Alhassanain(p) Network for Heritage and Islamic Thought

Geographical location of Ghadir

Ghadir literary means small lake or pond. Ghadir is the name of a place that comes on the way from Mecca to Medina. It is 3 miles further than Johfa towards Medina. Though geographically it exists on the way to Medina but this place acted as an exit point for all the people going out from Mecca for all the other places. When the Holy Prophet halted at this place after his last pilgrimage to make his all-significant announcement it was extremely hot at that time, and it was close to mid-day. There was no shelter present over there at that time. In fact there existed merely small minor patches of shades provided by a few acacia trees.

Date:

The date is 18th Zilhajjah of the year 10 AH. (10 March 632) Event Backdrop:

The Holy Prophet asked his companions to call the Muslims in general to attend for a pilgrimage to the Holy Kaaba. The Holy Prophet specified that he himself would also be there to attend for the pilgrimage and teach the Muslims the rituals of the pilgrimage and convey his significant messages directly to all. The call for the pilgrimage was made. On his way to Makkah more than 70,000 Muslims joined him. By the fourth of Zilhajjah more than 120,000 Muslims had collected for the Haj with the Holy Prophet.

After the Last pilgrimage:

After completing the last pilgrimage the Holy Prophet (p.b.u.h.) along with the Muslims set out of Mecca. On their way back the Muslims reached a place called Ghadir-e-khumm. The following verse was revealed to the Holy Prophet: "0 Apostle! Deliver what has been sent down to you from your God; and if you don't do it, you have not delivered His message (at all); and Allah will protect you from the people..." ( Quran 5:67) Delivery of the sermon:

On receiving the above verse, the Holy Prophet stopped at that very place called Ghadir-e-khum. He ordered his companions to call back those of the Muslims who had gone ahead. He waited for those Muslims who had remained behind to join them. He ordered Salman to prepare for a pulpit with the help of rocks and camel tooling. It was prime noontime and Muslims had covered their heads and legs on account of the heat. Muslims sat near the temporary pulpit. The Holy Prophet was at this place for about 5 hours. He recited nearly 100 verses of the Holy Quran most of which were in the praise of Ali. Seventy three times he reminded and admonished the Muslims about their deeds and future.

The following is a part of the lengthy speech of --the Holy Prophet which has also been narrated by the Sunni scholars repeatedly:

"It seems the time has 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 to them both, you will never go astray after me. They are the Book of Allah and my Progeny that is my Ahlul Bayt.

These two shall never separate from each other until they come to me by the Pool (of Paradise)." Then the Holy Prophet in an attempt to remind Muslims of his own authority over them said: "Do I not have more right over the believers than what they have over themselves?" Muslims answered unanimously "Yes, 0' Messenger of God". This served as a stepping stone for the announcement of his successor and vicegerent. The Holy Prophet held out the hand of Ali (p.b.u.h.) and said: "For whomever I am his Leader (mawla), 'Ali is his Leader (mawla)." The Holy Prophet then continued to say: "0' God, love those who love him, and be hostile to those who are hostile to him." Revelation of the verse 5:3

Once the Holy Prophet completed his speech this verse of the Holy Quran was revealed to him: "Today I have peifected your religion and completed my favour upon you, and I am satisfied that Islam be your religion." (Quran 5:3). This verse explicitly mentions that only along with this express announcement of the vicegerancy by the Holy Prophet the religion of Islam can be considered complete and perfect. Without this announcement or because of the disregard of this announcement, the religion of Islam will be merely half truth. As indicated earlier, many times half truths are more dangerous than full falsehoods. No doubt if the Muslims disregard this announcement, they will have to endure oppression and hardship both materially and spiritually.

Hessan Bin Thabit's poetry:

Immediately after completion of the sermon Hessan Bin Thabit sought the permission of the Holy Prophet to convey to the audience his poetry which he had instantaneously composed regarding this event of ghadir. The Holy Prophet told him "Say with the blessings of Allah". He then conveyed the following poem to the audience:

"He calls them, (on) the day of Ghadir, their ProphetIn Khum so hear (and heed) the Messenger's call, He said: "Who is your guide and leader? (mawlakum wa waliyyukum )" They said, and there was no apparent blindness (clearly): “You're God, our guide, and you are our leader And you won't find from among us, in this, any disobedient,” He said to him: "Stand up 0' Ali, for I am Pleased to announce you Imam and guide after me (min ba'di imam wa hadi),

So whomever I was his leader (mawla), then this is his leader (mawla)So be to him supporters in truth and followers,"

Oath of allegiance:

The Holy Prophet according to his long term merciful nature towards the people did not get satisfaction only on this announcement. He wanted this announcement to take the shape of appropriate action from the side of the Muslims. He ordered the Muslims to meet Ali and give oath of allegiance to him. Umar Bin Khattab came first to Ali, gave oath of allegiance to Ali and said "Well done Ibn Abi Talib! Today you became the Leader (mawla) of all believing men and women." After Umar were Abu Bakr, Uthman, Talha and then others. The entire process of giving allegiance to Ali by the present 120,000 people took 3 days.

Revelation of the verse 70:1-3:

The news about the above announcement and the subsequent oath of allegiance given by the Muslims to Ali (p.b.u.h.) spread across both the urban and rural areas. This event was so significant that it touched the Muslims all across the globe. In this process Harith Ibn Nu'man alFahri (or Nadhr Ibn Harith according to another tradition) came to know about this. He hurriedly came to Medina and started disputing with the Holy Prophet on the issue of appointment of Ali (A.S.) as the vicegerant. He told the Holy Prophet "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 Makkah and we obeyed. But you are not satisfied with all these and raised your cousin 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 said: "By Allah who is the only deity, this is from Allah, the Mighty and the Glorious. ".

On hearing this while going back to his camel Harith said "0 Allah! If what Muhammad said is correct" then fling on me a stone from the sky and subject me to severe pain and torture." He had not even reached his camel that Allah flung a stone on him who struck him on his head and penetrated his entire body and he was instantaneously left dead. At this the following verse was revealed "A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the Lord of the Ascent." (Quran 70:1-3).

We have mentioned above the entire episode of the Ghadir. But unfortunately, even after knowing and understanding the entire truth we see heads move in rejecting the truth. There are basically 3 excuses which the opponents offer. Though these excuses are self-evident to be no more than futile excuses, but we will deal with them in detail so that the opponents are left with no shelter place.

Excuses:

1., The tradition of Ghadir is not reliable and authentic.

2. The word Mawla used in the tradition does not imply master, but it means friend. Hence the Holy Prophet actually announced about the friendship of Ali (AS.) on the day of Ghadir and not about mastership of him.

3. It does not appeal to our common sense that the Holy Prophet appointed Ali (AS.) as his successor in clear terms and still the companions of the Holy Prophet disobeyed him and after his demise appointed a vicegerent by themselves.

We will deal with the above excuses separately and in such details as to dispel all doubts and lay bare the mischief of the mischief makers. Excuse 1: The tradition of Ghadir is not reliable and authentic Rebuttal:

A. Sunni references for the verse 5:67 revealed in relation and just before the tradition of Ghadir. Though there are at least 69 chains of transmitters present for this from Sunni sources, but due to lack of space we will mention only 9 books:

1. "Yanabi' al-mawaddah" - Khajah Kalan Sulayman bin Ibrahim, al- Husayni al-Balkhi al-Qunduzi al-Hanafi.

2. "Arbaein fi faza'il Amir al-Mu'minin" - lamal aI-Din 'Ata' Allah b. Fazl Allah, al-Husayni al-Shirazi.

3. "AI-Durr al-Manthur" - al-Suyuti, lalal aI-Din 'Abd alRahman b. Kamal aI-Din Abi Bakr, al-Shafiei.

4. "Tafsir Kashf ol-bayan" - AI-Tha'labi, Ahmad b. Muhammad b. Ibrahim, Abu Ishaq al-Nisaburi.

5. "Asbab al-Nuzul" - Wahidi, Abu al-Hasan 'Ali b. Ahmad b. Muhammad b. 'Ali b. Mattawayh, alNayshaburi.

6. "Dirayah fi Hadith al- Wilayah" (Kitab al-wilayah) Mas'ud b. Nasir b. 'Abd Allah b. Ahmad, Abu Saeid Sijzi( al -Sijistani).

7. Shawahid al-tanzil - Ibn Haddad Haskani, 'Ubayd Allah b. 'Abd Allah, Abu al-Qasim al-Hakim alNishaburi al-Hanafi.

8. Mafatih al-Ghayb (Tafsir al-kabir) - Fakhr aI-Din Razi, Muhammad b. 'Umar b. al-Hasan, Abu 'Abd Allah alShafiei.

9. Matalib Osul fi manaqib Ale Rasul - Muhammad b. Talhah, Abu Salim al-Qarashi al-Nasjbi Shafiei.

B. Sunni references regarding the tradition of Ghadir. Here it is more than sufficient to mention that Allama Amini has mentioned this tradition from 110 companions of the Holy Prophet and 84 second generation (Ta'bei) and 360 Sunni scholars. In fact at other places, other 200 Sunni ulema references are given which takes the number of Sunni ulema to have related the tradition of Ghadir to at least 560! Due to lack of space again here we will mention only 9 references from Sunni sources who have related the tradition of Ghadir and have specifically mentioned the words of "For whoever I am his Leader (mawla), 'Ali is his Leader (mawla).":

1. AI-Bidayah wa'l-Nihayah fi Ta'rikh - Ibn Kathir, 'Imad aI-Din Isma'il b. 'Umar b. Kathir b. Daw', al-Qarashi alDimashqi.

2. Manaqib 'Ali b. Abi Talib - Ibn Hanbal, Ahmad b. Muhammad b. Hanbal b. Hilal b. Asad, Abu 'Abd Allah al-Shaybani al-Marwazi.

3. AI-Musnad - Ibn Hanbal, Ahmad b. Muhammad b. Hanbal b. Hilal b. Asad, Abu 'Abd Allah al-Shaybani Marwazi.

4. Kanz al- 'ummal fi sunan al-aqwal wa'l afal - Nur alDin 'Ali b. 'Abd al- Malik Husam aI-Din al-Muttaqi Hindi.

5. Sunan - Ibn Majah, Muhammad b. Yazid, Abu 'Abd Allah al-Qazwini. 6. AI-Musannaf - Ibn Abi Shaybah, 'Abd Allah b. Muhammad b. Ibrahim b. 'Uthman, Abu Bakr al-'Absi al-Kufi.

7. al-'Iktifa fi fadl al-'arba'ah al-khulafa' - Ibrahiin b. 'Abd Allah, al-Wassabi al-Yamani al-Shafi'i. , 8.AI-Khasa'is fi fadl 'Ali b. Abi Talib - al-Nasa'i, Ahmad b. Shu'ayb b. 'Ali b. Sinan b. Barn, Abu 'Abd al-Rahman al-Khurasani al-Nasa'i.

9. Miftah al-naja fi manaqib Al al-'aba - Mirza Muhammad b. Mu'tamad Khan al-Harithi al-Badakhshi (al- Badakhshani).

C. Sunni references about the verse 5:3 being revealed immediately after the sermon of Ghadir. Again here we can provide at least 35 chains of transmitters but due to lack of space we will mention only 9 Sunni books to confirm:

1. Manaqib 'Ali Ibn. Abi Talib - Ibn al-Maghazili, 'Ali b. Muhammad, Abu al-Hasan al-Tayyib al-Jullabi al-Shafi'i. 2. Miftah al-naja fi manaqib ab - Mirza Muhammad b. Mu'tamad Khan al-Harithi al-Badakhshi (al- Badakhshani).

3. Ma nazala min ai-Qur'an fi 'Ali - Abu Nu'aym, Ahmad b. 'Abd Allah, al 'Isfahani.

4. Manaqib 'Ali b. Abi Talib - Ibn al-Maghazili, 'Ali b. Muhammad, Abu al Hasan al- Tayyib al-Jullabi al-Shafi'i. 5. al-Khasa'is al- 'Alawiyyah - Muhammad b. 'Ali b. Ibrahim, Abu al-Fath al-Natanzi.

6. Kitab al-Manaqib - Khatib al-Kharazmi, Muwaffaq b. Ahmad, Abu al- Mu'ayyad al-Makki, known as Akhtab alMuwaffaq.

7. AI-Duff al-Manthur - al-Suyuti, Jalal aI-Din 'Abd alRahman b. Kamal aIDin Abi Bakr, al-Shafi'i.

8. Fara'id al-samtayn fi fada'il al-Murtadawa al-batul wa al-sibtayn - al- Juwayni, Ibrahim b. Muhammad b. alMu'ayyad, Sadr aI-Din Abu al-Majami' al-Hamawayni or al-Hamawi al-Shafi'i.

9. Tafsir aI-Qur'an al-'Azim - Ibn.Kathir, 'Imad aI-Din Isma'il b. 'Umar b. Kathir b. Daw', al-Qarashi alDimashqi.

D. References of Hessan Bin. Thabits poetry:

1. Ma nazala min aI-Qur'an fi 'Ali - Abu Nu'aym, Ahmad b. 'Abd Allah, aI- 'lsfahani.

2. Fara'id al-samtayn fi faza'iI al-Murtadawa aI-batuI wa aI-sibtayn - aIJuwayni, Ibrahim b. Muhammad b. aI Mu'ayyad, Sadr aI-Din Abu al-Majami' al-Hamawayni or al-Hamawi al-Shafi'i.

3. Kashf al-ghamma fi ma'rifat al-A'immah - al-Irbili, 'Ali b. 'Isa b. Abi al- Fath, Abu al-Hasan al-'Irbili.

4. al-'Azhar fi ma 'aqdahu al-shu'ara' min al-'ash'ar - alSuyuti, lalal aI-Din 'Abd al-Rahman b. Kamal ai-Din Abi Bakr, al-Shafi'i.

5. Kifayat al-Talib - Muhammad b. Yusufb. Muhammad, Abu 'Abd Allah al-Kanji al-Shafi'i.

6. al-Khasa'is al- 'Alawiyyah - Muhammad b. 'Ali b. Ibrahim, Abu al-Fath al-Natanzi. 7. Tazkirat khawass al-'ummah fi ma'rifat al-a'immah Sibt b. al-lawzi, Shams aI-Din Yusufb.Qizughli, Abu alMuzaffar.

E. References of Oath of allegiance as mentioned above:

1. AI-Bidayah wa'l-Nihayah fi al- Ta'rikh - Ibn Kathir, 'Imad aI-Din Isma'il b. 'Umar b. Kathir b. Daw', al.: Qarashi al-Dimashqi.

2. Manaqib 'Ali Ibn. Abi Talib - Ibn Hanbal, Ahmad b. Muhammad b. Hanbal b. Hilal b. Asad, Abu 'Abd Allah al-Shaybani al-Marwazi. 3. AI-Musannaf - Ibn Abi Shaybah, 'Abd Allah b. Muhammad b. Ibrahim b. 'Uthman, Abu Bakr al- _Absi al-Kufi.

4. Fada'il 'Ali - 'Abd Allah b. Ahmad b. Hanbal, Abu 'Abd al-Rahman al- Shaybani.

5. al-Fusul al-muhimmah li ma'rifat al-a'immah - Ibn alSabbagh, Nur aI-Din 'Ali b. Muhammad b. Ahmad, alGhazzi al-Maliki.

6. Manaqib Al Abi Talib - Ibn Shahrashub, Muhammad b. 'Ali, Abu la'far. 7. Sharaf al-Mustafa - 'Abd al-Malik b. Muhammad, AbuSa'd al-Wa'iz al- Nisaburi al-Kharkushi (al-Khargushi).

8. Tafsir Kashf wa'l-bayan - AI-Tha'labi, Ahmad b. Muhammad b. Ibrahim, Abu Ishaq al-Nisaburi.

9. Riyad al-Nadirah - Muhibb aI-Din Ahmad b. 'Abd Allah, Abu al- 'Abbas al-Tabari al-Makki al-Shafi'i. Again due to paucity of space we limit to 9 books refferences. There are otherwise at least 76 chains of narrators mentioned in books for this.

F. The revelation of the verse 70: 1-3 is regarding the event of the dispute of Harith as mentioned earlier. References for this are:

1. al-'Arba'in fi faza'il Amir al-Mu'minin - Jamal aI-Din 'Ata' Allah b. Fazl Allah, al-Husayni al-Shirazi.

2. Tafsir Kashf wa'l-bayan - Al-Tha'labi, Ahmad b. Muhammad b. Ibrahim, Abu Ishaq al-Nishaburi.

3. Tadhkirat khawass al-'ummah fi ma'rifat al-a'immah Sibt b. al-Jawzi, Shams aI-Din Yusufb.Qizughli, Abu alMuzaffar.

4. al-'Iktifa fi fadl al-'arba'ah al-khulafa' - Ibrahim b. 'Abd Allah, al-Wassabi al-Yamani al-Shafi'i.

5. Hidayat al-su'ada' - Shihab aI-Din Ahmad b. Shams alOin 'Vmar, Malik al- 'Vlama' al-Zawali al-Dawlatabadi. 6. Ma'arij al-wusul - al-Zarandi, Jamal ai-Din Muhammad b. Yusuf b. al-Hasan al-Madani al-'Ansari alHanafi. .

7. Wasilat al-ma'al fi 'add manaqib al-'AI - Ba Kathir alMakki, Ahmad b. al- Fadl b. Muhammad, al-Shafi'i. '

8. Jawahir al'iqdayn fi fadl al-sharafayn sharaf al- 'ilm aljali wa al-nasab al- 'ali - al-Samhudi, Nur aI-Din 'Ali b. 'Abd Allah b. Ahmad, al-Hasani al-Shafi'i. 9. al-Fusul al-muhimmah li ma'rifat al-a'immah - Ibn alSabbagh, Nur aIEssays Din 'Ali b. Muhammad b. Ahmad, alGhazzi al-Maliki.

Again we are unable to mention other sources due to paucity of space. There are atleast 31 chains of transmitters for this.

Excuse 2: The word Maula used in the tradition does not imply master but it means friend. Hence the Holy Prophet actually announced about the friendship of Ali on the day of Ghadir, and not about mastership of Ali (p.b.u.h.).

Rebuttal:

Though multitude of reasons could nullify the above excuse we will mention only 5 of them:

A. The first proof is the Holy Qur'an and the revelation of the verse: "0 Apostle! Deliver which has been revealed to you from your God; and if you do it not, then you have not delivered His message, and Allah will protect you from the people." (5.67)

Qazi in "Kashf Ghumma" gives a report from Razi Bin Abdullah: "In the days of the Holy Prophet we" used to read this verse thus: '0 our Prophet (Muhammad) deliver what has been sent down to you from your Lord, that' is, Ali is the master of the believers. If you do not, then you have not delivered His message." Also Suyuti in his Durru'l-Mansur from Ibn Mardawiyya, Ibn Asakir and Ibn Abi Hatim from Abu Sa'id Khadiri, Abdullah Ibn Mas'ud (one of the writers of Divine - revelations) and Qazi Shukani in Tafsir-e-Fathu'l- Ghadir narrate that in the day of the Holy Prophet. In short, the warning contained in this verse says: "If you do it not then (it will be as if) you have not delivered His message (at all)..." shows that the message which the Holy Prophet had been ordered to deliver was of great importance. It was in fact essential to the completion of Prophethood itself. Therefore, the issue in question was surely the matter of the imamate, the conferring of authority on one who would guide the people according to the tenets of Islam after the death of the Holy Prophet. This important issue cannot be the friendship of someone by any stretch of imagination.

B. Second proof is the revelation of the verse "This day have I perfected for you your religion and completed my favor on you and chose for you Islam as a religion."

(5:3). Scholars trusted by sunnis, such as Jalalu'd-din Suyuti in Durru'l- Mansur, vol. II, p. 256 and Itqan, vol. I, p. 31; Imamu'l-Mufassirin Tha'labi in Kashfu'l-Bayan; Hafiz Abu Nu'aim Ispahani in Ma Nusala Mina'l-Qur'an Fi Ali; Abu'l-Fatha Nazari in Khasa'isu'l-Alawi; Ibn Kathir Shami in Tafsir, vol. II, p. 41, following Hafiz Ibn Mardawiyya: Muhammad Bin Jarir Tabari, scholar, commentator and historian of the 3rd century A.H. in Tafsir-e- Kitabu'l- Wilaya; Hafiz Abu'l-Qasim Haskani in Shawahid-ut- Tanzil; Sibt Ibn Jauzi. in Tadhkira-eKhawasu'l-Umma, p. 18; Abu Ishaq Hamwaini in Fara'idus- Simtain, ch. XII; Abu Sa'id Sijistani in Kitabu'lWilaya; AI-Khatib-e- Baghdadi in Ta'rikh-e-Baghdad, vol. VIII, p. 290; Ibn Maghazili Faqih Shafi'i in Manaqib, ch. XIV and Maqtalu'l-Husain, ch. IV, all have written that on the day of Ghadir-e-Khurn the Holy Prophet appointed Ali by divine order to the rank of wilaya (Vicegerent). He told the people whatever he was ordained to say about Ali and raised his hands so high that the white of both his armpits was visible. He addressed the people thus: "Salute Ali because he is the amir (master) of the believers. The whole Community complied with his order. They had not yet departed from one another when the aforesaid verse was revealed." The Holy Prophet was highly pleased with the revelation of this verse. So, addressing the people, he said: "Allah is Great, He Who has perfected for them their religion and has completed His favor on them, and is satisfied with my Prophethood and Ali's vicegerency after me." C. In that hot desert, where there was no protection for the travelers, the Holy Prophet gathered the whole nation (umma). People sat in the shade of the camels, with their feet covered, in the scorching heat of the sun. In these conditions, the Prophet delivered a long address, which Kharizmi and Ibn Mardawiyya in their Manaqib and Tabari in his Kitabu'l- Wilaya and others have narrated.

Does it make sense to think that the Prophet would require thousands of his followers to spend three days in the blazing desert to swear allegiance to Ali merely to indicate that Ali was their friend? It is reasonable to conclude therefore, that these arrangements were made not merely to indicate that people should befriend Ali. The event, in fact, marked the completion of the Prophet's message; the establishment of the Imamate, the source of the umma's guidance after the death of the Prophet.

D. Some of Sunni reputable ulema have acknowledged that the primary meaning of "maula" is "master." Among them is Sibt Ibn Jauzi, who after giving ten meanings of the word in his Tadhkira-e-Khawas, ch. 11, p. 20, says that none of them except the tenth one corresponds with what the Holy Prophet meant to say. He says: "The hadith specifically means obedience; so the tenth meaning is correct, and it means 'mastery over others.' Hence, the hadith means 'of whoever I am the 'maula' (master) Ali is also his 'maula' (master)." In the book Maraju'l-Bahrain Hafiz Abdu'l-Faraj Yahya Bin Sa'id Saqafi interprets it in the same way. He narrates this hadith with his own sources from his leaders, who said that the Holy Prophet, holding Ali by the hand, said: "Of whomsoever I am 'wali' or master over him, Ali is also his 'wali' or master." Sibt Ibn Jauzi says, "The saying of the Holy Prophet that Ali has authority or is the master over all the believers clearly proves the Imamate or vicegerency of Ali, and that obedience to him is obligatory."

E. Ali (p.b.u.h.) himself has referred to the tradition of Ghadir to mean master and has emphasized that he was clearly appointed as the vicegerant at Ghadir. Also others have referred to this event in form of reasoning protest or Munashadah (adjuration). Some places where Ali has reminded the event of Ghadir vis-a-vis his appointment as vicegerent are:

(a.) On the day of shura (counsel after Umar's death). (b.) During the days of Uthman’s rule.

(c.) The Day of Rahbah (year 35 AH) when many Companions stood up and bore witness that they attended and heard the tradition of the Prophet directly, twelve of whom were the participants of the Battle of Badr.

(d.) The Battle of al-Jamal, year 36 AH where he reminded T alhah.

(e.) The Day of the Rukban (riders) where several witnesses testified.

(f.) The Day of Battle of Siffin (year 37 AH).

Other members of the Household reminded people: (a.)Ihtejaj by Fatimah al-Zahra'(S.A.)

(b.) Munashadah by ImamHusein( AS.) (c .)Munashadah by ImamHusayn( AS.).

Other munashadahs and ihtejaj: munashadah of youth with Abu Hurayrah; Ihtijaj of Abd Allah b. Ja'far with Mu'awiyah; Ihtijaj in refutation of Amr b. al- 'Asi; Ihtijaj of Amr b. al-'Asi with Mu'awiyah; Ihtijaj of Ammar b. Yasir on day of Siffin; Ihitjaj of Asbagh b. Nubata in a sitting with Mu'awiyah; Munashadah of a man with Zayd b. Arqam; Munashadah of an Iraqi man with Jabir b. Abd Allah al-Ansari; Ihtijaj of Qays al-Ansari with Mu'awiyah in Madinah; Ihtijaj Darmiyyah al-Hajwaniyyah with Mu'awiyah; Ihtijaj of Amr al-Awdi; Ihtijaj of Umar b. Abd al-aziz, the Umayyad caliph; ihtijaj of Ma'mun, the Abbasid caliph, with jurists.

The above clearly refutes the second excuse and renders it baseless. Excuse 3: It does not appeal to our common sense that the Holy Prophet appointed Ali as his successor in clear terms and still the companions of the Holy Prophet disobeyed him and after his demise appointed a caliph by themselves.

Rebuttal:

A. This excuse may be common but it is not sense. Common sense does actually accept it very easily that if any leader identifies a vicegerent, and the followers are not entirely sincere, then they will not abide by this appointment.

B. Both sects accept that the Holy Prophet (p.b.u.h.) had said to Ali that "You are to me as Aaron was to Moses except that there shall be no prophet after me."

Now let us analyze the similarities between Aaron and Ali so that we come to understand that how it is possible for the companions of a Prophet to disobey and disregard the clear appointment of the vicegerant. The Holy Qur'an states that when Moses appointed Aaron as his successor, he gathered round him the Bani Isra'il (according to some reports, 70,000 people).

Moses emphasized that in his absence they should obey Aaron, his successor. Moses then went up the mountain to be alone with Allah. Samiri incited dissension among the Isra'ilis. He fashioned a golden calf and Bani Isra'il, having left Aaron, gathered round the treacherous Samiri in large numbers. It was a short time before this that the Bani Isra'il had heard Moses say that during his absence Aaron was to be his Caliph and those they should obey him.

Nevertheless, 70,000 people followed Samiri. The Prophet Aaron loudly protested this action and forbade them from indulging in such sinful acts, but no one listened to him. The verse of Chapter A'raf states that when Moses came back, Aaron said to him: "Son of my mother! The people reckoned me weak and had well-nigh slain me..." (7:150). The Bani Isra'il themselves heard the clear instruction from Moses, but when Moses went up to the mountain, Samiri seized his opportunity. He fashioned a golden calf and misguided the Bani Isra'il. Similarly, after the death of the Prophet, some people who had heard him say that Ali was his successor, turned against Ali. Imam Ghazali referred to this fact in the beginning of his fourth treatise in Sirru'l-'Alamin.

He states that some people returned to the state of their former ignorance. In this respect, there is great similarity between the situation of Aaron and that of Ali. Like many of renowned Sunni scholars and historians, Ibn Qutayba Dinawari, the well-known Qazi of Dinawar, in his "AI-ImamaWa Siyasa", (Vol I, P.14) narrates in detail the events of Saqifa. He says that they threatened to burn down Ali's house.

They took him to the mosque by force, and threatened to kill him unless he swore allegiance to them. Ali went to the sacred grave of the Prophet and repeated the same words of the Holy Qur'an which Aaron spoke to Moses: "He (Aaron) said: Son of my mother! Surely the people reckoned me weak and had well-nigh slain me..."(7:150). C. Not all those 120,000 Muslims who were at Ghadir stayed at Madineh. Only a few thousand stayed at Madinah. Out of these, many were bedouins or slaves or poor men. Only a maximum of 100 influential people had gathered at Saqifa. So it will be wrong to say that all 120,000 people presented at the day of Ghadir, conspired and disobeyed the Holy Prophet It should not astonish us that around 100 people went against the verdict of the Holy Prophet (p.b.u.h.).

D. Communication system and circulation of information was not strong in those days. By the time everyone came to know of the selection of Abu Bakr against the verdict of the Holy Prophet it was too late. Abu Bakr had already become too powerful in material terms. Even if someone tried to oppose the ruling caliph he was silenced either through temptation or through intimidation. The episode of Malik Ibn Nuwayrah is a glaring example in this respect.

E. All the companions were not obedient. There are so many instances to prove the disobedience of the companions.

(a.) During the last days of his blessed life, the Messenger of God prepared an army to do battle with the Byzantines, and he appointed Usamah b. Zayd as its commander. This appointment of a young man, despite the availability of older men, proved displeasing to some of the Companions, and led to an argument among them. Those who strongly opposed to Usamah b. Zayd asked the Prophet to change him, but he paid no attention to their request and commanded Abu Bakr, 'Umar and 'Uthman to join the Muslim army as it departed from Madinah. However, they not only disregarded military discipline but also disobeyed the categorical command of the Prophet. Instead of proceeding to the front with the army, they split off and returned to Madinah - Ibn Hisham, (alSirah, Vol. IV p. 338), Ya'qubi, "al-Tarikh", (Vol. II, p.92); Ibn Athir, "al-Kamil", (Vol. II, PP. 120-21).

(b.) Some of Sunni historians and hadith scholars have written that when the Prophet decided to write a document that would prevent the Muslims from going astray, 'Umar said: "The Messenger of God has become delirious." Others, however, in order to soften the offensiveness of his words, maintain that he said: "Sickness has overcome the Prophet; you have the Book of God at your disposal, which is enough for us." (Muslem, 'al-Sahih', Vol. Ill, P.

1259); "al-Bukhari, alSahih, (Vol. IV, P.5); Ahmad b. Hanbal, "al-Musnad", hadith no. 2992.), when companions could disobey the Holy Prophet in his presence, they can very easily disobey in his absence after demise. But here it is worth mentioning that there were respectable and independent minded companions, who did not change their position after the death of the Prophet.

They obeyed the appointment of Ali (A.S.) as the vicegerent that took place at Ghadir. Although they were more or less compelled to remain silent, they remained loyal to 'Ali b. Abi Talib, as leader. Among the outstanding personalities belonging to this group were Salman al-Farisi, Abu Dharr al- Ghifari, Abu Ayyub Ansari, Khuzaymah b. Thabit, Miqdad bin Aswad, al- Kindi, 'Ammar b. yasir, Ubayy b. Ka'b, Khalid b. Sa'id, Bilal, Qays b. Sa'd, Aban, Buraydah Ashami, Abu 'l-Haytham b. al- Tayyihan, as well as many others whose names are recorded in Islamic history. Some scholars have listed two hundred and fifty Companions of the Prophet, complete with names and descriptions, as belonging to this class.

Ghadir in the words of Non-Muslim

We have enunciated sufficient reasons to dispel all possibilities for excuses.

Here we would also like to quote an orientalist for sake of reference. Vaglieri has said in the Encyclopedia of Islam about Ghadir Khum: It is certain that Muhammad did speak in this place and utter the famous sentence, for the account of this event has been preserved, either in a concise form or in detail, not only by Ya'kubi, whose sympathy for Ali is well known, but also in the collection of traditions which are considered canonical, especially in the Musnad of Ibn Hanbal; and the hadiths are so numerous and so well attested by the different attributions that it does not seem possible to reject them.

Vaglieri continues, "Several of these hadiths are cited in the bibliography, but it does not include the hadith which, although reporting the sentence, omit to name Ghadir Khum, or those which state that the sentence was pronounced at al-Hudaybiya. The complete documentation will be facilitated when the Concordance of Wensinck have been completely published. In order to have an idea of how numerous these narrations are, it is enough to glance at the pages in which Ibn Kathir has collected a great number of them with their refrences."

Books related to Ghadir:

There are at least 185 Sunni books which have mentioned the event of Ghadir. It is not possible to mention all of them here but we mention just a few:

1. The well known commentator and historian of the fourth century hijri, Abu Ja'far Muharnmad Bin Jarir Tabari (died 310 A.H.), gives complete details of the hadith of Ghadir in his book Kitabu'l- Wilaya and has narrated it through seventy-five chains of transmission.

2. Hafiz Abu'l-Abbas Ahmad Bin Sa'id Abdu'r-Rahman Al-Kufi, popularly known as Ibn Iqda (died 333 A.H.), narrated this holy hadith in his book Kitabu'l- Wilaya through 125 chains on the authority of 125 companions of the Holy Prophet.

3. Ibn Haddad Hafiz Abu'l-Qasim Haskani (died 492 A.H.), in his Kitabu'l- Wilaya, has narrated in detail the event of Ghadir along with the revelation of the verses of the Qur'an.

Similarly some of the many books of Shia authors who have shown the event of Ghadir by providing extensive sunm sources are:

1. Al-Ghadir by Allama Amini - This is apparently the most magnanimous work on the event of Ghadir. This book is in 11 Volumes.

2. Abaqatul Anwar by Mir Hamid Husein - Out of total of 11 Volumes it has 3 bulky volumes dedicated to the subject of ghadir using Sunni references.

3. N afahatul Azhaar by syed Ali Milaani - This is basically explanation of the book Abaqatul Anwar. In this 4 volumes have been dedicated to the event of Ghadir.

4. Ihkaakul Haq by shaheed-e-thalis Qazi Noorullah Shustri - this book has dealt the subject of Ghadir in some of its parts out of a total of 30 huge volumes.

We end our article by quoting the verse of the Holy Quran "And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing)." (17:81)

Zulfiqar Ali (Pakistan)

7- Ghadir in Islamic Traditions

According to the consensus of the narrators of the Islamic traditions, Tabarani and many others have quoted the narration of Zayd Ibn Arqam that:

"The Messenger of Allah (p.b.u.h.) once delivered a sermon at Ghadir Khum '0 people! It seems to me that soon I will be called upon and will respond to the call. I have my responsibility and you have yours. So, what do you say?" They said: "We bear witness that you have conveyed the Message, struggled and advised [the nation]; therefore, may Allah reward you with the best of His rewards".

He asked then,: "Do not you also bear witness that there is no God but Allah and that Muhammad is His Servant and Messenger, that His Paradise is just and that His Fire is just, that death is just. That the life after death is just; that the last day will undoubtedly arrive; and that Allah shall bring the dead to life from their graves?"

They said: "Yes, indeed, we bear witness to all of that".

He said: "O Mighty Lord! Bear witness that they have," Then he added: "O people! Allah is my Master, and I am the master (Mowla) of the believers. I have3 more authority over their lives than they themselves have 1. Therefore, to whomsoever I have been a master (mowla); this (Ali) is his master (mowla)4 ; "O Lord! Befriend whoever befriends him, and be enemy to whoever sets himself as his enemy." Then he said: "0 people! I am to precede you, and you will join me, at the Pool [of Kawsar]... and I shall ask you when you join me, about the Two Precious things, how you shall succeed me in faring with them; the Greater Precious Thing is the Book of Allah, the Omniscient, the Sublime, and the other are is my Ahlul-Bayt, for the most Gracious and Knowing (Allah) has informed me that they shall never part from each other till they join me at the Pool 5 In a section dealing with 'Ali's 3Many have contemplated upon this sermon, giving it due attention, and they have come to know that it is a reference to the fact that 'Ali's wiaiyat is a root of the faith; For the Prophet first put the question: "Do not you bear witness that there is no God but Allah, and that Muhammad is His Servant and Messenger?" Then he said:

"The Last Day is approaching; there is no doubt about it, and Allah shall certainly bring to life those who are in the graves," following that with a statement in which he mentioned the wilayat so that it would be understood that the latter bears the same significance like the matters about which he has asked them and to which they have agreed. This is obvious to all those who are familiar with the methods and objectives of speech.

4 His statement: "I am the mawla" is an outspoken testimony to a significant fact. The meaning of "mawla" is: one who is "awla", "has superior authority". Thus, the meaning of his statement is: "Allah is superior to me, and I am superior to the believers, and whoever considers me to be superior to him, must also consider Ali as such." 5 This wording of the hadith is quoted by Tabrani, Ibn Jarir, Hakim Tirmithi, from Zayd ibn Arqam. It is transmitted by 1bn Hajar from Tabrani and others in this exact wording, without questioning its authenticity; so, refer to page 25 of- Sawaiq al-Muhriqa.

virtues in A1Mustadrak, the author indicates that Zayd ibn Arqam6 is quoted through two sources both of which are held reliable by both Shaykhs: Hakim (one of such sources) says that when the Messenger of Allah, peace be upon him and his progeny, returned from his Farewell Pilgrimage, he camped at Ghadir Khum, and ordered the believers to sweep the area under a few huge trees where a pulpit of camel litters was made for him. He stood and said: "It seems, as if, I have been called upon and responded to the call, and I enjoin you to look after both the Book of Allah and my Progeny; see how you fare with them after me. They will never part from each other till they join me at the Pool."

Then he added: "Allah, the Dear and Mighty, is my Master, and I am the master of every believer".

Then he raised the hand of Ali and said: To whomsoever I am a master, this Ali is his master. 0 Lord! Befriend …..".

The author quotes this lengthy hadith, in its entirety. In his "Talkhis", al- Thahabi quotes it without commenting on it. Hakim Tirmazi, too, quotes it as narrated by Zayd ibn Arqam, in his Al-Mustadtak, admitting its authenticity. In spite of his intolerance Al- Thahabi admits the same in his Talkhis, to which you may refer. Ahmed ibn Hanbal has quoted the same hadith as narrated by Zayd ibn Arqam thus:

"We were in the company of the Messenger of Allah, (peace he upon him and his progeny), when he camped in a valley called Wadi Khum. He ordered everyone to gather for prayers in midday heat. He then delivered a sermon to us under the shade of a robe over a rush tree to protect him from the heat of the sun. He said: Do you know- or do you believe and accept- that I have more authority over the believers than themselves? They answered: "Yes, indeed, you do".

He said: "Whosoever accepts me as his mowla, Ali is his mowla. 0 Lord! Befriend whosoever befriends' Ali and he the enemy of whomsoever opposes Ali."

Nisaei quoted Zayd ibn Arqam saying that when the Prophet returned from the Farewell Pilgrimage and having reached Ghadir Khum he ordered the ground under a few huge trees to be swept clean. He announced: "It looks like I have been invited [to my Lords presence] and I have accepted the invitation. I leave with Y°'! Two Valuable Things; one of them is bigger than the other:

the Book of Allah and my Progeny, my Household. See how you care both of them, for they shall never part from each other till they join me at the Pool." Then he added: "Allah is my Master and I am the Master (mowla) of every 6 Refer to page 21 of AI-Khasa'is al- 'Alawiyya, where the Prophet is quoted saying: "To whomsoever I have been the wali, this (Ali) is his wali.

believer ." Taking Ali's hand, he added saying, "To whomsoever I have been a Master, this Ali is his Master; 0 Lord! Befriend those who befriend him, and be enemy of all those who are enemy to him".

Abu- Tufail says: "1 asked Zayd: 'Have you heard these words of the Messenger of Allah, yourself?"7 He answered that all those who were there under the huge trees saw the Prophet with their own eyes and heard him with their own ears. This hadith is recorded by Muslim, in a chapter, on the "virtues of Ali" in his "Sahih" from several different narrators, ending with Zayd ibn Arqam; but he abridged it, and cut it short- and so do some people behave.

Ahmed Ibn Hanbal has recorded this hadith from Bora ibn Azib.8 Nisa'i has quoted, "Ayesha daughter ofSa'd said that she heard her father saying: "I heard the Messenger of Allah, (peace be upon him and his progeny), on the Day of Juhfa, he took "Ali's hand arid delivered a sermon, praised and adored Allah", then said: "0 people! I am your Leader". They said: "You have said the truth." Then he raised Ali's hand and said: "This is my Leader unto you, he will discharge the responsibilities of my religion on my own behalf, and I support whoever supports him, and I am enemy of whosoever who chooses to be his enemy.

Sa'd is also quoted saying: "We were in the company of the Messenger of Allah, when he arrived at Ghadir Khum. Those who went ahead of him returned to join him, while he waited for those who lagged behind, till all people assembled. Then he said: "0 people! Whois your Master and Leader?" They answered: "Allah and His Messenger." Then he took "Ali's hand, made him rise and said: 'Whoever has taken Allah and His Messenger as his Master, this (Ali) is his Master; O Lord! Befriend whoever be friends him, and be enemy of whoever chooses to be his enemy."

7Abu- Tufayl's question is obviously indicative of his amazement at this nation's overlooking this matter regarding 'Ali in spite of the hadith he narrates from the Prophet in his honor on the day of the Ghadir. As if suspicious of the accuracy of the narrated hadith, he went ahead and inquired of Zayd, having heard him narrate the same, "Did you hear it from the Messenger of Allah?!" His tone is that of someone amazed, and skeptical. Zayd answered him that all individuals present under those trees had, indeed, seen the Prophet with their eyes and heard him with their ears; so, Abul- Tufayl then knew that the matter was just as Kumait, may Allah be merciful unto his soul, says: .

On the day of the dawh, the dawh of the Ghadir,Caliph.!lte was made for him manifest and clear, Only if the throngs opted to obey;

Yet I have never seen such a day,

Nor have I seen such right

Trampled upon, discarded outright;

But the men had sold it, and I never sawSuch a precious thing to sale would go...

8This occurs on page 281 of his AI-Khasa'isal- Alawiyya, in a chapter dealing with Ali's status in the eyes of Allah, the Exalted, the omni-Scient, and also on page 25 of another chapter enjoining acceptance of his wilayat and warning against bearing animosity towards him.

The books of traditions recording this incident are numerous and cannot be all counted here. They all contain explicit texts indicating that Ali is the Prophet's successor, just as Fazl Ibn Abbi, Abu Lahab has said:9 The one to be recognized as the successor, generation after generation, After Muhammad, is 'Ali since for he was his companion in every occasion.

Hamid Famagh (Iran) 9These are among poetic lines composed as the answer of Walid ibn 'Uqbah ibn Abu Ma'it, quoted by Mohammad Mahmud Rafi'i in his Introduction to Sharh al-Hashemiyyat, page 8.