• Start
  • Previous
  • 12 /
  • Next
  • End
  •  
  • Download HTML
  • Download Word
  • Download PDF
  • visits: 2285 / Download: 906
Size Size Size
The Ghadir Declaration

The Ghadir Declaration

Author:
Publisher: Minhaj-ul-Quran Publications
English

Note:

1-This Book is written be a Ahl-e-Sunnat Well-Known Scholar about Gahdir

2- We didnt not change the "titles" used by the writer.

The Ghadir Declaration

Dr Muhammad Tahir-ul-Qadri

Minhaj-ul-Quran Publications

Lahore, Pakistan

Table of Contents

Preface 4

Hadith 01 to 10. 11

Hadīth No. 1. 11

Hadīth No. 2. 11

Hadīth No. 3. 11

Hadīth No. 4. 11

Hadīth No. 5. 12

Hadīth No. 6. 12

Hadīth No. 7. 13

Hadīth No. 8. 13

Hadīth No. 9. 14

Hadīth No. 10. 14

Refrences 15

Hadith 10 to 20. 19

HadīthNo. 11. 19

Hadīth No. 12. 19

Hadīth No. 13. 19

HadīthNo. 14. 20

Hadīth No. 15. 20

Hadīth No. 16. 20

Hadīth No. 17. 21

Hadīth No. 18. 21

Hadīth No. 19. 22

Hadīth No. 20. 23

Refrences 24

Hadith 21 to 30. 26

Hadīth No. 21. 26

Hadīth No. 22. 26

Hadīth No. 23. 26

Hadīth No. 24. 27

Hadīth No. 25. 27

Hadīth No. 26. 28

Hadīth No. 27. 28

Hadīth No. 28. 28

Hadīth No. 29. 29

Hadīth No. 30. 29

Refrences 30

Hadith 31 to 40. 32

Hadīth No. 31. 32

Hadīth No. 32. 32

Hadīth No. 33. 32

Hadīth No. 34. 32

Hadīth No. 35. 33

Hadīth No. 36. 33

Hadīth No. 37. 34

Hadīth No. 38. 34

Hadīth No. 39. 35

Hadīth No. 40. 35

Refrences 37

Preface

Today is 18 Dhul-hijjah, the day when the Prophet (SAW) stayed at Ghadīr Khum after his return from Hajjat-ul-wadā‘ to Medina, and surrounded by the Companions (RA), he declared while raising the hand of ‘Alī al-Murtadā (SAW):

مَنْ كُنتُ مَولاهُ فعَلِيٌّ مَولاهُ

One who has me as his master has ‘Alī as his master

This was the declaration of ‘Alī’s spiritual sovereignty and its unconditional acceptance is binding on the believers till the Day of Judgment. It clearly proves that anyone who denies ‘Alī’s spiritual leadership in fact denies the Prophet’s leadership. This most humble follower of the Prophet (SAW) felt that some people deny this reality partlyout of ignorance and partly out of prejudice, which is spreading unnecessary tension in the Muslim community. Under the circumstances I thought it necessary to write two pamphlets on the issue of sovereignty and leadership: one titled as The Ghadīr Declaration and the other titled The Awaited Imām. The former is designed to clarify the status of ‘Alī (AS) as the opener of the spiritual sovereignty and the latter is designed to describe the status of Imām Mahdī (AS), the seal of spiritual sovereignty. The main purpose is to remove the doubts that have gathered around the issue and to make the Muslims aware of the reality. The spiritual sovereignty of ‘Alī and Mahdī (عليهما السلام) are proved by the authentic hadīth-books of Ahl-us-Sunnah wal-Jamā‘ah, in the form of continuous traditions, that is, there is uninterrupted evidence to endorse the soundness of the claim. In the first pamphlet I have included 51 traditions which are authentically documented. The reason for this number is that this year I have completed 51 years of my life. Therefore, I have relied on the relationship of figure to make my humble contribution to the glory of ‘Alī al-Murtadā (AS) and to seek the divine blessing through an expression of my humility.

I propose to establish the point that three forms of legacy are derived from the person of the Prophet (SAW):

1- The spiritual legacy of internal (hidden) sovereignty.

2- The political legacy of external (manifest) sovereignty.

3- general legacy of religious sovereignty.

The first form of legacy was given to the members of the Prophet’s family.

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

The third form of legacy was given to the Companions and the Successors (RA).

The internal sovereignty is the fountainhead of Prophet Muhammad’s vicegerency which not only safeguarded the spiritual achievements and hidden blessings of the religion of Islam, but also introduced the people to the blessings of Prophet Muhammad’s spiritualism. The fountains of spiritual sovereignty, saintliness and reformation originated from it.

The external sovereignty is the fountainhead of Prophet Muhammad’s vicegerency which led to the practical dominance of the religion of Islam as well as its enforcement as a symbol of worldly power. It paved the way for the creation of different Islamic states and introduced the Prophet Muhammad’s sharī‘ah as the world system.

The general legacy is the fountainhead of Prophet Muhammad’s vicegerency which promoted the teachings of Islam as well as the righteous deeds in the Muslim community. It not only helped in the preservation of knowledge and piety among the Muslims but also in the evolution and dissemination of Islamic morality. Thus the three legacies may be summed up as:

1- The legacy of spiritualism.

2- The legacy of dominion.

3- The legacy of guidance.

Shāh Walī Allāh (رحمة الله تعالى عليه) has commented on this division of legacy in the following words:

پس وارث آنحضرت هم بسه قسم منقسم اند، فوراثه الذين أخذوا الحكمة و العصمة و القطبية الباطنية، هم أهل بيته و خاصته، و وراثه الذين أخذوا الحفظ و التلقين و القطبية الظاهرة الإرشادية، هم أصحابه الكبار كالخلفاء الأربعة و سائر العشرة، و وراثه الذين أخذوا العنايات الجزئية و التقوى و العلم، هم أصحابه الذين لحقوا بإحسان كأنس و أبي هريرة و غيرهم من المتأخرين، فهذه ثلاثة مراتب متفرعة من كمال خاتم الرسل صلى الله عليه وآله وسلم

People who have received the Prophet’s legacy are of three kinds: ‘The first kind is of those who received wisdom, virtuousness and inner enlightenment from him. These are the members of his family and dignitaries. The second group is of those who received the legacy of external blessings from him in the form of virtuousness, religious instruction and manifest guidance. These are his Companions, eg the four (rightly-guided) caliphs and the ten (Companions) who received glad tidings (of paradise from the Prophet Muhammad (SAW). The third group is of those who received individual blessings from him in the form of knowledge and piety. These are the people who were steeped in the virtue of selflessness, like Anas and Abū Hurayrah (رضي الله تعالى عنهما), and the people who came later.’ The three forms of legacy owe their origin to the finality of messengership.

It may be noted that this division is based on convenience and distinction as each form of legacy shares the qualities of other legacies:

In dominion, Abū Bakr as-Siddīq (RA) was a directly appointed deputy of the Prophet (SAW).

In spiritualism and saintliness ‘Alī al-Murtadā (RA) was his directly appointed deputy.

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

It means that three forms of permanent study were born out of the finality of prophethood for the eternal propagation of Prophet Muhammad’s blessings:

1- Political legacy

2- Spiritual legacy

3- Intellectual and practical legacy

4- The political legacy of the Prophet (SAW) was known as khilāfah rāshidah (the rightly-guided caliphate).

5- The spiritual legacy of the Prophet (SAW) was known as wilāyah (spiritual sovereignty) and imāmah (spiritual leadership).

6- The intellectual and practical legacy of the Prophet (SAW) came to be known as guidance and belief.

Therefore, the first man of political legacy was Abū Bakr as-Siddīq (RA), the first man of spiritual legacy was ‘Alī al-Murtadā (AS), and the first men of intellectual and practical legacy were the Companions (RA). So all these legatees were independently appointed within their own orbits of influence and had no clash or contradiction with one another.

The other important point is that these legacies also stand apart in many other matters:

1- The manifest caliphate is the political office of the religion of Islam.

The hidden caliphate is exclusively a spiritual office.

2- The manifest caliphate is an elective and consultative issue.

The hidden caliphate is an inherent and selective act.

3- The manifest caliph is elected by the people.

The hidden caliph is elected by God.

4- The manifest caliph is elected.

The hidden caliph is selected.

5- This is the reason that the first caliph Abū Bakr as-Siddīq (RA) was elected on the basis of ‘Umar Fārūq’s proposal and the support of the majority of public opinion. But the election of the first Imām of spiritual sovereignty - ‘Alī al-Murtadā (AS) - required neither anybody’s proposal nor support.

6- Caliphate was a democratic act, therefore, the Prophet (SAW) did not declare it. Spiritual leadership was an act of designation; therefore, the Prophet (SAW) declared it in the valley of Ghadīr Khum.

7- The Prophet (SAW) left the election of the caliph to the will of the people, but himself announced his spiritual heir with the divine consent.

8- Caliphate is established for improving the administration of the earth.

Spiritual leadership is established to beautify it with the heavenly charm and grace.

9- Caliphate makes men just.

Spiritual leadership makes them perfect.

10- Caliphate is confined to the floor.

Spiritual leadership extends to the Throne.

11- Caliphate is ineffective without crowning.

Spiritual leadership is effective even without crowning.

12- This is probably the reason that caliphate is entrusted to the Ummah, and

Spiritual leadership is entrusted to the progeny.

“Thus we can deny neither the khilāfah (caliphate; political leadership) nor the wilāyah (spiritual leadership). The direct caliphate of Abū Bakr as-Siddīq (RA) was established with the consensus of the people and is categorically proved by the evidence of history. The direct spiritual leadership of ‘Alī al-Murtadā (AS) was announced by the Prophet (SAW) himself and is categorically proved by the evidence of unbroken chain of traditions. The proof of the caliphate is the consensus of the Companions (RA), the proof of spiritual sovereignty (wilāyah) is the declaration of the Prophet (SAW). One who denies the caliphate in fact denies history and consensus, and one who denies the spiritual leadership (wilāyah) denies the Prophet’s declaration. Therefore, both the caliphate and the spiritual leadership are inescapable realities. What is urgently needed is a clear understanding of the reality of the two institutions in order to present them to the people as unity, and not as division.”

It should be understood that just as the manifest caliphate started with the early caliphs and its blessings percolated down to the righteous and just rulers, similarly the hidden caliphate started with ‘Alī al-Murtadā (AS) and its blessings gradually trickled to the members of the Prophet’s family and the saints of the Ummah. By means of the declaration - مَنْ كُنْتُ مَولاهُ فَعَلِيٌّ مَولاهُ (one who has me as his master has ‘Alī as his master) - and - عليّ وليكم من بعدي (‘Alī is your spiritual leader after me) - the Prophet (SAW) pronounced ‘Alī (AS) as the opener of the spiritual kingdom.

Shāh Walī Allāh (رحمة الله تعالى عليه) says:

و فاتحِ اَوّل اَزين اُمت مرحومه حضرت على مرتضى است كرم الله تعالى وجهه

In this Ummah the first person to open the door of spiritual dominion is ‘Alī al-Murtadā (كرم الله تعالى وجهه).

و سِر حضرت اَمير كرم الله وجهه در اولاد كرام ايشان رضي الله عنهم سرايت كرد

The secret of spiritual dominion of the leader permeated his progeny.

چنانكه كسى اَز اولياء امت نيست الا بخاندانِ مرتضى رضي الله عنه مرتبط است بوجهى اَز وجوه

Therefore, not a single saint is found in the Ummah who is not directly or indirectly indebted to the spiritual leadership of ‘Alī ((AS) to attain spiritual leadership).

و اَز اُمت آنحضرت صلى الله عليه وآله وسلم اَوّل كسيكه فاتح باب جذب شده است، و دران جا قدم نهاده است حضرت امير المؤمنين على كرم الله وجهه، و لهذا سلاسل طرق بدان جانب راجع ميشوند


The first person in the Prophet’s Ummah who opened the ecstasy gate of spiritual sovereignty and who stepped (firstly) on to this elevated spot is ‘Alī (كرم الله وجهه). That is why different chains of spirituality turn to him.

5. Shāh Walī Allāh (رحمة الله تعالى عليه) writes:

“Now in Ummah anyone who is blessed with spiritual leadership by Allāh’s Messenger (SAW) is indebted either to ‘Alī al-Murtadā (AS) or to the Chief Helper Jīlānī (رحمة الله تعالى عليه). No one can reach the status of wilāyah without this (indebted-ness).”

It may be noted that the relationship with Chief Helper is a ray of the lamp that is ‘Alī al-Murtadā (AS) and therefore indebtedness to him is in fact indebtedness to ‘Alī (AS).

Shāh Ismā‘īl Dihlawī has clarified this point:

Alī al-Murtadā (AS) has also an edge over Abū Bakr as-Siddīq (RA) and ‘Umar Fārūq (RA) and this edge lies because of the greater number of his followers and all the highest spiritual and saintly activity, from his days to the end of the world, has to be mediated through him, and he has a say in the kingdom of the kings and the leadership of the leaders and this is not hidden from those who are familiar with the world of sovereignty… Most spiritual chains are directly derived from ‘Alī al-Murtadā (AS). So, on the Day of Judgement, ‘Alī’s army including followers of high status and great reputation, will outnumber and outshine others to be a source of wonder for all the spectators.”

This spiritual treasure house, whose fountainhead is ‘Alī al-Murtadā (AS), is shared by Fātimah, Hasan and Husayn (AS) as its direct legatees and then it was filtered down to the twelve Imāms (spiritual leaders), the last leader being Imām Mahdī (AS). Just as ‘Alī al-Murtadā (AS) is the opener of spiritual sovereignty, Imām Mahdī (AS) is the seal of spiritual sovereignty.

The words of Shaykh Ahmad Sarhandī (رحمة الله تعالى عليه) appropriately highlight the point:

و راهى است كه بقرب ولايت تعلق دارد: اقطاب و اوتاد و بدلاء و نجباء و عامه اولياء الله، به همين راه واصل اندراه سلوك عبارت ازين راه است بلكه جذبه متعارفه، نيز داخل همين است و توسط و حيلولت درين راه كانن است و پيشواى، و اصلان اين راه و سرگروه اينها و منبع فيض اين بزرگواران: حضرت على مرتضى است كرم الله تعالى وجهه الكريم، و اين منصب عظيم الشان بايشان تعلق دارد درينمقام گونيا هر دو قدم مبارك آنسرور عليه و على آله الصلوة و السلام بر فرق مبارك اوست كرم الله تعالى وجهه حضرت فاطمه و حضرات حسنين رضي الله عنهم درينمقام با ايشان شريكند، انكارم كه حضرت امير قبل از نشاءه عنصرى نيز ملاذ اين مقام بوده اند، چنانچه بعد از نشاءه عنصرى و هر كرا فيض و هدايت ازين راه ميرسيد بتوسط ايشان ميرسيد چه ايشان نزد نقطه منتهائى اين راه و مركز اين مقام بايشان تعلق دارد، و چون دوره حضرت امير تمام شد اين منصب عظيم القدر بحضرات حسنين ترتيبا مفوض و مسلم گشت، و بعد از ايشان بهريكى از ائمه اثنا عشر على الترتيب و التفصيل قرار گفت و در اعصاراين بزرگواران و همچنين يعد از ارتحال ايشان هر كرا فيض و هدايت ميرسيد بتوسط اين بزرگواران بوده و بحيلولة ايشانان هر چند اقطاب و نجباى وقت بوده باشند، و ملاذ و ملجاء همه ايشان روده اند چه اطراف را غير از لحوق بمركز چاره نيست.

And there is another way close to the spiritual sovereignty and this is the way of the saints and the general friends of Allāh, and this way is marked by its characteristic passion and it carries the guarantee of mediation and the leader and chieftain of the saints of this way is ‘Alī al-Murtadā (كرم الله تعالى وجهه الكريم). And this grand office is reserved for him. On this way, the feet of the Holy Prophet (SAW) are on ‘Alī’s head and Fātimah and Hasan and Husayn (عليهم السلام) are included with him. I believe that he enjoyed this position even before his physical birth, as he did after it, and whosoever has received the divine blessing and guidance, has received it through him, because he is closest to the last point on this way and the centre of this spot belongs to him. And when his period ended, the grand office passed on to Hasan and Husayn (رضي الله تعالى عنهما) and then on to each one of the twelve Imāms, individually and elaborately. And whosoever received guidance in their life and after their death, received it through these saints. And the refuge and place of shelter of the saints of high ranks are these saints, (because they are the centre of all spiritual activity) and the sides tend to converge on the centre.

Shaykh Ahmad Sarhandī (رحمة الله تعالى عليه) believes that Imām Mahdī (AS) will be with ‘Alī al-Murtadā (AS) in the caravan of sovereignty or spiritual leadership.

The gist of the discussion is that the Prophet’s declaration at Ghadīr Khum proved forever that ‘Alī’s spiritual sovereignty is in fact the Prophet Muhammad’s spiritual sovereignty. Though the door of prophethood was closed after the Holy Prophet (SAW), Allāh opened new avenues for the continuation of the Prophet’s blessings till the Day of Judgement. Some of these avenues were manifest, while others hidden. The hidden avenue led to spiritual sovereignty and ‘Alī al-Murtadā (AS) was the first person to hold this office. Then this chain of sovereignty passed down to his progeny and finally to the twelve Imāms. During this period, many leaders appeared on the spiritual horizon but they all, direcly or indirectly, expressed their allegiance to ‘Alī al-Murtadā (AS). No one was disaffiliated from him and this chain will continue up to the Day of Judgement until the appearance of the last Imām (spiritual leader), and he will be Imām Muhammad Mahdī (AS), the twelfth Imām and the last caliph. In his person, the manifest and the hidden paths which ran parallel to each other will be rejoined, as he will be the spiritual as well as the political legatee, and he will be the last person to hold these offices. Any one who denies Imām Mahdī (AS) will deny both the manifest and hidden forms of religion.

This will be the climax of the Prophet Muhammad’s manifestation. Therefore, he will be named Muhammad and he will also resemble the Holy Prophet (SAW) in moral excellence, so that the world should know that he is the trustee of the manifest and hidden legacies of Muhammad’s blessings. That is why the Prophet (SAW) said, “Anyone who denies Mahdī will be a disbeliever.”
At that time, he will be the focus of all saints on earth, and, being the leader of Prophet Muhammad’s Ummah, ‘Īsā (AS) will offer his prayer behind him and proclaim his leadership to the whole world.

So we should realize that ‘Alī al-Murtadā (AS) and Mahdī (AS) - the father and the son - are both Allāh’s friends and the Prophet’s legatees. It is therefore binding on every believer to acknowledge their exceptional status.

May Allāh bless the servants of the Prophet’s family with their guidance.

Muhammad Tahir-ul-Qadri

One of the servants of Prophet’s Family

Hadith 01 to 10

Hadīth No. 1

عن شعبة، عن سلمة بن كهيل، قال: سمعت أبا الطفيل يحدث، عن أبي سريحة رضي الله عنه - أو زيد بن أرقم رضي الله عنه (شك شعبة) - عن النبي صلى الله عليه وآله وسلم، قال: من كنت مولاه فعلي مولاه.

وقد روى شعبة هذا الحديث، عن ميمون أبي عبد الله، عن زيد بن أرقم رضي الله عنه، عن النبي صلى الله عليه وآله وسلم.

“Shu‘bah relates it from Salmah bin Kuhayl: I heard it from Abū Tufayl that Abū Sarīhah (RA) - or Zayd bin Arqam (RA) (Shu‘bah has doubts about the narrator) - relates that the Prophet (SAW) said: One who has me as his master has ‘Alī as his master.

“Shu‘bah has related the tradition from Maymūm Abū ‘Abdullāh, who related it on the authority of Zayd bin Arqam (RA) and he has related it from the Holy Prophet (SAW).”[1]

Hadīth No. 2

عن عمران بن حصين رضي الله عنه، قال: قال رسول الله صلى الله عليه وآله وسلم: ما تريدون من علي؟ ما تريدون من علي؟ ما تريدون من علي؟ إن عليا مني وأنا منه، وهو ولي كل مؤمن من بعدي.

“‘Imrān bin Husayn (RA) has narrated that Allāh’s Messenger (SAW) said: What do you people want about ‘Alī? What do you people want about ‘Alī? What do you people want about ‘Alī? Then added: Surely ‘Alī is from me and I am from ‘Alī and after me he is the guardian of every believer.”[2]

Hadīth No. 3

عن سعد بن أبي وقاص رضي الله عنه، قال: سمعت رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه فعلي مولاه، وسمعته يقول: أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي، وسمعته يقول: لأعطين الراية اليوم رجلا يحب الله ورسوله.

“It is related by Sa‘d bin Abī Waqās (RA): I heard Allāh’s Messenger (SAW) say: One who has me as his master has ‘Alī as his master. And I heard him say (to ‘Alī (RA)): You are in my place as Hārūn was in Mūsā’s place, but there is no prophet after me. And I also heard him say (on the occasion of the battle of Khaybar): Today I shall bestow the flag on the person who loves Allāh (SWT) and His Messenger (SAW).”[3]

Hadīth No. 4

عن البراء بن عازب رضي الله عنه، قال: أقبلنا مع رسول الله صلى الله عليه وآله وسلم في حجته التي حج، فنزل في بعض الطريق، فأمر الصلاة جامعة، فأخذ بيد علي رضي الله عنه،

فقال: ألست أولى بالمؤمنين من أنفسهم؟ قالوا: بلى. قال: ألست أولى بكل مؤمن من نفسه؟ قالوا: بلى. قال: فهذا ولي من أنا مولاه، اللهم! وال من والاه، اللهم! عاد من عاداه.

“Barā’ bin ‘Āzib (RA) narrates: We performedhajj with Allāh’s Messenger (SAW). On the way he stayed at a place and commanded us (to establish) the prayer in congregation. After this, he held ‘Alī’s hand, and said: Am I not nearer than the lives of the believers? They replied: Why not! He said: Am I not nearer than the life of every believer? They replied: Why not! He said: One who has me as his master has this (‘Alī) as his guardian. O Allāh! Befriend the one who befriends him and be the enemy of one who is his enemy.”[4]

Hadīth No. 5

عن البراء بن عازب رضي الله عنه، قال: كنا مع رسول الله صلى الله عليه وآله وسلم في سفر، فنزلنا بغدير خم، فنودي فينا: الصلاة جامعة، وكسح لرسول الله صلى الله عليه وآله وسلم تحت شجرتين، فصلى الظهر وأخذ بيد علي رضي الله عنه، فقال: ألستم تعلمون أنى أولى بالمؤمنين من أنفسهم؟ قالوا: بلى. قال: ألستم تعلمون أنى أولى بكل مؤمن من نفسه؟ قالوا: بلى. قال: فأخذ بيد علي رضي الله عنه، فقال: من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه. قال: فلقيه عمر رضي الله عنه بعد ذلك، فقال له: هنيئا يا ابن أبي طالب! أصبحت وأمسيت مولى كل مؤمن ومؤمنة.

“It is narrated by Barā’ bin ‘Āzib (RA): We were on a journey with Allāh’s Messenger (SAW). (On the way) we stayed at Ghadīr Khum. There it was announced that the prayer was about to be offered. The space under two trees was cleaned for Allāh’s Messenger (SAW). Then he offered thezuhr (noon) prayer, and, holding ‘Alī’s hand, he said: Don’t you know that I am even nearer than the lives of the believers? They said: Why not! He said: Don’t you know that I am even nearer than the life of every believer? They said: Why not! The narrator says that he said while holding ‘Alī’s hand: One who has me as his master has ‘Alī as his master. O Allāh! Befriend the one who befriends him (‘Alī) and be the enemy of one who is his enemy. The narrator says that after this ‘Umar (bin al-Khattāb (RA)) met ‘Alī (RA) and said to him: O Ibn Abī Tālib! Congratulations, you have become the master of every male and female believer, morning and evening (for ever).”[5]

Hadīth No. 6

عن ابن بريدة عن أبيه، قال: قال رسول الله صلى الله عليه وآله وسلم: من كنت وليه فعليّ وليه.

“Ibn Buraydah has attributed it to his father: Allāh’s Messenger (SAW) said: One who has me as his guardian has ‘Alī as his guardian.”[6]

Hadīth No. 7

عن زيد بن أرقم رضي الله عنه، قال: لما رجع رسول الله صلى الله عليه وآله وسلم من حجة الوداع، ونزل غدير خم، أمر بدوحات فقمن، فقال: كأني قد دعيت فأجبت، إني قد تركت فيكم الثقلين، أحدهما أكبر من الآخر: كتاب الله تعالى، وعترتي، فانظروا كيف تخلفوني فيهما، فإنهما لن يتفرقا حتى يردا علي الحوض. ثم قال: إن الله عز وجل مولاي، وأنا مولى كل مؤمن. ثم أخذ بيد علي رضي الله عنه، فقال: من كنت مولاه فهذا وليه، اللهم! وال من والاه، وعاد من عاداه.

“It is narrated by Zayd bin Arqam (RA): When Allāh’s Messenger (SAW) was returning after the Hajjat-ul-wadā‘, he stayed at Ghadīr Khum. He commanded that a canopy should be put up and so it was done. Then he said: It seems as if I am about to breathe my last which I shall accept. Indeed, I am leaving two important things in your midst which exceed each other in importance: One (is) Allāh’s Book and the other (is) my progeny. Now it is to be seen how do you treat both of them after me and they will not be separated from each other, and they will appear before me at the Fountain ofkawthar . Then added: Surely Allāh (SWT) is my Master and I am the master of every believer. Then, holding ‘Alī’s hand, he said: One who has me as his master has this (‘Alī) as his guardian. O Allāh! Befriend him who befriends him (‘Alī) and be the enemy of one who is his enemy.”[7]

Hadīth No. 8

عن ابن واثلة أنه سمع زيد بن أرقم رضي الله عنه، يقول: نزل رسول الله صلى الله عليه وآله وسلم بين مكة والمدينة عند شجرات خمس دوحات عظام، فكنس الناس ما تحت الشجرات، ثم راح رسول الله صلى الله عليه وآله وسلم عشية، فصلى، ثم قام خطيبًا، فحمد الله وأثنى عليه، وذكر ووعظ، فقال ما شاء الله أن يقول، ثم قال: أيها الناس! إني تارك فيكم أمرين، لن تضلوا إن اتبعتموهما، وهما كتاب الله، وأهل بيتي عترتي، ثم قال: أتعلمون إني أولى بالمؤمنين من أنفسهم؟ ثلاث مرات، قالوا: نعم. فقال رسول الله صلى الله عليه وآله وسلم: من كنت مولاه فعلي مولاه.

“Ibn Wāthilah is reported to have heard from Zayd bin Arqam (RA) that the Prophet (SAW) was camping between Makkah and Medina near five dense trees. The people cleaned the place under the trees and he rested there for some time. He offered the prayer and then stood up to address the people. He praised Allāh (SWT), gave some advice to the audience and then said whatever Allāh (SWT) wanted him to say. He said: O people! I am leaving two things with you. You will never go astray as long as you follow them and these (two things) are Allāh’s Book and my progeny. He then added: Don’t you know I am nearer than the lives of the believers? He

repeated it three times. Everyone said: yes. Then he said: One who has me as his master has ‘Alī as his master.”[8]

Hadīth No. 9

عن زيد بن أرقم رضي الله عنه، قال: خرجنا مع رسول الله صلى الله عليه وآله وسلم حتى انتهينا إلى غدير خم، فأمر بروح فكسح في يوم ما أتى علينا يوم كان أشدّ حرًا منه، فحمد الله وأثنى عليه، وقال: يا أيها الناس! أنه لم يبعث نبي قط إلا ما عاش نصف ما عاش الذي كان قبله، وإني أوشك أن أدعى فأجيب، وإني تارك فيكم ما لن تضلوا بعده كتاب الله عز وجل. ثم قام فأخذ بيد علي رضي الله عنه، فقال: يا أيها الناس! من أولى بكم من أنفسكم؟ قالوا: الله ورسوله أعلم. ألست أولى بكم من أنفسكم؟ قالوا: بلى. قال: من كنت مولاه فعلي مولاه.

“Zayd bin Arqam (RA) narrates: We set out with Allāh’s Messenger (SAW) until we reached Ghadīr Khum. He commanded that a canopy should be put up. He looked tired on that day and it was a very hot day. He praised Allāh (SWT) and then said: O people, out of the prophets Allāh (SWT) sent, each new prophet had a life span half as much as that of his predecessor, and it seems to me that soon I may be called (to breathe my last) which I shall accept. I am leaving in your midst something that will never let you go astray, and that is the Book of Allāh (SWT). Then he stood up, held ‘Alī’s hand and said: O people, who is he who is nearer than your lives? All of them said: Allāh (SWT) and His Messenger (SAW) know better. (Then added:) Am I not nearer than your lives? They said: Why not! He said: One who has me as his master has ‘Alī as his master.”[9]

Hadīth No. 10

عن سعد بن أبي وقاص رضي الله عنه، قال: لقد سمعت رسول الله صلى الله عليه وآله وسلم يقول في علي رضي الله عنه ثلاث خصال، لأن يكون لي واحدة منهن أحب إلي من حمر النعم:

سمعته يقول: إنه بمنزلة هارون من موسى، إلا أنه لا نبي بعدي، وسمعته يقول: لأعطين الراية غدا رجلا يحب الله ورسوله، ويحبه الله ورسوله، وسمعته يقول: من كنت مولاه فعلي مولاه.

“Sa‘d bin Abī Waqās (RA) says that he heard Allāh’s Messenger (SAW) describe three qualities of ‘Alī (RA). Had I possessed anyone of them, it would have been dearer to me than red camels.

“I heard him say: Indeed, he (‘Alī) is in my place as Hārūn was in Mūsā’s place, but there is no prophet after me. And I heard him say: Today I shall bestow the flag on the person who loves Allāh (SWT) and His Messenger (SAW), and Allāh (SWT) and His Messenger (SAW) love him too. And I heard him say: One who has me as his master has ‘Alī as his master.”[10]