Alhassanain(p) Network for Heritage and Islamic Thought

An overview of the sermon

The text of the Sermon can be divided into the following ten major parts:

Part 1: The opening of the sermon is dedicated to praising Allah and regarding Him pure from any resemblance with His creation. It includes great lessons on the Unity of the Essence of Allah. In addition, it contains important information concerning His names, attributes, and actions.

Part 2: This part of the speech informs the listeners of the reasons behind delivering this sermon.

It includes the revelations that came down to the Messenger of Allah (PBUH&HF) just before the event, and the divine order concerning what he must convey to the people. It also explains the reason that the Prophet (PBUH&HF) has delayed the speech until he reached that place.

Part 3: The Prophet (PBUH&HF) officially declares Allah’s decree regarding the appointment of Imam Ali (PBUH) and the pure Imams after him. He then enumerates some of the virtues of Imam Ali (PBUH), his rights, and the duties of people regarding him.

Part 4: The Prophet (PBUH&HF) announces that Allah has completed His religion through the leadership of Imam Ali (PBUH) and reminds people more about his exclusive virtues.

Part 5: The Prophet (PBUH&HF) recites some verses of the Holy Quran concerning the hypocrites, and states what they intend to do after him. He advises people against violating Allah’s commands and emphasizes that what will happen after him is but a test for people, which will distinguish the believers from the disbelievers.

Part 6: The Prophet (PBUH&HF) gives a detailed description of the followers and the enemies of Ahl al-Bait (PBUH), and informs people of the final destiny of each, giving references to many verses of the Holy Quran.

Part 7: To give hope to the believers despite all the future misconduct of the enemies of Allah, the Prophet (PBUH&HF) informs people that justice and faith will finally prevail, and the righteous will inherit the earth.

He (PBUH&HF) dedicates this part of his speech to describe Imam al-Mahdi (PBUH) and to confirm his advent as a promise from Allah and His decisive decree.

Part 8: Reciting some verses of the Holy Quran, the Prophet (PBUH&HF) informs people that pledging allegiance to Imam Ali (PBUH) is, in fact, identical to pledging allegiance to Allah, the mighty and the majestic.

Part 9: The Prophet (PBUH&HF) emphasizes that the divine commandments including the obligatory and prohibited actions will never change in future, and that Imam Ali (PBUH) and other Imams of his offspring are fully aware of all final commandments and their limits. They are the expounders of the religion and the divinely appointed judges for any question pertaining to religion.

Part 10: The Prophet (PBUH&HF) asks people to recite the sentences of the covenant with him. He takes their verbal oath of allegiance to Imam Ali (PBUH) and other Imams of his family.

He also asks people who can reach him to confirm their oath by shaking hands with him, Ali, al-Hasan, and al-Husain, peace be upon them.

Documentation of the sermon

Different pieces of the sermon of the Prophet (PBUH&HF) at the pond of Khum are found separately in many books narrated through numerous Shia and Sunni authorities.

However, the most complete text of the sermon that has reached us, which covers most aforementioned pieces, is found in a number of books of traditions; the most distinguished of those which have been preserved to this date, is al-Ihtijaj, compiled by Ahmad Ibn Ali al-Tabarsi, an outstanding Shia scholar who lived in the 5th century AH.

Since various parts of this speech have been reported in numerous earlier books of traditions, the most comprehensive text available in al-Ihtijaj, is classified as parallel or frequent (Mutawatir). Thus, it should be relied upon irrespective of its chain of narrators.

Al-Tabarsi has often omitted the chain of the narrators of the traditions in his book, because as he stressed, he only narrated traditions that were famous among the Shia traditionists before him.

However, due to the importance of the Sermon of Ghadir, al-Tabarsi has quoted the chain of the narrators for this tradition in al-Ihtijaj, which constitutes the following sound authorities traced back to Imam Muhammad al-Baqir (PBUH), the fifth divinely appointed Imam of guidance after the Prophet (PBUH&HF):

The detailed sermon, with few minor differences in wording, has been reported in the following books as well:

1- al-Yaqin, Sayyid Ibn Tawus (d. 664 AH), pp. 343-361, narrated from Imam al-Baqir (PBUH) with the following chain of narrators:

2- Rawdhat al-Wa’idhin, Muhammad Ibn al-Hasan al- Fattal al-Nishaburi (d. 508), part 1, pp. 89-99, narrated from Imam al-Baqir (PBUH), with the chain of narrators omitted by the author due to its popularity in the scholastic circles.

3- Iqbal al-A’mal, Sayyid Ibn Tawus (d. 664 AH), pp. 454-457, narrated from Hudhaifa Ibn Yaman, through the Sunni authorities with the following chain of narrators:

4- al-Tahsin, Sayyid Ibn Tawus (d. 664 AH), p. 584, narrated from Zaid Ibn Arqam, through the Sunni authorities with the following chain of narrators:

Unless otherwise specified in the endnotes and shown by brackets and marks in the text, the presented Arabic text of the sermon and its English translation are according to the original text of al-Ihtijaj, Ahmad Ibn Ali al-Tabarsi, vol. 1, pp. 56-66, narrated from Imam al-Baqir (PBUH). The phrases within the brackets are either the extra phrases that only appear in the other books named above, or preferred lexically among different phrases with similar meanings given in the above-mentioned documents.

The Sermon of The Messenger of Allah (PBUH&HF) on The Day of Ghadir Khum

Imam al-Baqir (PBUH) said:

The Messenger of Allah (PBUH&HF) intended to leave Medina to perform pilgrimage having already conveyed all the commandments to his community except for the pilgrimage and the guardianship (of the nation) (al- Walaya).

Thus, Gabriel (PBUH) came to him saying, “O Muhammad! Surely, Allah, majestic is His name, offers peace to you, and tells you, ‘Verily, I have not taken the soul of any of my prophets or messengers except after completing My religion and affirming My proof.1

Of the commandments, two obligatory duties still remain which you need to convey to your nation: namely, (the details of) the duty of performing pilgrimage, and the duty of (people in) acknowledging the guardianship (of the believers) and following your successor after you. Certainly, I have never left nor shall I ever leave My earth empty of a proof.’

1 “The proof of Allah” (Hujjat Allah) is one whom Allah has placed among His creation as His most evident sign in his time, who completes His arguments against people by His authority.

Therefore, Allah, majestic is His praise, commands you to perform pilgrimage along with everyone who is capable of attending from the dwellers of the cities and suburbs as well as the Bedouins. Teach them the pilgrimage as you taught them the prayers, the purification tax, and fasting. Make them aware of its (details) as you made them aware of other religious obligations.”

Thus, the announcer of the Messenger of Allah (PBUH&HF) informed people that he (PBUH&HF) intended to go on pilgrimage and to teach them this religious obligation.

(Because of his announcement,) the number of people from the inhabitants of Medina and its suburbs as well as (other) Arabs who went on pilgrimage along with the Messenger of Allah (PBUH&HF) was in excess of 70,000 - this is equivalent to the number of people from whom Moses (PBUH) took pledge of allegiance for Aaron (PBUH), but they later chose the calf (for worship) and the Samiri.1 Likewise,

the Messenger of Allah (PBUH&HF) took the pledge of allegiance from this number of people for Ali (PBUH), but they later broke their pledge and chose the calf and the Samiri of their time (as their leaders), following exactly the custom of their predecessors - Repeating the words of compliance with the call of Allah (al-Talbiya),

the Prophet (PBUH&HF) traveled from Mecca to Medina and performed the rituals of pilgrimage.

1 Sameri was a hypocrite who deceived the folk of Prophet Moses (PBUH) during his leave, and made them worship a gold calf instead of Allah. cf. the Holy Quran, Chapter 20, Verses 83-97.

When he was in the stopping place (al-Mina), the Angel Gabriel brought him a message from Allah, the most High, saying, “O Muhammad! Your Lord, the mighty and the majestic, greets you and states, ‘Indeed, your inevitable time (of departure) has approached;

thus, fulfill your obligation; make your will earlier; entrust what is with you of knowledge, the heritage of the early prophets in terms of knowledge and signs, the weapon, and the chest1 to the executor of your will and your successor, who is My far reaching proof over My creation and My exhaustive argument against them, Ali Ibn Abi Talib (PBUH).

Raise him as a guiding flag for people, remind and renew people’s covenant and pledge about adhering to the authorized representative2 of Mine and the master of every believing man and woman, Ali Ibn Abi Talib (PBUH).

Verily, I have never taken the soul of any of the prophets except after perfecting My religion, and completing My bounty by means of requiring adherence to My authorized friends and enmity against My enemies.

1 cf. the Holy Quran, Chapter 2, Verse 248.

2 The term “Wali-Allah” is translated as “authorized representative” or “authorized friend” throughout the text. It refers to an individual who is authorized by Allah over people, who exercises authority on behalf of Allah and according to His command, and is the guardian of the believers.

Thus, obeying him means obeying Allah and disobeying him means disobeying Allah. Naturally, this lofty position only befits those who are free of mistake by Allah’s protection, and are absolutely obedient to Allah. See later explanation the term “divine protection” in the footnotes.

As such, the pinnacle of monotheism, faith in My religion, and completion of My blessings over My creation is (achieved only) through following Ali, whose obedience is joint to the obedience of Muhammad (PBUH&HF), My Prophet, as well as My obedience.

Anyone who obeys him has indeed obeyed Me, and anyone who disobeys him has indeed disobeyed Me. I have placed him as a (distinguishing) flag amongst My creation so that whoever recognizes him is a believer, whoever denies him is a disbeliever, and whoever associates anyone in pledge with him is a polytheist (in obedience of Allah).

One who meets Me (on the Day of Judgement) having accepted him as his guardian shall enter Paradise, and one who meets me having enmity of him shall enter the Fire.

Hence, O Muhammad, raise him as the banner (of truth), remind and renew people’s covenant and pledge that you have already taken (informally in several occasions), for I shall soon take your soul.’”

Because what he (PBUH&HF) knew of the inner enmity and hatred of the hypocrites and the dissenters against Ali (PBUH), the Messenger of Allah (PBUH&HF) was concerned about them lest (upon conveying this message) they disperse (people) and return them to the days of ignorance.

Thus, he requested Angel Gabriel to ask his Lord for protection from the evil deign of people, and waited to receive this protection for delivering the message.

Similarly, when the Prophet (PBUH&HF) reached the Khif mosque as well as the time the Prophet (PBUH&HF) reached Kuraa al-Ghamim after leaving Mecca for Medina, Gabriel came to him bringing the same order without giving protection. The Prophet (PBUH&HF) said, “O Gabriel, I am afraid that my people will reject me and will not accept my saying concerning Ali (PBUH).”

Once they reached the pond of Khum, three miles before Juhfa, it was five hours past sunrise. At that moment, Gabriel descended upon him again with an admonition and a guarantee of protection from the evil of people, saying, “O Muhammad! Surely, Allah, the mighty and the majestic, conveys greetings to you and states, ‘O Messenger!

Deliver what has been sent down to you from your Lord-regarding Ali (PBUH)-and if you do not, you have not conveyed His message at all, and Allah shall protect you from (evil) people.’”1

By that time, the front end of the caravan had already reached Juhfa. Thereupon, the Prophet (PBUH&HF) sent for all people who were ahead to return, and waited until those who were behind reached the pond. Then he (PBUH&HF) called for group prayer.

There were some trees in that place. The Messenger of Allah (PBUH&HF) ordered (his companions) to clean up the place under the trees and gather the rocks and put them in one place in the form of a pulpit to overlook the crowd. Then, the Messenger of Allah (PBUH&HF) stood over those rocks, and gave the following sermon:

1 Chapter 5, Verse 67 of the Holy Quran.

Part 1 : Praising Allah and regarding Him pure

Praise belongs to Allah Who is exalted above (all the creation) in His Oneness,1

and is near (to His creation) in His loneliness.2 Sublime is His authority, and great are the pillars3 of His (names).

1 While He is matchless and thus cannot be compared with His creation by the term “being above”, He is exalted.

2 While nothing is beside Him, He is close to everyone.

3 According to the traditions, Allah has created twelve pillars out of His three major names. These pillars are, in turn, the foundations of 120 names of Allah. cf. al-Kafi, vol. 1, p. 112, Hadith 1.

His knowledge encompasses everything while He is lofty in status.1

He subdues all the creation through His power and evidence.

He has always been praiseworthy and shall always be praised.

[He is the glorified Whose glory has no end. He begins and repeats (the creation),2

1 This means that Allah does not need to move into the places of the objects to encompass them in knowledge. It can be proven by reason that Allah has no place, for He is the creator of place. He does not need His creation, and He was eternally existent before any of His creation. Imam al-Ridha (PBUH) said, “… Certainly, Allah formed the quality, and thus He is without quality.

He positioned the place, and thus He is without place.” (al-Tawhid, p. 125, Hadith 3; Bihar al- Anwar, vol. 4, p. 143, Hadith 13). Therefore, the word “Makan”, in the sermon, refers to “Makanah” or “Manzilah”, which means lofty position in terms of importance and magnificence, and not physical place.

Implying the same meaning, one may possibly return the pronoun in the second sentence to “everything” instead of Allah. Then, the phrase is translated as: “His knowledge encompasses everything while everything is in its own place.” 2 cf. the Holy Quran, Chapter 30, Verse 11.

and to Him all affairs are returned.

He is the maker of what has been elevated (i.e., heavens),

the expander of what has been spread out (i.e., the earth),

and the dominator of the planets and the heavens.

He is holy and exalted above all purifications, the Lord of the angels and the spirit.

He grants to all that He created.

He prolongs His grace to all that He originated.

He sees all eyes, and eyes do not see Him.

He is generous, forbearing, and patient.

He made His mercy encompass everything,2

1 For the explanation of the marks after the brackets, see the endnotes.

2 cf. Chapter 40, Verse 7 of the Holy Quran.

and He favored them by His grace.

He does not hasten His revenge,

nor does He take the initiative on what (He knows) they deserve of His punishment.

He comprehends the secrets, and knows what the hearts conceal.

Hidden things are not concealed from Him,

nor do they make Him doubtful.

He encompasses (in knowledge) and dominates everything,

and has strength and power over everything.

Nothing is like Him1, and He is the establisher of “the thing” when it was nothing.

1 cf. Chapter 42, Verse 11 of the Holy Quran.

He is everlasting [and free of need]., who acts justly;

He is exalted beyond being grasped by visions, while He grasps all visions, and He is subtle, well aware (of all things).2

None can reach His description by seeing Him, nor can anyone find out how He is, secretly or openly, and (He is not known) except by what Allah, the mighty and the majestic, has made as the signs of Himself.3 .Uae.B.G.5

1 cf. Chapter 3, Verse 18 of the Holy Quran.

2 cf. Chapter 6, Verse 103 of the Holy Quran. The word "visions" mentioned in this verse is not limited to seeing by eyes. It covers all types of vision and perception as it is used in a plural form in the verse. Under the commentary of this verse, Imam al-Ridha (PBUH) said: “Verily, thinking or imagination of the mind is greater than the vision of the eyes. Thus, (the verse means) minds can not reach Him, and He reaches to all minds.” (al-Kafi, vol. 1, p. 98, Hadith #10; Bihar al-Anwar, vol. 4, p. 39, Hadith #16).

3 The recognition of Allah for us is only through His signs, not by grasping His Essence. Imam al-Ridha (PBUH) said, “Anything that is known by itself (i.e., by the comprehension of its essence) is a created thing.” Imam al-Ridha (PBUH) also said, “Allah is recognized by the signs and is proven by the indications.” Furthermore, Imam al- I testify that He is Allah, Whose holiness overspreads all ages,

Whose light overwhelms perpetuity1,

Who enforces His command without consulting an advisor.

There is no partner with Him in (His) planning, nor is there any discrepancy in (His) management.

He shaped whatever He originated without a preexisting model, Baqir (PBUH) said, “Allah is not recognized by analogy (between the creations), nor is He perceived by senses, nor does He resemble people. He is introduced by signs and is recognized by marks.” See: al-Tawhid, p. 35, Hadith 2, p. 47, Hadith 9, and p. 108, Hadith 5, respectively.

1 It refers to what Allah sustains in the Hereafter forever. This cannot be compared to His Eternity, as He has no similarity whatsoever with His creation, including His light, which is the light of the Prophet (PBUH&HF) and His family (Ahl al-Bait (PBUT)).

and created whatever He created without getting assistance from anyone, burdening Himself, or having any need to find out a solution.

He originated it (in His will), thus it came into being, and He formed it (in His intention), thus it became distinct.1 So, He is Allah, the One that there is no god but He,

Who is proficient in skill, and beautiful in action.

He is the just Who never oppresses, and the most generous to Whom all affairs are referred.2

I further testify that He is [Allah]¦ that before His magnificence everything is lowly, before His might everything is humble,

1 For the explanation of the will and the intention of Allah towards His creation, see al-Tawhid, p. 334, Hadith 9; Bihar al-Anwar, vol. 5, p. 102, Hadith 27.

2 cf. Chapter 57, Verse 5 of the Holy Quran.

before His power everything surrenders, and before His awe everything yields.

He is the king of all domains, the turner of the heavenly bodies in their orbits,

the dominator of the sun and the moon, each of which pursues its course to an appointed time. He makes night overtake day, and day overtake night, (each one) seeking the other rapidly1.

He is the destroyer of every stubborn tyrant, and the annihilator of every rebellious Satan.

Neither has there been any opposing power beside Him, nor any peer.

1 cf. verses 39:5 and 7:54 of the Holy Quran.

He is Unique and impenetrable. 1 He never begets nor is He begotten, and none can ever be a match for Him.2

He is the only God, the glorious Lord, Who wills, and thus carries out, Who intends, and thus decrees, Who knows, and thus takes into account.

He causes death and gives life. He impoverishes and enriches.3 He makes (men) laugh and makes (them) weep.4 [He brings near and drives away.]. He denies and grants.

For Him is sovereignty, so is praise. In His hand is all goodness, and He is powerful to do everything.5

1 Allah is impenetrable (al-Samad) meaning that there is no way to comprehend His Essence. On the meaning of al-Samad, Imam al- Sadiq (PBUH) said, “It means the One that there is no entry in Him.” (Bihar al-Anwar, vol. 82, p. 53).

2 cf. Chapter 112 of the Holy Quran.

3 cf. Chapter 39, Verse 52 of the Holy Quran.

4 cf. Chapter 53, Verses 43-44 of the Holy Quran.

5 cf. Chapter 64, Verse 1, and Chapter 3, Verse 26 of the Holy Quran. He lets night enter the day, and day enter night;1 there is no god but He, the mighty, the oft-forgiving.

He is the responder to supplication, open-handed in granting, the enumerator of breaths, and the Lord of the Jinn and the humans.

Neither does anything bring difficulty for Him, nor does the cry of those who appeal for help annoy Him, nor does the insistence of those who insist exhaust Him or force Him to assent.

He (is Who) protected the righteous, and gave success to the prosperous.

He is the guardian of the faithful, and the Lord of the worlds, Who deserves that all His creations thank Him and praise Him [in any situation. 1 cf. Chapter 57, Verse 6 of the Holy Quran. I (therefore) praise Him and thank Him]¦ in joy and sorrow, and in hardship and comfort. I believe in Him, His angels, His books, and His messengers.

I listen to His command, obey Him, proceed towards whatever pleases Him, and submit to what He decreed, longing for His obedience and fearing His punishment,1

for He is Allah against Whose schemes no one should feel secure, nor should anyone be in fear of injustice from Him.

1 This phrase, among many other pieces of evidence from the Quran and the traditions, proves that, despite some unfounded claims, even the best human beings were obeying Allah while fearful of His punishment, though their major goal in worship was to thank Allah for His blessings. See also Verses 76:7, 76:10, 6:15, 7:205, 10:15, 13:21, 14:14, 24:37, and 32:16 of the Holy Quran concerning the fear of Allah’s best servants from His punishment.

Part 2 : Preparation for delivering an important commandment from Allah

I confess before Him that submissiveness befits my soul, and I bear witness that Lordship befits Him.

I convey what He revealed to me, lest should I not do it, He may make lawful that a calamity befalls me;

that which no one can turn away from me even if he has great schemes [and sincere friendship]¦, (for) there is no god but He.

He has informed me that if I do not convey what He has revealed to me [about Ali’s right]., (it is as if) I have not conveyed His message at all.

Certainly, He, the most holy, the most high, has guaranteed for me protection [from the (evil of) people]., and He is Allah, Who is sufficient and bountiful.

Thus, He revealed to me (this verse): “In the name of Allah, the compassionate, the merciful. O Messenger! Deliver what has been sent down to you from your Lord-regarding Ali Ibn Abi Talib and his leadership- and if you do not, you have not conveyed His message at all, and Allah shall protect you from (evil) people.”1

O people! I have never been neglectful of conveying what Allah, the exalted, sent down to me, and I shall now explain to you the reason behind the revelation of this verse.

1 Chapter 5, Verse 67 of the Holy Quran.

Verily, Gabriel came down to me three times giving the order of my Lord, Who is the security (of the believers)1, that I should stand in this scene and inform everyone, white and black, that:

Ali Ibn Abi Talib is my brother, my deputy and the executor of (my affairs) (Wasi), my successor [over my nation]. (Khalifa), and the leader (Imam) after me,

whose position to me is like that of Aaron to Moses except that there shall be no prophet after me,

and that he is your guardian (Wali) after Allah and His messenger.

Indeed, Allah, the most holy, the most high, had (already) sent down to me a verse from His book about this, saying,

1 cf. al-Tafsir, Ali Ibn Ibrahim al-Qummi, vol. 2, p 360, under the commentary of Chapter 59, Verse 23 of the Holy Quran.

“Only your guardian is Allah and His messenger and those of the believers who establish the prayers and pay the charity while they bow down.”1

Ali Ibn Abi Talib [was the one who]. kept alive prayers and paid charity while bowing down in ruku’. He intends (the pleasure of) Allah, the mighty and the majestic, in all situations.

1 Chapter 5, Verse 55 of the Holy Quran. Notice that in this verse, Allah does not use the plural form of guardian (Wali), and He states that only your Wali is Allah, Prophet Muhammad, and Imam Ali. This implies that, at least for us, the Walaya of Imam Ali (PBUH) is the same as (rather defined as) the Walaya of Prophet Muhammad (PBUH&HF), which in turn, is defined as the Walaya of Allah.

Hence, when Allah states in Chapter 32, Verse 4 of the Holy Quran that there is no Wali other than Him (min dun Allah), this does not exclude whom He assigned as Wali. Alternatively, we can say that there is no Wali other than those whose authority is from Allah (min Allah).

In this connection, Imam Ali (PBUH), said, “... Allah made them (i.e. Ahl al-Bait) His authorized representatives, and defined their Walaya as His Walaya and their party as His party and said, ‘As to those who turn to the Walaya of Allah, His Messenger, and the believers,- it is the party of Allah that most certainly triumphs.’

(5:56) He also said, ‘Only your guardian (Wali) is Allah, His Messenger, and the believers who establish prayers and give charity while they are bowing.’ (5:55).” (al-Tafsir, al-Nu'mani, as quoted in Bihar al-Anwar, vol. 66, p. 80, and vol. 90, p. 55).

I asked Gabriel to plead to Allah, [(Who is) the security (of the believers),]. to excuse me from conveying it to you, O people,

due to my knowledge on the fewness of the pious, the numerousness of the hypocrites,1 the corruption and the treachery of the sinful, and the trickery of those who ridicule Islam,

those whom Allah described in His book as: “They say with their tongues what is not in their hearts,”2 taking it lightly, while it is a grave matter in the sight of Allah,3

1 The Holy Quran confirms that the majority of people are disbelievers (cf. 13:1, 16:83, 17:89, 26:8, 30:8), wicked (6:116, 5:49, 5:100), ungrateful (2:243, 7:10, 23:78, 27:73, 34:13), and consequently, will abide in Hell (7:179).

2 Chapter 48, Verse 11 of the Holy Quran.

3 cf. Chapter 24, Verse 15 of the Holy Quran.

and due to their annoying me on many occasions, so much so that they called me (all) “ear”, claiming I am so because of Ali’s frequent attendance in my presence and my attention to him,

until Allah, the mighty and the majestic, sent down (the following verse) in this regard:

“And of them are some who annoy the Prophet and say: He is an ear (for accepting what he hears, particularly from Ali).

Say: One whom you call ‘ear’ is best for you; He believes in Allah, safeguards the believers, and is a mercy for those of you who believe. And for those who harm the messenger of Allah, there shall be a painful torment.”1

1 Chapter 9, Verse 61 of the Holy Quran. Had I wished to name those who have called me so, to point out towards them, or to lead to them by their signs, I would have done so.

Yet, by Allah, I have indeed dealt with their affairs magnanimously.

Nevertheless, Allah is not satisfied with me until I convey what He has sent down to me [regarding the right of Ali.].”

Then, the Prophet (PBUH) recited (again the following verse): “O Messenger! Deliver what has been sent down to you from your Lord-with regard to Ali- and if you do not, you will not have conveyed His message at all, and Allah shall protect you from (evil) people.”1

1 Chapter 5, Verse 67 of the Holy Quran.

Part 3 : Open declaration of the leadership of Ali Ibn Abi Talib (PBUH) and the Imams after him

O people! Know that Allah has assigned him (i.e., Ali) as a guardian and a leader for you,

whose obedience is obligatory for the immigrants, the helpers, and those who follow (them) in goodness,

and for everyone, whether nomad or city resident, Arab or non-Arab, free or slave,

young or old, white or black, and for every monotheist.

His (i.e., Ali’s) decree is to be carried out, his saying is sanctioned (as law), and his command is effective.

êüىك @ïـا @a‰èد @êüىك @oن×@هك Cursed is whoever opposes him, blessed with mercy is whoever follows him, faithful is whoever acknowledges his (virtues and rights).

Indeed, Allah has covered him and those who listen to him and obey him with mercy and forgiveness.

O people! This is the last stand I make in this gathering;

Thus, listen, obey, and submit to the command of your Lord,

for Allah, the mighty and the majestic, is your master, then [His Messenger]., Muhammad, who is now addressing you, is your master.

Then, after me, Ali is your master and your leader by the command of Allah, your Lord.

Then, leadership shall be in my progeny, within his offspring, until the Day you meet Allah and His Messenger.

Nothing is lawful except what Allah declared so (in His book), [as well as His Messenger, and them (i.e., the Imams)

and nothing is unlawful except Allah declared so (in His book), [as well as His Messenger, and them].,

(for) Allah, the mighty and the majestic, has informed me of the permissible and the forbidden things,

and I have made known to him (i.e., Ali) what my Lord has taught me of His Book, the permissible, and the forbidden things.

O people! There is no knowledge except that Allah has kept its account in (the heart of) me,

êüىك @ïـا @a‰èد @êüىك @oن×@هك and I have recorded the details of all the knowledge that I was taught, in (the heart of) the leader of the pious, (Ali (PBUH)).

Certainly, there is no knowledge except that I have taught it to Ali, and he is the evident Imam [whom Allah mentions in the Chapter of Yasin: “... And We have kept the detailed account of everything in an evident Imam.”1].

. O people! Do not stray from him, nor should you flee from him, nor should you refuse his guardianship and his authority,

for he is the one who guides to truth and acts upon it, and crushes falsehood and proscribes it, accepting no blame, in the path of Allah, from any blamer.

1 Chapter 36, Verse 12 of the Holy Quran.

He is the first to believe in Allah and in His Messenger; and he is the one who offered his life as a sacrifice for the Messenger of Allah.

I commanded him, on behalf of Allah, to sleep in my bed, and he did it to sacrifice himself for me.1].

He was with the Messenger of Allah when no one among men worshipped Allah in the company of His Messenger other than him.

O people! Prefer him (over all others), for Allah has indeed preferred him, and turn to him, for Allah has indeed appointed him (as your guide).

1 This refers to the night of migration of the Prophet (PBUH&HF) from Mecca to Medina, when the pagans rushed to kill the Prophet (PBUH&HF) in his bed overnight, but they found Imam Ali (PBUH) sleeping in place of him.

O people! He is an Imam authorized by Allah, and Allah shall never turn to anyone (in mercy) who denies his authority, nor shall He ever forgive him;

this is a decisive decree by Allah that He shall do so to anyone who opposes His command about him, and shall torment him with the most painful torment, which lasts forever and ever.

Hence, beware lest you oppose him, and thus, arrive at a fire whose fuel is people and stones, prepared for the disbelievers.1

I am the seal of the prophets and the messengers, and the proof (of Allah) over all the creatures, of the inhabitants of the heavens and the earths.

1 cf. Chapter 2, Verse 24 of the Holy Quran.

He who doubts this, is indeed a disbeliever, with the disbelief of the early era of ignorance.

And he who doubts anything of what I have said this (day), has doubted all that has been revealed to me.

[And anyone who doubts any of the Imams, has doubted them all]., and anyone who doubts us, shall be in the Fire.

O people! Allah, the mighty and the majestic, has bestowed this virtue upon me out of His kindness and His grace.

And there is no god but He. My praise is for Him forever and ever, and in all circumstances. .eZ5. .

O people! Prefer Ali (over all others), for he is the best of the people, men or women, after me so long as Allah sends down His sustenance and (and so long as) the creation exists.

Under curse and again under curse, under wrath and again under wrath, is he who rejects this saying of mine and does not does not agree with it.

Certainly, Gabriel has informed me of this from Allah, the most high, Who also said:

“Anyone who bears enmity against Ali and refuses his authority, for him shall be My curse and My wrath.”

Thus, every soul should look to what he has sent forth for the morrow. Be watchful of (your duty towards) Allah lest you should oppose Him and (your) foot should slip after its stability. Verily,

Allah is well-acquainted with (all) that you do. 1 O people! He (i.e., Ali) is “the side of Allah”2 that is mentioned in Allah’s Book.

He, the exalted, says, “Lest a soul should (then) say: ‘Ah! Woe onto me that I abused and neglected (my duties towards) the side of Allah.’”3

O people! Reflect on the Quran and comprehend its verses. Look into its clear verses and do not follow its ambiguous parts,4

1 cf. Verses 59:18 and 16:94 of the Holy Quran.

2 Side is used to express extreme nearness. One’s side is the closest thing to an individual. Imam Ali (PBUH) is called the “side” of Allah because he got “close” to Him through obedience so much so that he became the criterion of nearness to Allah and His recognition.

In this manner, nearness to Imam Ali (PBUH) indicates nearness to Allah, neglecting his right indicates neglecting Allah's right, forsaking him indicates forsaking Allah, and recognizing him in one's heart indicates recognizing Allah.

3 Chapter 39, Verse 56 of the Holy Quran.

4 Allah states in Chapter 3, Verse 7 of the Holy Quran: “It is Him Who has sent down to you the Book, within which are some clear verses that are the foundation of the Book, and other verses that are ambiguous. But, those in whose hearts is perversity follow the part thereof that is ambiguous, seeking enticement and attraction (of for by Allah, none shall be able to explain to you its warnings and its mysteries,1 nor shall anyone clarify its interpretation, other than the one that I have grasped his hand, brought up beside myself, [and lifted his arm,].

the one about whom I inform you that whomever I am his master, this Ali is his master;

people towards their own views), and searching for its hidden meaning. But, no one knows its interpretation except Allah and those who are firmly grounded in knowledge…” According to the traditions, “those who are firmly grounded in knowledge” refers exclusively to the Prophet (PBUH&HF) and his family (Ahl al-Bait (PBUT)). cf. al-Kafi, vol. 1, p. 213, Hadiths 1, 2, and 3, Kitab Sulaim Ibn Qais al-Hilali, p. 771, Bihar al-Anwar, vol. 33, p. 155, also vol.

23, p. 198, Hadith 31, p. 201, Hadith 40, and p. 202, Hadith 46. Moreover, the Prophet (PBUH&HF) has confirmed this exclusive right for the Imams (PBUT) in the next sentence of the sermon by swearing in the name of Allah.

1 The word Zawajir has a number of meanings. The first meaning that applies here is “warnings”. The Holy Quran has hidden warnings that only an Imam (PBUH) can show them to people, and people cannot personally derive those divine prohibitions from the apparent meaning of the Quranic verses.

The second meaning is “deterrents”, which refers to the difficult points in the Quran that deter individuals from understanding their meanings. Only a divinely guided Imam can explain these complex issues and mysteries.

and he is Ali Ibn Abi Talib, my brother, the executor of my (will), whose appointment as (your) guardian and leader has been sent down to me from Allah, the mighty and the majestic.

O people! [Indeed, I am leaving amongst you two weighty and precious things that if you adhere to both, you will never go astray.]§

Verily, Ali and the pure ones among my offspring are the lesser weight, and the Quran is the greater weight.

Each one [of the two]. informs about the other and agrees with it. They shall never part until they return to me at the Pool (of al- Kawthar on the Day of Judgement).

Behold! They (i.e., the Ahl al-Bait (PBUT)) are the trustees of Allah amongst His creation, and His people of wisdom on His earth.”

Thereafter, Allah’s Messenger (PBUH&HF) took the upper arm of Imam Ali (PBUH) by his hand, raised it, and said:

[“O people! Who has more priority over you than yourself?” People said: “Allah and His messenger.”

Then, he (PBUH&HF) said:

“Behold! Whosoever I am his master, this Ali is his master. O Allah! Stay firm in supporting those who stay firm in following him, be hostile to those who are hostile to him, help those who help him, and forsake those who forsake him.]*

O people! This Ali is my brother, the executor of my (affairs), the container of my knowledge, my successor over my nation, and over the interpretation the Book of Allah, the mighty and the majestic, and the true inviter to its (implications).

He is the one who acts according to what pleases Him, fights His enemies, causes to adhere to His obedience, and advises against His disobedience.

Surely, He is the successor of the Messenger of Allah, the commander of the believers, the guiding Imam, and the killer of the oath breakers, the transgressors, and the apostates.

I speak by the authority of Allah. The word with me shall not be changed.1 I say with the command of Allah:

O Allah! Be the guardian of him who adheres to him.

Be the enemy of him who bears enmity against him.

Curse him who rejects him. .

Be wrathful towards him who denies his right.

1 cf. Chapter 50, Verse 29 of the Holy Quran.

Indeed, I have now fulfilled (my duty). Indeed, I have now conveyed (the Message). Indeed, I have now made (you) hear (it). Indeed, I have now clarified (it).

)Indeed, Allah, the mighty and the majestic, so said, and so did I on His behalf.

Indeed, there is no commander for the faithful save this brother of mine, and it is not permissible to call anyone other than him with the title of “the Commander of the Believers” after my departure.1

1 In the traditions, the Prophet (PBUH&HF) and Imams (PBUT) have stressed that Amir al-Mu’minin is the exclusive title of Imam Ali (PBUH), and it is not at all permissible to call other Imams (PBUT) with this title even though they were commanding the believers.

Moreover, the traditions specify two meanings for this title. The first meaning of Amir is “the commander”, which comes from the root Amara (..... .........). The word Imra ( ) that the Prophet (PBUH&HF) used in the above phrase of the sermon also comes from this root, and has the same meaning. Refer also to another narration from the Prophet (PBUH&HF) in Bihar al-Anwar, vol. 37, p. 294, Hadith 9 for the meaning of Amir in this sense.

The second meaning of Amir given in the traditions is “the supplier” or “the supplies”, which comes from the root Mira (...... ......). The word Amir al-Mu’minin in this sense is interpreted as “the supplier of divine knowledge for the believers.”