Ghadir Tradition, The expressive evidence for guardianship Prepared by Islamic Sciences and Researches Group– Qom The
Ghadir tradition is one of the conclusive evidences for the immediate
guardianship and caliphate of ‘Ali (a.s.) after the Prophet (s.a.w.a.),
and the researchers render a special importance to it. This text
provides you a handful of documents and references in this respect which
will amaze the reader of how much proofs and evidences exist which was
covered or neglected! These logical analyses and evidences derived from
the Sunnite references are presented as a means of approaching the lines
of world Muslims, and the facts which were previously left unattended
to be taken into precise consideration, specially by the young
generation. *****
Unprecedented offence!
In the open political climate recently established in the country, a
number of Sunnite Molavi in the southern parts of the country, have
started their offence to the Shiite beliefs (state’s official school) in
contrary to their commitment on the issue of solidarity, an example of
which is the article with the title of “The legendary of martyrdom of
Hazrat Zahra (a.s.)”, which was published in the “Nedaye Islam” magazine
(licensed by Ministry of Guidance), and we replied it decisively. Now,
we came to know that one of the other southern Sunnite Molavi has stated
provocative utterances in respect to “Ghadir tradition”, which is in
contradiction with the facts existing in the tradition, history and
biography books. It persuaded us to explain Ghadir tradition clearly and
concisely, and let the public opinion to judge, to see what is the
conclusion of offence to the state’s official school? And how long we
shall be silent?!
Preface
You may have heard the name of Ghadir. It is a territory between
Mecca and Medina, near Juhfah, which is 200 km far from Mecca. It is a
cross road, where the pilgrims of different parts separate from each
other: • a road towards Medina, northward • a road towards Iraq,
eastward • a road towards Egypt, westward • a road towards Yemen,
southward Today, it is an abandoned area, but once it was the witness of
one the greatest events in the Islamic history, that is, the day of
appointment of ‘Ali (a.s.) as the successor of Prophet (s.a.w.a.) (on
eighteenth of Dhul-hijjah, 10th A.H.). Although for political purposes,
the caliphs have tried to erase the memory of this great historical
event, and now too, some of the fanatic individuals try to disappear or
make it fade for some reasons, nevertheless, the dimensions of this
event is too extensive in history, tradition and Arab literature, to be
erased, covered or forgotten. In the present booklet, you will find the
documents and references in this respect, so that you will be amazed,
and may ask yourself that how such a lot of proofs and evidences could
be covered or neglected?! We hope these logical analyses and evidences
derived from the Sunnite references to be the means of approaching the
lines of world Muslims, and the facts which were previously left
unattended to be taken into precise consideration, specially by the
young generation. Islamic Sciences and Researches Group – Qom
Ghadir Tradition, The expressive evidence for guardianship
Ghadir tradition is one of the conclusive evidences for the immediate
guardianship and caliphate of ‘Ali (a.s.) after the Prophet (s.a.w.a.),
and the researchers render a special importance to it. Unfortunately,
those who prejudice with regard to his guardianship, once accept
validity of the tradition, and express doubt for its implication, and
once question about its authenticity. For clarification of different
aspects of this tradition, it is necessary to talk about both groups
with authentic and valid evidences:
Background of Ghadir
The “Farewell pilgrimage” ceremony was completed in the last month of the 10th A.H. The Muslims learned pilgrimage activities from the Prophet (s.a.w.a.), and then, Prophet (s.a.w.a.) decided to leave Mecca to Medina. He instructed for departure. When the caravan reached an area called “Rabegh” Rabegh is now located between Mecca and Medina., which is three miles far from Juhfah It is one of the trysting-places, and in the past, the course of people of Medina, Egypt and Iraq branched there., Gabriel, the inspiration angel, revealed in a point called “Ghadir Khom”, and addressed the Prophet (s.a.w.a.) with the following verse:
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ ۖ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ
O Messenger! proclaim the (message) which hath been sent
to thee from thy Lord. If thou didst not, thou wouldst not have
fulfilled and proclaimed His mission. And Allah will defend thee from
men (who mean mischief). (sura al-Maidah, 5:67)
The tone of verse indicates that God has assigned Prophet (s.a.w.a.) a
critical mission, which equals with his prophetic mission, and caused
despair of the Islam enemies. Is any critical mission more important
than appointment of ‘Ali (a.s.) to the rank of caliphate, guardianship
and succession in front of more than hundred thousand people?!
Therefore, he ordered to stop. Those who were ahead of caravan, stopped,
and those who were at the back of caravan, joined them. At noon, it was
very hot, and a group of people put a part of their mantle on their
head and a part under their foot. A shading was made for the Prophet
through casting a veil on the tree. He sat on the high point, formed by
the camel saddle, and he delivered a sermon with a loud voice, the
extract of which follows.
Prophet’s (s.a.w.a.) sermon in Ghadir Khom
Praise belongs to God. We seek help from Him, and believe in Him, and trust in Him. We turn to Him for our evil and unrighteous deeds. The Lord, save whom there is no guide. Whoever is guided by Him, there will be no deviator for him. I testify that there is no God, save Him, and Mohammad is his servant and prophet. O people! Soon, I will die, and leave you. I am responsible and you too! Then he added: What do you think about me!? (Have I fulfilled my responsibility against you?) The crowd all said: We testify that you have accomplished your prophetic mission, and endeavored. God may grant you good rewards. The Prophet (s.a.w.a.) said: Do you testify that the Lord of world is one, and Mohammad is His servant and prophet, and there is no doubt about paradise, hell, the everlasting life in the other world? All replied: Yes, that is right. We testify! He added: O people, I leave among you two precious things. I shall see how you treat with my two heritage?! One stood up and asked loudly: What are these two precious things?! Prophet (s.a.w.a.) said: One is divine book, one side of which is in the powerful hand of God, and the other is with you. And the next is my Household. God has informed me that these two will never separate! Beware, O People, do not surpass Quran and my Household. Do not fail to follow both of them. Otherwise, you will perish! Then, he took ‘Ali’s hand (a.s.), and raised it too high that the armpit of both of them was seen by the people, and introduced him to the people. He asked: Who is more authorized and rightful to the believers than themselves? All replied: God and His messenger are more aware. The Prophet (s.a.w.a.) said: God is my master and I am the master of believers, and I am more authorized and rightful than themselves! Beware, O People!
من کنت مولاه فهذا علی مولاه
Whoever I am his master and authority, this ‘Ali will be his master and authority. The Prophet repeated this phrase for three times to avoid any future mistake!
اللهم وال من والاه و عاد من عاداه و احب من احبه و ابغض من ابغضه و انصر من نصره و اخذل من خذله و ادر الحق معه حیث دار.
O God, be friend with whoever is friend with ‘Ali, and be enemy with
whoever is an enemy of ‘Ali. Help whoever helps him, and leave whoever
leaves him, make him the criteria of right! This part of Ghadir
tradition, and sometimes its first part, without the second or visa
versa, has been mentioned in the following documents: مسند ابن حنبل:
vol. 1, p. 254; تاریخ دمشق: vol. 42, p. 207, 208 & 448; خصائص نسایی:
p. 181; المعجم الکبیر: vol. 17, p. 39; سنن الترمذی: vol. 5, p.
633;المستدرک علی الصحیحن, vol. 13, p. 135; المعجم الاوسط; vol. 6, p. 95;
مسند ابی یعلی, vol. 1, p. 280; المحاسن و المساوئی: p. 41; مناقب
خوارزمی: p. 104, and other books. If you study the above sermon A large
group of known Sunnite scholars have narrated this sermon in their
books, such as: مسند احمد: vol. 1, p. 84, 88, 118, 119, 152, 281, 331,
332, 370; سنن ابن ماجه, vol. 1, p. 55, 58; المستدرک علی الصحیحین حاکم
نیشابوری, vol. 3, p. 118 & 613;سنن ترمذی, vol. 5, p. 633; فتح
الباری, vol. 79, p. 74; تاریخ خطیب بغدادی, vol. 8, p. 290; تاریخ الخلفاء
و سیوطی, p. 114, etc. carefully, there are quick evidences for Imamate
of ‘Ali (a.s.) in every phrase of it. (we will explain it soon).
The eternity of Ghadir event
The Wise God has willed the Ghadir historical event to remain in all
ages and centuries, as a live history, attracting the hearts and minds,
and the Islamic writers to discuss it in the commentary, history,
tradition and theology books, and the religious orators to deliver
lectures about it, and call it one of the undeniable virtues of Imam
‘Ali (a.s.). Not only the orators and lecturers, but also the poets too
have been suggested by this event, and have lighted their literary
talent through thinking and reflection on it, as well as increasing
their loyalty to the owner of guardianship. They have left the best
poems in different forms and various languages. (The Late Allamah Amini
has mentioned an important part of Ghadir poems in every century of the
Islamic history, while describing the attributes of the poets in the
eleven volumes of Al-Ghadir book narrated from popular Islamic
resources). In other words, no other historical event in the world, has
been noted so much by different classes, including traditionist,
commentator, theologian, philosopher, orator, poet, historian and
biographer. One of the reasons for eternity of this tradition, is
revelation of two Quranic verses In reference to Sura al-Maidah, 5:3 and 5:67.
in respect to this event, and since Quran is eternal and everlasting,
this historical event too will be never forgotten. It is noteworthy that
referring to the history clarifies that eighteenth of Dhul-hijjah has
been known among Muslims as the Eid Ghadir, so that Ibn Khalkan says
about Mostalli Ibn Mostansar: The people paid homage to him on
eighteenth of Dhul-hijjah, Eid Ghadir, 487 A.H. وفیات الأعیان : vol. 1,
p. 60, and he writes about Mostansar Bellah Abidi: He passed away twelve
nights before the end of Dhul-hijjah, 487 A.H. It is the same night of
eighteenth of Dhul-hijjah, the night of Eid Ghadir. وفیات الأعیان: vol.
2, p. 223 It is interesting that Aboureyhan Birouni, in Assarol Baqieh,
has called Eid Ghadir one of the feasts, which all Muslims celebrated
it. ترجمة الآثار الباقیه: 395; الغدیر, vol. 1, p. 367. Not only Ibn
Khalkan and Aboureyhan Birouni have called it an Eid, but also Thalebi,
one of the other famous Sunnite scholars has called Ghadir one of the
popular nights among the Islamic nation. ثمار القلوب: 511 This Islamic
Eid dates back to the time of Prophet (s.a.w.a.), because on that day,
the Prophet (s.a.w.a.) instructed the immigrants and helpers, and rather
his wives, to go to ‘Ali (a.s.) and congratulate to him for
guardianship and Imamate. Zeid Ibn Arqam says: Abu Bakr, Umar, Uthman,
Talha and Zubayr from among the immigrants were the first who paid
homage to ‘Ali (a.s.), but the congratulation and paying homage
ceremonies was continued till sunset. Congratulation of Umar Ibn Khattab
has been mentioned in many of Sunnite documents, such as, مسند ابن
حنبل, vol. 6, p. 401; البدایة و النهایة, vol. 5, p. 209; الفصول المهمه
ابن صباغ, p. 40; فراءد السمطین, vol. 1, p. 71. Congratulation of
Aboubakr, Umar, Uthman, Talha, Zubayr and others have been stated in
other books: مناقب علی بن ابیطالب, composed by Ahmad Ibn Mohammad Tabari
(Alghadir, vol. 1, p. 270).
110 people of tradition narrators
For showing importance of this historical event, it is enough to say
that one hundred ten of the Prophet’s (s.a.w.a.) companions have
narrated it. The documents of these important resources will be
mentioned all together. Of course, this does not mean that only these
from among the host have narrated the event. Rather, we mean that in the
books of Sunnite scholars, the names of one hundred ten people are
mentioned. In the second Islamic century, called the age of followers,
eighty nine of them have narrated this tradition. The narrators of
Ghadir tradition, in the next centuries too are among the Sunnite
scholars and leaders. Three hundred sixty of them have collected this
tradition in their books, and a large group have affirmed its validity
and authenticity. A group of them have not contended with narration of
the tradition, and have also written separate books with regards to its
documents and contents. It is strange that the great Islamic historian,
Tabari, has composed a book, الولایة فی طرق حدیث الغدیر, and has
narrated the tradition based on seventy five chains of transmission from
the Prophet! Ibn Oqdeh Koufi has narrated it from one hundred five
people in the, ولایت, essay. Abu Bakr Mohammad Ibn Umar Baghdadi, known
as Jamani, has narrated it through twenty five chains of transmission.
Sunnite Celebrated People
Ahmad Ibn Hanbal Sheybani Ibn Hajar Asqalani Jazari Shafei Abu Saeid Sajestani Amir Mohammad Yamani Nessaei Abolalae Hamedani and Abolerfan Haban have narrated the tradition through numerous chains of transmission. All of these documents are available in the first volume of Alghadir book, which are generally collected from the known Sunnite references. Shiite scholars too have composed valuable books regarding this historical event, and have referred to the Sunnite important references, the most comprehensive of which is the historical book, الغدیر, composed by the late Ayatullah Amini. (This book has been the main reference in composition of this article). However, after appointment of ‘Ali (a.s.) as his successor, the Prophet (s.a.w.a.) said: O People, just now the inspiration angel revealed to me and brought this verse:
…الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا…
This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. (Surah al-Maidah, 5:3) Then the Prophet (s.a.w.a.) said “Allahu Akbar” and added: I thank God for perfecting His religion, and completing His Blessing, and approving my mission and guardianship and succession of ‘Ali after me. Then, Prophet (s.a.w.a.) came down, and said ‘Ali (a.s.): Sit under a tent so that the prominent Islamic chiefs and headmen pay homage and congratulate to you. First of all, Umar and Abu Bakr congratulated to ‘Ali (a.s.) and called him their master! Hassan Ibn Thabet availed himself of the opportunity and asking permission from the Prophet (s.a.w.a.), versified some poems, and read them before the Prophet (s.a.w.a.). Hereunder we will mention only two couplets of it:
فقال له قم یا علی فاننی
رضیتک من بعدی اماماَ و هادی
فمن کنت مولاه فهذا ولیه
فکونوا له اتباع صدق موالی
He said ‘Ali: Get up, I selected you for succession and guidance of
people after me. Whoever I am his master and authority, this ‘Ali will
be his master and authority, and you loving him heartily, follow him.
The poems of Hassan have been stated in several resources: مناقب
خوارزمی, p. 135, مقتل الحسین خوارزمی, vol. 1, p. 47, فرائد السمطین, vol.
1, p. 73 & 74;النور المشتغل, p. 56; المناقب کوثر, vol. 1, p. 118
& 362. This tradition has been one of the greatest evidences for
excellence of Imam ‘Ali (a.s.) over all the Prophet’s (s.a.w.a.)
companions. Even, in the caliphate council meeting, hold after demise of
the second caliph This argument has been stated in the following books:
مناقب اخطب خوارزمی حنفی, p. 217; فرائد السمطین حموینی, chapter 58; الدر
النظیم ابن حاتم شامی,الصواعق المحرقه ابن حجر عسقلانی, p. 75; امالی ابن
عقده, p. 7, 212, شرح نهج البلاغه ابن ابی الحدید, vol. 2, p. 61,
الاستیعاب ابن عبدالبر, vol. 3, p. 35; تفسیر طبری, vol. 3, p. 418 under
verse 55, Sura al-Maidah., as well as during the caliphate of Uthman,
and his own caliphate, Imam ‘Ali (a.s.) has argued it. فرائد السمطین,
first part, chapter 58; شرح نهج البلاغه ابن ابی الحدید, vol. 1, p. 362;
اسد الغابه, vol. 3, p. 307, vol. 5, p. 205; الاصابه ابن حجر عسقلانی,
vol. 2, p. 408, vol. 4, p. 80; مسند احمد, vol. 1, p. 84, 88; البدایة و
النهایة ابن کثیر شامی, vol. 5, p. 210, vol. 7, p. 348; مجمع الزوائد
هیتمی, vol. 9, p. 106; ذخائر العقبی, p. 67, … (الغدیر, p. 163, 164)
Moreover, the great personalities, like Hazrat Zahra (a.s.) have
repeatedly reasoned the tradition against the opponents and deniers of
the high rank of ‘Ali (a.s.). اسنی المطالب شمس الدین شافعی, as per
narration of, سخاوی فی الضوء اللامع, vol. 9, p. 256; البدر الطالع
شوکانی, vol. 2, p. 297; شرح نهج البلاغه ابن ابی الحدید, vol. 2, page
273; مناقب علامه حنفی, p. 130; بلاغات النساء, p. 72; العقد الفرید, vol.
1, p. 162; صبح الاعشی, vol. 1, page 259, مروج الذهب ابن مسعود شافعی,
vol. 2, page 49; ینابیع الموده, p. 486.
To whom does the word master and authority (مولی) apply?
The main issue here is the interpretation of concept of master, that while being clear and obvious, it has been unfairly judged. Considering the aforementioned explanation, there would remain no doubt and uncertainty about the authenticity of the tradition, the excuse seekers created doubt and uncertainty about the meaning and concept of tradition, particularly the word
,مولا .مولا,
in this tradition, and rather in most cases, has only one meaning,
that is, priority and qualification, and in other words, guardianship.
Quran has applied the word, مولا, for the concept of guardian and
authority. The word, مولا, has been applied in 18 Quranic verses, 10 of
which is concerned with God. It goes without saying that it indicates
His authority and guardianship, and only in some few cases, it has been
applied for friendship. Therefore, there shall be no doubt that the
word, مولا, primarily means the superior and authority. In Ghadir
tradition too, it has the same meaning. In addition, it is accompanied
with so many evidences and proofs, clearly proving that it means
authority and guardianship.
The evidences certifying this claim
Even supposing that the term, مولا, has lexically various meanings,
but there are many evidences and proofs in the Ghadir tradition and this
great historical event, removing any ambiguity and conclusive for all.
First evidence
As we said, on the day of Ghadir historical event, Hassan Ibn Thabet, Prophet’s (s.a.w.a.) poet, asked permission from the Prophet (s.a.w.a.), and versified Prophet’s (s.a.w.a.) utterance. This eloquent and fluent poet, having command on Arabic language, applied Imam and guide for the word,مولی, and said:
فقال له: قم یا علی فاننی
رضیتک من بعدی اماماَ و هادی
He said ‘Ali: Get up, I selected you for succession and guidance of
people after me. The documents for attribution of these poems to Hassan
Ibn Thabet was already mentioned. As it is clear, he had not understood
the word, مولی, in the Prophet’s (s.a.w.a.) utterance, anything save the
rank of Imamate, leadership and guardianship of the nation, while he
knew well Arabic terminology and was one of the eloquent Arab poets. Not
only Hassan, the great Arab poet, has understood this concept from the
word, مولی, but also other great Islamic poets, most of which have been
among the famous Arab poets and literati, and some of them have been the
great professors in this language, have understood the same concept
which Hassan did, that is, Imamate and leadership of nation!
Second evidence
Imam ‘Ali (a.s.) in his poems writing to Moavieh regarding Ghadir tradition says:
و اوجب لی ولایته علیکم
رسول الله یوم غدیر خم
God’s Prophet (s.a.w.a.) enjoined my guardianship for you on the day
of Ghadir Khom. The Late Allamah Amini, in vol. 2 of Al-Ghadir, p.
25-30, has narrated this poems with other couplets from 11 of Shiite and
26 of Sunnite scholars. Who can interpret the tradition and explain for
us what the God’s Prophet (s.a.w.a.) meant by, ولایت, on the Ghadir
day, better than Imam? Does this interpretation show not that as all
present in the Ghadir event believe, it does not imply anything save
social leadership and headship?
Third evidence
Before stating the phrase,
من کنت مولاه
... the Prophet asked:
الست اولی بکم من انفسکم؟
Am I not more authorized and rightful to you than yourselves? In the above phrase, Prophet (s.a.w.a.) has applied
اولی به نفس
and has asked all people for confession to his authority over them. Then, he immediately said:
من کنت مولاه فهذا علی مولاه
Whoever I am his master and authority, this ‘Ali will be his master
and authority. What is the purpose of conjunction in these two phrases?
Is it anything save proving the same rank of Prophet (s.a.w.a.) as per
the text of Quran, for ‘Ali (a.s.)? The only difference is that he is
the prophet and ‘Ali is Imam. On this account, it is interpreted as:
Whoever I am his master and authority, this ‘Ali will be his master and
authority. Allamah Amini has narrated the phrase, الست اولی بکم من
انفسکم, from 64 Islamic traditionists and historians. Refer to vol. 1,
p. 371. If the Prophet (s.a.w.a.) meant something else, there was no
reason for asking people’s confession for his mastership and authority.
It is very unfair if one neglects this message of Prophet (s.a.w.a.),
and does not take into account such obvious evidence.
Fourth evidence
The Prophet (s.a.w.a.) asked for people’s confession to three basic Islamic principles and said:
الستم تشهدون ان لا اله الا الله و ان محمداَ عبده و رسوله و ان الجنة حق و النار حق؟
Do you testify that the Lord of world is one, and Mohammad is His servant and prophet, and there is no doubt about paradise, hell? What did he mean for asking the confession? Does he want to make people’s mind ready to consider the rank and position, which he will later prove for ‘Ali (a.s.), as the previous tenets, and know that confession to his caliphate and guardianship is the same as triple tenets of religion, to which all confess? If the word,
مولی
, meant friend and helper, the sentences lose their relation, and the utterances is not firm anymore. Don’t you think so?
Fifth evidence
At the beginning of his sermon, the Prophet (s.a.w.a.) talks about his death and says:
انی أوشک أن ادعی فاجیب
Soon, I will die. Refer to Al-Ghadir, vol. 1, p.
26,27,30,32,333,34,36,47,176. The chain of transmission of this subject
from the Sunnite documents, such as: صحیح ترمذی, vol. 2, p. 298; الفصول
المهمه ابن صباغ, p. 25; المناقب الثلاثه حافظ ابی الفتوح, p. 19, البدایة و
النهایة ابن کثیر, vol. 5, p. 209, vol. 7, p. 348; الصواعق المحرقه, p.
25;مچمع الزوائد هیتمی, vol. 9, p. 165,… The phrase indicates that the
Prophet (s.a.w.a.) is going to make a decision for the period after
himself, and fill the vacancy caused by his demise. What can fill such
vacancy, is appointment of a successor, worthy and informed to manage
the affairs after him, and nothing else. If we interpret guardianship to
something save caliphate, the logical relation of the Prophet’s
(s.a.w.a.) utterances is clearly disturbed, while he is one of the most
eloquent and fluent orators. What other clearer evidence could be found
for guardianship?
Sixth evidence
من کنت مولاه ...
the Prophet (s.a.w.a.) said:
الله اکبر علی اکمال الدین و اتمام النعمه و رضی الرب برسالتی و الولایه لعلی من بعدی
“Allahu Akbar”, I thank God for perfecting His religion, and
completing His Blessing, and approving my mission as well as
guardianship and succession of ‘Ali after me. If he meant friendship and
assistance of one of the Muslims, how the God’s religion was perfected,
and His blessing was completed through friendship with ‘Ali (a.s.)?
More obviously, he says: God approved my mission and guardianship of
‘Ali (a.s.) after me. The late Allamah Amini has mentioned the documents
for this part of tradition in vol. 1, p. 43,165,231,232,233,235, like:
الولایة ابن جریر طبری, p. 310;تفسیر ابن کثیر, vol. 2, p. 14; تفسیر الدر
المنثور, vol. 2, p. 259; الاتقان, vol. 1, p. 31; مفتاح النجاح بدخشی, p.
220; ما نزل من القرآن فی علی, ابونعیم اصفهانی, تاریخ خطیب بغدادی, vol.
4, p. 290; مناقب خوارزمی, p. 80; الخصائص العلویه ابوالفتح نطنزی, p. 43;
تذکره سبط بن جوزی, p. 18; فرائد السمطین, chapter 12. Are these not clear
evidences for the concept of caliphate?
Seventh evidence
What evidence is more explanatory than congratulation of Umar and Abu Bakr, and a large number of the Prophet’s (s.a.w.a.) companions to ‘Ali (a.s.) lasting till the time of sunset prayer, while Umar and Abu Bakr were the first of those who congratulated Imam as follows:
هنیئاَ لک یا علی بن ابی طالب اصبحت و أمسیت مولای و مولی کل مؤمن و مؤمنه
Congratulations to you, O ‘Ali Ibn Abu Talib, you wake up and go to
sleep, while you are my guardian, and the guardian of any believer man
and woman! For information about the documents indicating congratulation
of Umar & Abu Bakr, refer to Al-Ghadir, vol. 1, p. 270, 283. A part
of documents of this tradition was already stated. What position did
‘Ali (a.s.) achieve on that day to be worthy of such congratulation? Is
any rank, save leadership and caliphate of the Islamic nation that was
not officially declared till then, worthy of such congratulation?
Friendship and kindness was not a new issue.
Eighth evidence
If friendship of ‘Ali (a.s.) was meant, it was not necessary to express it in such a hot weather (stopping one hundred thousand caravan, and asking the people to sit on the hot sands in the desert for delivering a lecture)! Quran had already called all the society’s individuals as brothers, and it says:
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
The Believers are but a single Brotherhood: So make peace
and reconciliation between your two (contending) brothers; and fear
Allah, that ye may receive Mercy. (Surah al-Hujurat, 49:10)
Had Quran not already introduced the believers as friends? ‘Ali (a.s.)
too was one of the believers, and there was no need for declaring his
friendship. Even if it was expedient to declare his friendship, these
preparations and hard conditions were not required. It was possible to
be declared in Medina. Surely, the issue has been more important,
requiring such exceptional preparations, which were unprecedented in the
Prophet’s (s.a.w.a.) life, and it was not repeated anymore.
Now let’s judge!
With such clear evidences, isn’t it strange if someone doubt about
the Prophet’s (s.a.w.a.) purpose, that is, caliphate and leadership of
Muslims? How do those who doubt, persuade their conscience and what’s
their reply to God on the day of resurrection? Verily, if all Muslims
start a new study and review on the Ghadir tradition, free from any
prejudice, they will reach desirable conclusions, and it will cause more
solidarity among the Muslims.
Question
It is remarkable that some say that the president, has interpreted
the word, مولا , as friendship, in one of his elective lectures, while
he is one of the Shiite clergymen.
Reply
It is not true, because soon later, for removing any ambiguity and
misunderstanding, he clarified in the explanation published in many of
dailies as follows: I shall remark the point, which I mentioned in one
of my recent lectures about the Ghadir event, that is, kindness and
affection has a critical role in the God’s religion, and particularly in
the social life of the Islamic society. However, considering the time,
place and the homage paid to ‘Ali (a.s.) on the same day, by the word,
مولی, in the phrase, من کنت مولاه فهذا علی مولاه, the Prophet (s.a.w.a.)
surely meant guardianship and leadership of the Islamic society, and as
we Shiite believe, and as per the authentic historical narration after
demise of Prophet (s.a.w.a.), this concept has been accepted and
approved by the Prophet’s (s.a.w.a.) great companions. On the other
hand, the word, مولی, conveys a special message and has been selected
knowingly. Surely the Prophet could apply other phrases such as, امیر،
قائد، سلطان, but the word, مولی, includes friendship and kindness (one
of the bases of desirable Islamic government) in addition to
guardianship. Today, our nation wants to enjoy a free and improved
society, as well as growth with spirituality, morality and kindness.
Islamic Sciences & Researches Group – Qom
Three meaningful traditions!
1- Who is right?
Umm Salamah and ‘Ayshah, Prophet’s (s.a.w.a.) wives said: We heard from the Prophet (s.a.w.a.):
علی مع الحق و الحق مع علی لن یفترقا حتی یردا علی الحوض
‘Ali is with right, and right is with ‘Ali, they do not separate each other until appearing to me besides the Pond of Abundance. This tradition has been narrated in many of Sunnite popular resources. Allamah Amini has mentioned these resources exactly in the third volume of Al-Ghadir. Mohammad Ibn Abu Bakr, Abu Dharr, Abu Saeid Khadri, and others have narrated this tradition from the Prophet (s.a.w.a.). (Refer to vol. 3, Al-Ghadir). The famous Sunnite commentator, Fakhr Razi, in his commentary book, under the Opening sura says: ‘Ali Ibn Abu Talib (a.s.) recited
" بسم الله"
loudly, and it has been proved by repeated transmission. Whoever follows ‘Ali in his religion, he has been guided, as the Prophet (s.a.w.a.) says:
اللهم ادر الحق مع علی حیث دار
O God, make him the criteria of right, to wherever he turns. تفسیر
کبیر, vol. 1, p. 205. Pay attention. It says the right turns to wherever
he turns!
2- Pledge of brotherhood
A group of known companions of the Prophet (s.a.w.a.) have narrated following tradition from the Prophet (s.a.w.a.):
آخی رسول الله (صلی الله علیه و آله) بین اصحابه فاخی بین ابی بکر و عمر، و فلان و فلان، فجاء علی (رضی الله عنه) فقال آخیت بین اصحابک و لم تواخ بینی و بین احد؟! فقال رسول الله (صلی الله علیه و آله) انت اخی فی الدنیا و الآخرة.
The Prophet (s.a.w.a.) set the pledge of brotherhood between his
companions, such as between Umar and Abu Bakr, and the others (those in
the same rank). Then, ‘Ali (a.s.) came to him and said: You set the
pledge of brotherhood for all, but not between anyone and me? The
Prophet (s.a.w.a.) said: You are my brother in the world and hereafter.
The same content with similar phrases has been stated in 49 other cases.
These traditions are generally found in the Sunnite resources! Allamah
Amini has stated all of these fifty traditions, and its documents and
resources in details in the third volume of Al-Ghadir. Isn’t the pledge
of brotherhood between ‘Ali and the Prophet (s.a.w.a.) a proof for his
excellence and superiority to the all nation? Is it possible to prefer
someone to the superior?
3- The sole means of salvation
Keeping in hand the door of Kabah, Abu Dharr called:
من عرفنی (فقد عرفنی) و من لم یعرفنی فانا ابوذر، سمعت النبی (صلی الله علیه و آله) یقول: مثل اهل بیتی فیکم مثل سفینة نوح، من رکبها نجی و من تخلف عنها غرق
Whoever knows me, he knows, and whoever doesn’t know me, may know that I am Abu Dharr. I heard from the Prophet (s.a.w.a.): The similitude of my Household is like that of Noah ship. Whoever enters it, is saved, and whoever leaves it, will be drowned. The references of the above tradition are very numerous, to which will be referred in the footnote. مستدرک حاکم, vol. 2, p. 150, (published in Heydarabad), and at least 30 other books from the Sunnite known resources, have narrated it. When Noah typhoon happened on the earth, there was no salvation means, save Noah ship. Even the high mountains could not deliver Noah’s son who had associated with the evil-doers. As per the saying of the Prophet (s.a.w.a.), is there any way for salvation of the nation after him, save resorting to the Household (a.s.)?