Ghadir Declaration 1 by Dr. Tahir Ul Qadri

I
The
Ghadr Declaration

Dr Muhammad Tahir-ul-Qadri

Minhaj-ul-Quran Publications
Lahore, Pakistan

Copyr i ght 2002 by Minhaj- ul- Qur an Movement ,
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Edit ed By: Prof Ift ikhar A. Sheikh, M. Farooq Rana

Composed By: Basir Ahmad

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{ One who has me as his master has
Al as his master }

5

Preface

Today i s 18 Dhul-hij jah,
1
t he day when t he Prophet ()
st ayed at Ghadr Khum aft er hi s ret urn from Hajj at -ul-
wad
2
t o Medina, and surrounded by t he Companions
(), he declar ed whi le rai sing t he hand of Al al- Murt ad
() :
.
One who has me as hi s master has Al
as his mast er.
Thi s was t he declar at ion of Al s spi rit ual soverei gnt y
and it s uncondit ional accept ance i s binding on t he
beli ever s t i l l t he Day of Judgement . It cl ear ly proves t hat
anyone who denies Al s spir it ual leader ship in fact
denies t he Prophet s leader ship. This most humble
follower of t he Prophet ( ) felt t hat some people deny
t hi s r ealit y part ly out of i gnor ance and part ly out of
pr ej udice, which is spr eading unnecessary t ension in t he
Muslim communit y. Under t he circumst ances I t hought it
necessary t o writ e t wo pamphl et s on t he i ssue of
sover ei gnt y and l eadership: one t it l ed as The Ghad r
Declarat ion and t he ot her t it l ed The Awai ted Imm. The

1. t he t wel ft h mont h i n t he Isl ami c cal endar, and the month of
t he pi l gri mage t o Makkah
2. t he l ast or farewell pi lgri mage of the Prophet Muhammad
() t he year (10AH/632AD) before he l eft for his eternal
home.
The Ghadr Decl arati on

6

former i s desi gned t o clar ify t he st at us of Al () as t he
opener of t he spir it ual soverei gnt y and t he l at t er i s
desi gned t o descri be t he st at us of Imm Mahd (), t he
seal of spi rit ual sover ei gnt y. The main purpose i s t o
r emove t he doubt s t hat have gat her ed around t he i ssue and
t o make t he Muslims aware of t he realit y. The spir it ual
sover ei gnt y of Al and Mahd ) ( are proved by
t he aut hent i c had th- books of Ahl - us- Sunnah wal-
Jamah, in t he form of cont inuous t radit ions, t hat i s,
t here i s unint err upt ed evi dence t o endor se t he soundness
of t he cl aim. In t he f ir st pamphlet I have incl uded 51
t radit ions whi ch are aut hent ical ly document ed. The r eason
for t hi s number i s t hat t hi s year I have complet ed 51 year s
of my l ife. Ther efor e, I have r el ied on t he relat ionship of
f i gure t o make my humbl e cont ri but ion t o t he glory of
Al al -Murt ad () and t o seek t he divine blessing
t hrough an expr ession of my humi lit y.
I propose t o est abli sh t he point t hat t hree forms of
l egacy ar e derived from t he per son of t he Prophet ( ):
i . The spi rit ual legacy of int ernal (hi dden)
sover ei gnt y.
i i. The pol it ical l egacy of ext ernal (manif est )
sover ei gnt y.
i i i. The general legacy of r el i gious soverei gnt y.
The f irst form of legacy was given t o t he member s of
t he Prophet s f ami ly.
The second form of legacy was given t o t he r i ght ly-
gui ded caliphs.
The t hir d form of l egacy was given t o t he Companions
and t he Successor s ().
The int ernal soverei gnt y is t he fount ainhead of
Prophet Muhammad s viceger ency which not only
saf eguar ded t he spir it ual achievement s and hi dden
bl essings of t he rel i gion of I slam, but al so int roduced t he
people t o t he blessings of Prophet Muhammad s
spi rit uali sm. The fount ains of spir it ual sover ei gnt y,
saint liness and r eformat ion or i ginat ed from it .
Pref ace

7

The ext ernal soverei gnt y is t he fount ainhead of
Prophet Muhammad s vi cegerency which l ed t o t he
pr act ical dominance of t he rel i gion of I slam as well as it s
enforcement as a symbol of worl dly power. It paved t he
way for t he cr eat ion of different I sl ami c st at es and
i nt roduced t he Prophet Muhammad s sharah as t he
worl d syst em.
The general legacy i s t he fount ainhead of Prophet
Muhammad s viceger ency whi ch promot ed t he t eachings
of I slam as well as t he r i ght eous deeds in t he Musl im
communit y. It not only helped in t he pr eservat ion of
knowledge and piet y among t he Musl ims but al so in t he
evol ut ion and di sseminat ion of I sl ami c moralit y. Thus t he
t hree l egacies may be summed up as:
i . The l egacy of spirit uali sm.
i i. The l egacy of dominion.
i i i. The l egacy of gui dance.
Shh Wal Al lh ) ( has comment ed on
t hi s divi sion of legacy in t he following wor ds:

,
, ,

,
,

,
,

.

8

Peopl e who have recei ved the Prophet s
l egacy are of three kinds: The f irst kind i s
of those who received wi sdom, vi rtuousness
and inner enl ight enment f rom him. These
are the members of his family and
digni taries. The second group i s of those
who received the legacy of ext ernal
blessings from him in the form of
vi rtuousness, rel igious inst ruct ion and
mani fest guidance. These are hi s
Companions, eg the four ( rightl y-guided)
caliphs and the t en (Companions) who
recei ved glad t idings (of paradise from the
Prophet Muhammad ()). The thi rd
group i s of those who recei ved individual
blessings from him in the form of
knowledge and pi et y. These are the people
who were steeped in the vi rtue of
self lessness, l ike Anas and Ab Hurayrah
) ( , and the people who came
l ater. The three forms of legacy owe thei r
origin to the finali ty of messengership.
1

It may be not ed t hat t hi s divi sion i s based on
conveni ence and di st inct ion as each form of legacy shares
t he qual it ies of ot her legaci es:
v In dominion, Ab Bakr as- Si dd q () was a dir ect ly
appoint ed deput y of t he Prophet ( ).
v In spi rit uali sm and saint liness Al al-Murt ad ()
was hi s dir ect ly appoint ed deput y.
v In gui dance all of hi s Companions and Caliphs ()
were hi s direct ly appoint ed deput ies.
It means t hat t hr ee for ms of per manent st udy were
born out of t he final it y of prophet hood for t he et ernal
propagat ion of Prophet Muhammad s blessings:
i . Pol it ical legacy
i i. Spir it ual l egacy

1. Shh Wal Al l h, at -Taf h mt -ul -i l hi yyah (2: 8).
Pref ace

9

i i i. Int ell ect ual and pract i cal legacy
The pol it ical l egacy of t he Prophet () was known
as khi lfah rshidah (t he ri ght ly- gui ded caliphat e).
The spirit ual l egacy of t he Prophet () was known
as wilyah (spir it ual soverei gnt y) and immah
( spirit ual leader ship) .
The int ell ect ual and pr act ical legacy of t he Prophet
( ) came t o be known as gui dance and beli ef.
Therefor e, t he fir st man of polit i cal l egacy was Ab
Bakr as- Si dd q (), t he f ir st man of spirit ual legacy was
Al al-Murt ad () , and t he f ir st men of int ell ect ual and
pr act ical legacy wer e t he Companions (). So all t hese
l egat ees wer e independent ly appoint ed wit hin t heir own
or bit s of inf l uence and had no clash or cont radict ion wit h
one anot her.
The ot her import ant point i s t hat t hese legacies al so
st and apart in many ot her mat t ers:
1. The mani fest cal iphat e i s t he polit i cal off ice of t he
r el i gion of I sl am.
The hi dden cal iphat e i s excl usively a spir it ual
off ice.
2. The manifest caliphat e i s an el ect ive and consult at ive
i ssue.
The hi dden cal iphat e i s an inher ent and select ive
act .
3. The manif est caliph i s elect ed by t he peopl e.
The hi dden cal iph i s elect ed by God.
4. The manif est caliph i s elect ed.
The hi dden cal iph i s sel ect ed.
5. Thi s i s t he reason t hat t he fir st caliph Ab Bakr as-
Si dd q () was elect ed on t he basis of Umar Fr q s
proposal and t he support of t he major it y of publ ic
opinion. But t he el ect ion of t he f irst Imm of spir it ual
sover ei gnt y Al al- Murt ad () requir ed neit her
anybodys proposal nor support .
6. Cal iphat e was a democr at ic act , t herefore, t he Prophet
( ) di d not decl are it . Spir it ual l eadership was an act

10

of desi gnat ion; t herefore, t he Prophet () decl ared it
i n t he vall ey of Ghadr Khum.
7. The Prophet ( ) left t he elect ion of t he cal iph t o t he
wi l l of t he people, but himself announced hi s spir it ual
heir wit h t he divine consent .
8. Cal iphat e i s est abl ished for improving t he
administ rat ion of t he eart h.
Spir it ual leader ship i s est abli shed t o beaut ify it
wi t h t he heavenly charm and grace.
9. Cal iphat e makes men j ust .
Spir it ual l eadership makes t hem perfect .
10. Cal iphat e is conf ined t o t he floor .
Spir it ual l eadership ext ends t o t he Throne.
11. Cal iphat e is ineffect ive wit hout crowning.
Spir it ual leader ship i s ef fect ive even wit hout
crowning.
12. Thi s i s probably t he reason t hat cal iphat e i s ent rust ed
t o t he Ummah, and
Spir it ual l eadership is ent r ust ed t o t he progeny.
Thus we can deny neit her t he khilfah
( cal iphat e; pol it ical leader ship) nor t he
wi lyah (spir it ual leader ship). The direct
cal iphat e of Ab Bakr as- Si dd q () was
est abli shed wit h t he consensus of t he
people and is cat egor ically proved by t he
evi dence of hi st ory. The dir ect spir it ual
l eader ship of Al al- Murt ad () was
announced by t he Prophet () himself
and i s cat egor ical ly proved by t he evi dence
of unbroken chain of t radit ions. The proof
of t he cal iphat e i s t he consensus of t he
Companions (), t he proof of spir it ual
sover ei gnt y ( wi lyah) i s t he declar at ion of
t he Prophet ( ). One who denies t he
cal iphat e in f act denies hi st ory and
consensus, and one who denies t he spir it ual
l eader ship ( wi lyah) denies t he Prophet s
decl arat ion. Therefore, bot h t he cal iphat e
Pref ace

11

and t he spir it ual l eader ship are inescapable
r eal it i es. What is ur gent ly needed i s a clear
underst anding of t he real it y of t he t wo
i nst it ut ions in or der t o pr esent t hem t o t he
people as unit y, and not as division.
It shoul d be under st ood t hat j ust as t he manif est
cal iphat e st art ed wit h t he ear ly cal iphs and it s blessings
percol at ed down t o t he r i ght eous and j ust r ulers, simi lar ly
t he hi dden cal iphat e st art ed wit h Al al- Murt ad () and
it s bl essings gr adually t ri ckl ed t o t he members of t he
Prophet s fami ly and t he saint s of t he Ummah. By means
of t he declarat ion (one who has me
as hi s mast er has Al as hi s mast er) and
(Al i s your spirit ual l eader aft er me) t he Prophet
( ) pronounced Al ( ) as t he opener of t he spir it ual
kingdom.
Shh Wal All h ) ( says:
.1
.
In this Ummah the f irst person to open the door
of spi ri tual dominion i s Al al-Murtad )
( .
1

.2
.
The secret of spi ri tual dominion of the l eader
permeated hi s progeny.
2

.3
.


12

Therefore, not a singl e saint i s found in the
Ummah who i s not di rectl y or indi rect ly indebted
t o the spi ritual leadership of Al (() to attain
spi ritual leadership).
1

.4
,
,
.
The f i rst person in the Prophet s Ummah who
opened the ecstasy gate of spi ri tual sovereignty
and who stepped ( fi rstl y) on to this elevated spot i s
Al ) ( . That i s why dif ferent chains of
spi rituali ty turn to him.
2

5. Shh Wal All h ) ( writ es:
Now in Ummah anyone who i s blessed wit h
spi rit ual l eader ship by All h s Messenger () i s
i ndebt ed eit her t o Al al- Murt ad () or t o t he
Chi ef Helper J ln ) ( . No one can
r each t he st at us of wi lyah wit hout t hi s ( indebt ed-
ness).
3

It may be not ed t hat t he relat ionship wit h Chief Helper
i s a r ay of t he l amp t hat i s Al al-Murt ad () and
t herefore indebt edness t o him i s in f act indebt edness t o
Al () .
Shh I sm l Dihlaw has clar if ied t hi s point :
Al al -Murt ad () has al so an edge over
Ab Bakr as- Si dd q () and Umar Fr q ( ) and
t hi s edge l ies because of t he gr eat er number of hi s
follower s and al l t he hi ghest spirit ual and saint ly
act ivit y, from his days t o t he end of t he wor l d, has
t o be mediat ed t hrough him, and he has a say in t he

2. Shh Wal Al l h, Hamat (p. 60).
3. Shh Wal Al l h, Hamat (p. 62).
Pref ace

13

kingdom of t he kings and t he leader ship of t he
l eader s and t hi s i s not hi dden from t hose who are
f ami li ar wit h t he worl d of soverei gnt y Most
spi rit ual chains ar e dir ect ly derived from Al al-
Murt ad (). So, on t he Day of Judgement , Al s
army incl uding fol lowers of hi gh st at us and great
r eput at ion, wil l out number and out shine ot hers t o
be a sour ce of wonder for al l t he spect at ors.
1

Thi s spirit ual t reasur e house, whose fount ainhead i s
Al al-Murt ad (), i s shar ed by Ft imah, Hasan and
Husayn () as it s direct l egat ees and t hen it was f i lt ered
down t o t he t welve Imms ( spirit ual leader s), t he l ast
l eader being Imm Mahd (). Just as Al al- Murt ad
( ) i s t he opener of spir it ual soverei gnt y, Imm Mahd
( ) i s t he seal of spir it ual soverei gnt y.
The wor ds of Shaykh Ahmad Sarhand ) (
appropri at ely hi ghli ght t he point :
:
,

,
,
:
,

,

1. Shh Ism l Di hl aw , Si rt Must aq m (p. 67).

14

,

,

,

,
.
And there i s another way close to the spiritual
sovereignty and this i s the way of the saint s and
t he general f riends of Al lh, and thi s way i s
marked by it s charact eri st ic passion and it carries
t he guarantee of mediat ion and the leader and
chieftain of the saint s of thi s way i s Al al-
Murtad ) ( . And this grand
off ice i s reserved for him. On thi s way, the feet of
t he Hol y Prophet ( ) are on Al s head and
Ftimah and Hasan and Husayn () are included
wi th him. I bel ieve that he enjoyed thi s posit ion
even before hi s physi cal bi rth, as he did aft er i t,
and whosoever has received the divine blessing
and guidance, has received i t through him, because
he i s closest to the last point on this way and the
cent re of thi s spot belongs to him. And when hi s
period ended, the grand off ice passed on to Hasan
and Husayn ) ( and then on to each
one of the t welve Imms, indi viduall y and
Pref ace

15

elaborat el y. And whosoever recei ved guidance in
t hei r li fe and aft er their death, received i t through
t hese saints. And the refuge and place of shel ter of
t he saint s of high ranks are these saints, (because
t hey are the cent re of all spi ritual act ivit y) and the
sides t end to converge on the cent re.
1

Shaykh Ahmad Sarhand ) ( beli eves t hat
Imm Mahd () wi l l be wit h Al al-Murt ad ( ) in t he
caravan of soverei gnt y or spir it ual l eadership.
The gi st of t he di scussion i s t hat t he Prophet s
decl arat ion at Ghadr Khum proved forever t hat Al s
spi rit ual soverei gnt y i s in fact t he Prophet Muhammad s
spi rit ual sover ei gnt y. Though t he door of prophet hood was
closed aft er t he Holy Prophet (), All h () opened
new avenues for t he cont inuat ion of t he Prophet s
bl essings t i ll t he Day of Judgement . Some of t hese
avenues were manifest , whil e ot her s hi dden. The hi dden
avenue led t o spirit ual soverei gnt y and Al al- Murt ad
() was t he f ir st per son t o hol d t hi s offi ce. Then t hi s
chain of soverei gnt y passed down t o his progeny and
f inally t o t he t welve Imms. During t hi s per iod, many
l eader s appeared on t he spir it ual hor izon but t hey al l,
di recly or indir ect ly, expressed t hei r al legiance t o Al al-
Murt ad () . No one was di saff i li at ed from him and t hi s
chain wi l l cont inue up t o t he Day of Judgement unt i l t he
appear ance of t he l ast Imm ( spirit ual l eader ), and he wil l
be Imm Muhammad Mahd (), t he t welft h Imm and
t he last caliph. In hi s person, t he manifest and t he hi dden
pat hs which r an paral lel t o each ot her wi ll be rejoined, as
he wil l be t he spir it ual as wel l as t he polit i cal legat ee, and
he wi ll be t he last per son t o hol d t hese of fi ces. Any one
who deni es Imm Mahd () wi l l deny bot h t he manif est
and hi dden forms of reli gion.
Thi s wil l be t he climax of t he Prophet Muhammad s
manif est at ion. Therefor e, he wi ll be named Muhammad
and he wil l al so resemble t he Holy Prophet ( ) in moral

1. Shaykh Ahmad Sarhand , Makt bt (9: 173#123).

16

excell ence, so t hat t he wor l d shoul d know t hat he i s t he
t r ust ee of t he manifest and hi dden l egacies of
Muhammad s blessings. That i s why t he Prophet ( )
sai d, Anyone who deni es Mahd wi ll be a di sbel iever.
At t hat t i me, he wi ll be t he focus of al l saint s on eart h,
and, being t he l eader of Prophet Muhammad s Ummah,
s () wi l l off er hi s pr ayer behind him and proclaim
his l eader ship t o t he whole wor l d.
So we shoul d r eali ze t hat Al al -Murt ad ( ) and
Mahd () t he f at her and t he son are bot h Al lh s
fr iends and t he Prophet s legat ees. It i s t her efor e binding
on every bel iever t o acknowledge t heir except ional st at us.
May Al lh () bl ess t he servant s of t he Prophet s
f ami ly wit h t heir gui dance.

Muhammad Tahi r- ul -Qadri
One of t he servant s of Prophet s Family

- 17 -

{ One who has me as his master has
Al as his master }

19
Hadth No. 1
, , :
,
) (
, : .
, ,
,
.
Shu bah r el at es it from Sal mah bin Kuhayl : I hear d it
from Ab Tuf ayl t hat Ab Sar hah () or Zayd bin
Ar qam () ( Shu bah has doubt s about t he narr at or)
r elat es t hat t he Prophet () sai d: One who has me as hi s
mast er has Al as hi s mast er .
Shu bah has relat ed t he t radit ion f rom Maymm Ab
Abdul lh, who relat ed it on t he aut horit y of Zayd bin
Ar qam () and he has relat ed it from t he Holy Prophet
( ).
1

1. T i rmi dh has decl ared i t fai r, sound and weak (hasan sahh
ghar b) i n al -Jmi us-sah h, b. of manqi b (meri t s) 6:79
(#3713), and Shu bh, i n t he manner of Maymn Ab
Abdul l ah, has al so rel at ed i t on t he aut hori t y of Zayd bin
Arqam (). Ahmad bi n Hambal narrat ed i t i n Fadil-us-
sahbah (2: 569 # 959); Mahmi l , Aml (p.85); Tabarn,
al -Muj am-ul -kab r (5: 195, 204 # 5071, 5096); Ibn Ab
si m, as-Sunnah (pp. 603, 604 # 1361, 1363, 1364, 1367,
1370); Nawaw , Tahdh b-ul -asm wal -l ught (p.318); Ibn
Aski r, Tr kh Di mashq al -kab r (45:163, 164); Ibn Athr,
Asad-ul -ghbah f mari f at -i s-sahbah (6:132); Ibn Kathr,
al -Bi dyah wan-ni hyah (5: 463); and Asqal n in Tajl-
ul -manf aah (p. 464 # 1222).
It has been rel at ed from Abdul l h bi n Abbs )
( i n t he fol l owi ng books:
i . Hki m, al -Must adrak (3: 134 # 4652).
i i . T abarn , al -Muj am-ul -kab r (12: 78 # 12593).

20

i i i . Khat b Baghdd , Tr kh Baghdad (12: 343).
i v. Hayt ham , Maj ma-uz-zawi d (9: 108).
v. Ibn Askir, Tr kh Dimashq al-kabr (45:77, 144).
vi . Ibn Kat h r, al -Bi dyah wan-ni hyah (5: 451).
T hi s t radi t i on has been rel at ed on t he authority of Jbir
bi n Abdul l h ( ) i n t he fol l owi ng books:
i . Ibn Ab si m, as-Sunnah (p. 602 # 1355).
i i . Ibn Ab Shaybah, al -Musannaf (12: 59 # 12121).
T hi s t radi t i on has been reproduced from Ab Ayyb al-
Ansr ():
i i . T abarn , al -Muj am-ul -kab r (4: 173 # 4052).
i i i . T abarn , al -Muj am-ul -awsat (1: 299 # 348).
T hi s t radi t i on has been rel at ed by Sa d () i n t he
fol l owi ng books:
i . Ibn Ab si m, as-Sunnah (pp.602,605#1358,1375).
i i . Di y Maqdi s , al -Ahd t h-ul -mukht rah (3:139 #
937).
i i i . Ibn Askir, Tr kh Di mashq al -kab r (20: 114).
T he fol l owi ng narrat ed i t t hrough Buraydah ():
i . Abd-ur-Razzq, al -Musannaf (11: 225 # 20388).
i i . T abarn , al -Muj am-us-sagh r (1: 71).
i i i . Ibn Askir, Tr kh Di mashq al -kab r (45: 143).
T hi s t radi t i on has been reproduced from Ibn Buraydah
( ) i n t he fol l owi ng books:
i i . Ibn Askir, Tr kh Di mashq al -kab r (45: 146).
i i i . Ibn Kat h r, al -Bi dyah wan-ni hyah (5: 457).
i v. Hi nd , Kanz-ul -umml (11: 602 # 32904).
T he fol l owi ng t ransmi t t ed i t t hrough Hubsh bi n
Jundah ():
i i . Hi nd , Kanz-ul -umml (11: 608 # 32946).
T hi s t radi t i on has been rel at ed from Ml i k bi n
Huwayri t h i n t he fol l owi ng books:
i . T abarn , al -Muj am-ul -kab r (19: 252 # 646).
i i . Ibn Askir, Tr kh Di mashq al -kab r (45: 177).
i i i . Hayt ham , Maj ma-uz-zawi d (9: 106).
T abarn rel at ed i t from Hudhyfah bi n Usayd al-Ghifr
() i n al -Muj am-ul -kab r (3: 179 # 3049).
Ibn Aski r has narrat ed i t t hrough Hasan bin Hasan in
Tr kh Di mashq al -kab r (15: 60, 61).
Ibn Aski r rel at ed i t from Ab Hurayrah, Umar bin
al -Khat t b, Anas bi n Ml i k and Abdullh bin Umar () in

21

Hadth No. 2
, :
:

, .
Imrn bin Husayn () has narrat ed t hat Al lh s
Messenger ( ) sai d: What do you peopl e want about
Al ? What do you peopl e want about Al ? What do you
people want about Al ? Then added: Sur ely Al i s from
me and I am from Al and aft er me he i s t he guar di an of
every bel iever.
1

Tr kh Di mashq al -kab r (45: 176, 177, 178, 178)
respect i vel y.
Ibn Aski r rel at ed i t from Buraydah () with slightly
di fferent words i n Tr kh Di mashq al -kab r (45: 143).
Ibn At h r narrat ed i t t hrough Abdul l h bi n Yml in
Asad-ul -ghbah f mari f at -i s-sahbah (3: 412).
Hayt ham narrat ed i t t hrough Ab Burdah ( )
i n Mawri d-uz-zamn (p. 544 # 2204).
Asqal n sai d i n Fat h-ul -br (7: 74): T i rmi dh and
Nas narrat ed t he t radi t i on and i t i s support ed by
numerous chai ns of t ransmi ssi on.
Al bn says i n Si l si l at -ul -ahd t h-i s-sahhah (4:331 #
1750) t hat i t s chai n of aut hori t i es i s sah h (sound)
accordi ng t o t he condi t i ons of Bukhr and Musl i m.
1. T i rmi dh narrat ed i t i n al -Jmi -us-sah h, b. of manqib
(meri t s) 6: 78 (#3712); Nas wi t h t he sound chai ns of
t ransmi ssi on i n Khasi s am r-i l -mumi n n Al bi n Ab
Tl i b (pp. 77, 92 # 65, 86), and as-Sunan-ul-kubr (5:132 #
8484); Ahmad bi n Hambal i n Fadi l -us-sahbah (2:620 #
1060), and t he l ast words of t he t radi t i on narrat ed i n his
Musnad (4: 437, 438) are:
, : ,
, ,
.

22
Hadth No. 3
, :
:
, :
, :
.
It i s relat ed by Sa d bin Ab Waqs () : I hear d
Al lh s Messenger ( ) say: One who has me as hi s
mast er has Al as hi s mast er. And I hear d him say (t o Al
() ): You are in my pl ace as Hr n was in Ms s place,
but t her e i s no prophet aft er me. And I al so hear d him say
(on t he occasion of t he bat t le of Khaybar) : Today I shal l

And hi s f ace f l ashed. Then he said: give up
( opposi ng) Al , gi ve up ( opposing) Al. Surely
Al i s f rom me and I am f rom Al and after me
he i s t he guardi an of every bel i ever.
Ibn Kat h r al so narrat ed i t wi t h t hese words i n al -
Bi dyah wan-ni hyah (5: 458).
Hki m i n al -Must adrak (3: 110, 111#4579) has declared
t hi s t radi t i on sound accordi ng t o t he condi t ions laid down
by Imm Muslim while Dhahab has kept si l ent about i t .
Ab Ya l has narrat ed i t i n al -Musnad (1: 293 # 355)
and i t s narrat ors are men of i nt egri t y whi l e Ibn Hibbn has
al so cal l ed i t sound.
T he t radi t i on i n T ayl i s s Musnad (p. 111#829) also
cont ai ns t hese words: T he Prophet () sai d:

Why are t hey so concerned about Al ?
Ibn Hi bbn narrat ed i t wi t h a fi rm (qaw ) chai n of
t ransmi ssi on i n as-Sah h (15: 373, 374 # 6929).
Ibn Ab Shaybah narrat ed i t i n al -Musannaf (12: 80 #
12170); Ab Nu aym, Hi l yat -ul -awl i y wa t abaqt -ul-
asf i y (6: 294); Muhi b T abar , ar-Ri yd-un-nadrah f
manqi b-i l -ashrah (3: 129); Haytham, Mawrid-uz-zamn
(p. 543 # 2203); and Hi nd i n Kanz-ul -umml (13: 142 #
36444).

23

best ow t he flag on t he per son who loves All h () and
Hi s Messenger () .
1

1. Ibn Mj ah t ransmi t t ed t hi s sah h (sound) had t h i n t he
preface (al -muqaddi mah) t o hi s Sunan (1: 90 # 121); Ibn
Ab si m, as-Sunnah (p. 608 # 1386); Mi zz , Tuhfat-ul-
ashrf bi -mari f at -i l -at rf (3: 203 # 3901); and Nas
reproduced i t wi t h sl i ght l y di fferent words i n Khasi s
am r-i l -mumi n m Al bi n Ab Tl i b (pp. 32, 33 #91).

24
Hadth No. 4
, :
,
, ,
, :
: . : :
. : , ! ,
! .
Bar bin zi b () narrat es: We performed hajj wit h
Al lh s Messenger (). On t he way he st ayed at a place
and commanded us (t o est abl i sh) t he pr ayer in
congregat ion. Aft er t hi s, he hel d Al s hand, and sai d:
Am I not nearer t han t he l ives of t he beli ever s? They
r epl ied: Why not ! He sai d: Am I not near er t han t he l ife of
every beli ever ? They repli ed: Why not ! He sai d: One who
has me as his mast er has t hi s (Al ) as hi s guar di an. O
Al lh! Bef ri end t he one who befr iends him and be t he
enemy of one who i s hi s enemy.
1

1. Ibn Mjah narrated this sound hadth (tradition) in preface (al-
muqaddimah) to his Sunan (1:88 # 116); Ibn Kathr, al-Bidyah
wan-nihyah (4:168); Hind, Kanz-ul-umml (11:602 # 32904);
Ibn Askir, Trkh Dimashq al-kabr (45:167, 168); and Ibn Ab
sim briefly mentioned in as-Sunnah (p.603 # 1362).

25

Hadth No. 5
, :
, ,
: ,
,
, :
: . :
: . : ,
: , ! ,
. : , :
!
.
It i s narrat ed by Bar bin zi b () : We were on a
j ourney wit h All hs Messenger () . (On t he way) we
st ayed at Ghadr Khum. There it was announced t hat t he
pr ayer was about t o be offer ed. The space under t wo t rees
was cleaned for All h s Messenger ( ). Then he offered
t he zuhr (noon) pr ayer , and, hol ding Al s hand, he sai d:
Dont you know t hat I am even near er t han t he l ives of t he
beli ever s? They sai d: Why not ! He sai d: Dont you know
t hat I am even nearer t han t he l ife of every bel iever? They
sai d: Why not ! The narrat or says t hat he sai d whi le
hol ding Al s hand: One who has me as hi s mast er has
Al as hi s mast er. O Al lh! Befri end t he one who
befri ends him ( Al ) and be t he enemy of one who i s hi s
enemy. The narrat or says t hat aft er t hi s Umar ( bin al-
Khat t b ()) met Al () and sai d t o him: O I bn Ab
Tl i b! Congrat ul at ions, you have become t he mast er of

26
every male and femal e bel iever, morning and evening (for
ever).
1

1. Ahmad bin Hambal related it from Bar bin zib through two
different chains of transmission in al-Musnad (4:281); Ibn Ab
Shaybah, al-Musannaf (12:78 # 12167); Muhib Tabar, Dhakhir-
ul-uqb f manqib dhaw al-qurb (p.125), ar-Riyd-un-nadrah
f manqib-il-ashrah (3:126, 127); Hind, Kanz-ul-umml
(13:133, 134 # 36420); Ibn Askir, Trkh Dimashq al-kabr
(5:167, 168); Ibn Athr, Asad-ul-ghbah (4:103); and Ibn Kathr in
al-Bidyah wan-nihyah (4:169; 5:464).
Ahmad bin Hambal in his book Fadil-us-sahbah (2:610 #
1042) has added the following words in the tradition related to
Umar bin al-Khattb (). The Prophet () said:
, ,
.
: : .
(O Allh!) Be the enemy of one who is his
(Als) enemy, and help him who helps him, and love
him who loves him.
Shubah says that the Prophet () said in its
place, Bear malice towards him who bears malice
towards (Al).
Manw has written in Fayd-ul-qadr (6:217) that when Ab
Bakr () and Umar () had heard the Prophets saying One
who has me as his master has Al as his master they said to
Al () : O son of Ab Tlib! You have become the master of
every male and female believer, morning and evening (for ever).
Dhahab has said in Siyar alm-in-nubal (2:623, 624) that
Umar () uttered the words:
!
O Al! Congratulations.

27

Hadth No. 6
, :
: ` .
I bn Bur aydah has at t ribut ed it t o hi s f at her: Al lh s
Messenger () sai d: One who has me as hi s guar dian
has Al as hi s guar di an.
1

1. Ahmad bin Hambal narrated it in al-Musnad (5:361), and Fadil-
us-sahbah (2:563 # 947); Ibn Ab sim, as-Sunnah (pp.601, 603
# 1351, 1366); Hkim, al-Mustadrak (2:131 # 2589); Ibn Ab
Shaybah, al-Musannaf (12:57 # 12114); Tabarn, al-Mujam-ul-
kabr (5:166 # 4968), al-Mujam-ul-awsat (3:100, 101 # 2204); Ibn
Askir, Trkh Dimashq al-kabr (45:143); Haytham, Majma-uz-
zawid (9:108); and Hind in Kanz-ul-umml (11:602 # 32905).
The same tradition has been reproduced by Hind in Kanz-ul-
umml (15:168, 169 # 36511), using slightly different words and
he says that it has been narrated by Ibn Rhawayh and Ibn Jarr.
Ibn Askir narrated it through Ftimah ( ) also in
Trkh Dimashq al-kabr (45:142).

28
Hadt h No. 7
, :
,
, , : ,
, : ,
, ,
. : ,
. , :
, ! , .
It i s narr at ed by Zayd bin Ar qam () : When Al lh s
Messenger () was ret urning aft er t he Haj jat - ul- wad,
he st ayed at Ghadr Khum. He commanded t hat a canopy
shoul d be put up and so it was done. Then he sai d: It
seems as if I am about t o breat he my l ast which I shal l
accept . Indeed, I am leaving t wo import ant t hings in your
mi dst which exceed each ot her in import ance: One (i s)
Al lh s Book and t he ot her ( i s) my progeny. Now it i s t o
be seen how do you t reat bot h of t hem aft er me and t hey
wi l l not be separ at ed from each ot her, and t hey wil l
appear before me at t he Fount ain of kawthar. Then added:
Sur ely Al lh () i s my Mast er and I am t he mast er of
every bel iever. Then, hol ding Al s hand, he sai d: One
who has me as hi s mast er has t hi s ( Al ) as hi s guar dian. O
Al lh! Befr iend him who befri ends him ( Al ) and be t he
enemy of one who i s hi s enemy.
1

1. Hkim narrated it in al-Mustadrak (3:109 # 4576); Nas, as-
Sunan-ul-kubr (5:45, 130 # 8148, 8464); Tabarn, al-Mujam-ul-
kabr (5:166 # 4969); and Ibn Ab sim related it briefly in as-
Sunnah (p.644 # 1555).
Nas related it with a sound chain of authorities in Khasis
amr-il-muminn Al bin Ab Tlib (pp.84, 85 # 76).
Ab Mahsin copied it in al -Mut asar mi n-al -mukht asar
mi n Mashkal -i l -t hr (2:301).

29

Hadt h No. 8
,
:
,
,
, , , ,
, , : !
, , ,
, :
, : .
: .
I bn Wt hilah is r eport ed t o have hear d f rom Zayd bin
Ar qam () t hat t he Prophet () was camping bet ween
Makkah and Medina near f ive dense t rees. The people
cleaned t he place under t he t rees and he rest ed t here for
some t ime. He off ered t he prayer and t hen st ood up t o
address t he people. He pr ai sed Al lh ( ), gave some
advice t o t he audience and t hen sai d what ever All h ( )
want ed him t o say. He sai d: O peopl e! I am leaving t wo
t hings wit h you. You wi l l never go ast ray as long as you
follow t hem and t hese (t wo t hings) ar e Al lh s Book and
my progeny. He t hen added: Dont you know I am near er
t han t he l ives of t he bel ievers? He r epeat ed it t hree t imes.
Everyone sai d: yes. Then he sai d: One who has me as hi s
mast er has Al as hi s mast er .
1

1. Hkim related it in al-Mustadrak (3:109, 110 # 4577); Hind,
Kanz-ul-umml (1:381 # 1657); Ibn Askir, Trkh Dimashq al-
kabr (45:164); and Ibn Kathr in al-Bidyah wan-nihyah (4:168).

30
Hadt h No. 9
, :
,
` ,
, : !
,
,
. , :
! :
. : . :
.
Zayd bin Ar qam () narr at es: We set out wit h
Al lh s Messenger () unt i l we reached Ghad r Khum.
He commanded t hat a canopy shoul d be put up. He looked
t ir ed on t hat day and it was a very hot day. He prai sed
Al lh () and t hen sai d: O peopl e, out of t he prophet s
Al lh () sent , each new prophet had a l ife span half as
much as t hat of hi s predecessor , and it seems t o me t hat
soon I may be call ed (t o breat he my last ) which I shal l
accept . I am leaving in your mi dst somet hing t hat wil l
never let you go ast ray, and t hat i s t he Book of Al lh ( ).
Then he st ood up, hel d Al s hand and sai d: O peopl e,
who is he who i s near er t han your l ives? Al l of t hem sai d:
Al lh ( ) and Hi s Messenger () know bet t er. (Then
added:) Am I not near er t han your lives? They sai d: Why
not ! He sai d: One who has me as hi s mast er has Al as hi s
mast er .
1

1. Hkim graded it sahh (sound) according to the conditions of
Bukhr and Muslim in al-Mustadrak (3:533 # 6272) and Dhahab
confirmed its soundness. Tabarn transmitted it in al-Mujam-ul-

31

Hadt h No. 10
, :

,
:
: ,
, :
, , :
.
Sa d bin Ab Waqs ( ) says t hat he hear d Al lh s
Messenger ( ) descr i be t hree qual it i es of Al (). Had
I possessed anyone of t hem, it woul d have been dearer t o
me t han red camel s.
I hear d him say: Indeed, he ( Al ) i s in my place as
Hr n was in Ms s pl ace, but t her e i s no prophet aft er
me. And I hear d him say: Today I shal l best ow t he flag on
t he per son who loves All h ( ) and Hi s Messenger ( ),
and All h ( ) and His Messenger ( ) love him t oo. And
I hear d him say: One who has me as hi s mast er has Al as
his mast er.
1

kabr (5:171,172 # 4986); and Hind in Kanz-ul-umml (11:602 #
32904).
1. Nas narrated it with sound chain of trasmission in Khasis
amr-il-muminm Al bin Ab Tlib (pp.33, 34, 88 # 10, 80); and
Hind related it in Kanz-ul-umml (15:163 # 36496) through
mir bin Sad with the addition of a few words.
Shsh narrated it through mir bin Sad bin Ab Waqs in
al-Musnad (1:165, 166 # 106).
Ibn Askir narrated it through mir bin Sad and Sad bin
Ab Waqs in Trkh Dimashq al-kabr (45:88).

32
Hadth No. 11
...
) ( ,
: ,
.
: .
: .
: ,
.
Sufyn bin Uyaynah (in prai se of Al ()) r el at es it
from Sa d bin Ab Waqs () t hat of t he four qual it ies of
Al () if I possessed anyone of t hem, I woul d have hel d
it dear er t han such and such, even t he red camel s. (The
four qual it ies were as fol lows: ) (fi rst qualit y) he was
bl essed wit h t he fl ag (on t he occasion of t he bat t le of
Khaybar ; (second qualit y i s) t he Prophet s saying about
him (t hat t hey ar e relat ed) as Hr n and Ms ( were
r elat ed); (t hir d qual it y i s) t he Prophet s saying about him
t hat one who has me as his mast er (has Al as hi s mast er).
(The sub-narrat or) Sufyn bin Uyaynah di d not remember
t he fourt h qual it y.
1

1. Ibn Ab sim related it in as-Sunnah (p.607 # 1385); and Diy
Maqdis in al-Ahdth-ul-mukhtrah (3:151 # 948).
Ahmad bin Hambal related it with a fair (hasan) chain of
authorities in Fadil-us-sahhah (2:643 # 1093).
Ibn Askir narrated this tradition through Sad bin Ab Waqs
who mentioned the four qualities in detail in Trkh Dimashq al-
kabr (45: 89-91).

33

Hadth No. 12
)
( , : :

,
, :
, ,
.
Abd- ur- Rahmn bin Sbit (in prai se of Al ())
r elat es t hat Sa d () sai d: I hear d Al lh s Messenger
( ) descr i be t hr ee of Al s qual it ies t hat if I am blessed
wi t h anyone of t hem I woul d hol d it dear er t han t he wor l d
and it s cont ent s. I hear d Allhs Messenger ( ) say: One
who has me as hi s mast er (has Al as hi s mast er ), and you
are in my pl ace as Hr n was in pl ace of Ms, and I shal l
best ow t he f lag on him ( who i s a f ri end of All h () and
Hi s Messenger ( ), and Al lh ( ) and Hi s Messenger
( ) are hi s fr iends).
1

1. Ibn Ab sim related it in as-Sunnah (p.608 # 1386); Ibn Ab
Shaybah, al-Musannaf (12:61 # 12127); and Diy Maqdis
declared its chain of transmission sahh (sound) in al-Ahdth-ul-
mukhtrah (3:207 # 1008).
Ibn Askir narrated it in Trkh Dimashq al-kabr (45:88,89).

34
Hadth No. 13
, , , :
,
, , : !
:
, ! ,
: . : : . :
.
Rif ah bin Iys ad-Dabb relat es on t he aut horit y of
his f at her who r el at es it on t he aut horit y of hi s
gr andfat her. He sai d: We wer e wit h Al () on t he day of
t he Bat t le of Jamal . He sent a message for Talhah bin
Ubaydullh () who call ed on him. He sai d: I make you
swear by Al lh! Have you hear d from t he Messenger of
Al lh () : One who has me as hi s mast er has Al as hi s
mast er . O All h! Bef riend him who befr iends him and be
his enemy who i s hi s enemy. Talhah () sai d: Yes. Al
() sai d: Then why do you bat t le wit h me? Talhah ()
sai d: I di d not remember it . The narr at or sai d: ( Aft er t hi s)
Talhah () went back.
1

1. Hkim narrated it in al-Mustadrak (3:371 # 5594), Bayhaq, al -
It i qd wal -hi dyah i l sab l -i r-ri shd al madhhab-is-
sal af wa ashb-i l -had t h (p.373); Ibn Askir, Trkh Dimashq
al-kabr (27:76); Hind, Kanz-ul-umml (11:332 # 31662); and
Haytham said in Majma-uz-zawid (9:107) that this tradition has
been narrated by Bazzr through Nadhr.

35

Hadth No. 14
, : ,
,
, , ,
, : !
: , ! :
.
It is narrat ed by Buraydah (): I t ook part in t he
Bat t le of Yemen wit h Al () and I had a complaint
against him. When I went t o see t he P rophet (( )
r et urning from war ), I ment ioned Al in rat her improper
wor ds. I saw t hat t he Prophet s face had fl ushed, and he
sai d: O Bur aydah! Am I not nearer t han t he l ives of t he
beli ever s? I sai d: why not , O Messenger of Al lh! At t hi s,
he sai d: One who has me as hi s mast er has Al as hi s
mast er .
1

1. Ahmad bin Hambal related it in al-Musnad (5:347), and Fadil-
us-sahbah (2:584, 585 # 989); Nas, as-Sunan-ul-kubr (5:130
# 8465), Khasis amr-il-muminn Al bin Ab Tlib (p. 86 # 78),
and Fadil-us-sahbah (p.14 # 42); Hkim, al-Mustadrak (3:110
# 4578); Ibn Ab Shaybah, al-Musannaf (12:84# 12181); Ibn Ab
sim, al-had wal-mathn (4:325, 326); Shsh, al-Musnad
(1:127); Tabarn, al-Mujam-ul-awsat (1:229 # 348); Muhib
Tabar, ar-Riyd-un-nadrah f manqib-il-ashrah (3:128); Ab
Ul, Tuhfat-ul-ahwadh (10:147); Ab Nuaym, Hilyat-ul-awliy
wa tabaqt-ul-asfiy (4:23); Ibn Askir, Trkh Dimashq al-kabr
(45:142, 146-8); and Hind in Kanz-ul-umml (13:134 # 36422).
Ibn Kathr said in al-Bidyah wannihyah (4:168; 5:457) that
the tradition narrated by Nas has a sound chain of succession
(isnduh jayyid qaw) and all of its narrators are of integrity
(rijluh thiqah).

36
Hadth No. 15
, :
:
, , .
:
, :
: .
: , ! ,
.
Maymn Ab Abdul lh descr i bes t hat he hear d Zayd
bi n Ar qam () say: We came down t o a val ley, named t he
vall ey of Khum, wit h t he Messenger of Al lh ( ). So he
commanded t he people t o gat her for t he pr ayer and l ed t he
congregat ion in t err i bl e heat . Then he del iver ed t he
sermon, and a shade was improvi sed by hanging a pi ece of
clot h from t he t r ee t o prot ect t he Messenger of Al lh
( ) f rom t he heat of t he sun. He sai d: Dont you know
or bear wit ness (t o it ) t hat I am nearer t han t he l ife of
every believer? The peopl e sai d: why not ! He sai d: so one
who has me as his mast er has Al as hi s mast er. O All h!
Be you hi s enemy who i s hi s (Al s) enemy and be you
his fri end who bef riends him.
1

1. Ahmad bin Hambal related it in al-Musnad (4:372); Bayhaq, as-
Sunan-ul-kubr (5:131); Haytham, Majma-uz-zawid (9:104);
Ibn Askir, Trkh Dimashq al-kabr (45:166); and Hind in Kanz-
ul-umml (13:157 # 36485).
Tabarn transmitted it through another chain of transmission
in al-Mujam-ul-kabr (5:195 # 5068).
Ibn Kathr graded its chain of authorities fine (jayyid) in al-
Bidyah wan-nihyah (4:172), and its men are those of thiqah
(trustworthy) hadth.

37

Hadth No. 16
, :
, :
, ,
: , :
, : , ,

, : !
: . :
. : : : ! ,
: .
It i s nar rat ed by At iyyah al- Awf . He says: I asked
Zayd bin Ar qam (): I have a son-in- law who rel at es a
hadth in prai se of Al () based on your narrat ion on t he
day of Ghadr Khum. I want t o hear it ( dir ect ly) from you.
Zayd bin Ar qam () sai d: you are a nat ive of Ir aq. May
you persi st in your habit s! So I sai d: you wi ll not receive
any t ort ur e f rom me. (At t hi s) he sai d: we were at t he spot
of Juhf ah t hat at t he t ime of zuhr (noon prayer) t he
Prophet ( ), hol ding Al s hand, came out . He sai d: O
people! Dont you know t hat I am even nearer t han t he
l ives of t he bel ievers? They sai d: why not ! Then he sai d:
one who has me as his mast er has Al as his mast er.
At iyyah sai d: I inquir ed f urt her : Di d he al so say t hi s: O
Al lh! Be hi s fr iend who befr iends him (Al ) and be hi s
enemy who i s hi s enemy? Zayd i bn Ar qam sai d: I have
t ol d you all t hat I had hear d.
1

us-sahbah (2:586 # 992); Tabarn, al-Mujam-ul-kabr (5:195 #
5070); Ibn Askir, Trkh Dimashq al-kabr (45:165); and Hind
in Kanz-ul-umml (13:105 # 36343).

38
Hadth No. 17
, :
,
, , :
.
It i s narrat ed by Jbir bin Abdull h ( ) t hat
when we were at Ghad r Khum in Juhf ah, t he Messenger
of All h () came out , t hen, hol ding Al s hand, he
sai d: One who has me as his mast er has Al as hi s
mast er .
1

Nas has narrated this tradition through Sad in Kasis
amr-il-muminn Al bin Ab Tlib (p.97 # 92) with a slight
difference in the use of words.
Haytham has referred to it in Majma-uz-zawid (9:107) that
it has been narrated by Bazzar and its narrators are reliable
(thiqah).
Maymn Ab Abdullh describes that Zayd bin Arqam ()
related this tradition when someone asked him about Al (), and
Hind has reproduced this tradition in Kanz-ul-umml (13:104,
105 # 36342).
1. Ibn Ab Shaybah related it in al-Musannaf (12:59 # 12121); Hind,
Kanz-ul-umml (13:137 # 32433); Ibn Askir, Trkh Dimashq
al-kabr (45:169, 170, 172); and Ibn Kathr has written in al-
Bidyah wan-nihyah (4:173) that Dhahab has graded it fair
(hasan).
Dhahab narrated it through Abdullh bin Muhammad bin
Aql in Siyar alm-in-nubal, (7:570, 571), who said, Al bin
Husayn, Muhammad bin Hanafiyyah, Ab Jafar and I were at
Jbirs house. Dhahab says that the text of the tradition is
successive.

39

Hadth No. 18

, , :
! : . :
: ,
: . :
.
It i s narr at ed by Al t hat t he Holy Prophet ( ) was
st anding under a t ree at Khum and he was hol ding Al s
hand. He sai d: O people! Dont you bear wit ness t hat
Al lh () and Hi s Messenger ( ) ar e even nearer t han
your lives? They sai d: Why not ! (Then he added: Dont
you bear wit ness) t hat Al lh ( ) and His Messenger are
your mast ers. They sai d: Why not ! He sai d: One who has
me as his mast er has t hi s ( Al ) as hi s mast er .
1

1. Ibn Ab sim related it in as-Sunnah (p. 603 # 1360); Ibn Askir,
Trkh Dimashq al-kabr (45:161, 162); and Hind has said in
Kanz-ul-umml (13:140 # 36441) that Ibn Rhawayh, Ibn Jarr,
Ibn Ab sim and Mahmil narrated it in Aml, and graded it
sahh (sound).

40
Hadth No. 19
...
: !
,
, ,
, :
, . :
, , ,
, , ,
,
: , . : ! . : !
, ,
!
, . :
,
, ,
, ,
,
, ,

.
It is narrat ed by Hudhayf ah bin Usayd al- Ghifr
() He ( ) sai d: O people! I have been t ol d by a
hi ghly reli abl e sour ce t hat All h () gave every prophet
half t he l ife span of hi s predecessor and I appr ehend I
shall ( soon) r eceive t he cal l and I shal l accept it . I shall be

41

asked (about my r esponsi bil it ies) and you wi ll (al so) be
asked (about me). What do you say ( about t hi s) ? They
sai d: we bear wit ness t hat you st r uggl ed har d t o groom us
i n t he fait h and t aught us virt uous t hings. May Al lh ( )
bl ess you wit h a noble r ewar d! He sai d: Dont you bear
wi t ness t hat t here i s no god but Al lh () and Muhammad
i s Al lh s servant and Hi s Messenger ; Paradi se and Hel l
are a r ealit y and li fe aft er deat h i s a r ealit y and t her e is no
doubt about t he Day of Judgement and Al lh ( ) wil l
r ai se us again from t he graves? Al l of t hem repli ed: why
not ! We bear wit ness t o al l t hi s. He sai d: O Al lh! Be you
a wit ness. He sai d: O people! Surely Al lh is my mast er
and I am t he mast er of all bel iever s and I am near er t han
t hei r l ives. One who has me as hi s mast er has Al as hi s
mast er . O All h! Be hi s fr iend who befr iends him and be
his enemy who i s hi s (Al s) enemy. O people! I am t o
l eave before you and you wi ll meet me at t he Fount ain (of
kawthar). This fount ain i s even wi der t han t he dist ance
bet ween Basra and San . It has si lver bowl s as bi g as t he
st ar s. When you come t o me, I wi l l ask you about t wo
hi ghly import ant t hings. It i s t o be seen how you t reat
t hem in my absence. The f ir st import ant t hing is Al lh s
Book whi ch is relat ed in one aspect t o All h ( ) and, in
anot her aspect , t o Hi s servant s. If you hol d on t o it f irmly,
you wi ll neit her go ast ray nor deviat e (from t r ut h); and
(t he second import ant t hing) i s my progeny, t hat i s, t he
member s of my f ami ly. Hol d on t o t hem. The hi ghest
aut hor it y has t ol d me t hat surely t hese t wo wi l l never
deviat e from t he t r ut h and t hey wi l l meet me at t he
Fount ain.
1

1. Tabarn related it in al-Mujam-ul-kabr (3:67, 180, 181 # 2683,
3052; 5:166, 167 # 4971); Haytham, Majma-uz-zawid (9:164,
165); Ibn Askir, Trkh Dimashq al-kabr (45:166, 167); Ibn
Kathr, al-Bidyah wan-nihyah (5:463); and Hind in Kanz-ul-
ummal (1:188, 189 # 957, 958).
Ibn Askir related it from Sad also in Trkh Dimashq al-
kabr (45:169).

42
Hadth No. 20
, :
, ,
, : ,
,
, : ! :
. : :
. : : . :
,
, :
, ! , ,
! ,
.
It i s narr at ed by Jar r () t hat at t he occasion of
Haj jat - ul- wad we were wit h t he Messenger of Al lh
( ). We r eached a pl ace cal led Ghadr Khum. When t he
cal l came for congregat ional prayer, al l t he (Makkan)
Immi grant s and (Medinan) Helpers ral l ied t here. Then t he
Prophet ( ) st ood bet ween us and addr essed us: O
people! What wit ness do you bear ? They sai d: We bear
wi t ness t hat t here i s no god but Al lh ( ). He sai d: Then
what ? They sai d: Sur ely Muhammad () i s His servant
and Messenger . He sai d: t hen who i s your guar dian? They
sai d: All h () and Hi s Messenger. Then added: who el se
i s your guar dian? Then he made Al () st and up by
hol ding hi s hand and, hol ding ( Al s) bot h arms sai d:
Thi s (Al) i s hi s mast er whose mast er i s Al lh ( ) and
Hi s Messenger. O Al lh! Be hi s fri end who befri ends him
and be hi s enemy who i s hi s ( Al s) enemy. O All h!
Love him who loves him ( Al ) from among t he people

43

and bear mal ice t owar ds him who bears mali ce t owar ds
him ( Al ).
1

1. Tabarn transmitted it in al-Mujam-ul-kabr (2:357 # 2505);
Haytham, Majma-uz-zawid (9:106); Ibn Askir, Trkh
Dimashq al-kabr (45:179); and Hind in Kanz-ul-umml (13:138,
139 # 36437).

44
Hadth No. 21
,
:
, : , ! ,
, , .
Amr bin Dh Mur () and Zayd bin Ar qam () have
narrat ed t hat t he Prophet () delivered an address on t he
day of Ghadr Khum. He sai d: One who has me as hi s
mast er has Al as his mast er. O Al lh! Be his fri end who
befri ends him and be hi s enemy who i s hi s enemy, and
help him who helps him and assist him who assi st s him.
1

1. Tabarn related it in al-Mujam-ul-kabr (5:192 # 5059);
Haytham, Majma-uz-zawid (9:104, 106); Hind, Kanz-ul-
umml (11:609 # 32946); and Ibn Kathr in al-Bidyah wan-
nihyah (4:170).
Nas has reproduced it in Khasis amr-il-muminn Al bin
Ab Tlib (pp.100,101 # 96) on the authority of Amr Dh Mur.

45

Hadth No. 22
Exeget es and had th- scholar s have descr i bed t he fol lowing
narrat ion in t he mode of revelat ion of t he ver se:
'' ' ' .
Today, I have perfected your religion
f or you.
1

, :
, ,

, : :
, . : .
:
! , : } '
'' ' { .
Ab Hur ayrah () has narrat ed t hat one who fast ed
on 18 Dhul-hij jah wi l l receive a rewar d equal t o 60
mont hs of fast ing. Thi s was t he day of Ghadr Khum when
t he Prophet () , hol ding Al bin Ab Tli bs hand, sai d:
Am I not t he guar di an of t he beli ever s? They sai d: why
not , O messenger of All h! He sai d: One who has me as
his mast er has Al as his mast er. At t hi s Umar bin al-
Khat t b () sai d: congrat ul at ions! O I bn Ab Tl i b! You
are my mast er and (t he mast er of ) every Musli m. (On t hi s
occasion) Al lh r evealed t hi s verse: Today, I have
perfect ed your r el i gion for you.
2

1. Qur'n (al-Midah, the Table spread) 5:3.
2. Khatb Baghdd related it in Trkh Baghdad (8:290); Whid,
Asbb-un-nuzl (p.108); Rz, at-Tafsr-ul-kabr (11:139); Ibn
Askir, Trkh Dimashq al-kabr (45:176,177); Ibn Kathr, al-

46
Hadth No. 23
Imm Rz comment s on t he mode of r evelat ion of t hi s
verse:
` ` ` ' ' ' ` .
( O (honoured) Messenger! Whatever
has been reveal ed to you from your Lord,
convey (i t all to the people).
1

,
, :
, ! , .
, : !
.

.
This verse has been reveal ed t o st r ess Al s
excell ence, and when t he ver se was reveal ed, t he Prophet
( ) caught hol d of Al s hand and sai d: One who has
me as hi s mast er has Al as hi s mast er. O Al lh! Be hi s
fr iend who befr iends him, and be hi s enemy who is hi s
enemy. ( Soon) aft er t hi s, Umar () met him (Al ())

Bidyah wan-nihyah (5:464); and Tabarn in al-Mujam-ul-
awsat (3:324#).
Ibn Askir narrated it through Ab Sad al-Khudr in Trkh
Dimashq al-kabr (45:179)
Suyt said in ad-Durr-ul-manthr fit-tafsr bil-mathr
(2:259) that the verse (5:3) revealed when the Prophet () said
on the day of Ghadr Khum:
.
One who has me as his master has Al as his
master.

47

and sai d: O I bn Ab Tli b! I congr at ulat e you, now you
are my (mast er) and t he mast er of every male and f emale
beli ever .
It has been narr at ed by Abdull h bin Abbs, Bar
bi n zi b and Muhammad bin Al ().
1

1. Rz related the tradition in at-Tafsr-ul-kabr (12:49, 50).
Ibn Ab Htim Rz has copied Ab Sad al-Khudrs
tradition from Atiyyah al-Awf in Tafsr-ul-Qur'n-il-azm
(4:1172 # 6609) to point out that the verse (5:67) was revealed in
praise of Al bin Ab Tlib ().
The following also related the tradition:
i. Whid, Asbb-un-nuzl (p. 115).
ii. Suyt, ad-Durr-ul-manthr fit-tafsr bil-mathr (2:298).
iii. ls, Rh-ul-man (6:193).
iv. Shawkn, Fath-ul-qadr (2:60).

48
Hadth No. 24
Most of t he had th- scholar s have descri bed t he t radit ion
gi ven below in t he mode of revel at ion of t he ver se:
` ` ` ' ' '
` ' ` ' ` ` ' ` ` '
` ' O
(Surely your (helping) f ri end is Al lh
and Hi s Messenger and (along with them)
are the believers who establ i sh prayers, pay
zakh and bow down ( in humi li ty before
Allh () ).
1

, :

, ,
, ,
: } ` ` ` ' '
' ` ' ` ' ` ` ' ` ` ' ` ' {
, :
, ! , .
It is nar rat ed by Ammr bin Ysir () t hat a beggar
came up t o Al () and st ood besi de hi m. He was
kneel ing in prayer . He (t he beggar) pul led out hi s ring and
he gave t he r ing t o t he beggar. Then Al () called on t he
Prophet ( ) and t ol d him t he news. At t hi s occasion,
t hi s verse was revealed t o him: ( Surely your (helping)
fr iend i s Al lh and Hi s Messenger and (along wit h t hem)
are t he beli ever s who est abl i sh prayer s, pay zakh and
bow down (in humi l it y befor e Al lh ()) . Al lh s


49

Messenger () r ead out t he ver se and sai d: One who has
me as hi s mast er has Al as hi s mast er. O Al lh! Be hi s
fr iend who befri ends him ( Al ) and be hi s enemy who i s
his enemy.
1

1. Tabarn related it in al-Mujam-ul-awsat (7:129, 130 # 6228), al-
Mujam-ul-kabr (4:174 # 4053; 5:195, 203, 204 # 5068, 5069,
5092, 5097), and in al-Mujam-us-saghr (1:65).
Ahmad bin Hambal narrated it in al-Musnad (1:119; 4:372);
Hkim, al-Mustadrak (3:119, 371 # 4576, 5594); Diy Maqdis,
al-Ahdth-ul-mukhtrah (2:106, 174 # 480, 553); Haytham,
Majma-uz-zawid (7:17), Mawrid-uz-zamn (p.544 # 2205);
Ibn Athr, Asad-ul-ghbah f marifat-is-sahbah (2:362; 3:487);
Hind, Kanz-ul-umml (11:332, 333 # 31662; 13:104, 169 #
36340, 36511); and Khatb Baghdd in Trkh Baghdad (7:377).
Hind has written in Kanz-ul-umml (11:609 # 32950):
Tabarn related this tradition from Ab Hurayrah () and twelve
Companions (), and Imm Ahmad bin Hambal has related it
from Ab Ayyb al-Ansr () and a larger number of
Companions (). Hkim has narrated it from Al () and Talhah
() in al-Mustadrak. Imm Ahmad bin Hambal and Tabarn
have related this tradition from Al, Zayd bin Arqam and thirty
Companions (). Ab Nuaym has copied it from Sad in Fadil-
us-sahbah and Khatb Baghdd has copied it from Anas ().
Khatb Baghdd has copied it in Trkh Baghdad (12:343)
from Abdullh bin Abbs () along with the words:
.
One who has me as his master has Al as his master.

50
Hadth No. 25
, :
:
,
,
,
.
It is narrat ed by Ammr bin Ysir ( ) t hat t he
Messenger of Al lh ( ) sai d: whoso beli eved me and
endorsed me, I shall pass on t o him t he l egacy of Al s
spi rit ual l eadership. Anyone who regar ded him as hi s
guar dian, he r egar ded me as hi s guar di an, and anyone who
r egar ded me as his guar di an, he regar ded All h ( ) as hi s
Guar dian, and anyone who loved him (Al) , he loved me
and one who loved me loved All h ( ), and one who bore
mal ice t owar ds him ( Al ) bor e mal ice t owar ds me and one
who bore mal ice t owar ds me bor e mal ice t owar ds Al lh
( ).
1

1. Haytham has related this tradition from Tabarn in Majma-uz-
zawid (9:108, 109) and has called its narrators credible (thiqah);
and Hind copied it in Kanz-ul-umml (11:611 # 32958).
Ibn Askir narrated it in Trkh Dimashq al-kabr (45:181,
182).

51

Hadth No. 26
,
: .
It i s nar rat ed by Al (() himsel f) t hat t he Prophet
( ) sai d on t he day of Ghadr Khum: One who has me as
his mast er has Al as his mast er.
1

1. Ahmad bin Hambal related it with a sound chain of authorities in
al-Musnad (1:152), and Fadil-us-sahbah (2:705 # 1206); Ibn
Ab sim, as-Sunnah (p.604 # 1369); Tabarn, al-Mujam-ul-
awsat (7:448 # 6878); Hind, Kanz-ul-umml (13:77, 168 # 32950,
36511); Ibn Askir, Trkh Dimashq al-kabr (45:161, 162, 163);
and Ibn Kathr in al-Bidyah wan-nihyah (4:171).
Haytham, copying it in Majma-uz-zawid (9:107), has
commented that its narrators are credible (rijluh thiqah).

52
Hadth No. 27
, :
:
.
: .
Abdullh bin Bur aydah al- Aslam ( )
r elat es t hat t he Prophet ( ) sai d: Al i s indeed hi s
guar dian whose guar dian I am.
Anot her t radit ion i s at t ri but ed t o him (t hat t he
Prophet () sai d) : Al i s hi s guar dian whose guar dian I
am.
1

1. Hkim related it in al-Mustadrak (2:129, 130 # 2589); Ahmad bin
Hambal, al-Musnad (5:350, 358, 361); Nas, Khasis amr-il-
muminn Al bin Ab Tlib (pp. 85, 86 # 77); Abd-ur-Razzq, al-
Musannaf (11:225 # 20388); Ibn Ab Shaybah, al-Musannaf (12:84
# 12181); and Manw in Fayd-ul-qadr (6:218).
Hkim is of the view that this tradition is quite compatible
with the requirements of Bukhr and Muslim for a sahh (sound)
hadth, and narrated the tradition through another chain of
transmission on the authority of Sad bin Ubaydah () who has
relied on the narration of Ab Awnah. He has also narrated it
briefly on the authority of Buraydah al-Aslam () at another
place in al-Mustadrak (3:110 # 4578).
Ab Nuaym related it briefly with the words
(one who has me as his master has Al as his master in
Hilyat-ul-awliy wa tabaqt-ul-asfiy (4:23).
Ibn Askir related it in Trkh Dimashq al-kabr (45:76).
Haytham copied it in Majma-uz-zawid (9:108) and said:
Bazzar narrated it and its men are those of sound hadth (rijluh
sahh)
Hind related it briefly with the words
(one who has me as his master has Al as his master) in Kanz-
ul-umml (11:602 # 32905).

53

Hadth No. 28
The same t radit ion i s narrat ed by I bn Buraydah () on t he
aut hor it y of his fat her in sli ght ly di ffer ent wor ds t hat t he
Prophet ( ) sai d:
! ,
, ,
, ,
, ...
. : !
:
.
What wil l happen t o t he peopl e who show r udeness t o
Al ! ( Beware) t hat anyone who i s r ude t o Al is r ude t o
me, and anyone who part ed from Al part ed from me.
Sur ely Al i s from me and I am from Al. He has been
creat ed from my cl ay and I have been cr eat ed from
I br hm s cl ay and I have an edge over I br hm. Some of
us ar e t he chil dren of ot her s and All h ( ) hear s and
knows al l t hese t hings And He is t he guar dian of al l of
you aft er me. ( Bur aydah ( ) descri bes t hat ) I sai d: O
Messenger of All h! Spar e some of your t ime and ext end
your hand. I want t o t ake t he oat h of reaffir ming I slam at
your hand. And I di d not part from him, so much so t hat I
r eaff irmed my f ait h in I sl am.
1

1. Tabarn narrated it in al-Mujam-ul-awsat (7:49, 50 # 6081); and
Haytham in Majma-uz-zawid (9:128).

54
Hadth No. 29
,
: )
:( .
Amr bin Maymm ( ) has at t ri but ed it t o
I bn Abbs ( ) t hat t he Messenger of Al lh
( ) sai d: Sur ely one who has me as hi s mast er has Al
as hi s mast er .
1

1. Ahmad bin Hambal narrated it in al-Musnad (1:331); Nas,
Khasis amr-il-muminn Al bin Ab Tlib (pp. 44, 46 # 23);
Hkim, al-Musadrak (3:132-134 # 4652); Tabarn, al-Mujam-ul-
kabr (12:77, 78 # 12593); Haytham, Majma-uz-zawid (9:119,
120); and Muhib Tabar in ar-Riyd-un-nadrah f manqib-il-
ashrah (3:174, 175), and Dhakhir-ul-uqb f manqib dhaw-il-
qurb (pp.156-158).
The words of this tradition as recorded in as-Sunnah
(pp.600,601 # 1351) by Ibn Ab sim are as follows:
.
Who has me as his guardian has Al as his
guardian.
The tradition narrated by Nas has a sound chain of
succession.
Dhahab graded Hkims narrated tradition as sahh (sound).
Haytham has said that it has been narrated by Ahmad and
Tabarn and its men are those of sahh (sound) hadth except Ab
Balj Farz while he is thiqah (trustworthy).

55

Hadth No. 30
) (: !
, .
(The Prophet () sai d): Beware! Sur ely All h i s my
guar dian and I am t he guar di an of every bel iever, ( and)
one who has me as hi s mast er has Al as hi s mast er.
1

1. Hind, while relating it in Kanz-ul-umml (11:608 # 32945), has
commented that this tradition has been narrated by Ab Nuaym in
Fadil-us-sahbah on the authority of Zayd bin Arqam () and
Bar bin al-zib ().
Asqaln also narrated it in al-Isbah f tamyz-is-sahbah
(4:328).

56
Hadth No. 31
, :
, , ,
: !
: , ! ,
: :
: ,
! , .
Ab Yaz d al- Awd has r el at ed it on t he aut horit y of
his fat her t hat (once) Ab Hur ayrah () ent er ed t he
mosque. The people gat hered round him. One young man
(from among t hem) st ood up and sai d: I make you swear
by All h and ask you: Have you hear d t he Messenger of
Al lh ( ) say t hat one who has me as hi s mast er has
Al as his mast er . O Al lh! Befri end him who befr iends
him ( Al) , and be hi s enemy who i s hi s enemy. At t hi s he
sai d: I bear wit ness t hat I have hear d t he Messenger of
Al lh () say t hi s: One who has me as hi s mast er has
Al as his mast er . O Al lh! Befri end him who befr iends
him and be his enemy who i s his enemy.
1

1. Ab Yal narrated it in al-Musnad (11:307 # 6423): Ibn Ab
Shaybah, al-Musannaf (12:68 # 12141); Haytham, Majma-uz-
zawid (9:105, 106); Ibn Askir, Trkh Dimashq al-kabr
(45:175); and Ibn Kathr in al-Bidyah wan-nihyah (4:174).

57

Hadth No. 32
, :
, : ,
,
: .
Ab Ishq narrat ed t hat he hear d Sa d bin Wahb say:
Al () t ook oat h from t he people, at which f ive or six
Companions () st ood up and bore wit ness t hat Al lh s
Messenger ( ) had sai d: One who has me as hi s mast er
has Al as hi s mast er.
1

us-sahbah (2:598, 599 # 1021); Bayhaq, as-Sunan-ul-kubr
(5:131); Ibn Askir, Trkh Dimashq al-kabr (45:160); and
Muhib Tabar in ar-Riyd-un-nadrah f manqib-il-ashrah
(3:127).
Nas graded it sahh (sound) in Khasis amr-il-muminn
Al bin Ab Tlib (p.90 # 83).
Diy Maqdis narrated it with a sound chain of authorities in
al-Ahdth-ul-mukhtrah (2:105 # 479).
Haytham related it in Majma-uz-zawid (9:104) and
declared that Ahmads men are sound (rijluh sahh).
Ibn Kathr said in al-Bidyah wan-nihyah (4:170; 5:462) that
its chain of authorities is jayyid (fine).

58
Hadth No. 33
,
:
:
.
Amrah bin Sa d ( ) has narr at ed t hat he
hear d Al () make people swear in an open plain and
asked t hem who had hear d t he Prophet ( ) say t hat who
has him as hi s mast er has Al as him mast er. At t his six
persons st ood up and bore wit ness t o it .
1

1. Nas related it in Khasis amr-il-muminn Al bin Ab Tlib
(pp.89, 91 # 82, 85); Tabarn, al-Mujam-ul-awsat (3:134 #
2275); Bayhaq, as-Sunan-ul-kubr (5:132); and Mizz in Tahdhb-
ul-kaml (22:397, 398).
Ibn Askirs narration in Trkh Dimashq al-kabr (45:159)
has eighteen witnesses.
Tabarn related it in Mujam-us-saghr (1:64, 65) and it had
twelve witnesses, including Ab Hurayrah, Ab Sad and Anas
bin Mlik (). Haytham copied in Majma-uz-zawid (9:108).

59

Hadth No. 34
, , :
:
:
: . : ,
! ,
.
Ab Tufayl narr at ed it on t he aut hor it y of Zayd bin
Ar qam () t hat Al () asked people on oat h who among
t hem had hear d t he Messenger of All h () say on t he
day of Ghadr Khum: Dont you know t hat I am near er
t han t he l ives of t he bel ievers? They sai d: Why not ! He
sai d: One who has me as hi s mast er has Al as hi s mast er.
O All h! Befr iend him who befr iends him ( Al ) and be
his enemy who i s hi s ( Al s) enemy. (At Ali s
conver sat ion, ) t welve persons st ood up and bore wit ness
t o t hi s inci dent .
1

1. Tabarn related it in al-Mujam-ul-awsat (2:576 # 1987);
Haytham, Majma-uz-zawid (9:106); Ibn Askir, Trkh
Dimashq al-kabr (45:157, 158); Muhib Tabar, ar-Riyd-un-
nadrah f manqib-il-ashrah (3:127); Hind, Kanz-ul-umml
(13:157 # 36485); and Shawkn in Darr-us-sahbah (p.211).

60
Hadth No. 35
,
:

. : ,

:
: . : ! , !
, .
Sa d bin Wahb and Zayd bin Yut hay ( )
narrat e t hat Al () made people swear in an open plain
and asked anyone t o st and up who had hear d t he Prophet
( ) say somet hing on t he day of Ghadr Khum. The
narrat or says: Six (men) from Sa ds si de and six from
Zayd s si de st ood up and bore wit ness t hat t hey had hear d
t he Prophet ( ) say about Al () on t he day of Ghadr
Khum: I s All h not nearer t han t he lives of t he bel iever s?
The people sai d: Why not ! Then he sai d: O All h! One
Be you his fr iend who befr iends him ( Al) , and be hi s
enemy who i s hi s ( Al s) enemy.
1

1. Ahmd bin Hambal related it in al-Musnad (1:118); Ibn Ab
Shaybah, al-Musannaf (12:67 # 12140); Tabarn, al-Mujam-ul-
awsat (3:69, 134 # 2130, 2275), al-Mujam-us-saghr (1:65); Diy
Maqdis, al-Ahdth-ul-mukhtrah (2:105, 106 # 480); Ab
Nuaym, Hilyat-ul-awliy wa tabaqt-ul-asfiy (5:26); Ibn
Askir, Trkh Dimashq al-kabr (45:160); and Hind in Kanz-ul-
umml (13:157 # 36485).
Nas narrated it with sound (sahh) chain of authorities in
Khasis amr-il-muminn Al bin Ab Tlib (pp.90, 100 # 84, 95).
Haytham said in Majma-uz-zawid (9:107,108) that
Tabarns chain of authorities is hasan (fair).

61

Hadth No. 36
, :
: !
:
. :
, :
:
, :
, ! : , !
, .
Abd- ur- Rahmn bin Ab Layl narr at es t hat I saw
Al () in a vast plain. At t hat t ime he was asking people
on oat h t hat anyone who had hear d t he Messenger of Al lh
( ) say on t he day of Ghadr Khum one who has me
as hi s mast er has Al as hi s mast er shoul d st and up and
bear wit ness. Abd- ur- Rahmn sai d: At t hi s t welve Badr
1

Companions () st ood up as I am looking at one of t hem.
Those ( Badr Companions) sai d: We bear wit ness t hat we
hear d t he Messenger of All h ( ) say on t he day of
Ghad r Khum: Am I not near er t han t he l ives of t he
beli ever s and ar e not my wives t hei r mot her s? Al l of t hem
sai d: Why not , O Messenger of All h! At t his he sai d: One
Bef riend him who befr iends him (Al ) and be hi s enemy
who i s hi s ( Al s) enemy.
2

1. The Companions () who took part in defensive war fought at the
plain of Badr near Medina after the aggression of Makkans on
Medinan Muslims.
2. Ahmad bin Hambal narrated it in al-Musnad (1:119); Tahw,
Mashkal-ul-thr (2:308); Diy Maqdis, al-Ahdth-ul-
mukhtrah (2:80, 81 # 458); Khatb Baghdd, Trkh Baghdad
(14:236); Ibn Askir, Trkh Dimashq al-kabr (45:156, 157); Ibn

62
Hadth No. 37
, ,
, : :

, ,
:
: , ! : , :
, ! ,
, , ,
, .
Amr bin Dh Mur, Sa d bin Wahb and Zayd bin
Yut hay() narrat e t hat we hear d Al () say: I want t o
ask every man on oat h who may have hear d t he Prophet
( ) say t hi s on t he day of Ghad r Khum. At t hi s t hirt een
men st ood up and bor e wit ness t hat t he Messenger of
Al lh ( ) sai d: Am I not near er t han t he l ives of t he

Athr, Asad-ul-ghbah (4:102, 103); Ibn Kathr, al-Bidyah wan-
nihyah (4:170; 5:461, 462); and Shawkn in Darr-us-sahbah
(p.209).
Ibn Askir related it from Ziyd bin Ab Ziyd too in Trkh
Dimashq al-kabr (45:161).
Muhib Tabar related it from Ziyd bin Ab Ziyd in ar-Riyd-
un-nadrah f manqib-il-ashrah (3:128).
Haytham says in Majma-uz-zawid (9:105, 106) that it has
been narrated by Ab Yal in al-Musnad (1:257 # 563) and its
men are thiqah (trustworthy).
Hind says in Kanz-ul-umml (13:170 # 36515) that this
tradition has also been narrated by Ibn Jarr, Sad bin Mansr and
Ibn Athr Jazar.
Ahmad bin Hambal has related the tradition from Ziyd bin
Ab Ziyd also in al-Musnad (1:88); and Haytham has copied it in
Majma-uz-zawid (9:106) and declared its men trustworthy
(rijluh thiqah).

63

beli ever s? Al l of t hem sai d: Why not ! O Messenger of
Al lh. The narrat or says t hat he t hen caught hol d of Al s
hand and sai d: One who has me as hi s mast er has Al as
his mast er . O Al lh! Befr iend hi m who befri ends him, and
be hi s enemy who is his ( Al s) enemy, love him who
l oves him (Al) , bear mali ce t owar ds him who bear s
mal ice t owar ds him ( Al ), help him who helps him ( Al )
and degr ade him who (t ri es t o) degrade him ( Al ).
1

1. Haytham said in Majma-uz-zawid (9:104, 105) that Bazzr
related it in al-Musnad (3:35 # 786) and called its men sahh
(sound) except Fitr bin Khalfah while he is thiqah (trustworthy).
Tahw related it in Mashkal-ul-thr (2:308); Hind, Kanz-ul-
umml (13:158 # 36487); Ibn Askir, Trkh Dimashq al-kabr
(45:159, 160); and Ibn Kathr in al-Bidyah wan-nihyah (4:169;
5:462).

64
Hadth No. 38
, :
,
,

: .
Zdhn bin Umar has narr at ed: I hear d Al () in a
meet ing ask people on oat h: Who has hear d t he Messenger
of All h ( ) say somet hing on t he day of Gadh r Khum?
At t hi s, t hirt een men st ood up and t hey confirmed t hat
t hey had hear d t he Messenger of Al lh () say t hi s: One
who has me as hi s mast er has Al as his mast er.
1

1. Ahmad bin Hambal narrated it in al-Musnad (1:84), and Fadil-
us-sahbah (2:585 # 991); Ibn Ab sim, as-Sunnah (p.604 #
1371); Tabarn, al-Mujam-ul-awsat (3:69 # 2131); Bayhaq, as-
Sunan-ul-kubr (5:131); Ab Nuaym, Hilyat-ul-awliy wa
tabaqt-ul-asfiy (5:26); Ibn Jawz, Sifat-us-safwah (1:313);
Haytham, Majma-uz-zawid (9:107); Hind, Kanz-ul-umml
(13:158 # 36487); and Shawkn in Darr-us-sahbah (p.211).
Ibn Kathr in al-Bidyah wan-nihyah (4:169) has copied the
tradition on the authority of Zdhn Ab Umar and has put the
number of witnesses at twelve.
Ibn Kathr has put the number of witnesses at thirteen in the
tradition narrated through Zdhn who narrated it on the authority
of Ibn Umar in al-Bidyah wan-nihyah (5:462).

65

Hadth No. 39
, :
, :
, :
: ,
! : , !
, , , .
, , ,
.
It i s relat ed by Abd- ur- Rahmn bin Ab Layl t hat
Al () addr essed (t he people) and sai d: I make t he
person swear by All h () and I slam t o come for war d
who may have hear d t he Prophet ( ) say on t he day of
Ghad r Khum while hol ding my hand: O Musl ims! Am I
not nearer t han your l ives? All of t hem sai d: Why not ! O
Messenger of All h. He sai d: One who has me as hi s
mast er has Al as hi s mast er . O All h! Befr iend him who
befri ends him and be hi s enemy who is hi s (Al s) enemy,
assist him who assi st s him, help him who helps him and
di sgrace him who ( wi shes t o) di sgrace him ( Al ). At t hi s,
mor e t han t hirt een per sons st ood up and bore wit ness and
t hose who concealed t hese fact s t urned bl ind or di ed of
l eprosy.
1

1. Related by Hind in Kanz-ul-umml (13:131 # 36417).
Ibn Athr narrated it in Asad-ul-ghbah (3:487) through Ab
Ishq who had said: Yazd bin Wadah and Abd-ur-Rahmn bin
Mudlij suffered because they concealed the facts.
Ibn Askir related it in Trkh Dimashq al-kabr (45:158).

66
Hadth No. 40
, :
:
, ,
, ,
: ,
, , , ,
, ,
,
, ,
,
, :
: ! ,
! , ! ,
, , ,
.
Asbagh bin Nubt ah has narrat ed t hat Al () made
people swear in an open plain and asked anyone who had
hear d t he Prophet ( ) say t hi s t o st and up. At t hi s more
t han t hirt een persons st ood up incl uding Ab Ayyb al-
Ansr , Ab Amrah bin Amr bin Muhsan, Ab Zaynab,
Sahl bin Hunayf, Khuzaymah bin Thbit , Abdul lh bin
Thbit al- Ansr , Hubsh bin Jundah as- Sal l, Ubayd
bi n zi b al-Ansr, Numn bin Aj ln al- Ansr , Thbit
bi n Wad ah al- Ansr , Ab Fadl ah al- Ansr and Abd-
ur- Rahmn bin Abd Rab al- Ansr (). Al l of t hem sai d:
We bear wit ness t hat we hear d f rom t he Messenger of
Al lh ( ): Beware! Al lh ( ) i s my Guar dian and I am
t he guar di an of t he beli ever s. I warn you! One who has me

67

as hi s mast er has Al as hi s mast er. O Al lh! Befr iend
him who befri ends him ( Al) and be hi s enemy who i s hi s
( Al s) enemy, love him who loves him (Al) , bear
mal ice t owar ds him who bears mal ice t owar ds him and
help him who helps him (Al ).
1

1. Ibn Athr narrated it in Asad-ul-ghbah f marifat-is-sahbah
(3:465); and Tahw in Mashkal-ul-thr (2:308).
Ibn Athr narrated it through Yal bin Murrah in Asad-ul-
ghbah f marifat-is-sahbah (2:362) and mentioned Yazd or
Zayd bin Sharhl among the witnesses. Najiyah bin Amr was also
mentioned among the witnesses at another place (5:282). mir bin
Layl has been mentioned in another tradition through Yal bin
Murrah (3:137).

68
Hadth No. 41
, :
, :
: ! , !
, . : , .
Zayd bin Ar qam () has narr at ed t hat Al (),
asking peopl e t o bear wit ness, sai d: I make you swear if
anyone of you hear d t he Prophet ( ) say: O Al lh! One
who i s hi s ( Al s) enemy. So on t hi s occasion sixt een men
st ood up and bore wit ness.
1

1. Ahmad bin Hambal narrated it in al-Musnad (5:370); Tabarn, al-
Mujam-ul-kabr (5:171 # 4985); Ibn Kathr, al-Bidyah wan-
nihyah (5:461); and Muhib Tabar in ar-Riyd-un-nadrah f
manqib-il-ashrah (3:127), and Dhakhir-ul-uqb f manqib
dhaw-il-qurb (pp.125, 126).
Haytham has said in Majma-uz-zawid (9:106) that those
who concealed the facts lost their eyesight.

69

Hadth No. 42

, :
: .
,
.
Umayr bin Sa d narrat es t hat he hear d Al ()
gat her ed people in an open plain and I bear wit ness t o it .
So he sai d: I ask on oat h if anyone had hear d t he Prophet
( ) say: One who has me as hi s mast er has Al as hi s
mast er . Ei ght een per sons st ood up and bore wit ness t hat
t hey hear d t he Prophet () say t hi s.
1

1. Haytham, relating this tradition in Majm-uz-zawid (9:108), has
said that it has been narrated by Tabarn and its chain of
authorities is fair (isnduh hasan).
Ibn Askir related it from Umayr bin Sad in Trkh
Dimashq al-kabr (45:158), and through Umayr bin Sad too. The
latter has twelve witnesses.
Ibn Kathr has related it from Umayr bin Sad in al-Bidyah
wan-nihyah (4:171; 5:461) and it has twelve witnesses, including
Ab Hurayrah, Ab Sad and Anas bin Mlik ().
Hind copied it in Kanz-ul-umml (13:154, 155 # 36480); and
Shawkn in Darr-us-sahbah (p.211).

70
Hadth No. 43
, :
, :
,
, :
, :
: , ! :
, ! ,
. :
, :
. :
.
Ab Tuf ayl has narrat ed t hat Al () gat her ed t he
people in an open place and sai d t o t hem: I make every
Muslim swear and ask him if he has hear d t he Prophet
( ) say somet hing (about me) on t he day of Ghadr
Khum, he shoul d st and up. At t his, t hirt y per sons st ood up
whi le Ab Nuaym sai d t hat a l ar ger number of people
st ood up and t hey bor e wit ness t hat ( we r emember t hat
t ime) when t he Messenger of All h () sai d t o t he
people whi le hol ding your hand: Do you know t hat I am
nearer t han t he l ives of t he bel ievers? All of t hem sai d:
yes, O Messenger of Al lh! Then he sai d: one who has me
as his mast er has t hi s (Al ) as hi s mast er . O All h!
who is his ( Al s) enemy. The narrat or says t hat when I
came out I had some doubt . In t he meant ime, I met Zayd
bi n Ar qam () and t ol d him t hat I had hear d Al () say
t hi s. At t hi s Zayd bin Ar qam () sai d: how can you deny

71

whi le I have myself hear d t he Messenger ( ) say t hi s
about Al ()?
1

1. Ahmad bin Hambal related it with sound chain of authorities in al-
Musnad (4:370), and Fadil-us-sahbah (2:682#1167); Bazzr,
al-Musnad (2:133 # 492); Ibn Ab sim, as-Sunnah
(p.603#1366); Bayhaq, as-Sunan-ul-kubr (5:134); Ibn Askir,
Trkh Dimashq al-kabr (45:156); Muhib Tabar, ar-Riyd-un-
nadrah f manqib-il-ashrah (3:127); Haytham, Majma-uz-
zawid (9:104); Ibn Kathr, al-Bidyah wan-nihyah (5:460, 461);
and Shawkn in Darr-us-sahbah (p.209).
Nas, in addition to Ab Tufayl, has also narrated it on the
authority of mir bin Wthilah.
Ibn Hibbn said in his as-Sahh (15:376#6931) that its chain
of authorities is sahh (sound) and its men are thiqah (trustworthy).
Hkim graded it sahh according to the conditions of Imm
Bukhr and Imm Muslim in al-Mustadrak (3:109#4576).
Tabarn narrated it briefly in al-Mujam-ul-kabr
(5:195#5071).
Ibn Athr narrated in Asad-ul-ghbah f marifat-is-sahbah
(6:246) that seventeen persons witnessed the event.
Ibn Kathr has written in al-Bidyah wan-nihyah (4:171) that
rahbah means an open place in the mosque of Kufa.
Haytam has written in as-Sawiq-ul-muhriqah (p.122) that
thirty Companions () have narrated this tradition and its
numerous chains of authorities come under the category of sahh
(sound) and hasan (fair).
Ab Mahsin copied the tradition in al -Mut asar mi n-al -
mukht asar mi n Mashkal -i l -t hr (2:301).

72
Hadth No. 44
, :
, : ! :
:
:
. : , :
: ,
.
Riyh bin al -Hart h has nar rat ed t hat a del egat ion met
Al () and sai d: O our mast er, May God bless you! Al
() asked: how am I your mast er as you are Arabs (and
t hey do not readi ly acknowledge someone as t heir l eader )?
They sai d: we have hear d it from t he Messenger of Al lh
( ) on t he day of Ghad r Khum: one who has me as hi s
mast er , sur ely he has t hi s (Al) as his mast er . Riyh sai d:
when t hose people left , I asked him: who are t hese
people? He sai d: it i s a delegat ion of (Medinan) Helper s
and Ab Ayyb al- Ansr () i s al so one of t hem.
1

us-sahbah (2:572#967); Ibn Ab Shaybah, al-Musannaf (12:60 #
12122); Tabarn, al-Mujam-ul-kabr (4:173, 174 # 4052, 4053);
Muhib Tabar, ar-Riyd-un-nadrah f manqib-il-ashrah (2:169;
3:126); and Ibn Kathr in al-Bidyah wan-nihyah (4:172; 5:462).
Haytham has declared the narrators of this tradition
trustworthy (thiqah) in Majma-uz-zawid (9:103,104).
Ibn Askir narrated it in Trkh Dimashq al-kabr through
Ziyd bin al-Hrith (45:161), Hasan bin al-Hrith (45:162), and
Riyh bin al-Hrith (45: 163).
Ibn Athr narrated through Zirr bin Hubaysh in Asad-ul-
ghbah f marifat-is-sahbah (1:672) that twelve Companions
including Qays bin Thbit, Hshim bin Utbah and Habb bin
Budayl acknowledged Al () as their master.

73

Hadth No. 45
: ,
: ,
, :

, : ,
.
It i s narr at ed by Umar () t hat once a per son had an
ar gument wit h him. He sai d: t he man sit t ing her e wil l
deci de bet ween you and me, and he point ed t owar ds Al
() . That man sai d: t his pot -bel l ied person ( wil l deci de
bet ween us)! Umar () rose from his seat , caught him by
t he coll ar and l ift ed him from t he ground. Then he sai d:
Do you know t hat t he per son you consi der wort hless i s my
mast er as wel l as t he mast er of every Muslim.
1

1. Muhib Tabar has said in ar-Riyd-un-nadrah f manaqib-il-
ashrah (3:128) that Ibn Sammn has documented this narration.

74
Hadth No. 46
,
: !
, :
, : !
,
.
It i s narrat ed by Umar () t hat t wo Bedouins came
t o him disput ing wit h each ot her. He sai d t o Al (): O
Ab Hasan: deci de bet ween t hese t wo. So he deci ded
bet ween t hem (and set t led t heir di sput e). One of t hem
sai d: I s he t he only one left t o deci de bet ween us? (At
t hi s) Umar () moved t owar ds him and caught him by
his coll ar and sai d: May you be dead! Do you know who
he is? He i s my mast er and t he mast er of every believer
( and) one who does not acknowledge him as his mast er i s
not a bel iever.
1

1. Muhib Tabar has narrated this tradition in Dhakhir-ul-uqb f
manqib dhaw-il-qurb (p.126), and says that Ibn Sammn has
mentioned it in his book al-Muwafaqah. He also narrated it in ar-
Riyd-un-nadrah f manqib-il-ashrah (3:128).

75

Hadth No. 47
, :
.
:

, : .
Umar () sai d: one who has All h s Messenger
( ) as hi s mast er has Al as hi s mast er .
Sli m nar rat es: Umar was asked why he al ways
t reat ed Al () diff erent ly f rom ot her Companions ( ).
( At t hi s) Umar () repl ied: Indeed t hat ( Al) is my
mast er .
1

1. Related by Muhib Tabar in ar-Riyd-un-nadrah f manqib-il-
ashrah (3:128).
Ibn Askir narrated it in Trkh Dimashq al-kabr (45:178).

76
Hadth No. 48
, :
, ,
: : . : :
. : : . :
: . : .
: , :
, :
:
. : !
. :
:
, : .
Yaz d bin Umar bin Muwar ri q nar rat es: At one
occasion I was in Syr ia when Umar bin Abd- ul- Azz
() was l adl ing out hi s blessings t o t he people. So I went
t o him, he asked me which t ri be di d I belong t o? I sai d: t o
Quraysh. He asked: which ( branch) of t he Qur aysh? I sai d:
Ban Hshim. He asked: which (fami ly) of Ban Hshim.
The narrat or says: I kept sil ent . He asked (again) : which
f ami ly of Ban Hshim? I sai d: (t he f ami ly) of mast er
(mawl) Al . He asked me: who i s Al ? I kept quiet . The
narrat or says he placed hi s hand on my chest and sai d: By
God! I am a slave of Al bin Ab Tli b (). And t hen
added: I have hear d count l ess people say t hat t hey hear d it
from t he Prophet ( ): one who has me as hi s mast er has
Al as his mast er. Then he asked Muzhim: How much
are you giving t o t he people of t hi s cat egory? He replied:
hundr ed or t wo hundr ed dirhams. At t hi s he sai d: give him
f ift y dinr on account of his nearness t o Al bin Ab Tl i b

77

() and ( accor ding t o t he t radit ion) narr at ed by I bn
Ab Dwd (he dir ect ed t hat he shoul d be pai d) sixt y dinr
and (facing him) he sai d: you go back t o your cit y and
you wi ll get your share equal t o t hat of your t ri besmen.
1

1. Ab Nuaym related it in Hilyat-ul-awliy wa tabaqt-ul-asfiy
(5:364); Ibn Askir, Trkh Dimashq al-kabr (48:233; 69:127);
and Ibn Athr in Asad-ul-ghbah f marifat-is-sahbah
(6:427,428).

78
Hadth No. 49
... :
, : :
,
, : ,
, :
, ! ,
.
: : ,
, : !

.
It i s narr at ed by Zuhr t hat Ab Junaydah Junda bin
Amr bin Mzin sai d: I hear d t he Prophet ( ) sai d:
whoso del i ber at ely li ed about me wil l go t o hel l
st rai ght away. I have hear d it myself or I may grow deaf in
bot h ear s. The Prophet () ret urned from Hajj at -ul-
wad and arr ived at Ghadr Khum, and addr essed t he
people. He sai d whi le hol ding Al s hand: one who has
me as hi s guar dian has t his ( Al ) as hi s guar di an. O
Al lh! Befr iend him who befr iends him (Al ) and be hi s
enemy who i s hi s ( Al s) enemy.
Ubaydull h sai d: I sai d t o Zuhr : Dont say t hese
t hings in Syri a, ot her wise, you wi l l hear so much against
Al () t hat your ears wi ll get sore. (In reply t o it ) Zuhr
sai d: By God! Ther e are so many qual it ies of Al () safe
and secur e wit h me t hat i f I narrat e t hem I may be
mur dered.
1

1. Related by Ibn Athr in Asad-ul-ghbah f marifat-is-sahbah
(1:572,573).

79

Hadth No. 50
, :
, : !
:
, :
:
.
Amr bin al- s () nar rat es t hat someone asked him:
O Amr! Our el ders hear d it from t he Messenger of Al lh
( ) about Al : one who has me as his mast er has Al as
his mast er. I s it correct or not ? Amr sai d: it i s corr ect ,
and may I add t hat no one among t he Companions ()
deserves t o be praised mor e t han Al () .
1

1. Related by Ibn Qutaybah in al-Immah was-siysah (1:113).

80
Hadth No. 51
, :
,
:
, : .
It i s narrat ed by Al (() himself). He sai d: on t he
day of Ghadr Khum, t he Messenger of Al lh ( ) had a
t ur ban t ied round my head ( as a symbol of honour) and let
t he loose end hang down at t he back. Then he sai d: The
angel s whom All h () had sent t o help me at Badr and
Hunayn were wear ing t ur bans of t he same kind. He t hen
added: sur ely t he t ur ban di ffer ent iat es bet ween bel ief and
di sbel ief .
1

1. Taylis related it in al-Musnad (p.23#154); and Bayhaq in as-
Sunan-ul-kubr (10:14).
Hind says in Kanz-ul-umml (15:306,482#41141,41909)
that, besides Tayalis, this tradition has also been narrated by
Bayhaq, Tabarn, Ibn Ab Shaybah and Ibn Mun. Hind has
added the following words:
.
Surely the turban differentiates between Muslims
and polytheists.
Abd-ul-Al bin Ad has also narrated that the Prophet ()
called Al bin Ab Tlib () on the day of Ghadr Khum, tied a
turban round his head (as a sign of honour) and let the loose end
hang down at the back.
This tradition is recorded in the following books:
i. Ibn Athr, Asad-ul-ghbah f marifat-is-sahbah (3:170)
ii. Muhib Tabar, ar-Riyd-un-nadrah f manqib-il-ashrah
(3:194).
iii. Zurqn, Sharh-ul-mawhib-il-laduniyyah (6:272).

81

Glossary

di nar: an ancient gol d coin.
gharb: a had th or ver sion r eport ed by one r el iable or
unr el iable narrat or which differs in cont ext wit h anot her
hadth or version report ed by a group of reli abl e narrat or s.
A gharb hadth can be sahh ( sound) or da f ( weak).
had th: pl. had ths or ahdth. The sayings, pr act i ce and
approved t radit ions of t he Prophet Muhammad ( ).
hasan: a hadth, narrat ed by a reli abl e chain of
t ransmi ssion t hough not approaching t he grade of sahh
( sound) had th, but r ecor ds a compl et e chain of narr at ors
up t o t he Prophet ( ).
Imm: one who leads people in prayers; an eminent
I slami c scholar .
kawt har: lit . abundance. A pond in Par adi se.
sah h: sound. A hadth wit h an unbroken chain of
narrat or s ranging f rom t he Prophet Muhammad () and
approaching an er a t hrough rel iabl e narr at ors wit hout
being shdh (odd) or muallal (f ault y) in bet ween t he t wo
cross rel at er s.
sharah: lit . road. It i s a legal modal it y of a people based
on t he revel at ion of t heir prophet /messenger. The l ast
sharah i s t hat of I sl am t hat abrogat es all pr evious
sharahs.
sunnah: pl. sunnahs. lit . t he pat h, way or a form, t he
cust omary pract ice of a per son or a group of people. It has
come t o ref er almost excl usively t o t he l egal way or ways,
82
or ders, st at ement s and act s of wor ship, et c., of t he Prophet
Muhammad () which have become t he model s t o be
followed by t he Musl ims.
srah: a chapt er of t he holy Qur n. There are 114
chapt er s in t he holy Qur n.

83

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89

INDEX

Narrators of Ghad r e pisode among
the Companions and the Successors

Abdul lh bin Abbs, 19, 46, 47, 49, 54
Abdul lh bin Umar , 21
Abdul lh bin Bur aydah al- Aslam, 20, 27, 52, 53
Abdul lh bin Muhammad bin Aql, 38
Abdul lh bin Thbit al- Ansr , 66
Abdul lh bin Yml, 21
Abd- ur- Rahmn bin Abd Rab al- Ansr , 66
Abd- ur- Rahmn bin Ab Layl , 61, 65
Abd- ur- Rahmn bin Sbit , 33
Ab Amrah bin Amr bin Muhsan, 66
Ab Ayyb al- Ansr , 20, 49, 66
Ab Bur dah, 21
Ab Fadlah al- Ansr , 66
Ab Hur ayrah, 21, 45, 49, 56, 58
Ab I shq, 57, 65
Ab Jaf ar, 38
Ab Junaydah Junda bin Amr bin Mzin, 78
Ab Nu aym, 70
Ab Sa d al-Khudr , 58
Ab Sarhah, 19
Ab Tyfayl, 19, 59, 70
Ab Yaz d al-Awd , 56
Ab Zaynab, 66
Al , 39, 49, 51, 80
Al bin Husayn, 38
Amr ah bin Sa d, 58
mir bin Layl, 67
mir bin Sad bin Ab Waqs, 31
90
mir bin Wt hil ah, 29, 71
Ammr bin Ysi r, 48, 50
Amr bin al- s, 79
Amr bin Dh Mur, 44, 62
Amr bin Maymn, 54
Amr Dh Mur, 44
Anas bin Mlik, 21, 58
Asbagh bin Nubt ah, 66
At iyyah al- Awf, 37, 47
Bar bin zi b, 24, 25, 26, 46, 47, 55
Buraydah, 20, 21, 35, 52
Ft imah, 27
Hab b bin Budayl, 72
Hasan bin al- Hr it h, 72
Hasan bin Hasan, 20
Hshim bin Ut bah, 72
Hubsh bin Jundah, 20, 66
Hudhayfah bin Usayd al- Ghi fr , 20, 40
Imrn bin Husayn, 21
Jbir bin Abdul lh, 20, 38
Jar r, 42
Khuzaymah bin Thbit , 66
Ml ik bin Huwayr it h, 20
Maymn Ab Abdull h, 19, 36, 38
Muhammad bin Al , 46, 47
Muhammad bin Hanafiyyah, 38
Nj iyah bin Amr, 67
Numn bin Aj ln al -Ansr , 66
Qays bin Thbit , 72
Ri fah bin Iys ad-Dabb, 34
Riyh bin al-Hrit h, 72
Riyh bin al-Hart h, 72
Sa d bin Ubaydah, 52
Sa d bin Ab Waqs, 20, 22, 23, 31, 32, 33, 38, 41, 49
Sa d bin Wahb, 57, 60, 62
Sahl bin Hunayf, 66
Sl im, 75
Talhah bin Ubaydul lh, 34
Index
91
Thbit bin Wadah al- Ansr , 66
Ubayd bin zi b al-Ansr , 66
Umar bin al- Khat t b, 21, 26, 73, 74, 75
Umayr bin Sa d, 69
Umayr bin Sa d, 69
Ya l bin Mur rah, 67
Yaz d bin Sharhl , 67
Zdhn Ab Umar, 64
Zdhn bin Umar, 64
Zayd bin Arqam, 19, 28, 29, 30, 36, 37, 38, 44, 49, 55, 59, 68
Zayd bin Sharhl , 67
Zayd bin Yut hay, 60, 62
Zirr bin Hubaysh, 72
Ziyd bin Ab Ziyd, 62
Ziyd bin al- Hr it h, 72

Authors Arabic and English Books

Arabic Books
1 at-Tassawar-ul- Islm li- tabat- i l-bashariyyah
2 Nahj -ut- tarbi yyat -i l-i j timi yyah fi l- Qurn
3 at-Tassawar-ut- tashr li l-hukm-i l-I slm
4 Fal safat-ul -i jt ihd wal -l im-ul-mu si r
5 al-Jarmah fi l- fiqh- il -Islm
6 Minhj-ul -khutbt l il- dayn wal- jumut
7 Qaw id-ul-iqt isd f il- Islm
8 al-Iqt i sd-ul -arbaw wan-nizm-ul-mi sr f il- Islm

English Books
9 I rfn-ul -Qurn (part-1)
10 Srat-ur-Rasl, vol.1
11 The Await ed Imm
12 Beseeching for Help (I st i ght hah)
13 I slamic Concept of Intermediat ion (Tawassul)
14 Real Islamic Fai th and the Prophet s Stature
15 Greetings and Salutat ions on the Prophet ( )
16 Spiritual ism and Magneti sm
17 I slamic Philosophy of Human Li fe
18 I slam in Various Perspect ives
19 I slam and Christ iani ty
20 I slam and Criminal it y
21 Qurnic Concept of Human Guidance
22 I slamic Concept of Human Nature
23 Divine Pl easure

24 Qurnic Phi losophy of Benevolence (Ihsn)
25 I slam and Freedom of Human Wi ll
26 I slamic Penal Syst em and i ts Philosophy
27 I slamic Concept of Law
28 Philosophy of Ij tihd and the Modern World
29 Qurnic Basi s of Const itutional Theory
30 I slam The State Religion
31 Legal Charact er of I slamic Puni shments
32 Legal St ructure of I slamic Puni shment s
33 Classif ication of I slamic Puni shment s
34 I slamic Philosophy of Puni shments
35 I slamic Concept of Crime
36 Qurn on Creat ion and Expansion of Uni verse
37 Creation and Evolut ion of the Uni verse
38 Creation of Man
39 I slam on prevention of Heart Di seases

The Author
Great cont emporary I sl amic t hinker,
exeget e, scholar and st at esman, Professor
Dr Muhammad Tahir- ul-Qadri was born in
t he cit y of Jhang in 1951, four years aft er
t he creat ion of Pakist an. He graduat ed in
art s and l aw wit h dist inct ion from t he
Punjab Univer sit y. He was awar ded PhD
by t he Punjab Universit y in 1986 on t he
t hesi s Puni shment s in Islam, t heir
classif icat ion and phi losophy. He t ook
allegiance at t he hand of Sayyi dina Tahir
Ala-ud-Din al-Qadr i al- Gilani who
groomed him in t he myst ic way of life and
who is hi s spirit ual benef act or. Among his
t eachers are incl uded hi s fat her Dr Far id-
ul-Din Qadri, Mawlana Zi a-ud-Din
Madani, Mawlana Ahmad Saeed Kazmi, Dr
Burhan Ahmad Farooqi , Dr Muhammad
bin Alawi, all men of hi gh int ellect ual
cali bre and scholarly st at ure. He has
del ivered t housands of lect ur es spanning
diver se facet s of Islam, it s reli gious,
spirit ual, hi st orical, moral, legal, pol it ical,
economic, social and scient ific aspect s and
it s comparison wit h ot her rel igions. He
also del ivers lect ures at foreign
universit ies on various int ellect ual and
cont emporary i ssues. He has writt en
numerous books in Urdu, Engli sh and
Arabi c t o dat e. Many of his books have
been t ranslat ed int o different languages.
His lect ures are also broadcast from
different TV channel s in t he West ern and
Arabi an world.
Tahreek-e-Minhaj-ul-Qur an launched
by him i s t hriving now in more t han 80
count ries of t he worl d. He al so lai d t he
foundat ion of mass educat ion programme
(MEP) in Pakist an, which i s t he great est
educat ional plan at t he unofficial level.
His polit ical part y, Paki st an Awami
Tehreek (PAT), i s playing a vit al rol e in
nat ional polit ics by promot ing t he t radit ion
of t olerance, principle observance and
progressiveness in nat ional pol it ical
cult ur e. He is a unifying symbol of Muslim
worl d and known as an ambassador of
peace and human welfar e. His int ellect ual
and social cont ribut ions t o human progress
are int ernat ionally acknowledged.
American Biographi cal Inst it ut e has
pronounced him out st anding man of t he
20
th
cent ury and his name has been
included in t he Mill ennium Biographical
Dict ionary as a dist inguished int ellect ual
and t hinker of t he worl d. Moreover, he is
also included among t he 500 most
effect ive l eaders at t he end of t he second
mi llenni um as recognit ion of his or i ginal
research and services t o humanit y. He was
decl ared 1998-99 personal it y by t he
Int ernat ional Biographical Cent re,
Cambri dge as an acknowl edgement of his
educat ional and social cont ribut ions. In t he
recent past it i s har d t o find an indivi dual
who has r endered such unprecedent ed
services in such a short span of t ime for
t he improvement of t he I slamic communit y
t hrough hi s int ellect ual and pract ical
st r uggle.
Dr Qadri is, t herefore, not an
individual but a t radit ion. He is not only a
sensit ive int erpret er of Islamic val ues but
also a harbinger of t he resplendent f ut ure
of Islam.

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