر غ ص ن م ي ر د ت ال,أ و م لي ـ ك ال و ـ م و .م “It is narrated by ‘Um ar ( ) that once a per son had an

argument with him. He said: the man sitting here willdecide bet ween yo u an d me , and he pointed to war ds ‘ Al ī( ). That man said: this pot-bellied person (will decide

bet ween us)! ‘Umar ( ) ro se from h is seat, caught him bythe collar and lifted him from the ground. Then he said:Do yo u kno w that the p er son yo u con sider worthless is mymaster a s well as the master o f every Muslim.” 1




Had ī th No. 4 6

ر م ن ع هع ن ا ع ي ض ر ن ا م ص ت خ ي ن ا ي ب ا ر ع ه أ ء ا ج د ق و ,ي هل ل ن ا ع ي ض ن:ر س ح ل ا ا ب ا أ ي ا م ه ن ي ب ض ق ض!إ ق ف ى

هي ن ا ع ي ا,ض م ه د ح ل أ ا ق ف ب: ث و ف ؟ ا ن ن ي ب ي ض ق ي ا ذ هر هه م ن ا ع ي ض هر ب ي ب ل ت ب ذ خ أ و ل, ا ق و ك: ـ ح ي و ا! ـ م

ال و م ا ذ ؟ ه ا ذ ن ه نيي م م ؤ م ل ك ى ل و م و ن, ـ ك ي م ل ن م و ن م ؤ س م .ه ي“It is n arrate d by ‘ Umar ( ) t hat t wo Bedo uins c ame

to h im disp ut in g with e ach other. He said to ‘ Al ī ( ): OAb ū Hasan : dec ide bet ween the se t wo. So h e decided

bet ween t hem (an d sett led the ir disp ute). One o f them

said: Is he the only one left to decide between us? (Atthis) ‘Umar ( ) moved towards him and caught him byhis collar and said: May you be dead! Do you know whohe is? He is my master and the master of every believer ( an d) one who do es not ackno wledge h im as h is m aster i snot a believ er.” 1




Had ī th No. 4 7

ر م ن ع هع ن ا ع ي ض ر ل, ا ق ه ن ل:أ و م ي ل ىع ن ا ـ ك ن م ا مل ل س و ه ل آ و ه ي ل ا ع ى ل هص ال و م . ر م ع ل ل ي ق م ن ل هع ن ا ع ي ض ر ي: ـ ل ع ب ع ن ـ ص ت ك ن إه ن ا ع دي ح أ ب ه ع ن ص ت ا م ا ئ ي نش م ب ا ح ص اأ ل و س ر

م ل س و ه ل آ ه و ي ا ل ل,ى ا ق ي: ال و م ه ن ) Umar‘“ .إ ) said: one who has All āh’s Messenger ( A ) as his m aster ha s ‘ Al ī as hi s m aster .

“ Sā lim narrates: ‘Umar was asked why he alwaystreated ‘Al ī ( ) differently from other Companions ( ).(At this) ‘Umar ( ) replied: Indeed that (‘Al ī ) is mymaster.” 1




( ) — and (according to the tradition) narrated by IbnAb ī Dāwūd (he dir ecte d that h e sho uld be paid) sixty din ār

— an d (facin g h im) he sa id: yo u go back to your city an dyo u will get yo ur share e qual to that of yo ur tribesmen. 1




Had ī th No. 4 9

ي ر ن ه ل...ع ا ق و: ر ـ م ن ع ب ع د ن ج ة د ي ن ج ا ب ت أ ع م س ن ل,ن ز ا ي:ق ب ن ل ت ا ع م مس ل س و ه ل آ و ه ي ل ا ع ى ل ص ل و ق ي :

ر ا ن ل ن ا م ه د ع ق م أ و ب ت ي ل ا ف د م ع ي ت ل ب ع ال,ن ذ إ و ه ت ع م ـ س و اص ل,ت و ع:ق ا د و ل ة ا ج ح ن م ف ر ص ن د ا ق و ر, ي د ل غ ز ن ا م ل ف

ف ىم م ي ض ر ي ل د ع ي ب ذ خ أ و ا ب ي ط س خ ا ها عن ن ل, ا ق و : ه ي ل و ا ذ ه ه ف ي ت ل م,ن ن ه ل ل ه!ا ال ا و ن م ل ا و ن, ـ م د ا ـ ع و .ه

ا د ي ي:ل ب ر ه ز ل ت ل ل ق ا:ف ذ ه ب ث د ح ت بال م ا ش ل ا ت, ن أ و ي ض ر ي ل ب ع س ك ي ن ء ذ ها عع ل ن ف, ل ا ق ا: و ن! إ

ي ض ر ي ل ل ع ئ ا ن ض اا عي م ـ ه ب ت ث د ـ ح ت و ل ا م ه ن .تتق

“It is narrate d by Z uhr ī that Ab ū Junaydah Junda‘ bin‘Amr bin M āzin said: I heard the Prophet ( A ) said:whoso deliberately lied about me will go to hellst raighta way. I have he ard it my se lf or I may gro w deaf in

both ears. The Prophet ( A ) returned from Hajjat-ul-wad ā‘ an d arrived at Gh ad ī r Khum, and addressed the

people. He said while holding ‘Al ī ’s hand: one who hasme as his guardian has this (‘Al ī ) as his guardian. OAllāh! Befriend him who befriends him (‘Al ī ) an d be hisenemy who is h is (‘Al ī ’s) enemy.

“‘Ubaydull āh said: I said to Zuhr ī: Don’t say the se




Had ī th No. 5 0

ص ا ع ل ن ا ب و ر ن عم هع ن ا ع ي ض ر ل, ا ق ل: ئ س ه ل ـ ج ر ي هن ل ن ا ع ي ض ف,ر ا ق ل ل ه و: ر ـ ا عم ي ا! ن خ ا ي ـ ش ن أ إا ل و ا س آو و ه ي ل ا ع ى ل ص م ل س و ه ل ل و ق ي ت: ن ك ن م ه ال و ي م و,ه ل ر ل عم ا ق ف ؟ ل ط ا ب م ك أ ل ا ذ ق ح ف ا: ن أ و ق ح

ا:ك ل و س ر ة ب ا ح ص ن م د ح س أ ي ه ل ن هإ ي ل ا ع ى ل ص م يه ل ل ب ع ق ا ن م ل ث م ب ق ا ه ن ل ه ن ا ع ي ض ر . “Amr bin a l-‘ Ās ( ) nar rate s that som eone a sked him :

O ‘Amr! Our e lders h ear d it from the Messen ger of All āh( A ) abo ut ‘Al ī : one who h as me as h is master h as ‘Al ī ash is ma ster. I s it co rrect or not? ‘ Amr sa id: it is corr ect,

and may I add that no one among the Companions ( )deserves to be praised more than ‘ Al ī ( ) .” 1




Had ī th No. 5 1

ه ن ا ع ي ض ر ي ل ن ع ل,ع ا ق ا: ل و س ر ي ن م م ىع ل ص م ل س ه و ل ه آ يا ي ف ل خ ا ه ل د س ة م ا م ع ب م خ ر ي د م غ و ي م, ـ ث

ن:ل و م ت ع ي ة ك ئ ال م ب ن ي ن ح و ر د ب م و ي ي ن د م ل أ ج و ز ا ع ن إة ل,ه م ا ن:ق ةإ م ا م ع نل ا م ي اإل و ر ف ك ل ن ا ي ب ة ز ج ا ح .

It is narrated by ‘Al ī (( ) himself). He said: on theday o f Ghad ī r Kh um, the Messenger of All āh ( A ) h ad at ur ban t ied ro un d my head ( as a sym bol of hono ur) an d letthe loose end hang down at the back. Then he said: Theangels whom All āh ( ) had sent to help me at Badr andHun ayn were wearin g t ur bans of the same kin d. He thenadded: sur ely the t ur ban differ entiate s bet ween bel ief an d

disbelief.”1

1. Tay ālis ī related it in al-Musnad (p.23#154); and Bayhaq ī in as-Sunan-ul-kubr ā (10:14).

Hind ī says in Kanz-ul-‘umm ā l (15:306,482#41141,41909)that, besides Tayalis ī , this tradition has also been narrated byBayhaq ī , Tabar ān ī , Ibn Ab ī Shaybah and Ibn Mun ī ‘. Hind ī hasadded the following words:

ن ي ك ر ش م ل ا و ن ي م ل س م ل ن ا ي ب ة ز ج ا ح ة م ا م ن ع .إSurely the turban differentiates between Muslims



Glossary

dinar: an ancient gold coin. ghar ī b: a had ī th or version reported by one reliable or unreliable narrator wh ich differs in context with another had ī th or version reporte d by a gro up of relia ble n arrator s.A ghar ī b had ī th can be sah ī h ( so un d) or da‘ ī f (weak).

had ī th: p l. had ī th s o r ah ā d ī th . The sayings, practice and

app roved tra dition s of the Prophet Muhammad ( A ).hasan: a had ī th , narrated by a reliable chain of transmission though not approaching the grade of sah ī h(sound) had ī th , but r ecords a complete chain of n arratorsup to t he Prophet ( A ).

Im ā m: one who leads people in prayers; an eminent

Islamic scholar.kawthar: lit. abundance. A pond in Paradise.

sah ī h: sound. A had ī th with an unbroken chain of narrator s ran gin g f rom the Prophet Muh ammad ( A ) andapproaching an era through reliable narrators without

being sh ā dh (odd) or mu‘allal (fa ulty) in bet ween the t wo




orders, statement s an d act s of worsh ip, etc., o f the ProphetMuhammad ( A ) which have become the models to befollowed by the Muslims.

sū rah: a chapter of the holy Qur’ ā n. There are 114chapter s in the holy Qur’ ā n.



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INDEX

Narrators of Ghad ī r e pisode amongthe Companions and the Successors

‘Abdull āh bin ‘ Abb ā s, 19 , 46, 47 , 49, 54‘Abdull āh bin ‘Umar , 21‘Abdull āh bin Buraydah al-Aslam ī , 20, 27, 52, 53‘Abdull āh bin Muhammad bin ‘Aq ī l, 38‘Abdull āh bin T h ā bit al-Ans ār ī , 66

‘Abdullāh bin Y

ām

ī l, 21‘Abd-ur-Rahm ān bin ‘Abd Rab al-Ans ār ī , 66

‘Abd-ur-Rahm ān bin Ab ī Layl ā , 61, 65‘Abd-ur-Rahm ān bin S ā bit, 33Ab ū ‘Am rah bin ‘Amr bin Muh san , 66Ab ū Ayy ū b al-Ans ā r ī , 20 , 49, 66Ab ū Burdah, 21

Abū

Fadā

lah al-Ansār ī , 66Ab ū Hur ayrah, 21, 45, 49, 56, 58

Ab ū I sh ā q, 57, 65Ab ū Ja‘far, 38Ab ū Junaydah Junda‘ bin ‘Amr bin M ā zin , 78Ab ū Nu‘ aym, 70Ab ū Sa‘ ī d al-Khudr ī , 58




‘ Ā mir bin W ā thilah, 29 , 71‘Amm ār bin Y ā sir, 48, 50‘ Amr bin al-‘ Ā s, 79‘Amr bin Dh ī Mur, 44, 62‘Amr bin Maym ūn, 54‘Amr Dh ī Mur, 44Anas bin M ā lik, 21, 58Asbagh bin Nub ā tah, 66‘Atiyyah al-‘Awf ī , 37, 47Bar ā ’ bin ‘ Ā z ib, 24, 25, 26, 46, 47, 55Buray dah, 20, 21, 35 , 52F ā timah, 27Hab ī b bin Budayl, 72Hasan bin al-H ār ith, 72Hasan bin Hasan, 20H ā shim bin ‘ Utbah, 72Hubsh ā bin Jun ā dah, 20, 66Hudhayfah bin Usayd al-Ghif ā r ī , 20, 40‘Imr ān bin Husayn, 21Jā bir bin ‘Abdull āh, 20, 38Jar ī r, 42Kh uzaym ah bin T h ā bit , 66M ā l ik bin Huwayr ith, 20Maym ūn Ab ū ‘Abdull āh, 19 , 36, 38Muh ammad bin ‘Al ī , 46 , 47Muh ammad bin Hanafiyyah, 38

N ā jiyah bin ‘Amr, 67 Nu‘m ān bin ‘ Ajl ān al-Ans ā r ī , 66Qays bin Th ā bit , 72Rif ā ‘ah bin Iy ā s ad-Dabb ī , 34



24 Qur’ ā n ic Philo sophy o f Benevo len ce ( Ih sā n 25 slam and Freedom of Human Will 26 slamic P enal System and i ts Ph ilo sophy27 slamic Concept of Law28 h ilo sophy of Ij tih ā d and the Modern World 29 Qur’ ā n ic Ba sis o f Con stitu tiona l Theo ry30 slam — The S tate Relig ion31 ega l Chara cte r of I slamic Punishmen ts

32 ega l Structu re o f I slamic Punishments33 Classifica tion o f I slamic Punishments34 slamic Ph ilo soph y of Punishments35 slamic Concept of Crim36 Qur’ ā n on Creation and Expan sion of Universe37 Crea tion and Evo lution o f th e Universe38 Crea tion o f Man39 slam on prevention of Hea rt Disea ses



The Author

Great contemporary I slamic thinker,exegete, scholar and statesman, Professor Dr M uhammad Tahir-ul-Qadri was born in

the city of Jhang in 1951, four years after the creation of Pakistan. He graduated inarts and law with distinction from thePunjab University. He was awarded PhD

by the Punjab University in 1986 on thethesis “Punishments in Islam, their classification and philosophy.” He took allegiance at the hand of Sayyidina Tahir Ala’-ud-Din al-Qadri al-Gilani who

groomed h im in t he mystic way of life andwho is his spiritual benefactor. Among histeachers are included his father Dr Farid-ul-Din Qadri, Mawlana Zia-ud-DinMadani, Mawlana Ahma d Saeed Kazmi, Dr Burhan Ahmad Farooqi, Dr Muhammad

bin Alawi, all men of high intellectualcalibre and scholarly stature. He hasdelivered thousands of lectures spanningdiverse facets of Islam, its religious,spiritual, historical, moral, legal, political,economic, social and scientific aspects andits comparison with other religions. Healso delivers lectures at foreignuniversities on various intellectual and

t i H h itt

foundation of mass education program(MEP ) in Pakistan, which is the greaeducational plan at the unofficial levHis political party, Pakistan AwaTehreek ( PAT ), is playing a vital rolnational politics by promoting the traditiof tolerance, principle observance

progressiveness in national pocultur e. He is a unifying symbo l of Muslworld and known as an ambassador

peace and human welfare. His intellectand socia l cont ributions to human prograre internationally acknowledgAmerican Biographical Institute

pronounced him outstanding man of 20 th century and his name has bincluded in the Millennium BiographiDictionary as a distinguished intellectand thinker of the world. Moreover, healso included among the 500 meffective leaders at the end of the secomillennium as recognition of his origiresearch and services to humanity. He w

declared 1998-99 personality by International Biographical CenCambridge as an acknowledgement of educational an d socia l cont ributions. In trecent past it is har d to find an in dividwho has rendered such unpreceden

the ghadir declaration - (english)

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