Alhassanain(p) Network for Heritage and Islamic Thought

Tragedy of Karbala as reported by the Sunnis Part 3

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Martyrdom Of Muslim Ibn Aqil

That same morning the son of that old woman went to ‘Abd al- Rahman b. Muhammad b. al-Ash’ath and told him about Muslim b. ‘Aqil being with his mother. ‘Abd al-Rahman went to his father who was with Ibn Ziyad. He went to him and Ibn Ziyad learned his secret. "Get up and bring him to me immediately,”said Ibn Ziyad to (Muhammad b. al-Ashath), poking a cane into his side. He sent (Amr b.) Ubayd Allah b. Abbas al-Sulam, with him, together with seventy men from the tribal group of Qays. They went to the house where Muslim b. Aqil was. When the latter heard the beating of horses’ hooves and the voices of men, he knew that it was him whom they had come for. He went out against them with his sword (drawn) as they rushed blindly towards the house. He fell upon them and struck them with his sword so that he drove them away from the house. They repeated the attack, and Muslim counter-attacked in the same way.

He and Bakr b. Humran al-Ahmari exchanged blows and Bakr struck Muslim’s mouth, cutting his top lip and slicing down to the lower lip to knock out two of his teeth. Muslim struck him a terrible blow on the head and repeated it again, cutting a nerve along his shoulder with a blow which almost reached his stomach.

When the people saw that, they (went up and) looked down on him (Muslim) from the tops of the houses, and began to hurl stones at him and to light canes of wood with fire which they threw from the top of the house. When he saw that, he went out against them into the lane with his sword unsheathed.

"You can have my guarantee of security,”said Muhammad b. al- Ashath, "don’t kill yourself."

But he continued to fight against them saying:

I swear I will only be killed as a free man, although I see death as something horrible, Or it makes the cold a bitter heat and deflects the ray of the sun (for ever).

Every man one day will meet an evil, I fear that I will be cheated and deluded.

"You will not be cheated, deluded or deceived,”replied

Muhammad b. al-Ashath. "These people (i.e. the Banu Umayya) are your cousins and they will not fight against you or strike you.”

He had been hurt by stones and weakened by the fighting. He was out of breath and he was propping his back up against the wall of that house. Ibn al-Ash’ath repeated the offer of security to him.

"Am I granted security?”he said.

"Yes,”he replied and he said to the people who were with him, "he is given security by me."

"Yes,”replied the people, except (Amr b.) ‘Ubayd Allah b. al-Abbas al-Sulami.

"I have neither she camel or camel in this (i.e. I will have nothing to do with it),”he said and he turned aside.

"If you will not grant me security,”declared Muslim, "I will not put my hand in yours."

A mule was brought and he was put on it. They gathered around him and pulled his sword away. At that he was in despair for his life and his eyes filled with tears.

"This is the first betrayal,”he cried.

"I hope no harm will come to you,”called out Muhammad b. al- Ashath.

"Is it only hope?”he retorted as he wept. "Where then is your guarantee of security? Indeed we belong to God and to Him we will return."

"One who has sought for the like of what you have sought for, should not weep when there befalls him what has befallen you,”‘Amr b. ‘Ubayd Allah b. al-’Abbas goaded him.

I would not weep for myself,”he replied, "nor would I grieve for my own death, even though I have not the slightest desire for destruction. But I am weeping for my family who are coming to me, I am weeping for al-Husayn and the family of al-Husayn, peace be on them.

Then he went closer to Muhammad b. al-Ash’ath and said:

"O servant of God, by God, I see that you are unable to grant me a guarantee of security. Yet do you have the goodness to be able to send one of your men with my message so that it will get to al-Husayn? For I have no doubt that he has already set out towards you, or will be setting out soon with his House.

(This messenger) would say:

Ibn ‘Aqil has sent me to you. He is a prisoner in the hands of the people, and he does not expect to see evening before he is killed; and he says:

Return, may my father and mother be your ransom, with your House and do not let the Kufans tempt you, for they were the followers of your father and he desired to leave them even through death and murder. The Kufans have lied to you. A liar has no judgement.

"By God, I will do that,”replied Ibn al-Ash’ath, "and I will inform Ibn Ziyad that I have given you a guarantee of security."

Ibn al-Ash’ath went with Ibn Aqil to the door of the palace. He asked permission to enter. Permission was given him and he went in (to see) Ibn Ziyad. He gave a report about Ibn ‘Aqil and Bakr’s blow against him, and about his own guarantee of security to him.

"What (is this about) you and a guarantee of security?”demanded ‘Ubayd Allah, "as if we sent you to guarantee him security when we only sent you to bring him."

Ibn al-Ashath fell silent.

While Ibn Aqil remained at the palace door, his thirst had become severe. At the palace door there were people sitting waiting for permission to enter. Among them were ‘Umara b. ‘Uqba b. Abi

Mu’ayt, ‘Amr b. Hurayth, Muslim b. Amr and Kathir b. Shihab.

There was a jug of cold water placed at the doorway.

"Give me a drink of that water,”asked Muslim.

"See how cold it is,”replied Muslim b. Amr, "but by God, you will never taste a drop of it until you taste the heat of Hell-fire.”

"Shame on you whoever you are!’ cried Ibn Aqil.

"I am the one who recognized the truth when you denied it; who was sincere to his Imam when you deceived him; who was obedient to him when you opposed him. I am Muslim b. Amr al-Bahili."

"Your mother has been bereft of a son,”replied Ibn ‘Aqil. "How coarse you are, how rough, how hard your heart is. Man of Bahila, you are more appropriate for the heat of Hell-fire and to remain there forever, than I am."

He sat down, propping himself against a wall. ‘Amr b. Hurayth sent one of his boys to bring a jug with a napkin and cup. He poured water into it and told him to drink. But whenever he went to drink, he filled the cup with blood so that he was not able to drink. He did that once, and then twice. When he made as if to drink for the third time, his tooth fell into the cup.

"Praise be to God,”he said, "if it had been a provision granted me (by God), I could have drunk it."

Ibn Ziyad’s messenger came out and ordered him to go to (see) him. He went in but did not greet him as governor.

"Don’t you greet the governor?”demanded the guard.

"If he wants my death, what is (the point of) my greeting him with words of peace?”he replied. "If he did not want my death, my greetings (of peace) to him would be profuse."

"By my life, you will be killed,”declared Ibn Ziyad.

"So be it,”he replied.

"Indeed, (it will)."

"Then let me make my will to one of my fellow tribesmen.

"Do (so)."

Muslim looked at those sitting with Ubayd Allah. Among them was ‘Umar b. Saed b. Abl Waaaas. He said to him: “Umar, there is kinship between you and me and I have need of you. So you could carry out what I need of you. But it is secret.”

Umar refused to listen to him.

"Why do you refuse to consider the need of your cousinT’ asked Ubayd Allah. So Umar got up with him and sat where Ibn Ziyad could watch both of them.

"I have a debt in Kufa,”said Muslim. ‘I borrowed seven hundred dirhams when I came to Kufa. Sell my sword and armour and pay the debt for me. When I have been killed, ask Ibn Ziyad to give you my corpse and bury it. Send to al-Husayn, peace be on him, someone to send him back. For I have written to him telling him that the people are with him and now I can only think that he is coming."

"Do you know what he said to me, governor?”Umar said to Ibn Ziyad. "He mentioned these things."

"The faithful would not betray you,”said Ibn Ziyad to (Muslim),

"But the traitor was confided in. As for what you have, it is yours, and we will not prevent you from doing with it what you like. As for the body when we have killed it, we do not care what is done with it. As for al-Husayn, if he does not intend (harm) to us, we will not intend (harm) to him.

Then Ibn Ziyad said: "Ibn Aqil, you came to the people while they were all (united) and you scattered them and divided their opinions so that some of them attacked others."

"No,”replied Ibn ‘Aqil, "I did not come for that but (because) the people of the town claimed that your father had killed their best men, shed their blood and appointed governors among them like the governors of Choesroe and Caesar. We came to enjoin justice and to urge rule by the Book."

"What are you (to do) with that, you great sinnerT’ cried Ibn Ziyad. "Why did you not do that among the people when you were drinking wine in Medina?"

"Me, drink wine! By God, God knows you are not speaking the truth, and have spoken without any knowledge, for I am not like you have said. It is you who are more correctly described as drinking wine than me, (you) who lap the blood of Muslims and kill the life whose killing God has forbidden and (you are one) who sheds sacred blood on behalf of usurpation, enmity and evil opinion while he (Yazid) enjoys himself and plays as if he had done nothing."

"You great sinner (fasiq),”shouted Ibn Ziyad, "your own soul made you desire what God prevented you from having (i.e. authority) (because) God did not regard you as worthy of it."

"Who is worthy of it, if we are not worthy of it?’ asked Muslim. "The Commander of the faithful, Yazid,’’ answered Ibn Ziyad.

"Praise be to God,”called out Muslim. "We will accept God’s judgement between us and you in every circumstance.”

"May God kill me, if I do not kill you in such a way as no one in Islam has (ever) been killed before,”retorted Ibn Ziyad.

"You are the person with the most right to commit crimes of innovation in Islam which have not been committed before,”Muslim replied, "for you will never abandon evil murder, wicked punishment, shameful practice, and avaricious domination to anyone (else)."

Ibn Ziyad began to curse him, and to curse al-Husayn, ‘Ali and ‘Aqil, peace be on them, while Muslim did not speak to him. "Take him up to the top of the palace,”ordered Ibn Ziyad, "and cut off his head, (throw it to the ground) and make (his body) follow it (to the ground)."

"By God,”said Muslim, "if there was any (real) kinship between you and me, you would not kill me."

"Where is the man whose head Ibn Aqil struck with (his) sword?”asked Ibn Ziyad. Then Bakr b. Humran al Ahmari was summoned and he told him: "Climb up, and you be the one who cuts his head off."

He went up with him. He (Muslim) said: "God is greater (Allahu Akbar)”He sought forgiveness from God and prayed for blessings on the Apostle, saying:

O God, judge between us and a people who have enticed us, lied against us and deserted us.

They (took) him to a part which overlooked where the shoemakers are today. His head was cut off (and thrown down) and his body was made to follow his head. Muhammad b. al-Ash’ash, then approached ‘Ubayd Allah b. Ziyad and spoke to him of Hani’ b. ‘Urwa. He said:

"You know of the position of Hani’ in the town and of his House in the clan. His people know that I and my colleague brought him to you. I adjure you before God, hand him over to me for I would not like (to face) the enmity of the town and his family.”

He promised to do that but then afterwards something occurred to him and he ordered Hani’ (to be) taken (immediately) to the market- place and (his head) cut off.

Hani’ was taken in chains until he was brought to a place where sheep were sold. He began to shout: "O Madhhij! There is no one from Madhhij for me today! O Madhh,ij, where is Madhhij?”

When he realised that no one was going to help him, he pulled his hand and wrenched it free of the chain, crying: "What is there, stick, knife, stone or bone, with which a man can defend his life?”(At this) they jumped upon him and tied the chains (more) tightly. He was told to stretch out his neck but he answered: "I am not so liberal with my life and I will not help you (to take) my life."

A Turkish retainer (mawla) of Ubayd Allah called Rashid struck him with a sword but it did not do anything.

"To God is the return, O God to Your mercy and Your paradise,”called out Hani’. Then (Rashld) struck him with another blow and killed him.

Concerning Muslim b. ‘Aqil and Hani’ b. Urwa, may God have mercy upon them, Abd Allah b. al-Zubayr al-Asadi said:

If you do not know what death is, then look at Hani’ in the market-place and Ibn Aqil:

(Look at) a hero whose face has been covered with wounds and another who fell dead from a high place. The command of the governor struck them (down) and they became legends for those who travel on every road.

You see a corpse whose colour death has changed and a spattering of blood which has flowed abundantly;

A young man who was (even) more bashful than a shy young woman, was more decisive than the polished blade of a two- edged sword.

Is Asma’ riding in safety a mount which moves at walking pace while Madhhij urged him to seek vengeance And Murad wander around him? Are all of them in fear of the questioner and the questioned?

If you do not avenge your two brothers, then be harlots satisfied with little.

When Muslim and Hani’ were killed, the mercy of God be on them, Ubayd Allah b. Ziyad sent their heads with Hani’ b. Abi Hayya al- Wadi’i and al-Zubayr b. al-Arwah al-Tamimi to Yazid b. Muawiya

He ordered his secretary (katib) to write to Yazid about what had happened to Muslim and Hani’. The secretary who was ‘Amr b. Nafi’ - wrote but he was very wordy (in his style). He was the first to be wordy in writing letters. When Ubayd Allah saw the letter, he disliked it.

"What is this prolixity and this excessr’ he asked.

"Write:

Praise be to God, Who exacted the dues of the Commander of the faithful and has given him sufficient provisions against his enemy. I (am writing to) inform the Commander of the faithful that Muslim b. ‘Aqil took refuge in the house of Hani’ b. ‘Urwa al-Muradi. I set look-outs and spies on them, concealed men against them, I tricked them until I brought them out. God gave me power over them. Thus I came upon them and had them executed. I have sent their heads to you with Hani’ b. Abi Hayya and al-Zubayr b. Arwah al-Tamimi. They are both people who are attentive and in obedience to you, and of sincerity. Let the Commander of the faithful ask them about whatever of the affair he may wish; for they have knowledge and truth.

Farewell. Greetings."

Yazid b. Muawiya wrote (back):

You have not gone beyond what I wanted. You have acted with the decisive action I wanted. You have launched into the attack with the violence of man who has control of his emotion. You have satisfied me, been sufficient for (the task) and corroborated my view of you and my opinion of you. I have summoned your two mes sengers and questioned them, and talked to them.

I found them in their views and merit as you had mentioned. Receive them both with kindness on my recommendation. I have been informed that al-Husayn has set out for Iraq. Therefore set look-outs and watches, be vigilant and detain suspicious (characters). Put to death (any who are) accused and write to me about any news which occurs. God, the Exalted, wishing.

Muslim b. ‘Aqil’s (attempted) rising in Kufa was on Tuesday, 8th of Dhu al-Hijja in the year 60 A.H. (680). He, may God have mercy on him, was killed on Wednesday, 9th of Dhu al-Hijja, the Day of Arafa.

Tragedy of Karbala as reported by the Sunnis Part 4

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

The Journey, The Martrydom And Other Events

Al Husayn, the blessings of God be on him, set out from Mecca to Iraq on the day of Muslim’s (attempted) rising in Kufa, that is the day of Tarwiya, after staying in Mecca for the rest of Shaban, the month of Ramadhan, Shawwal and Dhu al Qada and eight days of Dhu- al-Hijja in the year 60 A.H. (680). During his stay in Mecca, peace be on him, a number of Hijazis and Basrans had gathered around him, joining themselves to his household and his retainers (mawali).

When he determined on journeying to Iraq, he made the circumbulation of the (sacred) House and the ritual running between al-Safa and al-Marwa. Then he left the state of consecration (for the pilgrimage) (after) he had performed the lesser pilgrimage (umra) because he was not able to perform the greater pilgrimage (hajj). Through fear of being apprehended in Mecca, and being taken to Yazid b. Muawiya, he, peace be on him, had set out early with his House, his sons and those of his Shi’a who had joined him.

(As it has been reported to us:)

News of Muslim’s (capture and death) had not yet reached him because (it had only happened) on the day he set out. (It is reported that al-Farazdaq, the poet, said:)

I made the pilgrimage with my mother in the year 60 A.H. (680). I was driving her camel when I entered the sanctuary. (There) I met al- Husayn b. ‘Ali, peace be on them, leaving Mecca accompanied by (some men carrying) swords and shields.

"Whose caravan is this?”I asked.

"Al-Husayn b. ‘Ali’s, peace be on them,”was the reply. So I went up and greeted him.

"May God grant you your request and (fulfil) your hope in what you want, by my father and mother, son of the Apostle of God,”I said to him. "But what is making you hurry away from the pilgrimage?"

"If I did not hurry away, I would be apprehended,”he replied.

Then he asked me: "Who are you?"

"An Arab,”I answered and he did not question me (about myself) any further.

"Tell me about the people you have left behind you,”he asked.

"You have asked a good (question),”I answered. "The hearts of the people are with you but their swords are against you. The decision comes from Heaven and God does what he wishes."

"You have spoken truly of the affair belonging to God,”he replied.

"Every day He (is involved) in (every) matter”(LV, 29) If fate sends down what we like and are pleased with, we praise God for His blessings. He is the One from Whom help should be sought in order to give thanks to Him. However, although fate may frustrate (our) hopes, yet He does not destroy (the souls of) those whose intention is the truth and whose hearts are pious."

"True, God brings you what you wish for (ultimately) and guards you against what you are threatened by,”I said. Then I asked him about matters concerning vows and pilgrimage rites. He told me about them and then moved his mount off, saying farewell, and so we parted.

When al-Husayn b. ‘Ali, peace be on them, left Mecca, Yahya b.Said b. al-’As met him with a group (of men). They had been sent to him by ‘Amr b. Said.

"Come back from where you are going,”they ordered. But he refused (to obey) them and continued. The two groups came to blows and hit at each other with whips. However al-Husayn and his followers resisted fiercely. Al-Husayn continued until he got to al- Tanim. There he met a camel-train which had come from Yemen. He hired from its people (additional) camels for himself and his followers to ride.

Then he said to the owners (of the camels): "Whoever (of you) wants to come with us to Iraq, we will pay his hire and enjoy his company and whoever wants to leave some way along the road we will pay his hire for the distance he has travelled."

Some of the people went with him but others refused. Abd Allah b. Jafar sent his sons, Awn and Muhammad, after him, and he wrote a letter to him which he gave to them. In it, he said:

I ask you before God (to return) if you have set out when you see my letter. For I am very concerned because the direction in which you are heading will have within it your destruction, and the extirpation of your House. If you are destroyed today, the light of the land will be extinguished; for you are the (standard) those who are rightly-guided and the hope of the believers.

Do not hurry on your journey as I am following this letter.

Greetings.

Abd Allah, then went to ‘Amr b. Sad and asked him to write to al-Husayn (offering him) a guarantee of security, and (promising) to favour him, so that he would return from where he was going. Amr b. Said wrote a letter in which he offered him favour and a guarantee of security for himself. He dispatched it with his brother Yahya b. Said. Yahya b. Said went after him (as did) Abd Allah after dispatching his sons. The two handed (‘Amr’s) letter to him and strove (to persuade) him to return.

"I have seen the Apostle of God, may God bless him and his family, in my sleep,”answered (al-Husayn), "and he ordered me (to do) what I am carrying out."

"What was that vision?”they both asked.

"I have not told anyone of it,”he answered, "and I am not going to tell anyone until I meet my Lord, the Mighty and Exalted."

When ‘Abd Allah b. Ja’far despaired of (persuading) him, he told his sons, Awn and Muhammad, to stay with him, to go with him and to struggle on behalf of him. He returned with Yahya b. Sa’id to Mecca.

Al Husayn, peace be on him, pressed on swiftly and directly towards Iraq until he reached Dhat’ Irq.

When Ubayd Allah b. Ziyad had learnt of the journey of al- Husayn, peace be on him, from Mecca to Kufa, he had sent al- Husayn b. Numayr, the commander of the bodyguard (shurta), to station himself at al-Qadisiyya and to set up a (protective) link of cavalry between the area of al-Qadisiyya to Khaffan and the area of al-Qadisiyya to al-Qutqutaniyya. He informed the men that al- Husayn was heading for Iraq.

When al-Husayn, peace be on him, reached al-Hajiz (a hill above) Batn al-Rumma, he sent Qays b. Mushir al Saydawi - some say it was his brother-in-nurture, Abd Allah b. Yuqtur to Kufa. For he, peace be upon him, had not yet learnt the news of (the fate of) Ibn ‘Aqil. He sent a letter with him:

In the Name of God, the Merciful, the Compassionate

From al-Husayn b. ‘Ali

To his brother believers and Muslims,

Greetings to you, I praise God before you, other than Whom there is no deity. Muslim b. Aqil’s letter came to me, informing me of your sound judgement and the agreement of your leaders to support us, and to seek our rights. I have asked God to make your actions good and reward you with the greatest reward. I set out to you from Mecca on 8th of Dhu al-Hijja, the Day of Tarwiya. When my messenger reaches you, be urgent and purposeful in your affiars, for I am coming to you within the (next few) days.

Greeting and the mercy and blessings of God.

Muslim had written to al-Husayn seventeen days before he was killed and the Kufans had written to him: "Here you have a hundred thousand swords. Do not delay."

Qays b. Mushir went towards Kufa with the letter. However, when he reached al-Qadisiyya, al-Husayn b. Numayr apprehended him and sent him to Ubayd Allah b. Ziyad.

"Go up on the pulpit,”Ubayd Allah b. Ziyad ordered him, "and curse the liar, al-Husayn b. ‘Ali, peace be on him”Qays went up on the pulpit and praised and glorified God. Then he said:

People, this man, al-Husayn b. ‘‘Ali the best of God’s creatures, the son of Fatimah, the daughter of the Apostle, God bless him and his family and grant them peace, (is nearby). I am his messenger to you. Answer him.

Then he cursed Ubayd Allah b. Ziyad and his father and prayed for forgiveness for ‘Ali b. Abi Talib and blessed him. ‘Ubayd Allah ordered him to be thrown from the top of the palace. They threw him and he was smashed to pieces.

(It is (also) reported:)

He fell on the ground in chains and his bones were crushed and there only remained to him his last breath. A man called ‘Abd al- Malik b. ‘Umayr al-Lakhmi came to him and cut his throat. When he was told that that had been a shameful (thing to do) and he was blamed for it, he said: "I wanted to relieve him (of his suffering).”

(While this had been going on) al-Husayn, peace be on him, had left Hajiz in the direction of Kufa until he came to one of the watering (places) of the Arabs. There there was ‘Abd Allah b. Muti al-’Adawli, who was staying there. When he saw al-Husayn, peace be on him, he got up and said to him: "(May I ransom) my father and mother for you, son of the Apostle of God, what has rought you (here)?”He brought him (forward) and helped him to dismount.

"It is a result of the death of Muawiya as you would know,”replied al Husayn, peace be on him. "The Iraqis have written to me urging me to (come to) them"

"I remind you, son of the Apostle of God, (of God) and the sacredness of Islam, lest it be violated. I adjure you before God (to think) about the sacredness of Quraysh. I adjure you before God (to think) about the sacredness of the Arabs. By God, if you seek that which is in the hands of Banu Umayya, they will kill you. If they kill you, they will never fear anyone after you. Then it will be the sacredness of Islam which is violated, and the sacredness of Quraysh and the sacredness of the Arabs. Don’t do it! Don’t go to Kufa! Don’t expose yourself to Banu Umayya!"

Al-Husayn, peace be on him, insisted on continuing his journey.

(In the meantime) ‘Ubayd Allah b. Ziyad had ordered (the area) which was between Waqisa and the roads to Syria and Basra to be occupied (so that) they should not let anyone enter, nor anyone leave (Kufa).

However, al-Husayn, peace be on him, went on without knowing anything (of that) until he met some Arabs. He asked them (about the situation) and they told him: "No, by God, we don’t know (anything about it) except that we cannot get into or out of (Kufa).”He continued on his journey.

(A group of Fazara and Bajila reported (the following account).

They said:

We were with Zuhayr b. al-Qayn al-Bajah when we came from Mecca. (Although) we were travelling alongside al Husayn, peace be on him, there was nothing more hateful to us than that we should stop with him at a halting place. (Yet) when al-Husayn, peace be on him, travelled and halted, we could not avoid halting with him. Al-Husayn halted at the side (of the road) and we halted at the (other) side (of the road). While we were sitting, eating our food, a messenger of al- Husayn, peace be on him, approached, greeted us and entered (our camp).

"Zuhayr b. al-Qayn,”he said, "Abu ‘Abd Allah al-Husayn, peace be on him, has sent me to you (to ask) you to come to him.”Each man of us threw away what was in his hands (i.e. threw up his hands in horror); it was (as surprising) as if birds had alighted on our heads.

"Glory be to God,”(Zuhayr’s) wife said to him, "did the son of the Messenger of God send for you? Then aren’t you going to him? If you went to him, you would hear what he had to say. Then you could leave him (if you wanted to)."

Zuhayr b. al-Qayn went (across) to him. It was not long before he returned to announce that he was heading east. He ordered his tent (to be struck) and (called for) his luggage, mounts and equipment.

His tent was pulled down and taken to al-Husayn, peace be on him, then he said to his wife: "You are divorced, go back to your family, for I do not want anything to befall you except good."

Then he said to his companions:

Whoever wants to follow me (may do so), otherwise he is at the end of his covenant with me (i.e. released from obedience to follow Zuhayr as the leader of his tribal group). I will tell you a story (of something which happened to me once): we were raiding a rich land. God granted us victory and we won (a lot of) booty. Salman al-Farsi, the mercy of God be on him, said to us: ‘Are you happy with the victory which God has granted you and the booty you have won?’

We said: ‘Yes.’ Then he said: ‘Therefore when you meet the lord of the young men of the family of Muhammad be happier to fight with them than you are with the booty which you have obtained today.’ As for me. I pray that God may be with you."

He remained among the people with al-Husayn until he was killed.

(Abd Allah b. Sulayman and al-Mundhir b. Mushamill both from Asad, reported:)

When we had finished the pilgrimage, there was no concern more important to us than to join al-Husayn, peace be on him, on the road, so that we might see what happened in his affair. We went along trotting our two camels speedily until we joined him at Zarud. As we approached, there we (saw) a man from Kufa who had changed his route when he had seen al-Husayn, peace be on him. Al-Husayn, peace be on him, had stopped as if he wanted (to speak to) him, but (the man) ignored him and went on. We went on towards the man.

One of us said to the other: "Come with us to ask this man if he has news of Kufa."

We came up to him and greeted him. He returned out greeting.

"From which (tribe) do you come, fellow?”we asked.

"(I am) an Asadi,”he answered.

"We also are Asadis,”we said. "Who are you?"

"I am Bakr b. so and so,”he answered and we told him our lineage.

"Tell us of the people (you have left) behind you?”we asked.

"Yes,”he replied, "I only left Kufa after Muslim b. ‘Aqil and Hani’ b. ‘Urwa had been killed. I saw them being dragged by their legs into the market-place."

We went on to join al-Husayn, peace be on him, and we were travelling close to him until he stopped at al-Thalabiyya in the evening. We caught up with him when he stopped and we greeted him. He returned our greeting.

"May God have mercy on you,”we said, "we have news. If you wish, we will tell it to you publicly or if you wish, secretly.”

He looked at us and at his followers.

"There is no veil for these men,”he answered.

"Did you see the rider whom you were near, yesterday evening?"

"Yes,”he answered, "I had wanted to question him."

"We have got the news from him and spared you (the trouble of) questioning him,”we said. "He was a man from our (tribe), of sound judgment, honesty and intelligence. He told us that he had only left Kufa after Muslim and Hani’ had been killed, and he had seen them being dragged by their legs into the market-place."

"We belong to God and to Him we shall return; may God have mercy on them both,”said al-Husayn, and he repeated that several times.

"We adjure you before God,”we exhorted him, "for your own life and for your House that you do not go from this place, for you have no one to support you in Kufa and no Shi’a. Indeed we fear that such men (will be the very ones who) will be against you."

"What is your opinion,”he asked, looking towards the sons of ‘Aqil, "now that Muslim has been killed?”

"By God,”they declared, "we will not go back until we have taken our vengeance or have tasted (the death) which he tasted.”

Al-Husayn, peace be on him, came near us and said: "There is nothing good (left) in life for these men."

Then we knew that his decision had been taken to continue the journey.

"May God be good to you,”we said.

"May God have mercy on you both,”he answered.

Then his followers said to him: "By God, you are not the same as Muslim b. Aqil. If you go to Kufa, the people will rush to (support) you."

He was silent and waited until daybreak. Then he ordered his boys and servants to get a lot of water, to give (the people) to drink and more for the journey. They set out (once more) and went on to Zubala. News of Abd Allah b. Yuqtur reached him. He took out a written statement to the people and read it to them:

In the name of God, the Merciful, the Compassionate,

News of the dreadful murder of Muslim b. Aqil Hani’ b. Urwa, and Abd Allah b. Yuqtur has reached us. Our Shi’a have deserted us Those of you who would prefer to leave us, may leave freely without guilt.

The people began to disperse from him to right and left until there were only left with him those followers who had come with him from Medina, and a small group of those who had joined him. Al-Husayn had done that because he realised that the Arabs who had followed him had only followed him because they thought that he was going to a land where the inhabitants’ obedience to him had already been established. And he did not want them to accompany him without being (fully) aware of what they were going to.

At dawn, he ordered his followers to provide themselves with water and with extra (supplies of it). Then they set out until they passed Batn al Aqaba. He stopped there and was met by a shaykh of the Banu Ikrima called Amr b. Lawdhan.

"Where are you headings.”he asked.

"Kufa,”replied al-Husayn, peace be on him.

"I implore you before God,”exhorted the shaykh, "why are you going there? You won’t come to anything there except the points of spears and the edges of swords. If those who sent for you were enough to support you in battle and had prepared the ground for you, and you came to them, that would be a wise decision. However, in the light of the situation as it has been described I don’t think that you ought to do it."

Servant of God,”he answered, "wise decisions are not hidden from me. yet the commands of God, the Exalted, cannot be resisted. By God, (my enemies) will not leave me till they have torn the very heart from the depths of my guts. If they do that, God will cause them to be dominated and humiliated until they become the most humiliated of the factions among nations.

Ghadir Khum Part 1

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

In this year, Thursday, May 18, 1995 coincides with the 18th of Dhul-Hajjah, the anniversary of the event of Ghadir Khum where the Messenger of Allah delivered his LAST sermon. The greatest parallel/frequent (Mutawatir) tradition in the History of Islam is related to this sermon of the Prophet (S).

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 Qur’an who confirmed this tradition to be authentic and frequent, and their corresponding books where the tradition can be found. Also in Part 2 we discuss the meanings of wali, mawla, and wilayah.

The Farewell Pilgrimage

Ten years after the migration, the Messenger of Allah ordered to his close followers to call all the people in different places to join him in his last pilgrimage. On this pilgrimage he taught them how to perform the pilgrimage in a correct and unified form. This was first time that the Muslims with this magnitude gathered in one place in the presence of their leader, the Messenger of Allah. On his way to Mecca, more than seventy thousand people followed Prophet (S). On the fourth day of Dhul-Hajjah more than one hundred thousand Muslims had entered Mecca.

Revelation Of Verse 5:67

On the 18th of Dhul-Hajjah, after completing his last pilgrimage (Hajjatul-Widaa), Prophet was leaving Mecca toward Medina, where he and the crowd of people reached to a place called Ghadir Khum (which is close to today’s Juhfah). It was a place where people from different provinces should say Good bye to each other and take different routes for their home. In this place, the following verse was revealed:

"O Apostle! Deliver what has been sent down to you from your Lord; and if you don’t do it, you have not delivered His message (at all); and Allah will protect you from the people ...”(Qur’an 5:67).

Some of Sunni references confirming that the revelation of the above verse of Qur’an 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-Qur’an, by al-Hafiz Abu Nu’aym narrated on the authorities Abu Sa’id Khudri and Abu Rafi.

(4) al-Fusool al Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p24

(5) Durr al-Manthur, by al-Hafiz al-Suyuti, under commentary of verse 5:67

(6) Fathul Qadir, by al-Shawkani, under commentary of verse 5:67

(7) Fathul Bayan, by Hasan Khan, under commentary of verse 5:67

(8) Shaykh Muhi al-Din al-Nawawi, under commentary of verse 5:67

(9) al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v3, p301

(10) Umdatul Qari fi Sharh Sahih al-Bukhari, by al-Ayni

(11) Tafsir al-Nisaboori, v6, p194

(12) and many more such as Ibn Mardawayh, etc...

The last sentence in the above verse indicates that the Prophet (S) 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 (S) stopped on that place (the pond of Khum) which was extremely hot. Then he sent for all people who have been ahead in the way, to come back and waited until all pilgrims who fell behind, arrived and gathered.

He ordered Salman (ra) to use rocks and camel toolings to make a pulpit (minbar) so he could make his announcement. It was around noon time in the first of the Fall, and due to the extreme heat in that valley, people were wrapping their robes around their feet and legs, and were sitting around the pulpit, on the hot rocks.

On this day the Messenger of Allah spent approximately five ours in this place; three hours of which he was on the pulpit. He recited nearly one hundred verses from The Glorious Qur’an, and for seventy three times reminded and warned people of their deeds and future. Then he gave them a long speech. The following is a part of his speech which has been widely narrated by the Sunni traditionists:

The Messenger of Allah declared: "It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere both of them, you will never go astray after me. They are the Book of Allah and my progeny, that is my Ahlul-Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)."

Then the Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?”People cried and answered: "Yes, O’ Messenger of God.”Then Prophet (S) held up the hand of ‘Ali and said: "Whoever I am his leader (Mawla), ‘Ali is his leader (Mawla). O’ God, love those who love him, and be hostile to those who are hostile to him."

ألَسْتُ أولى بالمؤمنين من أنفسهم؟ قالوا بلى يارسول الله. قال: من كنت مولاه فعلي مولاه. اللهم وال من والاه و عاد من عاداه .

Some of the Sunni References:

(1) Sahih Tirmidhi, v2, p298, v5, p63

(2) Sunan Ibn Maja, v1, pp 12,43

(3) Khasa’is, by al-Nisa’i, pp 4,21

(4) al-Mustadrak, by al-Hakim, v2, p129, v3, pp 109-110,116,371

(5) Musnad Ahmad Ibn Hanbal, v1, pp 84,118,119,152,330, v4, pp 281,368,370, 372,378, v5, pp 35,347,358,361,366,419 (from 40 chains of narrators)

(6) Fada’il al-Sahaba, by Ahmad Hanbal, v2, pp 563,572

(7) Majma’ al-Zawa’id, by al-Haythami, v9, p103 (from several transmitters)

(8) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50

(9) Tafsir al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19

(10) Tarikh al-Khulafa, by al-Suyuti, pp 169,173

(11) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213, v5, p208

(12) Usdul Ghabah, by Ibn Athir, v4, p114

(13) Mushkil al-Athar, by al-Tahawi, v2, pp 307-308

(14) Habib al-Siyar, by Mir Khand, v1, part 3, p144

(15) Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p26

(16) al-Isabah, by Ibn Hajar al-Asqalani, v2, p509; v1, part1, p319, v2, part1, p57, v3, part1, p29, v4, part 1, pp 14,16,143

(17) Tabarani, who narrated from companions such as Ibn Umar, Malik Ibn al-Hawirath, Habashi Ibn Junadah, Jari, Sa’d Ibn Abi Waqqas, Anas Ibn Malik, Ibn Abbas, Amarah,Buraydah,...

(18) Tarikh, by al-Khatib Baghdadi, v8, p290

(19) Hilyatul Awliya’, by al-Hafiz Abu Nu’aym, v4, p23, v5, pp26-27

(20) al-Istiab, by Ibn Abd al-Barr, Chapter of word "ayn”(‘Ali), v2, p462

(21) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, pp 154,397

(22) al-Mirqat, v5, p568

(23) al-Riyad al-Nadirah, by al-Muhib al-Tabari, v2, p172

(24) Dhaka’ir al-Uqba, by al-Muhib al-Tabari, p68

(25) Faydh al-Qadir, by al-Manawi, v6, p217

(26) Yanabi’ al-Mawaddah, by al-Qudoozi al-Hanafi, p297 And hundreds more. Please see part 3 for more classified references (traditionists, historians, and commentators).

The above was just a part of speech of the Prophet (S). For a more detailed speech of the Prophet, please see the end of this part.

Revelation Of Verse 5:3

Immediately after the Prophet (S) finished his speech, the following verse of Holy Qur’an was revealed:

"Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion.”(Qur’an 5:3)

Some of Sunni references which mentioned the revelation of the above verse of Qur’an in Ghadir Khum after the speech of the Prophet:

(1) al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19

(2) Tarikh, by Khatib al-Baghdadi, v8, pp 290,596 from Abu Hurayra

(3) Manaqaib, by Ibn Maghazali, p19

(4) History of Damascus, Ibn Asakir, v2, p75

(5) al-Itqan, by al-Suyuti, v1, p13

(6) Manaqib, by Khawarazmi al-Hanfi, p80

(7) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213

(8) Yanabi’ al-Mawaddah, by al-Qudoozi al-Hanafi, p115

(9) Nuzul al-Qur’an, by al-Hafiz Abu Nu’aym narrated on the authority Abu Sa’id Khudri.

... and more.

The above verse clearly indicates that Islam without clearing up matter of leadership after Prophet was not complete, and completion of religion was due to announcement of Prophet’s immediate successor.

Oath Of Allegiance

After his speech, the Messenger of Allah asked every body to give the oath of allegiance to ‘Ali (as) and congratulate him. Among those who gave him the oath were Umar, Abu Bakr, and Uthman. It is narrated that Umar and

Abu Bakr said:

"Well done Ibn Abi Talib! Today you became the leader (Mawla) of all believing men and women."

Sunni References:

(1) Musnad Ahmad Ibn Hanbal, v4, p281

(2) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50

(3) Mishkat al-Masabih, by al-Khatib al-Tabrizi, p557

(4) Habib al-Siyar, by Mir Khand, v1, part3, p144

(5) Kitabul Wilayah, by Ibn Jarir al-Tabari

(6) al-Musannaf, by Ibn Abi Shaybah

(7) al-Musnad, by Abu Ya’ala

(8) Hadith al-Wilayah, by Ahmad Ibn `Uqdah

(9) Tarikh, by Khatib al-Baghdadi, v8, pp 290,596 from Abu Hurayra and more.

The Number Of People In Ghadir Khum

It was Allah’s will that an increased popularity is associated with this tradition via the tongs of narrators and over the times. So that there is a standing proof for the guiding Imam (peace be upon him). Allah ordered His Prophet (S) to notify people at a time of crowded populous so that all become the narrators of the tradition, while they exceeded a hundred thousand.

Narrated by Zaid Ibn Arqam: Abu al-Tufail said: "I heard it from the Messenger of Allah, and there was no one (there) unless he saw him with his eyes and heard him with his ears."

Sunni reference:

(1) al-Khasa’is, by al-Nisa’i, p21;

(2) al-Dhahabi said it is sahih (authentic), as said in:

(3) History of Ibn Kathir, v5, p208

It is also narrated that:

"The Messenger of Allah called at the height of his voice."

Sunni reference: Manaqib al-Khawarizmi, by al-Khawarizmi, p94

"There were with the Messenger (S) 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 (S) 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 (S) said: "By Allah who is the only deity! This is from Allah, Mighty and the Glorious."

On hearing this Harith turned back and proceeded towards his she-camel saying: "O Allah! If what Muhammad said is correct then fling on us a stone from the sky and subject us to severe pain and torture.”

He had not reached his she-camel when Allah, who is above all defects flung at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that Allah, the exalted, caused to descend the following verses:

"A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the Lord of the Ascent.”(70:1-3)

Sunni References:

(1) Tafsir al-Tha’labi, by Is’haq al-Tha’labi, commentary of verse 70:1-3 from two chain of narrators.

(2) Noor al-Absar, by Shablanji, p4

(3) al-Fusool al-Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p25

(4) al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v2, p214

(5) Arjah al-Matalib

(6) Nazhat al-Mujalis from al-Qurtubi

The Events That Imam ‘Ali (as) Reminded The Tradition

Imam ‘Ali (as), in person, reminded others who witnessed the event of Ghadir and the tradition of the Messenger of Allah; these are some of the events:

- On the day of Shura (Election Day for Uthman)

- During the days of Uthman’s rule

- The Day of Rahbah (year 35) where 24 companions stood up and swore that they attended and heard the tradition of the Prophet (S) first hand, of whom were the warriors of Badr.

- The Day of Jamal (the War of Camel, year 36) where he reminded Talha.

- The Day of the Riders where 9 witnesses testified.

About the Battle of Camel, al-Hakim and Ahmad Ibn Hanbal and others recorded that:

We were in the camp of ‘Ali on the day of Battle of Camel, where ‘Ali sent for Talha to talk to him (before the beginning of war). Talha came forward, and ‘Ali told him: I adjure you by Allah! Didn’t you hear the Messenger of Allah (S) when he said: `Whoever I am his MAWLA, this ‘Ali is his MAWLA. O God, love whoever loves him, and be hostile to whoever is hostile to him’?”Talha replied: "Yes.”‘Ali said: "Then why do you want to fight me?”

Sunni reference:

- al-Mustadrak, by al-Hakim, v3, pp 169,371

- Musnad Ahmad Ibn Hanbal, on the authority of Ilyas al-Dhabbi

- Muruj al-Dhahab, by al-Mas’udi, v4, p321

- Majma’ al-Zawa’id, by al-Haythami, v9, p107

Ahmad Ibn Hanbal recorded in his Musnad that:

Abu Tufayl narrated that He (‘Ali) gathered the people in the plain of Rahbah (on year 35 AH) and adjured in the name of Allah every Muslim male present there who had heard the proclamation of al-Ghadir from the Messenger of Allah (S) to stand up and testify what they had heard from the Messenger on the Day of Ghadir.

Thereupon thirty (30) 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, the Muslim masses had not complied with the tradition. He therefore called on Zaid Ibn Arqam and told him what he heard from ‘Ali. Zaid told him not to entertain any doubt about it for he himself had heard the Messenger of Allah uttering those words.

Sunni reference: Musnad Ahmad Ibn Hanbal, v4, p370 also:

Abd al-Rahman Ibn Abu Laylah said: I witnessed ‘Ali administering an oath to the people in the plain of Rahbah. ‘Ali said: "I adjure those of you in the name of Allah who heard the Messenger of Allah on the day of Ghadir saying `’Ali is the Mawla of whom I am Mawla’ to stand up and to testify. He who was not an eyewitness doesn’t need to stand up.”Thereupon twelve (12) such companions who had participated in the Battle of Badr stood up. The occasion is still fresh in my memory.

Sunni References:

- Musnad Ahmad Ibn Hanbal, v1, p119, see also v5, p366

- Khasa’is, by al-Nisa’i, pp 21,103, narrated similar to above on the authority of three others: Umayah Ibn Sa’d, Zaid Ibn yathigh, and Sa’id Ibn Wahab.

It is also recorded that:

When ‘Ali said to Anas: "Why don’t you stand up and testify what you heard from the Messenger of Allah on the day of Ghadir?”He answered, "O Amir al-Mumineen! I have grown old and do not remember.”Thereupon ‘Ali said: "May Allah mark you with a white spot (of leprosy; Alphosis) unconcealable with your turban, if you are intentionally withholding the truth.”And before Anas got up from his place he bore a large white spot on his face, Thereafter Anas used to say, "I am under the curse of the righteous servant of Allah."

Sunni References:

(1) al-Ma’arif, by Ibn Qutaybah, p14, in the account of Anas among disabled persons.

(2) Musnad Ahmad Ibn Hanbal, v1, p199, where he testifies to the above anecdote, as he says: "All stood up except three persons who came under the curse of ‘Ali."

(3) Hilyatul Awliya’, by Abu Nu’aym, v5, p27

A More Detailed Speech Of Prophet At The Pond Of Khum

Messenger of Allah said:

"Praise belongs to Allah. We ask Him for help, and we believe in Him, and to Him we trust. We seek refuge to Him from the evil of our souls and the sins of our deeds. Verily there is no guide for the one whom Allah leaves in stray, and there is non who leads astray the one whom Allah has guided."

"O People! Know that Gabriel came down to me several times bringing me an order from the Lord, the Merciful, that I should stop at this place and inform you. Behold! It is as if the time approached when I shall be called away (by Allah) and I shall answer that call."

"O Folk! Don’t you witness that there is no deity but Allah, Muhammad is His servant and His Apostle, Paradise is truth, Hell is truth, is truth, resurrection is truth, and that the Hour shall certainly arrive, and Allah shall raise people from the graves?"

People replied: "Yes, we believe in them."

He continued: "O People! Do you hear my voice (clearly)?”

They said: Yes".

The Prophet said: "Behold! I am leaving among you two precious and weighty Symbols that if you adhere to both of them, you shall never go astray after me. Each of these two surpasses the other in its grandeur."

A person asked: "O Messenger of Allah, what are those two precious things?"

The Prophet replied: "One of them is the Book of Allah and the other one is my select progeny (Itrat), that is family (Ahlul-Bayt). Beware of how you behave them when I am gone from amongst you, for Allah, the Merciful, has informed me that these two (i.e., Qur’an and Ahlul-Bayt) 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, Whoever and I am the master of all believers.”Then he grasped the hand of ‘Ali and raised it and said: I am his master, ‘Ali is his master (repeating three times). O God! Love those who love him. Be hostile to those who are hostile to him. Help those who help him. Forsake those who forsake him. And keep the truth with him wherever he turns (i.e., make him the axis of the truth)."

"‘Ali, the son of Abu Talib, is my brother, my executor (Wasi), and my successor (Caliph), and the leader (Imam) after me. His position to me is the same as the position of Haroon (Aaron) to Moses, except that there shall be no prophet after me. He is your master after Allah and His Messenger."

"O Folk! Verily Allah has appointed him to be your Imam and ruler. 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, freeman and the slave, the young and the old, the great and the small, the white and the black.”

"His commands should be obeyed, and his word is binding and his order is obligatory on everyone who believes in one God. Cursed is the man who disobeys him, and blessed is the one who follows him, and he who believes in him is a true believer. His WILAYAH (belief in his mastery) has been made obligatory by Allah, the Powerful, the Exalted."

“O Folk! Study the Qur’an. Reflect on its clear verses and do not presume the meaning of the ambiguous verses. For, by Allah, nobody can properly explain them to you its warnings and its meanings except me and this man (i.e., ‘Ali) whose hand I am lifting up in front of myself."

"O People! This is the last time that I shall stand in this assembly. Listen to me and obey and submit to the command of Lord. Allah, He is your Lord and God. After Him, His prophet, 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