Ghadir-Declaration - 1 T Qadri

The
Ghadīr Declaration
Dr Muhammad Tahir-ul-Qadri
Minhaj-ul-Qur’an Publications
Lah ore, Pakistan
I
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witho ut pr ior p erm ission, exc ept in ca se of brief
quotation s e m bo die d in cr itica l artic le s an d rev ie ws.
E dite d By: P rof Ift ikhar A. Sheikh, M . F arooq Rana
Compo se d By : Bas ir Ahmad
è Entir e in come of Dr M uhamma d T ahir- ul-Qa dri’ s

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‫ﻻﻩ‬‫ﻮ‬‫ ﻣ‬‫ﻲ‬‫ﻠ‬‫ ﻓﹶﻌ‬‫ﻻﻩ‬‫ﻮ‬‫ ﻣ‬‫ﺖ‬‫ ﻛﹸﻨ‬‫ﻦ‬‫ﻣ‬
{ One who has me as his maste r has
‘Alī as his master }

Preface
T oday is 18 Dh ul-h ijjah ,1 th e day wh en the Prophet ()

st aye d at Gh a dīr Kh um after h is ret urn from Ha jjat-ul-
wa dā‘ 2 to M e din a, an d surro un de d by the Compan ions
( ), h e dec lar e d while ra isin g the h an d of ‘Alī al- M urta dā
() :
.‫ﻭﻻﻩ‬‫ ﻤ‬‫ﻲ‬‫ﻠ‬‫ ﻓﹶﻌ‬‫ﻭﻻﻩ‬‫ ﻜﹸﻨﹾﺕﹸ ﻤ‬‫ﻥ‬‫ﻤ‬

On e who ha s me a s his maste r ha s ‘Alī
a s h is maste r.
T his wa s the dec lar ation o f ‘ Alī’ s spirit ua l sove reignty
an d it s un con dition al ac ceptanc e is bin din g on the
be liever s till the Day of Judgem ent. It clear ly prov es that
anyon e who den ie s ‘Alī’ s spir it ua l le a der ship in fact
den ie s the Proph et’s lea der ship . T his most h um ble
fo llo wer of the Prophet ( ) fe lt that some peop le deny
this r ea lity partly o ut o f ignor anc e an d p artly o ut of
pr ejudice , wh ich is spr ea din g unne ce ssary ten sion in the
M uslim comm un ity. Un der the c irc um stanc es I tho ught it
ne ce ssary to write t wo p amphlets on the issue of
sover eignty an d lea de rsh ip: on e title d a s The Ghadīr
Dec la ration an d the other title d Th e A waited Imām. T he
1. t he t wel ft h m ont h i n t he Is l am i c cal endar, and the month of

t he pi l gri m age t o M akkah
2. t he l ast or farewell pi lgri m age of the Prophet M uham m ad
() t he year (10AH /632A D ) before he l eft for his eternal
hom e.
5
6 T he Ghadīr Decl ar ati on
form er is de sign e d to c lar ify the stat us of ‘ Alī () as the

open er of th e spir it ual sovere ignty an d the latter is
de signe d to de sc ribe the status o f Im ām Mah dī (), the
se al of spirit ua l sover eignty. T he ma in p urpo se is to
r emove the do ubts th at have gather e d aro un d the issue an d
to mak e the M uslim s a ware of the rea lity. T he sp ir itua l
sover eignty of ‘Alī an d Mah dī (‫ )ﻋﻠﯿﮭﻤﺎ اﻟﺴﻼم‬a re prove d by
the a uthentic hadīth- book s o f Ahl- us- Sunn ah wa l-
Jam ā‘ah, in the form of contin uo us tra dit ions, that is,
there is uninterr upte d evidence to en dor se the so un dne ss
of the claim . In the f ir st pamph let I hav e include d 51
tra dition s which a re a uthentic ally doc umente d. T he r ea son
for this n um ber is that this yea r I have comp lete d 51 y ear s
of my life. T her efor e, I h ave r elie d on th e re lation sh ip of
f igure to m ake my h um ble contribution to the glory of
‘ Alī al-M urta dā () an d to seek the div ine ble ssin g
thro ugh an expr ession of my h umility.
I propo se to e sta blish the point that thre e form s of
le ga cy ar e deriv e d from the per son of the Prophet ( ):
i. T he spirit ua l le ga cy of intern al (hidden)
sover eignty.
ii. T he politic al le gacy of exte rna l (man if est)
sover eignty.
iii. T he gen era l le ga cy of r eligio us sov ere ignty.
· T he f irst fo rm of le ga cy wa s giv en to the mem ber s of
the Prophet’ s f amily.
· T he secon d fo rm of le ga cy was given to the r ightly-
guide d ca liph s.
· T he thir d form of le gacy wa s given to the Comp anion s
an d the Succ essor s ().
T he intern al sove re ignty is the fo untainhe a d of
Prophet M uhamm a d’ s v ic e ger ency wh ich not on ly
saf e guar de d the sp ir itual a chiev ement s an d h idden
ble ssin gs of the religion of I slam, but a lso intro duce d the
peop le to the ble ssin gs of Prophet M uh amma d’ s
spirit ua lism. T he fo untain s o f spir it ua l sover eignty,
sa intlin e ss an d r eform ation or igin ated from it.
Pr ef ace 7
T he externa l sov ere ignty is the fo untainh ea d of

Prophet M uh amma d’ s vice ge rency wh ich le d to the
pr actic al dom inan ce of the re ligion of I slam a s we ll a s its
en force ment a s a sy m bol of wo rldly po we r. It p ave d the
wa y for th e cr eation of diffe rent I slamic states an d
introduce d the Prophet M uh amma d’ s sha rī‘ah a s the
wo rld sy stem.
T he gene ra l le gacy is the fo untainh ea d of Prophet
M uh amma d’ s v ic e ger ency which promote d th e tea chin gs
of I slam a s we ll as the r ighteo us dee ds in the M uslim
comm un ity. It not only he lpe d in the pr e servat ion of
kno wle dge an d p iety amon g the M uslim s but a lso in the
evo lution an d dissemin ation of I slamic mora lity. T hus the
three le gac ie s m ay be summe d up a s:
i. T he le ga cy of sp irit ua lism.
ii. T he le ga cy of dom inion .
iii. T he le ga cy of guidan ce.
Sh āh Wa lī Allāh (‫ )رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬h a s commente d on
this division of le gacy in the fo llo win g wor ds:
‫ﭘﺲ ﻭﺍﺭﺙ ﺁﳓﻀﺮﺕ ﻫﻢ ﺑﺴﻪ ﻗﺴﻢ ﻣﻨﻘﺴﻢ‬

‫ ﻓﻭﺭﺍﺜﻪ ﺍﻟﺫﻴﻥ ﺃﺨﺫﻭﺍ ﺍﻟﺤﻜﻤﺔ ﻭ ﺍﻟﻌﺼﻤﺔ ﻭ‬,‫ﺍﻧﺪ‬
‫ ﻭ‬,‫ ﻫﻡ ﺃﻫل ﺒﻴﺘﻪ ﻭ ﺨﺎﺼﺘﻪ‬,‫ﺍﻟﻘﻁﺒﻴﺔ ﺍﻟﺒﺎﻁﻨﻴﺔ‬
‫ﻭﺭﺍﺜﻪ ﺍﻟﺫﻴﻥ ﺃﺨﺫﻭﺍ ﺍﻟﺤﻔﻅ ﻭ ﺍﻟﺘﻠﻘﻴﻥ ﻭ ﺍﻟﻘﻁﺒﻴﺔ‬
‫ ﻫﻡ ﺃﺼﺤﺎﺒﻪ ﺍﻟﻜﺒﺎﺭ‬,‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺭﺸﺎﺩﻴﺔ‬
‫ ﻭ ﻭﺭﺍﺜﻪ‬,‫ﻜﺎﻟﺨﻠﻔﺎﺀ ﺍﻷﺭﺒﻌﺔ ﻭ ﺴﺎﺌﺭ ﺍﻟﻌﺸﺭﺓ‬
‫ﺍﻟﺫﻴﻥ ﺃﺨﺫﻭﺍ ﺍﻟﻌﻨﺎﻴﺎﺕ ﺍﻟﺠﺯﺌﻴﺔ ﻭ ﺍﻟﺘﻘﻭﻯ ﻭ‬
‫ ﻫﻡ ﺃﺼﺤﺎﺒﻪ ﺍﻟﺫﻴﻥ ﻟﺤﻘﻭﺍ ﺒﺈﺤﺴﺎﻥ ﻜﺄﻨﺱ‬,‫ﺍﻟﻌﻠﻡ‬
‫ ﻓﻬﺫﻩ‬,‫ﻭ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﻭ ﻏﻴﺭﻫﻡ ﻤﻥ ﺍﻟﻤﺘﺄﺨﺭﻴﻥ‬
‫ﺜﻼﺜﺔ ﻤﺭﺍﺘﺏ ﻤﺘﻔﺭﻋﺔ ﻤﻥ ﻜﻤﺎل ﺨﺎﺘﻡ ﺍﻟﺭﺴل‬
.‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
P eople who ha ve rec eived th e P roph et’ s

legac y are of th ree kind s: ‘Th e first k ind is
o f tho se who rece iv ed wisdom, v irtuou sne ss
and inne r enlightenment from h im. Th e se
a re th e membe rs o f h is family and
d ignitarie s. The se cond g roup is of tho se
who rec eiv ed the lega cy of e xterna l
b le ssing s from h im in the fo rm o f
v irtuou sne ss, religiou s in stru ction and
manife st gu idanc e. The se a re his
Companion s, eg th e fou r ( righ tly-guid ed)
ca liph s and th e ten (Companion s) who
re ceived glad tiding s (o f pa rad ise from the
P rophe t Muhammad ()). The third
g roup is o f those who rec eived ind ividua l
b le ssing s from h im in the fo rm o f
kno wledg e and piety. Th ese a re the peop le
who we re ste eped in the virtue o f
se lfle ssne ss, lik e Ana s and Abū Hu ray rah
(‫)رﺿﻲ اﷲ ﺗﻌﺎﻟﻰ ﻋﻨﮭﻤﺎ‬, and the peop le who came
late r.’ The th re e form s o f legac y o we th eir
o rig in to the fina lity of me sseng ersh ip.1
It may be note d that this division is ba se d on
conv enience an d distinction a s e ach form of le ga cy sh are s
the qualitie s of other le ga cies:
v In dom inion , Abū Bak r a s- Siddīq () wa s a dir ectly
appo inte d dep uty of the Prophet ( ).
v In spirit ua lism an d sa intlin e ss ‘ Alī a l-M urta dā ()
wa s his dir ectly appointe d dep uty.
v In guidanc e a ll o f his Compan ions an d Ca liph s ()
we re his dire ctly appo inte d dep utie s.
It me an s that thr ee for ms of per manent study we re
born o ut of the fin ality o f prophethoo d for the eterna l
prop a gation of Prophet M uhamm a d’ s ble ssin gs:
i. Politic al le gacy
ii. Sp ir itual le gacy
1. S hāh W al ī Al l āh, at -T af hī māt -ul -i l āhi yyah (2: 8).

Pr ef ace 9
iii. Inte llect ual an d p ractica l le ga cy

· T he po litica l le gacy of the Prophet () wa s kno wn
a s khilāfah rā sh idah (the rightly- guide d ca liph ate).
· T he sp irit ua l le gacy of the Prophet () wa s kno wn
a s wilāyah (sp ir itual sove reignty) an d imāmah
( sp irit ua l lea der ship) .
· T he inte llect ua l an d pr actic al le gacy of the Prophet
( ) came to be kno wn a s guidanc e an d be lief.
T herefor e, the fir st man of po litica l le gacy wa s Abū
Bakr a s- Siddīq (), the f ir st man of sp irit ua l le gacy wa s
‘ Alī a l-M urta dā () , an d the f ir st men of inte llect ual an d
pr actic al le ga cy wer e the Compan ion s (). So a ll the se
le gate es wer e in dep en dently appo inte d within the ir o wn
or bits of inf luenc e an d h a d no c la sh or contra diction with
one another.
T he other important po int is that the se le gac ie s also
st an d ap art in many other matters:
1. T h e m anife st c aliphate is the po litica l off ic e of the
r eligion o f I slam.
T he h idden c aliphate is ex clusive ly a sp ir itua l
off ic e.
2. T h e man ife st ca liph ate is an electiv e an d con sultative
issue.
T he hidden c aliphate is an inher ent an d se le ctive
a ct.
3. T he m anif est ca liph is e le cte d by the p eople.
T he hidden c aliph is e lecte d by Go d.
4. T he m anif est ca liph is e le cte d.
T he hidden c aliph is selecte d.
5. T h is is the re ason that the fir st ca liph Abū Bakr a s-
Siddīq () wa s e le cte d on the ba sis o f ‘Um ar Fār ūq’ s
propo sa l an d the support of the ma jor ity of p ublic
op inion. But the election of the f irst Imā m o f sp ir itua l
sover eignty — ‘ Alī al- M urta dā () — re quir e d ne ither
any bo dy ’s propo sal nor support.
6. Ca liphate wa s a democr atic a ct, there fore, the Prophet
( ) did not de clare it. Spir itual lea de rsh ip wa s an act
of de sign ation; there fore, the Proph et () de clare d it

in the va lley of Gha dīr Kh um.
7. T h e Prophet ( ) le ft the e le ction of th e c aliph to the
will of the peop le, but him self anno unce d h is sp ir itua l
he ir with the divin e con sent.
8. Ca liphate is e stablish e d fo r improv in g the
a dm in istrat ion of the earth.
Sp ir itual lea der ship is e sta blishe d to bea utify it
with the he aven ly ch arm an d gra ce.
9. Ca liphate m ake s men just.
Sp ir itual lea de rsh ip m ake s them p erfe ct.
10. Ca liphate is conf ine d to the floor .
Sp ir itual lea de rsh ip exten ds to the T hrone.
11. Ca liphate is in effe ctive without cro wnin g.
Sp ir itual lea der ship is ef fectiv e even without
c ro wn in g.
12. T h is is pro ba bly the re a son that c aliphate is entruste d
to the Um mah, an d
Sp ir itual lea de rsh ip is entr usted to the pro geny .
“ T hus we c an deny n either th e kh ilā fah
( caliphate ; po litica l le a der sh ip) no r the
wilāyah (sp ir itual le a der sh ip). T he direct
c aliphate of Abū Bak r a s- Siddīq ( ) wa s
e sta blishe d with the con sen sus of the
peop le an d is cate gor ica lly prov e d by the
ev iden ce of history. T he dir ect sp ir itua l
lea der ship of ‘Alī al- M urta dā () wa s
anno un ce d by the Proph et () him se lf
an d is cate gor ic ally prove d by the ev iden ce
of un brok en cha in of tra dition s. T he proof
of the caliphate is the con sen sus of the
Compan ion s (), the proo f o f sp ir itua l
sover eignty ( wilāyah) is the dec lar ation of
the Prophet ( ). One who denie s the
c aliphate in f act den ie s h istory an d
con sensus, an d one who denie s the sp ir itua l
lea der ship ( wilāyah) den ie s the Proph et’s
de claration . T here fore, both the c aliphate
Pr ef ace 11
an d th e spir itual lea der sh ip a re ine sc apa ble

r ealities. Wh at is ur gently ne e de d is a cle ar
un de rstan din g of the re ality of the t wo
instit ution s in or der to pr e sent them to the
peop le a s un ity, an d not a s div ision. ”
It sho uld be un der stood that just a s the m anif est
c aliphate starte d with the ear ly c aliphs an d its ble ssin gs
pe rcolate d do wn to the r ighteo us an d just r ule rs, similar ly
the h idden c aliphate starte d with ‘Alī al- M urta dā ( ) an d
it s blessin gs gr a dua lly trickle d to the mem be rs of the
Prophet’ s fa mily an d th e sa ints of th e Umm ah. By m ean s
of the de cla ration — ‫ﻭﻻ ﻩ‬‫ ﻤ‬‫ﻲ‬‫ ﻠ‬‫ ﻓﹶﻌ‬‫ﻭﻻﻩ‬‫ ﻜﹸﻨﹾﺕﹸ ﻤ‬‫ﻥ‬‫( ﻤ‬one who ha s me
a s h is ma ster h as ‘Alī a s his m a ster) — an d — ‫ ﻭﻟ ﻴﻜ ﻡ ﻤ ﻥ‬‫ﻋﻠﻲ‬
‫‘( ﺒﻌ ﺩﻱ‬Alī is your sp irit ua l lea de r after me) — the Prophet
( ) prono un ce d ‘ Alī ( ) a s the open er of the sp ir itua l
k in gdom.
Sh āh W alī Allāh (‫ )رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬say s:
‫ﻝ ﺍﹶﺯﻳﻦ ﺍﹸﻣﺖ ﻣﺮﺣﻮﻣﻪ ﺣﻀﺮﺕ ﻋﻠﻰ ﻣﺮﺗﻀﻰ‬‫ ﻭ ﻓﺎﺗﺢﹺ ﺍﹶﻭ‬.1

.‫ﺍﺳﺖ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ‬
In th is Ummah the first p erson to op en the doo r
o f spiritua l dominion is ‘ Alī a l-Mu rtadā ‫)ﻛﺮم اﷲ ﺗﻌﺎﻟﻰ‬
(‫وﺟﮭﮫ‬.1
‫ﺮ ﺣﻀﺮﺕ ﺍﹶﻣﲑ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ﺩﺭ ﺍﻭﻻﺩ ﻛﺮﺍﻡ‬‫ ﻭ ﺳ‬.2
.‫ﺍﻳﺸﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺳﺮﺍﻳﺖ ﻛﺮﺩ‬
The sec ret o f sp iritual domin ion of the leade r
pe rmea ted h is p rogeny . 2
‫ ﭼﻨﺎﻧﻜﻪ ﻛﺴﻰ ﺍﹶﺯ ﺍﻭﻟﻴﺎﺀ ﺍﻣﺖ ﻧﻴﺴﺖ ﺍﻻ ﲞﺎﻧﺪﺍ ﻥ‬.3

. ‫ﻣﺮﺗﻀﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﺗﺒﻂ ﺍﺳﺖ ﺑ ﻮﺟﻬﻰ ﺍﹶﺯ ﻭﺟﻮﻩ‬

The re fo re, no t a single sain t is found in the

Ummah who is not d irec tly or indire ctly indeb ted
to the spiritua l lead ersh ip o f ‘A lī (() to a tta in
spiritua l leade rship ).1
‫ﻝ‬‫ ﻭ ﺍﹶﺯ ﺍﹸﻣﺖ ﺁﳓﻀﺮﺕ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺍﹶﻭ‬.4

‫ ﻭ ﺩﺭﺍﻥ ﺟﺎ ﻗﺪﻡ‬,‫ﻛﺴﻴﻜﻪ ﻓﺎﺗﺢ ﺑﺎﺏ ﺟﺬﺏ ﺷﺪﻩ ﺍﺳﺖ‬
‫ ﻭ‬,‫ﺎﺩﻩ ﺍﺳﺖ ﺣﻀﺮﺕ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‬
.‫ﳍﺬﺍ ﺳﻼﺳﻞ ﻃﺮﻕ ﺑﺪﺍﻥ ﺟﺎﻧﺐ ﺭﺍﺟﻊ ﻣﻴﺸﻮﻧﺪ‬
The first pe rson in th e Proph et’s Ummah who
open ed the ec stasy ga te of sp iritual sove reign ty
and who stepp ed ( firstly) on to th is e le vated spot is
‘A lī (‫)ﻛﺮم اﷲ وﺟﮭﮫ‬. That is wh y d iffe ren t chain s o f
spiritua lity tu rn to him.2
5. Sh āh W alī Allāh (‫ )رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬write s:
“ No w in Ummah anyone who is ble sse d with
spirit ua l lea der ship by Allāh’ s M essen ger () is
in de bte d e ither to ‘Alī al- M urta dā () or to the
Chief Help er Jīlān ī (‫)رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬. No one can
r each the stat us of wilāyah witho ut this ( in de bte d-
ne ss). ”3
It m ay be note d that the re lation ship with Chie f Help er
is a r ay of the lamp that is ‘Alī a l-M urtadā () an d
there fore in de bte dne ss to h im is in f act in de bte dne ss to
‘ Alī () .
Sh āh I sm ā‘īl Dih la wī h a s c lar if ie d this po int:
“ ‘Alī al-M urta dā () ha s also an e dge ov er
Abū Bakr a s- Siddīq () an d ‘ Umar Fār ūq ( ) an d
this e dge lie s be ca use of the gr eater n um be r of his
fo llo wer s an d all the high e st sp irit ua l an d sa intly
a ctivity, from h is days to the en d of the wor ld, ha s
to be me diate d thro ugh h im, an d he ha s a say in the

2. S hāh W al ī Al l āh, Hama‘āt (p. 60).
3. S hāh W al ī Al l āh, Hama‘āt (p. 62).
Pr ef ace 13
k in gdom of the kin gs an d the lea der ship of the

lea der s an d this is not h idden from those who a re
f amiliar with the wo rld of sov ere ignty … Most
spirit ua l cha in s ar e dir ectly deriv e d from ‘ Alī a l-
M urta dā (). So, on the Day of Judgement, ‘Alī’ s
a rmy inc ludin g fo llo we rs of h igh stat us an d great
r ep utation, will o utnum ber an d o ut shin e others to
be a so ur ce of won de r for all the sp ectators.”1
T his sp irit ua l trea sur e ho use, who se fo untainhe a d is
‘ Alī a l-M urta dā ( ), is shar e d by Fātim ah, Ha san an d
Husayn () a s it s dire ct le gatee s an d then it wa s f iltere d
do wn to the t we lve Im āms ( sp irit ua l le a der s), the last
lea der bein g Imām Mah dī (). Just a s ‘ Alī al- M urta dā
( ) is the open er of spir itual sove reignty, Im ām Mah dī
( ) is the se al of spir itual sov ere ignty.
T he wo r ds of Shaykh Ahma d Sarhan dī (‫)رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬
app ropriately h igh light the po int:
‫ ﺍﻗﻄﺎﺏ ﻭ‬:‫ﻭﺭﺍﻫﻰ ﺍﺳﺖ ﻛﻪ ﺑﻘﺮﺏ ﻭﻻﻳﺖ ﺗﻌﻠﻖ ﺩﺍﺭﺩ‬

‫ ﺑﻪ ﳘﲔ ﺭﺍﻩ‬,‫ﺍﻭﺗﺎﺩ ﻭ ﺑﺪﻻﺀ ﻭ ﳒﺒﺎﺀ ﻭ ﻋﺎﻣﻪ ﺍﻭﻟﻴﺎﺀ ﺍﷲ‬
‫ﻭﺍﺻﻞ ﺍﻧﺪﺭﺍﻩ ﺳﻠﻮﻙ ﻋﺒﺎﺭﺕ ﺍﺯﻳﻦ ﺭﺍﻩ ﺍﺳﺖ ﺑﻠﻜﻪ ﺟﺬﺑﻪ‬
‫ ﻧﻴﺰ ﺩﺍﺧﻞ ﳘﲔ ﺍﺳﺖ ﻭ ﺗﻮﺳﻂ ﻭ ﺣﻴﻠﻮﻟﺖ ﺩﺭﻳﻦ‬,‫ﻣﺘﻌﺎﺭﻓﻪ‬
‫ ﻭ ﺍﺻﻼﻥ ﺍﻳﻦ ﺭﺍﻩ ﻭ ﺳﺮﮔﺮﻭﻩ‬,‫ﺭﺍﻩ ﻛﺎﻧﻦ ﺍﺳﺖ ﻭ ﭘﻴﺸﻮﺍﻯ‬
‫ ﺣﻀﺮﺕ ﻋﻠﻰ ﻣﺮﺗﻀﻰ‬:‫ﺍﻳﻨﻬﺎ ﻭ ﻣﻨﺒﻊ ﻓﻴﺾ ﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭﺍﻥ‬
‫ ﻭ ﺍﻳﻦ ﻣﻨﺼﺐ ﻋﻈﻴﻢ‬,‫ﺍﺳﺖ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ‬
‫ﺍﻟﺸﺎﻥ ﺑﺎﻳﺸﺎﻥ ﺗﻌﻠﻖ ﺩﺍﺭﺩ ﺩﺭﻳﻨﻤﻘﺎﻡ ﮔﻮﻧﻴﺎ ﻫﺮ ﺩﻭ ﻗﺪﻡ‬
‫ﻣﺒﺎﺭﻙ ﺁﻧﺴﺮﻭﺭ ﻋﻠﻴﻪ ﻭ ﻋﻠﻰ ﺁﻟﻪ ﺍﻟﺼﻠﻮﺓ ﻭ ﺍﻟﺴﻼﻡ ﺑﺮ ﻓﺮﻕ‬
‫ﻣﺒﺎﺭﻙ ﺍﻭﺳﺖ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺣﻀﺮﺕ ﻓﺎﻃﻤﻪ ﻭ‬
‫ﺣﻀﺮﺍﺕ ﺣﺴﻨﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺩﺭﻳﻨﻤﻘﺎﻡ ﺑﺎ ﺍﻳﺸﺎﻥ‬
‫ ﺍﻧﻜﺎﺭﻡ ﻛﻪ ﺣﻀﺮﺕ ﺍﻣﲑ ﻗﺒﻞ ﺍﺯ ﻧﺸﺎﺀﻩ‬,‫ﺷﺮﻳﻜﻨﺪ‬
1. S hāh Is m ā‘ ī l Di hl awī , Si r āt Mus t aqī m (p. 67).

‫ ﭼﻨﺎﻧﭽﻪ ﺑﻌﺪ ﺍﺯ‬,‫ﻋﻨﺼﺮﻯ ﻧﻴﺰ ﻣﻼﺫ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﻮﺩﻩ ﺍﻧﺪ‬

‫ﻧﺸﺎﺀﻩ ﻋﻨﺼﺮﻯ ﻭ ﻫﺮ ﻛﺮﺍ ﻓﻴﺾ ﻭ ﻫﺪﺍﻳﺖ ﺍﺯﻳﻦ ﺭﺍﻩ‬
‫ﻣﲑﺳﻴﺪ ﺑﺘﻮﺳﻂ ﺍﻳﺸﺎﻥ ﻣﲑﺳﻴﺪ ﭼﻪ ﺍﻳﺸﺎﻥ ﻧﺰﺩ ﻧﻘﻄﻪ‬
‫ ﻭ‬,‫ﻣﻨﺘﻬﺎﺋﻰ ﺍﻳﻦ ﺭﺍﻩ ﻭ ﻣﺮﻛﺰ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﺎﻳﺸﺎﻥ ﺗﻌﻠﻖ ﺩﺍﺭﺩ‬
‫ﭼﻮﻥ ﺩﻭﺭﻩ ﺣﻀﺮﺕ ﺍﻣﲑ ﲤﺎﻡ ﺷﺪ ﺍﻳﻦ ﻣﻨﺼﺐ ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ‬
‫ ﻭ ﺑﻌﺪ ﺍﺯ‬,‫ﲝﻀﺮﺍﺕ ﺣﺴﻨﲔ ﺗﺮﺗﻴﺒﺎ ﻣﻔﻮﺽ ﻭ ﻣﺴﻠﻢ ﮔﺸﺖ‬
‫ﺮﻳﻜﻰ ﺍﺯ ﺍﺋﻤﻪ ﺍﺛﻨﺎ ﻋﺸﺮ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﻭ ﺍﻟﺘﻔﺼﻴﻞ‬ ‫ﺍﻳﺸﺎﻥ‬
‫ﻗﺮﺍﺭ ﮔﻔﺖ ﻭ ﺩﺭ ﺍﻋﺼﺎﺭﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭﺍﻥ ﻭ ﳘﭽﻨﲔ ﻳﻌﺪ ﺍﺯ‬
‫ﺍﺭﲢﺎﻝ ﺍﻳﺸﺎﻥ ﻫﺮ ﻛﺮﺍ ﻓﻴﺾ ﻭ ﻫﺪﺍﻳﺖ ﻣﲑﺳﻴﺪ ﺑﺘﻮﺳﻂ ﺍﻳﻦ‬
‫ﺑﺰﺭﮔﻮﺍﺭﺍﻥ ﺑﻮﺩﻩ ﻭ ﲝﻴﻠﻮﻟﺔ ﺍﻳﺸﺎﻧﺎﻥ ﻫﺮ ﭼﻨﺪ ﺍﻗﻄﺎﺏ ﻭ‬
‫ ﻭ ﻣﻼﺫ ﻭ ﻣﻠﺠﺎﺀ ﳘﻪ ﺍﻳﺸﺎﻥ‬,‫ﳒﺒﺎﻯ ﻭﻗﺖ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ‬
. ‫ﺭﻭﺩﻩ ﺍﻧﺪ ﭼﻪ ﺍﻃﺮﺍﻑ ﺭﺍ ﻏﲑ ﺍﺯ ﳊﻮﻕ ﲟﺮﻛﺰ ﭼﺎﺭﻩ ﻧﻴﺴﺖ‬
And the re is ano the r way clo se to the sp iritua l
sov ereign ty and th is is the way o f the sa ints and
the gen era l friend s of Allāh, and th is wa y is
marked by its chara cteristic pa ssion and it ca rrie s
the gua rante e of media tion and the leade r and
ch ie fta in of th e sa ints of th is wa y is ‘ Alī a l-
Murtadā (‫)ﻛﺮم اﷲ ﺗﻌﺎﻟﻰ وﺟﮭﮫ اﻟﻜﺮﯾﻢ‬. And th is g rand
o ffice is re se rved for him. On th is way, the fe et o f
the Holy P rophe t ( ) are on ‘Alī’ s h ead and
Fā timah and Ha san and Husa yn () a re inc luded
with him. I b elie ve tha t he en joyed this position
e ven b efo re h is phy sical b irth , as h e did a fte r it,
and who so eve r ha s re ce ived the d iv ine b le ssing
and gu idanc e, ha s re ce ived it through him, be cau se
he is c lose st to th e last po in t on th is way and the
c entre of this spo t be long s to h im. And wh en his
pe riod ended , th e g rand o ffic e passed on to Ha san
and Hu sa yn (‫ )رﺿﻲ اﷲ ﺗﻌﺎﻟﻰ ﻋﻨﮭﻤﺎ‬and th en on to each
one of the twe lv e Imāms, individua lly and
Pr ef ace 15
e labo rately. And who soev e r re ceived guidan ce in

their life and a fter the ir d eath , rece iv ed it th rough
the se sain ts. And the re fuge and p lac e o f sh elte r o f
the sa ints o f high rank s a re the se sain ts, (be cau se
they a re th e centre o f a ll spiritua l a ctiv ity) and the
sid e s tend to con ve rge on the c entre.1
Sh aykh Ahm a d Sarh an dī ( ‫ )رﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﯿﮫ‬be lieve s that
Im ām M ah dī () will be with ‘Alī a l-M urta dā ( ) in the
c arav an of sov ere ignty or spir itual lea de rsh ip.
T he gist of the disc ussion is that the Proph et’s
de claration at Gha dīr Kh um p rove d forev er that ‘Alī’ s
spirit ua l sov ere ignty is in fact the Prophet M uh amma d’ s
spirit ua l sover eignty. T hough th e door of proph ethood wa s
c lo se d a fter the Holy Prophet (), Allāh () op ene d
ne w aven ues for the contin uation of the Proph et’s
ble ssin gs till th e Day of Judgement. Some o f the se
av en ue s were man ife st, wh ile other s h idden. T he h idden
av en ue le d to sp irit ua l sov ere ignty an d ‘Alī al- M urta dā
() wa s the f ir st p er son to ho ld this office. T hen this
ch ain of sove re ignty pa sse d do wn to h is pro geny an d
f ina lly to the t we lve Im ām s. Durin g th is per io d, many
lea der s appea re d on the sp ir itual hor izon but they all,
direc ly or in dir ectly, expre sse d their alle gian ce to ‘ Alī a l-
M urta dā () . No one wa s disaff iliated from h im an d this
ch ain will contin ue up to the Day of Judgement until the
app ear ance of the last Imām ( sp irit ua l lea der ), an d he will
be Imām M uh amma d M ah dī (), the t welfth Im ām an d
the la st ca liph. In his pe rson , the man ife st an d the h idden
path s wh ich r an para lle l to e ach other will be re join e d, a s
he will be the spir itual a s we ll a s the po litica l le gatee, an d
he will be the la st p er son to ho ld these of fice s. Any one
who denies Im ām Mah dī () will deny both the manif est
an d hidden form s of re ligion.
T his will be the c lim ax of the Prophet M uh amma d’ s
man if estation . T herefor e, he will be nam e d M uh amma d
an d he will also re se m ble the Holy Prophet ( ) in mora l
1. S haykh Ahm ad S arhandī , Makt ūbāt (9: 173#123).

ex ce llence , so that the wor ld sho uld kno w that he is the

tr ustee o f the man ife st an d h idden le ga cie s of
M uh amma d’ s ble ssin gs. T hat is why the Prophet ( )
sa id, “ Anyone who denies Mah dī will be a disbelieve r.”
At that time, he will be th e fo c us of all saints on earth,
an d, bein g the lea der o f Proph et M uh amma d’ s Umm ah,
‘Ī sā () will off er his pr ayer behin d him an d proc la im
h is lea der sh ip to the who le wor ld.
So we sho uld r ea lize that ‘ Alī al-M urta dā ( ) an d
M ah dī () — the f ather an d the son — are both Allāh’ s
fr ien ds an d the Proph et’s le gatee s. It is ther efor e bin din g
on every believ er to a ckno wle dge their exc eptiona l status.
M ay Allāh () bless th e serv ants o f the Proph et’s
f amily with their guidance .
M uhammad Ta hir- ul-Qad ri

On e of the servant s of Proph et’s Fam ily
‫ﻻﻩ‬‫ﻮ‬‫ ﻣ‬‫ﻲ‬‫ﻠ‬‫ ﻓﹶﻌ‬‫ﻻﻩ‬‫ﻮ‬‫ ﻣ‬‫ﺖ‬‫ ﻛﹸﻨ‬‫ﻦ‬‫ﻣ‬
{ One who has me as his maste r has
‘Alī as his master }
- 17 -
Hadīth No. 1
‫ ﺴﻤﻌﺕ ﺃﺒﺎ ﺍﻟﻁﻔﻴل‬:‫ ﻗﺎل‬,‫ ﻋﻥ ﺴﻠﻤﺔ ﺒﻥ ﻜﻬﻴل‬,‫ﻋﻥ ﺸﻌﺒﺔ‬
‫ ﻋﻥ ﺃﺒﻲ ﺴﺭﻴﺤﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ — ﺃﻭ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ‬,‫ﻴﺤﺩﺙ‬
‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ )ﺸﻙ ﺸﻌﺒﺔ( — ﻋﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
.‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ ﻗﺎل‬,‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
,‫ ﻋﻥ ﻤﻴﻤﻭﻥ ﺃﺒﻲ ﻋﺒـﺩ ﺍﷲ‬,‫ﻭﻗﺩ ﺭﻭﻯ ﺸﻌﺒﺔ ﻫﺫﺍ ﺍﻟﺤﺩﻴﺙ‬
‫ ﻋﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬,‫ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
.‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
“ Sh u‘ bah r elates it from Salmah bin Kuh ayl: I h ear d it
from Abū T uf ayl that Abū Sar īhah () — or Zay d bin
Ar qam () ( Sh u‘ bah ha s do ubts a bo ut the narr ator) —
r elate s that the Prophet () sa id: On e who h as me a s his
ma ster ha s ‘ Alī a s h is ma ster .
“ Sh u‘ bah ha s re late d the tra dition f rom Maym ūm Abū
‘ Abdullāh, who re late d it on the a uthority of Z ay d bin
Ar qam ( ) an d h e ha s re late d it from the Holy Prophet
( ). ”1
1. T i rm i dhī has decl ared i t fai r, s ound and weak (hasan sahīh
ghar ī b) i n al -Jāmi ‘us -s ahī h, b. of manāqi b (m eri t s) 6:79
(#3713), and S hu‘ bh, i n t he m anner of M aym ūn Abū
‘ Abdul l ah, has al s o rel at ed i t on t he aut hori t y of Zayd bin
Arqam ( ). Ahm ad bi n Ham bal narrat ed i t i n Fadā’il-us-
s ahābah (2: 569 # 959); M ahām i l ī , Amāl ī (p.85); Tabarānī,
al -Mu‘j am-ul -kabī r (5: 195, 204 # 5071, 5096); Ibn Abī
‘ Ās i m , as -Sunnah (pp. 603, 604 # 1361, 1363, 1364, 1367,
1370); Nawawī , T ahdhī b-ul -as mā’ w al -l ughāt (p.318); Ibn
‘ As āki r, T ār ī kh Di mas hq al -kabī r (45:163, 164); Ibn Athīr,
As ad-ul -ghābah f ī ma‘r i f at -i s -s ahābah (6:132); Ibn Kathīr,
al -Bi dāyah w an-ni hāyah (5: 463); and ‘ As qal ānī in Ta‘jīl-
ul -manf a‘ah (p. 464 # 1222).
It has been rel at ed from ‘ Abdul l āh bi n ‘ Abbās ‫)رﺿﻲ اﷲ‬
(‫ ﻋﻨﮭﻤﺎ‬i n t he fol l owi ng books :
i . Hāki m , al -Mus t adr ak (3: 134 # 4652).
i i . T abarānī , al -Mu‘j am-ul -kabī r (12: 78 # 12593).
19
i i i . Khat ī b B aghdādī , T ār ī kh Baghdad (12: 343).

i v. Hayt ham ī , Maj ma‘-uz -z aw ā’i d (9: 108).
v. Ibn ‘ As ākir, Tārī kh Dimas hq al-kabīr (45:77, 144).
vi . Ibn Kat hī r, al -Bi dāyah w an-ni hāyah (5: 451).
T hi s t radi t i on has been rel at ed on t he authority of Jābir
bi n ‘ Abdul l āh (‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬i n t he fol l owi ng books :
i . Ibn Abī ‘ Ās i m , as -Sunnah (p. 602 # 1355).
i i . Ibn Abī Shaybah, al -Mus annaf (12: 59 # 12121).
T hi s t radi t i on has been reproduced from Abū Ayyūb al-
Ans ārī ( ):
i i . T abarānī , al -Mu‘j am-ul -kabī r (4: 173 # 4052).
i i i . T abarānī , al -Mu‘j am-ul -aw s at (1: 299 # 348).
T hi s t radi t i on has been rel at ed by S a‘ d ( ) i n t he
fol l owi ng books :
i . Ibn Abī ‘Āsi m, as -Sunnah (pp.602,605#1358,1375).
i i . Di yā’ M aqdi s ī , al -Ahādī t h-ul -mukht ār ah (3:139 #
937).
i i i . Ibn ‘ As ākir, T ār ī kh Di mas hq al -kabī r (20: 114).
T he fol l owi ng narrat ed i t t hrough B uraydah ( ):
i . ‘ Abd-ur-Razzāq, al -Musannaf (11: 225 # 20388).
i i . T abarānī , al -Mu‘j am-us -s aghī r (1: 71).
i i i . Ibn ‘ As ākir, T ār ī kh Di mas hq al -kabī r (45: 143).
T hi s t radi t i on has been reproduced from Ibn Buraydah
(‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬i n t he fol l owi ng books :
i i . Ibn ‘ As ākir, T ār ī kh Di mas hq al -kabī r (45: 146).
i i i . Ibn Kat hī r, al -Bi dāyah w an-ni hāyah (5: 457).
i v. Hi ndī , K anz -ul -‘ummāl (11: 602 # 32904).
T he fol l owi ng t rans m i t t ed i t t hrough Hubs hā bi n
J unādah ( ):
i i . Hi ndī , K anz -ul -‘ummāl (11: 608 # 32946).
T hi s t radi t i on has been rel at ed from M āl i k bi n
Huwayri t h i n t he fol l owi ng books :
i . T abarānī , al -Mu‘j am-ul -kabī r (19: 252 # 646).
i i . Ibn ‘ As ākir, T ār ī kh Di mas hq al -kabī r (45: 177).
i i i . Hayt ham ī , Maj ma‘-uz -z aw ā’i d (9: 106).
T abarānī rel at ed i t from Hudhyfah bi n Us ayd al-Ghifārī
( ) i n al -Mu‘j am-ul -kabī r (3: 179 # 3049).
Ibn ‘ As āki r has narrat ed i t t hrough Has an bin Hasan in
T ār ī kh Di mas hq al -kabī r (15: 60, 61).
Ibn ‘ As āki r rel at ed i t from Abū Hurayrah, ‘ Um ar bin
al -Khat t āb, Anas bi n M āl i k and ‘ Abdullāh bin ‘Umar () in
T he Ghadīr Decl ar ati on 21
Hadīth No. 2
‫ ﻗﺎل ﺭﺴﻭل‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﻤﺭﺍﻥ ﺒﻥ ﺤﺼﻴﻥ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﻤﺎ ﺘﺭﻴﺩﻭﻥ ﻤـﻥ ﻋﻠـﻲ؟ ﻤـﺎ‬:‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
‫ﺘﺭﻴﺩﻭﻥ ﻤﻥ ﻋﻠﻲ؟ ﻤﺎ ﺘﺭﻴﺩﻭﻥ ﻤﻥ ﻋﻠﻲ؟ ﺇﻥ ﻋﻠﻴﺎ ﻤﻨﻲ ﻭﺃﻨـﺎ‬
.‫ ﻭﻫﻭ ﻭﻟﻲ ﻜل ﻤﺅﻤﻥ ﻤﻥ ﺒﻌﺩﻱ‬,‫ﻤﻨﻪ‬
“ ‘Imrān bin Husayn ( ) ha s n arrate d that Allāh’ s
M essen ger ( ) sa id: What do yo u people want a bo ut
‘ Alī? Wh at do yo u p eople want a bo ut ‘ Alī? Wh at do yo u
peop le wa nt a bo ut ‘ Alī? T hen a dde d: Sur ely ‘Alī is from
me an d I am from ‘ Alī an d after me h e is the guar dian of
ev ery believe r.”1
T ār ī kh Di mas hq al -kabī r (45: 176, 177, 178, 178)

res pect i vel y.
Ibn ‘ As āki r rel at ed i t from B uraydah ( ) with slightly
di fferent words i n T ār ī kh Di mas hq al -kabī r (45: 143).
Ibn At hī r narrat ed i t t hrough ‘ Abdul l āh bi n Yām īl in
As ad-ul -ghābah f ī ma‘r i f at -i s -s ahābah (3: 412).
Hayt ham ī narrat ed i t t hrough Abū B urdah (‫)رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬
i n Maw ār i d-uz -z am’ān (p. 544 # 2204).
‘ As qal ānī s ai d i n Fat h-ul -bār ī (7: 74): T i rm i dhī and
Nas ā’ ī narrat ed t he t radi t i on and i t i s s upport ed by
num erous chai ns of t rans m i s s i on.
Al bānī s ays i n Si l s i l at -ul -ahādī t h-i s -s ahīhah (4:331 #
1750) t hat i t s chai n of aut hori t i es i s s ahī h (s ound)
accordi ng t o t he condi t i ons of B ukhārī and M us l i m .
1. T i rm i dhī narrat ed i t i n al -Jāmi ‘-us -s ahī h, b. of manāqib
(m eri t s ) 6: 78 (#3712); Nas ā’ ī wi t h t he s ound chai ns of
t rans m i s s i on i n K has ā’i s amī r -i l -mu’mi nī n ‘Al ī bi n Abī
T āl i b (pp. 77, 92 # 65, 86), and as -Sunan-ul-kubrā (5:132 #
8484); Ahm ad bi n Ham bal i n Fadā’i l -us -s ahābah (2:620 #
1060), and t he l as t words of t he t radi t i on narrat ed i n his
Mus nad (4: 437, 438) are:
‫ ﺩﻋ ﻭ ﺍ‬, ‫ ﺩﻋ ﻭ ﺍ ﻋ ﻠﻴﺎ‬: ‫ ﻓﻘﺎ ل‬, ‫ﻭﻗﺩ ﺘﻐﻴﺭ ﻭﺠﻬﻪ‬

‫ ﻭﻫ ﻭ ﻭ ﻟ ﻲ ﻜ ل‬, ‫ ﺇﻥ ﻋ ﻠ ﻲ ﻤﻨ ﻲ ﻭ ﺃﻨﺎ ﻤﻨﻪ‬, ‫ﻋ ﻠﻴﺎ‬
. ‫ﻤ ﺅﻤﻥ ﺒﻌﺩﻱ‬
Hadīth No. 3
‫ ﺴـﻤﻌﺕ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺴﻌﺩ ﺒﻥ ﺃﺒﻲ ﻭﻗﺎﺹ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﻤﻥ ﻜﻨﺕ ﻤـﻭﻻﻩ‬:‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬
‫ ﺃﻨﺕ ﻤﻨﻲ ﺒﻤﻨﺯﻟﺔ ﻫـﺎﺭﻭﻥ ﻤـﻥ‬:‫ ﻭﺴﻤﻌﺘﻪ ﻴﻘﻭل‬,‫ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬
‫ ﻷﻋﻁﻴﻥ ﺍﻟﺭﺍﻴﺔ‬:‫ ﻭﺴﻤﻌﺘﻪ ﻴﻘﻭل‬,‫ﻤﻭﺴﻰ ﺇﻻ ﺃﻨﻪ ﻻ ﻨﺒﻲ ﺒﻌﺩﻱ‬
.‫ﺍﻟﻴﻭﻡ ﺭﺠﻼ ﻴﺤﺏ ﺍﷲ ﻭﺭﺴﻭﻟﻪ‬
“ It is re late d by Sa ‘ d bin Abī Wa qās () : I he ar d
Allāh’ s Me ssen ger ( ) say : One who ha s m e a s his
ma ster ha s ‘ Alī as his m a ster. An d I hear d him say (to ‘ Alī
() ): Yo u are in my plac e a s Hā r ūn wa s in M ūsā’ s p lac e,
but ther e is no proph et afte r m e. An d I also he ar d him say
(on th e oc ca sion of th e battle of Khay bar) : T oday I shall
And hi s f ace f l as hed. T hen he s aid: give up

( oppos i ng) ‘Al ī , gi ve up ( opposing) ‘Alī. Surely
‘Al ī i s f r om me and I am f r om ‘Al ī and after me
he i s t he guar di an of ever y bel i ever .
Ibn Kat hī r al s o narrat ed i t wi t h t hes e words i n al -
Bi dāyah w an-ni hāyah (5: 458).
Hāki m i n al -Mus t adr ak (3: 110, 111#4579) has declared
t hi s t radi t i on s ound accordi ng t o t he condi t ions laid down
by Im ām M us lim while Dhahabī has kept s i l ent about i t .
Abū Ya‘ l ā has narrat ed i t i n al -Mus nad (1: 293 # 355)
and i t s narrat ors are m en of i nt egri t y whi l e Ibn Hibbān has
al s o cal l ed i t s ound.
T he t radi t i on i n T ayāl i s ī ’ s Mus nad (p. 111#829) also
cont ai ns t hes e words : T he P rophet () s ai d:
‫ﻤﺎ ﻟﻬﻡ ﻭ ﻟﻌ ﻠ ﻲ ؟‬
W hy ar e t hey s o concer ned about ‘Al ī ?
Ibn Hi bbān narrat ed i t wi t h a fi rm (qaw ī ) chai n of
t rans m i s s i on i n as -Sahī h (15: 373, 374 # 6929).
Ibn Abī S haybah narrat ed i t i n al -Mus annaf (12: 80 #
12170); Abū Nu‘ aym , Hi l yat -ul -aw l i yā’ w a t abaqāt -ul-
as f i yā’ (6: 294); M uhi b T abarī , ar -Ri yād-un-nadr ah f ī
manāqi b-i l -‘as hr ah (3: 129); Haythamī, Mawārid-uz-zam’ān
(p. 543 # 2203); and Hi ndī i n K anz -ul -‘ummāl (13: 142 #
36444).
be sto w the fla g on the per son who lov es Allāh () an d
His M essen ger () .”1
1. Ibn M āj ah t rans m i t t ed t hi s s ahī h (s ound) hadī t h i n t he

preface (al -muqaddi mah) t o hi s Sunan (1: 90 # 121); Ibn
Abī ‘ Ās i m , as -Sunnah (p. 608 # 1386); M i zzī , T uhfat-ul-
as hr āf bi -ma‘r i f at -i l -at r āf (3: 203 # 3901); and Nas ā’ ī
reproduced i t wi t h s l i ght l y di fferent words i n K has ā’i s
amī r -i l -mu’mi nī m ‘Al ī bi n Abī T āl i b (pp. 32, 33 #91).
Hadīth No. 4
‫ ﺃﻗﺒﻠﻨـﺎ ﻤـﻊ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺍﻟﺒﺭﺍﺀ ﺒﻥ ﻋﺎﺯﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
,‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻓﻲ ﺤﺠﺘﻪ ﺍﻟﺘﻲ ﺤـﺞ‬
‫ ﻓﺄﺨﺫ ﺒﻴﺩ ﻋﻠﻲ‬,‫ ﻓﺄﻤﺭ ﺍﻟﺼﻼﺓ ﺠﺎﻤﻌﺔ‬,‫ﻓﻨﺯل ﻓﻲ ﺒﻌﺽ ﺍﻟﻁﺭﻴﻕ‬
‫ ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤـﻥ ﺃﻨﻔﺴـﻬﻡ؟‬:‫ ﻓﻘﺎل‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
:‫ ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﻜل ﻤﺅﻤﻥ ﻤﻥ ﻨﻔﺴـﻪ؟ ﻗـﺎﻟﻭﺍ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﻗﺎﻟﻭﺍ‬
,‫ ﺍﻟﻠﻬـﻡ! ﻭﺍل ﻤـﻥ ﻭﺍﻻﻩ‬,‫ ﻓﻬﺫﺍ ﻭﻟﻲ ﻤﻥ ﺃﻨﺎ ﻤﻭﻻﻩ‬:‫ ﻗﺎل‬.‫ﺒﻠﻰ‬
.‫ﺍﻟﻠﻬﻡ! ﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬
“ Barā’ bin ‘Āzib () na rrate s: We p erform e d ha jj with
Allāh’ s Me ssen ger (). On the way h e stay e d at a p la ce
an d comman de d us (to e sta blish) the pr ayer in
con gre gation . After this, he he ld ‘Alī’s h an d, an d said:
Am I not ne arer than th e live s of the be liever s? T hey
r eplie d: Why not! He said: Am I not n ear er than the life of
ev ery be liever ? T hey rep lie d: Why not! He sa id: On e who
ha s me a s h is ma ster ha s this (‘Alī) a s his guar dian. O
Allāh! Bef rien d the on e who befr ien ds him an d be the
en emy of on e who is h is en emy.”1
1. Ibn Mājah narrated this sound hadīth (tradition) in preface (al-

muqaddimah) to his Sunan (1:88 # 116); Ibn Kathīr, al-Bidāyah
wan-nihāyah (4:168); Hindī, Kanz-ul-‘ummāl (11:602 # 32904);
Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:167, 168); and Ibn ‘Abī
‘Āsim briefly mentioned in as-Sunnah (p.603 # 1362).
Hadīth No. 5
‫ ﻜﻨﺎ ﻤﻊ ﺭﺴﻭل‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺍﻟﺒﺭﺍﺀ ﺒﻥ ﻋﺎﺯﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
,‫ ﻓﻨﺯﻟﻨﺎ ﺒﻐـﺩﻴﺭ ﺨـﻡ‬,‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻓﻲ ﺴﻔﺭ‬
‫ ﻭﻜﺴﺢ ﻟﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬,‫ ﺍﻟﺼﻼﺓ ﺠﺎﻤﻌﺔ‬:‫ﻓﻨﻭﺩﻱ ﻓﻴﻨﺎ‬
‫ ﻓﺼﻠﻰ ﺍﻟﻅﻬﺭ ﻭﺃﺨﺫ ﺒﻴـﺩ ﻋﻠـﻲ‬,‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺘﺤﺕ ﺸﺠﺭﺘﻴﻥ‬
‫ ﺃﻟﺴﺘﻡ ﺘﻌﻠﻤﻭﻥ ﺃﻨﻰ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ‬:‫ ﻓﻘﺎل‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﺃﻟﺴﺘﻡ ﺘﻌﻠﻤﻭﻥ ﺃﻨﻰ ﺃﻭﻟﻰ ﺒﻜل ﻤﺅﻤﻥ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﺃﻨﻔﺴﻬﻡ؟ ﻗﺎﻟﻭﺍ‬
,‫ ﻓﺄﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨـﻪ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﻤﻥ ﻨﻔﺴﻪ؟ ﻗﺎﻟﻭﺍ‬
‫ ﻭﻋﺎﺩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻓﻘﺎل‬
:‫ ﻓﻘﺎل ﻟﻪ‬,‫ ﻓﻠﻘﻴﻪ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺒﻌﺩ ﺫﻟﻙ‬:‫ ﻗﺎل‬.‫ﻤﻥ ﻋﺎﺩﺍﻩ‬
‫ﻫﻨﻴﺌﺎ ﻴﺎ ﺍﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ! ﺃﺼﺒﺤﺕ ﻭﺃﻤﺴﻴﺕ ﻤﻭﻟﻰ ﻜل ﻤـﺅﻤﻥ‬
.‫ﻭﻤﺅﻤﻨﺔ‬
“ It is na rrate d by Bar ā’ bin ‘Āzib () : We we re on a
jo urney with Allāh’s Me ssen ge r () . (On the way) we
st aye d at Gha dīr Kh um. T here it was anno un ce d that the
pr ayer was a bo ut to be o ffer e d. T he spa ce un der t wo tree s
wa s cle ane d for Allāh’ s M e ssen ger ( ). T hen he offe re d
the zuh r (noon) pr ayer , an d, ho ldin g ‘Alī’s h an d, h e said:
Don ’t yo u kno w th at I am ev en n ear er than the live s o f the
be liever s? T hey said: Why not! He said: Don ’t yo u kno w
that I am even ne arer than the life of eve ry be lieve r? T hey
sa id: Why not! T he n arrator say s that he sa id while
ho ldin g ‘ Alī’ s han d: One who ha s me a s his m a ster ha s
‘ Alī a s h is ma ster. O Allāh! Be frien d the one who
be frien ds h im (‘ Alī) an d be the en emy of one who is his
en emy. T he n arrator say s that after this ‘Um ar ( bin a l-
Kh attāb ()) met ‘ Alī ( ) an d sa id to h im: O I bn Abī
T ālib! Con grat ulation s, yo u hav e becom e the ma ster of
ev ery ma le an d fem ale believ er, morn in g an d even in g (for

ev er). ”1
1. Ahmad bin Hambal related it from Barā’ bin ‘Āzib through two
different chains of transmission in al-Musnad (4:281); Ibn Abī
Shaybah, al-Musannaf (12:78 # 12167); Muhib Tabarī, Dhakhā’ir-
ul-‘uqbā fī manāqib dhawī al-qurbā (p.125), ar-Riyād-un-nadrah
fī manāqib-il-‘ashrah (3:126, 127); Hindī, Kanz-ul-‘ummāl
(13:133, 134 # 36420); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr
(5:167, 168); Ibn Athīr, Asad-ul-ghābah (4:103); and Ibn Kathīr in
al-Bidāyah wan-nihāyah (4:169; 5:464).
Ahmad bin Hambal in his book Fadā’il-us-sahābah (2:610 #
1042) has added the following words in the tradition related to
‘Umar bin al-Khattāb (). The Prophet () said:
‫ ﻭﺃﺤﺏ ﻤـﻥ‬,‫ ﻭﺍﻨﺼﺭ ﻤﻥ ﻨﺼﺭﻩ‬,‫ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬

.‫ﺃﺤﺒﻪ‬
.‫ ﻭ ﺍﺒﻐﺽ ﻤﻥ ﺃﺒﻐﻀﻪ‬:‫ ﺃﻭ ﻗﺎل‬:‫ﻗﺎل ﺸﻌﺒﺔ‬
(O Allāh!) Be the enemy of one who is his
(‘Alī’s) enemy, and help him who helps him, and love
him who loves him.
Shu‘bah says that the Prophet () said in its
place, “Bear malice towards him who bears malice
towards (‘Alī).”
Manāwī has written in Fayd-ul-qadīr (6:217) that when Abū
Bakr () and ‘Umar () had heard the Prophet’s saying — One
who has me as his master has ‘Alī as his master — they said to
‘Alī () : O son of Abū Tālib! You have become the master of
every male and female believer, morning and evening (for ever).”
Dhahabī has said in Siyar a‘lām-in-nubalā’ (2:623, 624) that
‘Umar () uttered the words:
!‫ﻫﻨﻴﺌﺎ ﻟﻙ ﻴﺎ ﻋﻠﻲ‬
O ‘Alī! Congratulations.
Hadīth No. 6
‫ ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼـﻠﻰ ﺍﷲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺍﺒﻥ ﺒﺭﻴﺩﺓ ﻋﻥ ﺃﺒﻴﻪ‬
.‫ ﻭﻟﻴﻪ‬‫ ﻤﻥ ﻜﻨﺕ ﻭﻟﻴﻪ ﻓﻌﻠﻲ‬:‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
“ I bn Bur ay dah h as attribute d it to his f ather: Allāh’ s
M essen ger () said: One who h as me a s his guar dian
ha s ‘Alī a s his guar dian.”1
1. Ahmad bin Hambal narrated it in al-Musnad (5:361), and Fadā’il-

us-sahābah (2:563 # 947); Ibn Abī ‘Āsim, as-Sunnah (pp.601, 603
# 1351, 1366); Hākim, al-Mustadrak (2:131 # 2589); Ibn Abī
Shaybah, al-Musannaf (12:57 # 12114); Tabarānī, al-Mu‘jam-ul-
kabīr (5:166 # 4968), al-Mu‘jam-ul-awsat (3:100, 101 # 2204); Ibn
‘Asākir, Tārīkh Dimashq al-kabīr (45:143); Haythamī, Majma‘-uz-
zawā’id (9:108); and Hindī in Kanz-ul-‘ummāl (11:602 # 32905).
The same tradition has been reproduced by Hindī in Kanz-ul-
‘ummāl (15:168, 169 # 36511), using slightly different words and
he says that it has been narrated by Ibn Rāhawayh and Ibn Jarīr.
Ibn ‘Asākir narrated it through Fātimah (‫ )رﺿ ﻲ اﷲ ﻋﻨﮭ ﺎ‬also in
Tārīkh Dimashq al-kabīr (45:142).
Hadīt h No. 7
‫ ﻟﻤﺎ ﺭﺠﻊ ﺭﺴـﻭل‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬

‫ ﻭﻨﺯل ﻏﺩﻴﺭ‬,‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻤﻥ ﺤﺠﺔ ﺍﻟﻭﺩﺍﻉ‬
‫ ﺇﻨﻲ ﻗﺩ‬,‫ ﻜﺄﻨﻲ ﻗﺩ ﺩﻋﻴﺕ ﻓﺄﺠﺒﺕ‬:‫ ﻓﻘﺎل‬,‫ ﺃﻤﺭ ﺒﺩﻭﺤﺎﺕ ﻓﻘﻤﻥ‬,‫ﺨﻡ‬
,‫ ﻜﺘﺎﺏ ﺍﷲ ﺘﻌﺎﻟﻰ‬:‫ ﺃﺤﺩﻫﻤﺎ ﺃﻜﺒﺭ ﻤﻥ ﺍﻵﺨﺭ‬,‫ﺘﺭﻜﺕ ﻓﻴﻜﻡ ﺍﻟﺜﻘﻠﻴﻥ‬
‫ ﻓﺈﻨﻬﻤﺎ ﻟﻥ ﻴﺘﻔﺭﻗﺎ ﺤﺘﻰ‬,‫ ﻓﺎﻨﻅﺭﻭﺍ ﻜﻴﻑ ﺘﺨﻠﻔﻭﻨﻲ ﻓﻴﻬﻤﺎ‬,‫ﻭﻋﺘﺭﺘﻲ‬
‫ ﻭﺃﻨـﺎ‬,‫ ﺇﻥ ﺍﷲ ﻋﺯ ﻭﺠل ﻤﻭﻻﻱ‬:‫ ﺜﻡ ﻗﺎل‬.‫ﻴﺭﺩﺍ ﻋﻠﻲ ﺍﻟﺤﻭﺽ‬
‫ ﻤﻥ‬:‫ ﻓﻘﺎل‬,‫ ﺜﻡ ﺃﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬.‫ﻤﻭﻟﻰ ﻜل ﻤﺅﻤﻥ‬
.‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻬﺫﺍ ﻭﻟﻴﻪ‬
“ It is narr ate d by Z ay d bin Ar qam () : When Allāh’ s
M essen ger () wa s ret urnin g after the Ha jjat- ul- wa dā‘,
he stay e d at Gha dīr Kh um. He comm an de d th at a canopy
sho uld be p ut up an d so it wa s don e. T hen he sa id: It
se ems a s if I am a bo ut to bre athe my last which I shall
a cc ept. In dee d, I am leav in g t wo important thin gs in yo ur
m idst wh ich ex ce e d ea ch othe r in impo rtance : One (is)
Allāh’ s Book an d the other ( is) my p ro geny. No w it is to
be seen ho w do yo u treat both of them after me an d they
will not be separ ate d from ea ch other, an d they will
app ear be fore me at the Fo untain of ka wthar. T hen a dde d:
Sur e ly Allāh () is my Ma ster an d I am th e ma ster of
ev ery believ er. T hen, holdin g ‘Alī’ s han d, he said: One
who ha s m e a s h is ma ster ha s this (‘ Alī) a s his guar dian. O
Allāh! Befr ien d h im who befrien ds h im (‘ Alī) an d be the
en emy of on e who is h is en emy.”1
1. Hākim narrated it in al-Mustadrak (3:109 # 4576); Nasā’ī, as-

Sunan-ul-kubrā (5:45, 130 # 8148, 8464); Tabarānī, al-Mu‘jam-ul-
kabīr (5:166 # 4969); and Ibn Abī ‘Āsim related it briefly in as-
Sunnah (p.644 # 1555).
Nasā’ī related it with a sound chain of authorities in Khasā’is
amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.84, 85 # 76).
Abū Mahāsin copied it in al -Mu‘t as ar mi n-al -mukht asar
mi n Mas hkal -i l -āt hār (2:301).
Hadīt h No. 8
,‫ﻋﻥ ﺍﺒﻥ ﻭﺍﺜﻠﺔ ﺃﻨﻪ ﺴﻤﻊ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀـﻲ ﺍﷲ ﻋﻨـﻪ‬

‫ ﻨﺯل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺒﻴﻥ ﻤﻜـﺔ‬:‫ﻴﻘﻭل‬
‫ ﻓﻜﻨﺱ ﺍﻟﻨﺎﺱ ﻤﺎ‬,‫ﻭﺍﻟﻤﺩﻴﻨﺔ ﻋﻨﺩ ﺸﺠﺭﺍﺕ ﺨﻤﺱ ﺩﻭﺤﺎﺕ ﻋﻅﺎﻡ‬
‫ ﺜﻡ ﺭﺍﺡ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬,‫ﺘﺤﺕ ﺍﻟﺸﺠﺭﺍﺕ‬
‫ ﻭﺫﻜـﺭ‬,‫ ﻓﺤﻤﺩ ﺍﷲ ﻭﺃﺜﻨﻰ ﻋﻠﻴﻪ‬,‫ﺎ‬‫ ﺜﻡ ﻗﺎﻡ ﺨﻁﻴﺒ‬,‫ ﻓﺼﻠﻰ‬,‫ﻋﺸﻴﺔ‬
‫ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﺇﻨـﻲ‬:‫ ﺜﻡ ﻗﺎل‬,‫ ﻓﻘﺎل ﻤﺎ ﺸﺎﺀ ﺍﷲ ﺃﻥ ﻴﻘﻭل‬,‫ﻭﻭﻋﻅ‬
,‫ ﻭﻫﻤﺎ ﻜﺘﺎﺏ ﺍﷲ‬,‫ ﻟﻥ ﺘﻀﻠﻭﺍ ﺇﻥ ﺍﺘﺒﻌﺘﻤﻭﻫﻤﺎ‬,‫ﺘﺎﺭﻙ ﻓﻴﻜﻡ ﺃﻤﺭﻴﻥ‬
‫ ﺃﺘﻌﻠﻤﻭﻥ ﺇﻨﻲ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ‬:‫ ﺜﻡ ﻗﺎل‬,‫ﻭﺃﻫل ﺒﻴﺘﻲ ﻋﺘﺭﺘﻲ‬
‫ ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ ﺼـﻠﻰ ﺍﷲ‬.‫ ﻨﻌﻡ‬:‫ ﻗﺎﻟﻭﺍ‬,‫ﺃﻨﻔﺴﻬﻡ؟ ﺜﻼﺙ ﻤﺭﺍﺕ‬
.‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
“ I bn Wāth ilah is r eporte d to h ave he ar d f rom Z ay d bin
Ar qam () that the Prophet () wa s camp in g bet ween
M akkah an d M e din a ne ar f ive dense tre es. T he peop le
c le ane d the pla ce un de r the tre es an d h e re ste d the re for
some time . He off ere d the p rayer an d then stood up to
a ddre ss the p eople . He pr aise d Allāh ( ), gave some
a dv ic e to the a udienc e an d then said wh atever Allāh ( )
wa nte d h im to say. He said: O p eople! I am le avin g t wo
thin gs with yo u. Yo u will nev er go a stray a s lon g a s yo u
fo llo w them an d the se (t wo thin gs) ar e Allāh’ s Book an d
my pro geny. He then a dde d: Don’t yo u kno w I am near er
than the live s of the believe rs? He r epe ated it thre e t ime s.
Ev eryone sa id: ye s. T hen he sa id: One who ha s me a s his
ma ster ha s ‘ Alī a s h is ma ster .”1
1. Hākim related it in al-Mustadrak (3:109, 110 # 4577); Hindī,

Kanz-ul-‘ummāl (1:381 # 1657); Ibn ‘Asākir, Tārīkh Dimashq al-
kabīr (45:164); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:168).
Hadīt h No. 9
‫ ﺨﺭﺠﻨﺎ ﻤﻊ ﺭﺴﻭل‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬

‫ ﻓﺄﻤﺭ‬,‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺤﺘﻰ ﺍﻨﺘﻬﻴﻨﺎ ﺇﻟﻰ ﻏﺩﻴﺭ ﺨﻡ‬
,‫ﺍ ﻤﻨـﻪ‬‫ ﺤـﺭ‬‫ﺒﺭﻭﺡ ﻓﻜﺴﺢ ﻓﻲ ﻴﻭﻡ ﻤﺎ ﺃﺘﻰ ﻋﻠﻴﻨﺎ ﻴﻭﻡ ﻜﺎﻥ ﺃﺸﺩ‬
‫ ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﺃﻨﻪ ﻟﻡ ﻴﺒﻌﺙ ﻨﺒﻲ‬:‫ ﻭﻗﺎل‬,‫ﻓﺤﻤﺩ ﺍﷲ ﻭﺃﺜﻨﻰ ﻋﻠﻴﻪ‬
‫ ﻭﺇﻨﻲ ﺃﻭﺸﻙ‬,‫ﻗﻁ ﺇﻻ ﻤﺎ ﻋﺎﺵ ﻨﺼﻑ ﻤﺎ ﻋﺎﺵ ﺍﻟﺫﻱ ﻜﺎﻥ ﻗﺒﻠﻪ‬
‫ ﻭﺇﻨﻲ ﺘﺎﺭﻙ ﻓﻴﻜﻡ ﻤﺎ ﻟﻥ ﺘﻀﻠﻭﺍ ﺒﻌﺩﻩ ﻜﺘـﺎﺏ‬,‫ﺃﻥ ﺃﺩﻋﻰ ﻓﺄﺠﻴﺏ‬
‫ ﻴﺎ‬:‫ ﻓﻘﺎل‬,‫ ﺜﻡ ﻗﺎﻡ ﻓﺄﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬.‫ﺍﷲ ﻋﺯ ﻭﺠل‬
‫ ﺍﷲ ﻭﺭﺴـﻭﻟﻪ‬:‫ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﻤﻥ ﺃﻭﻟﻰ ﺒﻜﻡ ﻤﻥ ﺃﻨﻔﺴﻜﻡ؟ ﻗـﺎﻟﻭﺍ‬
‫ ﻤﻥ ﻜﻨﺕ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﻜﻡ ﻤﻥ ﺃﻨﻔﺴﻜﻡ؟ ﻗﺎﻟﻭﺍ‬.‫ﺃﻋﻠﻡ‬
.‫ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬
“ Zay d bin Ar qam () narr ate s: We set o ut with
Allāh’ s Me ssen ger () until we re ache d Gh a dīr Kh um.
He comman de d that a canopy sho uld be p ut up. He looke d
tir e d on that day an d it wa s a v ery hot day . He pra ise d
Allāh () an d then said: O p eople, o ut of th e proph ets
Allāh () sent, each ne w proph et ha d a life sp an h alf a s
m uch a s that of his pre dec essor , an d it se em s to m e that
soon I m ay be ca lle d (to bre athe my la st) wh ich I shall
a cc ept. I am le avin g in yo ur midst som ethin g that will
nev er let yo u go a stray, an d that is the Book of Allāh ( ).
T hen he stoo d up, he ld ‘ Alī’ s han d an d sa id: O p eople,
who is he who is n ear er than yo ur live s? All of them said:
Allāh ( ) an d His M e ssen ger () kno w better. (T hen
a dde d:) Am I not n ear er than yo ur liv es? T hey said: Why
not! He sa id: On e who ha s m e a s h is ma ster ha s ‘ Alī as his
ma ster .”1
1. Hākim graded it sahīh (sound) according to the conditions of

Bukhārī and Muslim in al-Mustadrak (3:533 # 6272) and Dhahabī
confirmed its soundness. Tabarānī transmitted it in al-Mu‘jam-ul-
Hadīt h No. 10
‫ ﻟﻘﺩ ﺴﻤﻌﺕ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺴﻌﺩ ﺒﻥ ﺃﺒﻲ ﻭﻗﺎﺹ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬

‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻓﻲ ﻋﻠﻲ ﺭﻀـﻲ‬
‫ ﻷﻥ ﻴﻜﻭﻥ ﻟﻲ ﻭﺍﺤﺩﺓ ﻤﻨﻬﻥ ﺃﺤﺏ ﺇﻟﻲ‬,‫ﺍﷲ ﻋﻨﻪ ﺜﻼﺙ ﺨﺼﺎل‬
:‫ﻤﻥ ﺤﻤﺭ ﺍﻟﻨﻌﻡ‬
‫ ﺇﻻ ﺃﻨـﻪ ﻻ‬,‫ ﺇﻨﻪ ﺒﻤﻨﺯﻟﺔ ﻫﺎﺭﻭﻥ ﻤﻥ ﻤﻭﺴﻰ‬:‫ﺴﻤﻌﺘﻪ ﻴﻘﻭل‬
‫ ﻷﻋﻁﻴﻥ ﺍﻟﺭﺍﻴﺔ ﻏﺩﺍ ﺭﺠﻼ ﻴﺤﺏ ﺍﷲ‬:‫ ﻭﺴﻤﻌﺘﻪ ﻴﻘﻭل‬,‫ﻨﺒﻲ ﺒﻌﺩﻱ‬
‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ‬:‫ ﻭﺴﻤﻌﺘﻪ ﻴﻘﻭل‬,‫ ﻭﻴﺤﺒﻪ ﺍﷲ ﻭﺭﺴﻭﻟﻪ‬,‫ﻭﺭﺴﻭﻟﻪ‬
.‫ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬
“ Sa ‘ d bin Abī Wa qās ( ) say s that he h ear d Allāh’ s
M essen ger ( ) de scr ibe thre e qualities of ‘ Alī (). Ha d
I po sse sse d anyone of them , it wo uld hav e be en de arer to
me than re d cam els.
“ I h ear d him say : In dee d, he (‘ Alī) is in my pla ce a s
Hār ūn wa s in M ūsā’ s place , but ther e is no prophet after
me . An d I he ar d h im say: T oday I sh all besto w the fla g on
the per son who love s Allāh ( ) an d His M e ssen ger ( ),
an d Allāh ( ) an d His Me ssen ger ( ) love him too. An d
I hea r d h im say : One who h a s me a s his m a ster ha s ‘Alī a s
h is ma ster. ”1
kabīr (5:171,172 # 4986); and Hindī in Kanz-ul-‘ummāl (11:602 #

32904).
1. Nasā’ī narrated it with sound chain of trasmission in Khasā’is
amīr-il-mu’minīm ‘Alī bin Abī Tālib (pp.33, 34, 88 # 10, 80); and
Hindī related it in Kanz-ul-‘ummāl (15:163 # 36496) through
‘Āmir bin Sa‘d with the addition of a few words.
Shāshī narrated it through ‘Āmir bin Sa‘d bin Abī Waqās in
al-Musnad (1:165, 166 # 106).
Ibn ‘Asākir narrated it through ‘Āmir bin Sa‘d and Sa‘d bin
Abī Waqās in Tārīkh Dimashq al-kabīr (45:88).
Hadīth No. 11
‫ ﻋﻥ ﺴﻌﺩ ﺒﻥ ﺃﺒﻲ ﻭﻗﺎﺹ ﺭﻀﻲ‬...‫ﺃﺨﺭﺝ ﺴﻔﻴﺎﻥ ﺒﻥ ﻋﻴﻴﻨﺔ‬
‫ ﺇﻥ ﻟـﻪ ﻟﻤﻨﺎﻗـﺏ‬,(‫ﺍﷲ ﻋﻨﻪ )ﻓﻲ ﻤﻨﺎﻗﺏ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﺫﻜﺭ‬,‫ ﻷﻥ ﻴﻜﻭﻥ ﻟﻲ ﻭﺍﺤﺩﺓ ﻤﻨﻬﻥ ﺃﺤﺏ ﺇﻟﻲ ﻤﻥ ﻜﺫﺍ ﻭﻜﺫﺍ‬:‫ﺃﺭﺒﻊ‬
.‫ﺤﻤﺭ ﺍﻟﻨﻌﻡ‬
‫ ﻭﻗﻭﻟـﻪ‬.‫ ﻷﻋﻁﻴﻥ ﺍﻟﺭﺍﻴﺔ‬:‫ﻗﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
‫ ﻭﻗﻭﻟﻪ‬.‫ ﺒﻤﻨﺯﻟﺔ ﻫﺎﺭﻭﻥ ﺒﻥ ﻤﻭﺴﻰ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
‫ ﻭﻨﺴـﻲ ﺴـﻔﻴﺎﻥ‬,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
.‫ﺍﻟﺭﺍﺒﻌﺔ‬
“ Sufy ān bin ‘Uyayn ah (in pra ise of ‘Alī ()) r elates it
from Sa‘ d bin Abī W a qā s () that of the fo ur qualitie s of
‘ Alī () if I possesse d anyon e of them , I wo uld have he ld
it dear er than such an d such, even the re d came ls. (T he
fo ur qualitie s were as follo ws:) (first qua lity) he wa s
ble sse d with the fla g (on the occ a sion of the battle of
Kh ay bar ; (secon d qua lity is) the Prophet’s say in g a bo ut
h im (that they ar e re late d) a s Hār ūn an d M ūsā ( we re
r elate d); (thir d qua lity is) the Prophet’ s say in g a bo ut h im
that one who h as me a s h is ma ster (ha s ‘ Alī a s his m aste r).
(T he sub-n arrator) Sufy ān bin ‘Uyayn ah did not remem ber
the fo urth quality.”1
1. Ibn Abī ‘Āsim related it in as-Sunnah (p.607 # 1385); and Diyā’

Maqdisī in al-Ahādīth-ul-mukhtārah (3:151 # 948).
Ahmad bin Hambal related it with a fair (hasan) chain of
authorities in Fadā’il-us-sahāhah (2:643 # 1093).
Ibn ‘Asākir narrated this tradition through Sa‘d bin Abī Waqās
who mentioned the four qualities in detail in Tārīkh Dimashq al-
kabīr (45: 89-91).
Hadīth No. 12
‫ﻋﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺴﺎﺒﻁ )ﻓﻲ ﻤﻨﺎﻗﺏ ﻋﻠﻲ ﺭﻀـﻲ ﺍﷲ‬
‫ ﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ‬:‫ ﻗﺎل ﺴﻌﺩ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬:‫ ﻗﺎل‬,(‫ﻋﻨﻪ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻓﻲ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨـﻪ ﺜـﻼﺙ‬
‫ ﻷﻥ ﻴﻜﻭﻥ ﻟﻲ ﻭﺍﺤﺩﺓ ﻤﻨﻬﻥ ﺃﺤﺏ ﺇﻟﻲ ﻤﻥ ﺍﻟﺩﻨﻴﺎ ﻭﻤـﺎ‬,‫ﺨﺼﺎل‬
‫ ﻤﻥ‬:‫ ﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬,‫ﻓﻴﻬﺎ‬
‫ ﻭﻷﻋﻁﻴﻥ‬,‫ ﻭﺃﻨﺕ ﻤﻨﻲ ﺒﻤﻨﺯﻟﺔ ﻫﺎﺭﻭﻥ ﻤﻥ ﻤﻭﺴﻰ‬,‫ﻜﻨﺕ ﻤﻭﻻﻩ‬
.‫ﺍﻟﺭﺍﻴﺔ‬
“ ‘Abd- ur- Rahmān bin Sā bit (in pra ise o f ‘ Alī ())
r elate s that Sa‘ d ( ) said: I h ear d Allāh’ s M essen ger
( ) de scr ibe thr ee o f ‘ Alī’ s qualitie s that if I am ble sse d
with anyone of them I wo uld hold it dear er than the wor ld
an d it s contents. I h ear d Allāh ’s Me ssen ger ( ) say : One
who ha s m e as his m a ster (h as ‘Alī a s h is m aster ), an d yo u
a re in my place a s Hār ūn wa s in place of M ūsā, an d I shall
be sto w the f la g on h im ( who is a f rien d of Allāh () an d
His Me ssen ger ( ), an d Allāh ( ) an d His M essen ger
( ) are h is fr ien ds). ”1
1. Ibn Abī ‘Āsim related it in as-Sunnah (p.608 # 1386); Ibn Abī

Shaybah, al-Musannaf (12:61 # 12127); and Diyā’ Maqdisī
declared its chain of transmission sahīh (sound) in al-Ahādīth-ul-
mukhtārah (3:207 # 1008).
Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr (45:88,89).
Hadīth No. 13
‫ ﻜﻨﺎ‬:‫ ﻗﺎل‬,‫ ﻋﻥ ﺠﺩﻩ‬,‫ ﻋﻥ ﺃﺒﻴﻪ‬,‫ﻋﻥ ﺭﻓﺎﻋﺔ ﺒﻥ ﺇﻴﺎﺱ ﺍﻟﻀﺒﻲ‬
‫ ﻓﺒﻌﺙ ﺇﻟﻰ ﻁﻠﺤﺔ ﺒﻥ ﻋﺒﻴﺩ‬,‫ﻤﻊ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻭﻡ ﺍﻟﺠﻤل‬
!‫ ﻨﺸﺩﺘﻙ ﺍﷲ‬:‫ ﻓﻘﺎل‬,‫ ﻓﺄﺘﺎﻩ ﻁﻠﺤﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬,‫ﺍﷲ ﺃﻥ ﺍﻟﻘﻨﻲ‬
‫ ﻤـﻥ‬:‫ﻫل ﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬
‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ؟‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﻻﻩ‬,‫ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬
‫ ﻓﺎﻨﺼـﺭﻑ‬:‫ ﻗﺎل‬.‫ ﻟﻡ ﺃﺫﻜﺭ‬:‫ ﻓﻠﻡ ﺘﻘﺎﺘﻠﻨﻲ؟ ﻗﺎل‬:‫ ﻗﺎل‬.‫ ﻨﻌﻡ‬:‫ﻗﺎل‬
.‫ﻁﻠﺤﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
“ Rifā‘ ah bin Iyā s a d-Da bbī re late s on the a uthority of
h is f ather who r elates it on the a uthority of his
gr an dfather. He sa id: We wer e with ‘ Alī () on th e day of
the Battle of Jam al. He sent a m essa ge for T alh ah bin
‘ Ubay dullāh () who ca lle d on him . He said: I m ake yo u
swe ar by Allāh! Hav e yo u he ar d from the Me ssen ger of
Allāh () : One who ha s me a s h is m aster ha s ‘Alī a s his
ma ster . O Allāh! Bef rien d him who befr ien ds h im an d be
h is en emy who is his ene my. T a lhah () said: Yes. ‘ Alī
() said: T hen why do yo u battle with m e? T alh ah ()
sa id: I did not rem em ber it. T he narr ator sa id: ( After this)
T alh ah () went ba ck.”1
1. Hākim narrated it in al-Mustadrak (3:371 # 5594), Bayhaqī, al -

I‘t i qād w al -hi dāyah i l ā s abī l -i r -r i s hād ‘al ā madhhab-is-
s al af w a as hāb-i l -hadī t h (p.373); Ibn ‘Asākir, Tārīkh Dimashq
al-kabīr (27:76); Hindī, Kanz-ul-‘ummāl (11:332 # 31662); and
Haythamī said in Majma‘-uz-zawā’id (9:107) that this tradition has
been narrated by Bazzār through Nadhīr.
Hadīth No. 14
,‫ ﻏﺯﻭﺕﹸ ﻤﻊ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻴﻤﻥ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺒﺭﻴﺩﺓ‬
‫ ﻓﻠﻤﺎ ﻗﺩﻤﺕﹸ ﻋﻠﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬,‫ﻓﺭﺃﻴﺕ ﻤﻨﻪ ﺠﻔﻭﺓ‬
‫ ﻓﺭﺃﻴﺕ ﻭﺠﻪ ﺭﺴـﻭل ﺍﷲ‬,‫ ﻓﺘﻨﻘﺼﺘﻪ‬,‫ ﺫﻜﺭﺕ ﻋﻠﻴﺎ‬,‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
‫ ﻴﺎ ﺒﺭﻴﺩﺓ! ﺃﻟﺴﺕ ﺃﻭﻟﻰ‬:‫ ﻓﻘﺎل‬,‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﺘﻐﻴﺭ‬
‫ ﻤـﻥ‬:‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ! ﻗﺎل‬,‫ ﺒﻠﻰ‬:‫ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ ﺃﻨﻔﺴﻬﻡ؟ ﻗﻠﺕ‬
.‫ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬
“ It is n arrate d by Buray dah (): I took part in the
Battle o f Yemen with ‘ Alī () an d I h a d a comp laint
a gain st h im. Wh en I went to see the P rophet (( )
r eturn in g from war ), I m entione d ‘Alī in rather improp er
wo r ds. I sa w that the Prophet’ s fa ce ha d flush e d, an d he
sa id: O Bur ay dah! Am I not ne arer than the live s of the
be liever s? I sa id: why not, O Me ssen ger of Allāh ! At this,
he sa id: One who ha s m e as his ma ster h as ‘ Alī a s his
ma ster .”1
1. Ahmad bin Hambal related it in al-Musnad (5:347), and Fadā’il-

us-sahābah (2:584, 585 # 989); Nasā’ī, as-Sunan-ul-kubrā (5:130
# 8465), Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (p. 86 # 78),
and Fadā’il-us-sahābah (p.14 # 42); Hākim, al-Mustadrak (3:110
# 4578); Ibn Abī Shaybah, al-Musannaf (12:84# 12181); Ibn Abī
‘Āsim, al-Āhad wal-mathānī (4:325, 326); Shāshī, al-Musnad
(1:127); Tabarānī, al-Mu‘jam-ul-awsat (1:229 # 348); Muhib
Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:128); Abū
‘Ulā, Tuhfat-ul-ahwadhī (10:147); Abū Nu‘aym, Hilyat-ul-awliyā’
wa tabaqāt-ul-asfiyā’ (4:23); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr
(45:142, 146-8); and Hindī in Kanz-ul-‘ummāl (13:134 # 36422).
Ibn Kathīr said in al-Bidāyah wan–nihāyah (4:168; 5:457) that
the tradition narrated by Nasā’ī has a sound chain of succession
(isnāduhū jayyid qawī) and all of its narrators are of integrity
(rijāluhū thiqah).
Hadīth No. 15
‫ ﻗﺎل ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻤﻴﻤﻭﻥ ﺃﺒﻲ ﻋﺒﺩ ﺍﷲ‬
‫ ﻨﺯﻟﻨﺎ ﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬:‫ﻋﻨﻪ ﻭﺃﻨﺎ ﺃﺴﻤﻊ‬
.‫ ﻓﺼﻼﻫﺎ ﺒﻬﺠﻴﺭ‬,‫ ﻓﺄﻤﺭ ﺒﺎﻟﺼﻼﺓ‬,‫ﻭﺴﻠﻡ ﺒﻭﺍﺩ ﻴﻘﺎل ﻟﻪ ﻭﺍﺩﻱ ﺨﻡ‬
‫ ﻓﺨﻁﺒﻨﺎ ﻭﻅﻠل ﻟﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ ﻭﺴـﻠﻡ‬:‫ﻗﺎل‬
‫ ﺃﻟﺴﺘﻡ ﺘﻌﻠﻤﻭﻥ ﺃﻭ‬:‫ ﻓﻘﺎل‬,‫ﺒﺜﻭﺏ ﻋﻠﻰ ﺸﺠﺭﺓ ﺴﻤﺭﺓ ﻤﻥ ﺍﻟﺸﻤﺱ‬
.‫ ﺒﻠـﻰ‬:‫ﻟﺴﺘﻡ ﺘﺸﻬﺩﻭﻥ ﺃﻨﻰ ﺃﻭﻟﻰ ﺒﻜل ﻤﺅﻤﻥ ﻤﻥ ﻨﻔﺴﻪ؟ ﻗﺎﻟﻭﺍ‬
,‫ ﺍﻟﻠﻬﻡ! ﻋﺎﺩ ﻤﻥ ﻋـﺎﺩﺍﻩ‬,‫ ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﺈﻥ ﻋﻠﻴﺎ ﻤﻭﻻﻩ‬:‫ﻗﺎل‬
.‫ﻭﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬
“ Maym ūn Abū ‘Abdullāh de scr ibe s that he he ar d Zay d
bin Ar qam () say: We cam e do wn to a va lley, nam e d the
va lley o f Kh um, with the M essen ger of Allāh ( ). So he
comm an de d th e p eople to gather for th e pr ayer an d le d the
con gre gation in t err ible h eat. T hen h e deliver e d the
sermon , an d a sh a de wa s improv ise d by han gin g a piece of
c loth from the tr ee to protect the Me ssen ger o f Allāh
( ) f rom the h eat of the sun . He sa id: Don’t yo u kno w
or bea r witne ss (to it) that I am ne are r than the life of
ev ery be liev er? T he p eople sa id: why not! He sa id: so one
who h as me as h is m aster h as ‘ Alī a s h is ma ster. O Allāh!
Be yo u his ene my who is h is (‘Alī’s) enemy an d be yo u
h is frien d who bef rien ds h im. ”1
1. Ahmad bin Hambal related it in al-Musnad (4:372); Bayhaqī, as-

Sunan-ul-kubrā (5:131); Haythamī, Majma‘-uz-zawā’id (9:104);
Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:166); and Hindī in Kanz-
ul-‘ummāl (13:157 # 36485).
Tabarānī transmitted it through another chain of transmission
in al-Mu‘jam-ul-kabīr (5:195 # 5068).
Ibn Kathīr graded its chain of authorities fine (jayyid) in al-
Bidāyah wan-nihāyah (4:172), and its men are those of thiqah
(trustworthy) hadīth.
Hadīth No. 16
‫ ﺴﺄﻟﺕ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀـﻲ ﺍﷲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﻁﻴﺔ ﺍﻟﻌﻭﻓﻲ‬
‫ ﺃﻥ ﺨﺘﻨﺎ ﻟﻲ ﺤﺩﺜﻨﻲ ﻋﻨﻙ ﺒﺤﺩﻴﺙ ﻓﻲ ﺸﺄﻥ ﻋﻠﻲ‬:‫ ﻓﻘﻠﺕ ﻟﻪ‬,‫ﻋﻨﻪ‬
,‫ ﻓﺎﻨﺎ ﺃﺤﺏ ﺃﻥ ﺃﺴـﻤﻌﻪ ﻤﻨـﻙ‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬
‫ ﻟـﻴﺱ‬:‫ ﻓﻘﻠﺕ ﻟﻪ‬,‫ ﺇﻨﻜﻡ ﻤﻌﺸﺭ ﺃﻫل ﺍﻟﻌﺭﺍﻕ ﻓﻴﻜﻡ ﻤﺎ ﻓﻴﻜﻡ‬:‫ﻓﻘﺎل‬
‫ ﻓﺨﺭﺝ ﺭﺴـﻭل ﺍﷲ‬,‫ ﻜﻨﺎ ﺒﺎﻟﺠﺤﻔﺔ‬,‫ ﻨﻌﻡ‬:‫ ﻓﻘﺎل‬,‫ﻋﻠﻴﻙ ﻤﻨﻰ ﺒﺄﺱ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺇﻟﻴﻨﺎ ﻅﻬﺭﺍ ﻭﻫﻭ ﺁﺨﺫ ﺒﻌﻀﺩ ﻋﻠـﻲ‬
‫ ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﺃﻟﺴﺘﻡ ﺘﻌﻠﻤﻭﻥ ﺃﻨﻰ ﺃﻭﻟﻰ‬:‫ ﻓﻘﺎل‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ ﺃﻨﻔﺴﻬﻡ؟ ﻗﺎﻟﻭﺍ‬
‫ ﻭﻋـﺎﺩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬:‫ ﻫل ﻗﺎل‬:‫ ﻓﻘﻠﺕ ﻟﻪ‬:‫ ﻗﺎل‬.‫ﻤﻭﻻﻩ‬
.‫ ﺇﻨﻤﺎ ﺃﺨﺒﺭﻙ ﻜﻤﺎ ﺴﻤﻌﺕ‬:‫ﻤﻥ ﻋﺎﺩﺍﻩ؟ ﻗﺎل‬
“ It is nar rate d by ‘Atiyy ah a l-‘ Awf ī. He say s: I a ske d
Z ay d bin Ar qam (): I have a son-in- la w who relate s a
had īth in p raise of ‘Alī () ba se d on yo ur n arration on the
day of Gha dīr Kh um. I want to h ear it ( dir ectly) from yo u.
Z ay d bin Ar qam () sa id: yo u are a nativ e of Ir a q. May
yo u pe rsist in yo ur h a bits! So I said: yo u will not re ce ive
any tortur e f rom m e. (At this) he said: we were at the spot
of Juhf ah that at the time of zuh r (noon pray er) the
Prophet ( ), ho ldin g ‘Alī’s han d, cam e o ut. He sa id: O
peop le! Don’t yo u kno w that I am ev en ne are r than the
live s of the believe rs? T hey sa id: why not! T hen he said:
one who ha s m e a s h is m a ster ha s ‘ Alī a s h is m a ster.
‘ Atiyyah said: I in quir e d f urther : Did he a lso say th is: O
Allāh! Be h is fr ien d who befr ien ds h im (‘Alī) an d be his
en emy who is h is en emy? Zay d ibn Ar qam sa id: I h ave
told yo u a ll that I ha d h ear d. ”1

us-sahābah (2:586 # 992); Tabarānī, al-Mu‘jam-ul-kabīr (5:195 #
5070); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:165); and Hindī
in Kanz-ul-‘ummāl (13:105 # 36343).
Hadīth No. 17
‫ ﻜﻨﺎ ﺒﺎﻟﺠﺤﻔﺔ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺠﺎﺒﺭ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ ﺇﺫﺍ ﺨﺭﺝ ﻋﻠﻴﻨﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬,‫ﺒﻐﺩﻴﺭ ﺨﻡ‬
‫ ﻤﻥ ﻜﻨﺕ ﻤـﻭﻻﻩ‬:‫ ﻓﻘﺎل‬,‫ ﻓﺄﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬,‫ﻭﺴﻠﻡ‬
.‫ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬
“ It is na rrate d by Jā bir bin ‘Abdullāh ( ‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬that
wh en we were at Gha dīr Kh um in Juhf ah, the M essen ger
of Allāh () cam e o ut, then, holdin g ‘Alī’s h an d, he
sa id: One who h a s me a s h is m a ster ha s ‘Alī a s his
ma ster .” 1
Nasā’ī has narrated this tradition through Sa‘d in Kasā’is

amīr-il-mu’minīn ‘Alī bin Abī Tālib (p.97 # 92) with a slight
difference in the use of words.
Haythamī has referred to it in Majma‘-uz-zawā’id (9:107) that
it has been narrated by Bazzar and its narrators are reliable
(thiqah).
Maymūn Abū ‘Abdullāh describes that Zayd bin Arqam ()
related this tradition when someone asked him about ‘Alī (), and
Hindī has reproduced this tradition in Kanz-ul-‘ummāl (13:104,
105 # 36342).
1. Ibn Abī Shaybah related it in al-Musannaf (12:59 # 12121); Hindī,
Kanz-ul-‘ummāl (13:137 # 32433); Ibn ‘Asākir, Tārīkh Dimashq
al-kabīr (45:169, 170, 172); and Ibn Kathīr has written in al-
Bidāyah wan-nihāyah (4:173) that Dhahabī has graded it fair
(hasan).
Dhahabī narrated it through ‘Abdullāh bin Muhammad bin
‘Aqīl in Siyar a‘lām-in-nubalā’, (7:570, 571), who said, “ ‘Alī bin
Husayn, Muhammad bin Hanafiyyah, Abū Ja‘far and I were at
Jābir’s house.” Dhahabī says that the text of the tradition is
successive.
Hadīth No. 18
‫ﻋﻥ ﻋﻠﻲ ﺃﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻗﺎﻡ ﺒﺤﻔـﺭﺓ‬
‫ ﺃﻴﻬـﺎ‬:‫ ﻓﻘﺎل‬,‫ ﻭﻫﻭ ﺁﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬,‫ﺍﻟﺸﺠﺭﺓ ﺒﺨﻡ‬
‫ ﺃﻟﺴـﺘﻡ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﺍﻟﻨﺎﺱ! ﺃﻟﺴﺘﻡ ﺘﺸﻬﺩﻭﻥ ﺃﻥ ﺍﷲ ﺭﺒﻜﻡ؟ ﻗﺎﻟﻭﺍ‬
,‫ ﺒﻠـﻰ‬:‫ﺘﺸﻬﺩﻭﻥ ﺃﻥ ﺍﷲ ﻭﺭﺴﻭﻟﻪ ﺃﻭﻟﻰ ﺒﻜﻡ ﻤﻥ ﺃﻨﻔﺴﻜﻡ؟ ﻗﺎﻟﻭﺍ‬
‫ ﻓﻤﻥ ﻜﻨﺕ ﻤـﻭﻻﻩ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﻭﺃﻥ ﺍﷲ ﻭﺭﺴﻭﻟﻪ ﻤﻭﻻﻜﻡ؟ ﻗﺎﻟﻭﺍ‬
.‫ﻓﺈﻥ ﻫﺫﺍ ﻤﻭﻻﻩ‬
“ It is narr ate d by ‘ Alī that the Ho ly Prophet ( ) wa s
st an din g un der a tre e at Kh um an d he wa s holdin g ‘Alī’ s
han d. He sa id: O peop le! Don’t yo u bear witn ess that
Allāh () an d His Me ssen ger ( ) ar e ev en n eare r than
yo ur liv e s? T hey said: Why not! (T hen he a dde d: Don’t
yo u be ar witne ss) that Allāh ( ) an d His M e ssen ger a re
yo ur m a sters. T hey said: Why not! He sa id: One who ha s
me a s h is ma ster h as this (‘ Alī) a s his m aster .”1
1. Ibn Abī ‘Āsim related it in as-Sunnah (p. 603 # 1360); Ibn ‘Asākir,
Tārīkh Dimashq al-kabīr (45:161, 162); and Hindī has said in
Kanz-ul-‘ummāl (13:140 # 36441) that Ibn Rāhawayh, Ibn Jarīr,
Ibn Abī ‘Āsim and Mahāmilī narrated it in Amālī, and graded it
sahīh (sound).
‫‪40‬‬ ‫‪T he Ghadīr Decl ar ati on‬‬
‫‪Hadīth No. 19‬‬

‫ﻋﻥ ﺤﺫﻴﻔﺔ ﺒﻥ ﺃﺴﻴﺩ ﺍﻟﻐﻔﺎﺭﻱ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‪ ...‬ﻓﻘﺎل ﺼﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‪ :‬ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﺇﻨﻲ ﻗﺩ ﻨﺒـﺄﻨﻲ ﺍﻟﻠﻁﻴـﻑ‬
‫ﺍﻟﺨﺒﻴﺭ ﺃﻨﻪ ﻟﻡ ﻴﻌﻤﺭ ﻨﺒﻲ ﺇﻻ ﻨﺼﻑ ﻋﻤﺭ ﺍﻟﺫﻱ ﻴﻠﻴﻪ ﻤﻥ ﻗﺒﻠﻪ‪,‬‬
‫ﻭﺇﻨﻲ ﻷﻅﻥ ﺃﻨﻲ ﻴﻭﺸﻙ ﺃﻥ ﺃﺩﻋﻲ ﻓﺄﺠﻴﺏ‪ ,‬ﻭﺇﻨﻲ ﻤﺴﺅﻭل‪ ,‬ﻭﺇﻨﻜﻡ‬
‫ﻤﺴﺅﻭﻟﻭﻥ‪ ,‬ﻓﻤﺎﺫﺍ ﺃﻨﺘﻡ ﻗﺎﺌﻠﻭﻥ؟ ﻗﺎﻟﻭﺍ‪ :‬ﻨﺸﻬﺩ ﺃﻨـﻙ ﻗـﺩ ﺒﻠﻐـﺕ‬
‫ﻭﺠﺎﻫﺩﺕ ﻭﻨﺼﺤﺕ‪ ,‬ﻓﺠﺯﺍﻙ ﺍﷲ ﺨﻴﺭﺍ‪ .‬ﻓﻘﺎل‪ :‬ﺃﻟﻴﺱ ﺘﺸـﻬﺩﻭﻥ‬
‫ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ,‬ﻭﺃﻥ ﻤﺤﻤﺩﺍ ﻋﺒﺩﻩ ﻭﺭﺴﻭﻟﻪ‪ ,‬ﻭﺃﻥ ﺠﻨﺘﻪ ﺤﻕ‪,‬‬
‫ﻭﻨﺎﺭﻩ ﺤﻕ‪ ,‬ﻭﺃﻥ ﺍﻟﻤﻭﺕ ﺤﻕ‪ ,‬ﻭﺃﻥ ﺍﻟﺒﻌﺙ ﺒﻌﺩ ﺍﻟﻤﻭﺕ ﺤﻕ‪ ,‬ﻭﺃﻥ‬
‫ﺍﻟﺴﺎﻋﺔ ﺁﺘﻴﺔ ﻻ ﺭﻴﺏ ﻓﻴﻬﺎ‪ ,‬ﻭﺃﻥ ﺍﷲ ﻴﺒﻌﺙ ﻤﻥ ﻓـﻲ ﺍﻟﻘﺒـﻭﺭ؟‬
‫ﻗﺎﻟﻭﺍ‪ :‬ﺒﻠﻰ‪ ,‬ﻨﺸﻬﺩ ﺒﺫﻟﻙ‪ .‬ﻗﺎل‪ :‬ﺍﻟﻠﻬﻡ! ﺃﺸﻬﺩ‪ .‬ﺜﻡ ﻗﺎل‪ :‬ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ!‬
‫ﺇﻥ ﺍﷲ ﻤﻭﻻﻱ ﻭﺃﻨﺎ ﻤﻭﻟﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ‪ ,‬ﻭﺃﻨﺎ ﺃﻭﻟﻰ ﺒﻬﻡ ﻤﻥ ﺃﻨﻔﺴﻬﻡ‪,‬‬
‫ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻬﺫﺍ ﻤﻭﻻﻩ — ﻴﻌﻨﻲ ﻋﻠﻴﺎ — ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ‬
‫ﻭﺍﻻﻩ‪ ,‬ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‪ .‬ﺜﻡ ﻗﺎل‪ :‬ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻨـﻲ ﻓـﺭﻁﻜﻡ‬
‫ﻭﺇﻨﻜﻡ ﻭﺍﺭﺩﻭﻥ ﻋﻠﻲ ﺍﻟﺤﻭﺽ‪ ,‬ﺤﻭﺽ ﺃﻋﺭﺽ ﻤﺎ ﺒﻴﻥ ﺒﺼﺭﻯ‬
‫ﻭﺼﻨﻌﺎﺀ‪ ,‬ﻓﻴﻪ ﻋﺩﺩ ﺍﻟﻨﺠﻭﻡ ﻗﺩﺤﺎﻥ‪ ‬ﻤﻥ ﻓﻀﺔ‪ ,‬ﻭﺇﻨﻲ ﺴﺎﺌﻠﻜﻡ ﺤﻴﻥ‬
‫ﺘﺭﺩﻭﻥ ﻋﻠﻲ ﻋﻥ ﺍﻟﺜﻘﻠﻴﻥ‪ ,‬ﻓﺎﻨﻅﺭﻭﺍ ﻜﻴﻑ ﺘﺨﻠﻔﻭﻨﻲ ﻓﻴﻬﻤﺎ‪ ,‬ﺍﻟﺜﻘل‬
‫ﺍﻷﻜﺒﺭ ﻜﺘﺎﺏ ﺍﷲ ﻋﺯ ﻭﺠل ﺴﺒﺏ ﻁﺭﻓﻪ ﺒﻴﺩ ﺍﷲ ﻭﻁﺭﻓﻪ ﺒﺄﻴﺩﻜﻡ‪,‬‬
‫ﻓﺎﺴﺘﻤﺴﻜﻭﺍ ﺒﻪ ﻻ ﺘﻀﻠﻭﺍ ﻭﻻ ﺘﺒﺩﻟﻭﺍ‪ ,‬ﻭﻋﺘﺭﺘﻲ ﺃﻫل ﺒﻴﺘﻲ‪ ,‬ﻓﺈﻨﻪ‬
‫ﻗﺩ ﻨﺒﺄﻨﻲ ﺍﻟﻠﻁﻴﻑ ﺍﻟﺨﺒﻴﺭ ﺃﻨﻬﻤﺎ ﻟﻥ ﻴﻨﻘﻀﻴﺎ ﺤﺘﻰ ﻴـﺭﺩﺍ ﻋﻠـﻲ‬
‫ﺍﻟﺤﻭﺽ‪.‬‬
‫‪“ It is n arrate d by Hudhayf ah bin Usay d a l- Gh ifār ī‬‬
‫‪() … He ( ) sa id: O peop le! I hav e been told by a‬‬
‫‪h ighly re lia ble so ur ce that Allāh () gav e every prophet‬‬
‫‪ha lf the life span of his pre dece ssor an d I appr ehen d I‬‬
‫‪sha ll ( soon) r ece ive th e c all an d I sh all acc ept it. I sha ll be‬‬
a sk e d (a bo ut my r e sponsibilitie s) an d yo u will (also) be

a sk e d (a bo ut m e). What do yo u say ( a bo ut this) ? T hey
sa id: we be ar witness that yo u str uggle d h ar d to groom us
in the fa ith an d ta ught us virt uo us thin gs. May Allāh ( )
ble ss yo u with a no ble r e war d! He said: Don ’t yo u be ar
witne ss that there is no go d but Allāh () an d M uh amma d
is Allāh’ s serv ant an d His M e ssen ger ; Para dise an d Hell
a re a r ea lity an d life after death is a r ea lity an d ther e is no
do ubt a bo ut the Day of Judgement an d Allāh ( ) will
r aise us a gain from the grav e s? All o f them rep lie d: why
not! W e bear witne ss to a ll this. He said: O Allāh ! Be yo u
a witne ss. He sa id: O peop le! Sure ly Allāh is my ma ster
an d I am th e ma ster of a ll believ er s an d I am n ear er than
their live s. One who h a s me a s his m a ster ha s ‘ Alī as his
ma ster . O Allāh! Be h is fr ien d who befr ien ds h im an d be
h is enemy who is h is (‘Alī’s) enemy . O peop le! I am to
leav e before yo u an d yo u will me et me at the Fo untain (of
ka wtha r). T his fo untain is even wider than the distan ce
bet ween Ba sra an d San‘ ā’. It ha s silve r bo wls a s big a s the
st ar s. Wh en yo u come to me , I will a sk yo u a bo ut t wo
h ighly impo rtant thin gs. It is to be seen ho w yo u treat
them in my a bsen ce. T he f ir st important thin g is Allāh’ s
Book which is re late d in on e asp ect to Allāh ( ) an d, in
another a spe ct, to His se rvants. If yo u ho ld on to it f irm ly,
yo u will ne ither go a stray nor dev iate (from tr uth); an d
(the secon d important thin g) is my pro geny, that is, the
mem ber s of my f amily. Hold on to them. T he high est
a uthor ity h a s told m e that sure ly the se t wo will nev er
dev iate from the tr uth an d they will me et m e at the
Fo untain. ”1
1. Tabarānī related it in al-Mu‘jam-ul-kabīr (3:67, 180, 181 # 2683,

3052; 5:166, 167 # 4971); Haythamī, Majma‘-uz-zawā’id (9:164,
165); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:166, 167); Ibn
Kathīr, al-Bidāyah wan-nihāyah (5:463); and Hindī in Kanz-ul-
‘ummal (1:188, 189 # 957, 958).
Ibn ‘Asākir related it from Sa‘d also in Tārīkh Dimashq al-
kabīr (45:169).
Hadīth No. 20
‫ ﺸﻬﺩﻨﺎ ﺍﻟﻤﻭﺴﻡ ﻓﻲ ﺤﺠﺔ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺠﺭﻴﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
,‫ ﻭﻫﻲ ﺤﺠﺔ ﺍﻟﻭﺩﺍﻉ‬,‫ﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
,‫ ﺍﻟﺼـﻼﺓ ﺠﺎﻤﻌـﺔ‬:‫ ﻓﻨـﺎﺩﻯ‬,‫ﻓﺒﻠﻐﻨﺎ ﻤﻜﺎﻨﺎ ﻴﻘﺎل ﻟﻪ ﻏﺩﻴﺭ ﺨﻡ‬
‫ ﻓﻘﺎﻡ ﺭﺴـﻭل ﺍﷲ ﺼـﻠﻰ ﺍﷲ‬,‫ﻓﺎﺠﺘﻤﻌﻨﺎ ﺍﻟﻤﻬﺎﺠﺭﻭﻥ ﻭﺍﻷﻨﺼﺎﺭ‬
:‫ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ! ﺒﻡ ﺘﺸﻬﺩﻭﻥ؟ ﻗﺎﻟﻭﺍ‬:‫ ﻓﻘﺎل‬,‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻭﺴﻁﻨﺎ‬
‫ ﻭﺃﻥ ﻤﺤﻤﺩﺍ ﻋﺒﺩﻩ‬:‫ ﺜﻡ ﻤﻪ؟ ﻗﺎﻟﻭﺍ‬:‫ ﻗﺎل‬.‫ﻨﺸﻬﺩ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬
:‫ ﻗـﺎل‬.‫ ﺍﷲ ﻭﺭﺴﻭﻟﻪ ﻤﻭﻻﻨﺎ‬:‫ ﻓﻤﻥ ﻭﻟﻴﻜﻡ؟ ﻗﺎﻟﻭﺍ‬:‫ ﻗﺎل‬.‫ﻭﺭﺴﻭﻟﻪ‬
,‫ﻤﻥ ﻭﻟﻴﻜﻡ؟ ﺜﻡ ﻀﺭﺏ ﺒﻴﺩﻩ ﻋﻠﻰ ﻋﻀﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﻤﻥ ﻴﻜﻥ ﺍﷲ ﻭﺭﺴﻭﻟﻪ‬:‫ ﻓﻘﺎل‬,‫ﻓﺄﻗﺎﻤﻪ ﻓﻨﺯﻉ ﻋﻀﺩﻩ ﻓﺄﺨﺫ ﺒﺫﺭﺍﻋﻴﻪ‬
,‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻭﻟﻴﺎﻩ ﻓﺈﻥ ﻫﺫﺍ ﻤﻭﻻﻩ‬
‫ ﻭﻤﻥ ﺃﺒﻐﻀﻪ ﻓﻜﻥ ﻟﻪ‬,‫ﺍﻟﻠﻬﻡ! ﻤﻥ ﺃﺤﺒﻪ ﻤﻥ ﺍﻟﻨﺎﺱ ﻓﻜﻥ ﻟﻪ ﺤﺒﻴﺒﺎ‬
.‫ﻤﺒﻐﻀﺎ‬
“ It is narr ate d by Jar īr () that at the o cca sion of
Hajjat- ul- wa dā‘ we we re with the M essen ger of Allāh
( ). We r each e d a place c alle d Gha dīr Kh um. When the
c all c ame for con gre gationa l pray er, all the (Makk an)
Imm igrant s an d (M e din an) Help ers rallie d there . T hen the
Prophet ( ) stood bet we en us an d a ddr e sse d us: O
peop le! What witne ss do yo u bear ? T hey sa id: W e be ar
witne ss that there is no go d but Allāh ( ). He sa id: T hen
wh at? T hey sa id: Sur e ly M uh amma d () is His servant
an d M e ssen ger . He sa id: then who is yo ur guar dian ? T hey
sa id: Allāh () an d His Me ssen ger. T hen a dde d: who e lse
is yo ur guar dian? T hen he m a de ‘ Alī () stan d up by
ho ldin g h is han d an d, holdin g (‘ Alī’ s) both a rms said:
T his (‘Alī) is his ma ster whose ma ster is Allāh ( ) an d
His Me ssen ger. O Allāh! Be h is frien d who be frien ds h im
an d be h is enemy who is his (‘ Alī’ s) ene my. O Allāh!
Lov e h im who love s h im (‘ Alī) from amon g the peop le
an d be ar m alic e to wa r ds him who be ars ma lice to war ds

h im (‘ Alī). ”1
1. Tabarānī transmitted it in al-Mu‘jam-ul-kabīr (2:357 # 2505);

Haythamī, Majma‘-uz-zawā’id (9:106); Ibn ‘Asākir, Tārīkh
Dimashq al-kabīr (45:179); and Hindī in Kanz-ul-‘ummāl (13:138,
139 # 36437).
Hadīth No. 21
,‫ﻋﻥ ﻋﻤﺭﻭ ﺒﻥ ﺫﻱ ﻤﺭ ﻭﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤـﺎ‬
‫ ﺨﻁﺏ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻭﻡ ﻏـﺩﻴﺭ‬:‫ﻗﺎﻻ‬
,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ ﻓﻘﺎل‬,‫ﺨﻡ‬
.‫ ﻭﺃﻋﻥ ﻤﻥ ﺃﻋﺎﻨﻪ‬,‫ ﻭﺍﻨﺼﺭ ﻤﻥ ﻨﺼﺭﻩ‬,‫ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬
“ ‘Amr bin Dh ī M ur () an d Zay d bin Ar qam () h ave
na rrate d that the Proph et () de live re d an a ddre ss on the
day of Gh a dīr Kh um . He said: One who ha s me a s his
ma ster h as ‘ Alī a s h is m aste r. O Allāh! Be h is frien d who
be frien ds him an d be h is en emy who is his enemy, an d
he lp h im who he lps him an d assist h im who a ssists him .”1
1. Tabarānī related it in al-Mu‘jam-ul-kabīr (5:192 # 5059);

Haythamī, Majma‘-uz-zawā’id (9:104, 106); Hindī, Kanz-ul-
‘ummāl (11:609 # 32946); and Ibn Kathīr in al-Bidāyah wan-
nihāyah (4:170).
Nasā’ī has reproduced it in Khasā’is amīr-il-mu’minīn ‘Alī bin
Abī Tālib (pp.100,101 # 96) on the authority of ‘Amr Dhī Mur.
Hadīth No. 22
Ex e gete s an d hadīth- scho lar s h ave de scr ibe d the follo win g
na rration in the mo de of reve lat ion of the v er se :
.‫ﻨﹶﻜﹸﻡ‬‫ﻴ‬‫ ﺩ‬‫ﻠﺕﹸ ﻟﻜﹸﻡ‬‫ ﺃﻜﹾﻤ‬‫ﻡ‬‫ﻭ‬‫ﺍﻟﻴ‬

Today, I hav e pe rfe cted you r re lig ion
for you.1
‫ ﻤﻥ ﺼﺎﻡ ﻴﻭﻡ ﺜﻤﺎﻥ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬

‫ ﻭﻫﻭ ﻴﻭﻡ‬,‫ ﻜﺘﺏ ﻟﻪ ﺼﻴﺎﻡ ﺴﺘﻴﻥ ﺸﻬﺭﺍ‬,‫ﻋﺸﺭﺓ ﻤﻥ ﺫﻱ ﺍﻟﺤﺠﺔ‬
‫ﻏﺩﻴﺭ ﺨﻡ ﻟﻤﺎ ﺃﺨﺫ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺒﻴﺩ ﻋﻠﻲ ﺒﻥ‬
:‫ ﺃﻟﺴﺕ ﻭﻟﻲ ﺍﻟﻤﺅﻤﻨﻴﻥ؟ ﻗﺎﻟﻭﺍ‬:‫ ﻓﻘﺎل‬,‫ﺃﺒﻲ ﻁﺎﻟﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﻓﻘـﺎل‬.‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ ﻗﺎل‬.‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ‬,‫ﺒﻠﻰ‬
‫ ﺒﺦ ﺒﺦ ﻟﻙ ﻴﺎ ﺍﺒـﻥ ﺃﺒـﻲ‬:‫ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻡ‬‫ﻭ‬‫ }ﺍﻟﻴ‬:‫ ﻓﺄﻨﺯل ﺍﷲ‬,‫ﻁﺎﻟﺏ! ﺃﺼﺒﺤﺕ ﻤﻭﻻﻱ ﻭﻤﻭﻟﻰ ﻜل ﻤﺴﻠﻡ‬
.{‫ﻨﹶﻜﹸﻡ‬‫ﻴ‬‫ ﺩ‬‫ﻠﺕﹸ ﻟﻜﹸﻡ‬‫ﺃﻜﹾﻤ‬
“ Abū Hur ayrah () h as n arrate d that on e who fa ste d
on 18 Dh ul-h ijjah will re ce ive a re war d e qua l to 60
months of fa stin g. T his wa s the day of Gha dīr Kh um when
the Prophet () , holdin g ‘Alī bin Abī T ā lib’s han d, said:
Am I not the guar dian of the be liever s? T hey sa id: why
not, O m e ssen ger of Allāh! He said: One who ha s me a s
h is m a ster ha s ‘ Alī a s h is m a ster. At this ‘ Umar bin a l-
Kh attāb () said: con grat ulation s! O I bn Abī T ālib! Yo u
a re my ma ster an d (the m aster of ) every M uslim. (On this
oc ca sion ) Allāh r eve ale d th is ve rse: T o day, I h ave
pe rfecte d yo ur r eligion for yo u. ”2
1. Qur'ān (al-Mā’idah, the Table spread) 5:3.

2. Khatīb Baghdādī related it in Tārīkh Baghdad (8:290); Wāhidī,
Asbāb-un-nuzūl (p.108); Rāzī, at-Tafsīr-ul-kabīr (11:139); Ibn
‘Asākir, Tārīkh Dimashq al-kabīr (45:176,177); Ibn Kathīr, al-
Hadīth No. 23
Im ām Rā zī comment s on the mo de of r eve lation of this
ve rse:
.‫ﻙ‬‫ﺒ‬‫ ﺭ‬‫ﻥ‬‫ ﻤ‬‫ﻙ‬‫ﺂ ﺃﻨﹾﺯﹺلَ ﺇﹶﻟﻴ‬‫ﻠﱢﻎﹾ ﻤ‬‫لُ ﺒ‬‫ﻭ‬‫ﺴ‬‫ﺎ ﺍﻟﺭ‬‫ﻬ‬‫ﺎﺃﻴ‬‫ﻴ‬

( O (honou red ) Me ssenge r! Wh ate ve r
ha s be en rev ealed to you from you r Lo rd,
con ve y (it a ll to the peop le).1
,‫ﻨﺯﻟﺕ ﺍﻵﻴﺔ ﻓﻲ ﻓﻀل ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‬

‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠـﻲ‬:‫ ﻭﻗﺎل‬,‫ﻭﻟﻤﺎ ﻨﺯﻟﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﺃﺨﺫ ﺒﻴﺩﻩ‬
‫ ﻓﻠﻘﻴـﻪ ﻋﻤـﺭ‬.‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻭﻻﻩ‬
‫ ﻫﻨﻴﺌﺎ ﻟﻙ ﻴﺎ ﺍﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ! ﺃﺼﺒﺤﺕ‬:‫ ﻓﻘﺎل‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
.‫ﻤﻭﻻﻱ ﻭﻤﻭﻟﻰ ﻜل ﻤﺅﻤﻥ ﻭﻤﺅﻤﻨﺔ‬
‫ﻭﻫﻭ ﻗﻭل ﺍﺒﻥ ﻋﺒﺎﺱ ﻭﺍﻟﺒﺭﺍﺀ ﺒﻥ ﻋﺎﺯﺏ ﻭﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ‬
.‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻡ‬
“ T his v erse ha s been reve ale d to str ess ‘Alī’ s
ex ce llence , an d when the ver se wa s reve ale d, the Prophet
( ) ca ught hold of ‘ Alī’ s han d an d sa id: On e who ha s
me a s his m a ster h as ‘Alī a s his m a ster. O Allāh! Be his
fr ien d who befr ien ds h im, an d be his enemy who is his
en emy. ( Soon) after this, ‘ Umar ( ) m et h im (‘Alī ())
Bidāyah wan-nihāyah (5:464); and Tabarānī in al-Mu‘jam-ul-

awsat (3:324#).
Ibn ‘Asākir narrated it through Abū Sa‘īd al-Khudrī in Tārīkh
Dimashq al-kabīr (45:179)
Suyūtī said in ad-Durr-ul-manthūr fit-tafsīr bil-ma’thūr
(2:259) that the verse (5:3) revealed when the Prophet () said
on the day of Ghadīr Khum:
.‫ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬

One who has me as his master has ‘Alī as his
master.
an d said: O I bn Abī T ālib! I con gr atulate yo u, no w yo u

a re my (ma ster) an d the ma ster o f ev ery ma le an d f ema le
be liever .
“ It ha s been narr ate d by ‘Abdullāh bin ‘Abbā s, Bar ā’
bin ‘Āzib an d M uhamma d bin ‘Alī (). ”1
1. Rāzī related the tradition in at-Tafsīr-ul-kabīr (12:49, 50).

Ibn Abī Hātim Rāzī has copied Abū Sa‘īd al-Khudrī’s
tradition from ‘Atiyyah al-‘Awfī in Tafsīr-ul-Qur'ān-il-‘azīm
(4:1172 # 6609) to point out that the verse (5:67) was revealed in
praise of ‘Alī bin Abī Tālib ( ).
The following also related the tradition:
i. Wāhidī, Asbāb-un-nuzūl (p. 115).
ii. Suyūtī, ad-Durr-ul-manthūr fit-tafsīr bil-ma’thūr (2:298).
iii. Ālūsī, Rūh-ul-ma‘ānī (6:193).
iv. Shawkānī, Fath-ul-qadīr (2:60).
Hadīth No. 24
Mo st of the hadīth- scho lar s hav e describe d the tra dition
given belo w in the mo de of rev elation of the ver se :
 ‫ﻴ‬‫ﻨﹸﻭﺍ ﺍﻟﱠﺫ‬‫ ﺁﻤ‬‫ﻥ‬‫ﻴ‬‫ﺍﻟﱠﺫ‬‫ﻟﹸﻪ ﻭ‬‫ﻭ‬‫ﺴ‬‫ﺭ‬‫ ﺍﷲُ ﻭ‬‫ ﹸﻜﻡ‬‫ﻟِﻴ‬‫ﺎ ﻭ‬‫ﺇﻨﱠﻤ‬

‫ﻥ‬
‫ ﻡ‬‫ﻫ‬‫ﻜﹶ ﺎﺓﹶ ﻭ‬‫ ﺍﻟﺯ‬‫ﻥ‬‫ﺅْﺘﹸﻭ‬‫ﻴ‬‫ﻼﺓﹶ ﻭ‬‫ ﺍﻟﺼ‬‫ﻥ‬‫ﻭ‬‫ﻤ‬‫ﻴ‬‫ﻘ‬‫ﻴ‬
O‫ ﻥ‬‫ﻭ‬‫ﻌ‬‫ﺍﻜ‬‫ﺭ‬
(Su re ly you r (h elp ing) friend is Allāh
and His Me ssenge r and (along with them)
a re the be lie ve rs who establish p ray ers, pay
zakāh and bo w down ( in humility be fo re
A llāh ( ) ).1
‫ ﻭﻗﻑ ﻋﻠـﻰ‬:‫ ﻴﻘﻭل‬,‫ﻋﻥ ﻋﻤﺎﺭ ﺒﻥ ﻴﺎﺴﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺴﺎﺌل ﻭﻫﻭ ﺭﺍﻜـﻊ ﻓـﻲ‬
‫ ﻓﺄﺘﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ‬,‫ ﻓﻨﺯﻉ ﺨﺎﺘﻤﻪ ﻓﺄﻋﻁﺎﻩ ﺍﻟﺴﺎﺌل‬,‫ﺘﻁﻭﻉ‬
‫ ﻓﻨﺯﻟﺕ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺼـﻠﻰ ﺍﷲ‬,‫ ﻓﺄﻋﻠﻤﻪ ﺫﺍﻟﻙ‬,‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
‫ﻥ‬‫ﻴ‬‫ﺍﻟﱠﺫ‬‫ﻟﻪ ﻭ‬‫ﻭ‬‫ﺴ‬‫ﺭ‬‫ ﺍﷲُ ﻭ‬‫ ﹸﻜﻡ‬‫ﻟِﻴ‬‫ﺎ ﻭ‬‫ }ﺇﻨﱠﻤ‬:‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻫﺫﻩ ﺍﻵﻴﺔ‬
{‫ﻥ‬‫ـﻭ‬‫ﻌ‬‫ﺍﻜ‬‫ ﺭ‬‫ﻡ‬‫ﻫ‬‫ﻜﹶﺎﺓﹶ ﻭ‬‫ ﺍﻟﺯ‬‫ﻥ‬‫ﺅْﺘﹸﻭ‬‫ﻴ‬‫ﻼﺓﹶ ﻭ‬‫ ﺍﻟﺼ‬‫ﻥ‬‫ﻭ‬‫ﻤ‬‫ﻴ‬‫ﻘ‬‫ ﻴ‬‫ﻥ‬‫ﻴ‬‫ﻨﹸﻭﺍ ﺍﻟﱠﺫ‬‫ﺁﻤ‬
‫ ﻤﻥ ﻜﻨﺕ‬:‫ ﺜﻡ ﻗﺎل‬,‫ﻓﻘﺭﺃﻫﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
.‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬
“ It is nar rate d by ‘ Ammār bin Yā sir () that a be ggar
c ame up to ‘ Alī () an d stoo d be side him. He wa s
kne elin g in p rayer . He (the be ggar) p ulle d o ut his rin g an d
he gave th e r in g to the be ggar. T hen ‘Alī () ca lle d on the
Prophet ( ) an d told h im the ne ws. At this o cca sion,
this v erse wa s rev ea le d to h im: ( Sure ly yo ur (h elp in g)
fr ien d is Allāh an d His Me ssen ger an d (a lon g with them)
a re the be liever s who e sta blish pray er s, pay za kāh an d
bo w do wn (in h umility befor e Allāh ()) . Allāh’ s

M essen ger () r ea d o ut the ver se an d sa id: One who ha s

me a s his m a ster h as ‘Alī a s his m a ster. O Allāh! Be his
fr ien d who befrien ds him (‘ Alī) an d be h is en emy who is
h is enemy .”1
1. Tabarānī related it in al-Mu‘jam-ul-awsat (7:129, 130 # 6228), al-

Mu‘jam-ul-kabīr (4:174 # 4053; 5:195, 203, 204 # 5068, 5069,
5092, 5097), and in al-Mu‘jam-us-saghīr (1:65).
Ahmad bin Hambal narrated it in al-Musnad (1:119; 4:372);
Hākim, al-Mustadrak (3:119, 371 # 4576, 5594); Diyā’ Maqdisī,
al-Ahādīth-ul-mukhtārah (2:106, 174 # 480, 553); Haythamī,
Majma‘-uz-zawā’id (7:17), Mawārid-uz-zam’ān (p.544 # 2205);
Ibn Athīr, Asad-ul-ghābah fī ma‘rifat-is-sahābah (2:362; 3:487);
Hindī, Kanz-ul-‘ummāl (11:332, 333 # 31662; 13:104, 169 #
36340, 36511); and Khatīb Baghdādī in Tārīkh Baghdad (7:377).
Hindī has written in Kanz-ul-‘ummāl (11:609 # 32950):
Tabarānī related this tradition from Abū Hurayrah ( ) and twelve
Companions ( ), and Imām Ahmad bin Hambal has related it
from Abū Ayyūb al-Ansārī ( ) and a larger number of
Companions ( ). Hākim has narrated it from ‘Alī ( ) and Talhah
( ) in al-Mustadrak. Imām Ahmad bin Hambal and Tabarānī
have related this tradition from ‘Alī, Zayd bin Arqam and thirty
Companions ( ). Abū Nu‘aym has copied it from Sa‘d in Fadāil-
us-sahābah and Khatīb Baghdādī has copied it from Anas ( ).
Khatīb Baghdādī has copied it in Tārīkh Baghdad (12:343)
from ‘Abdullāh bin ‘Abbās ( ) along with the words:
.‫ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬

One who has me as his master has ‘Alī as his master.
Hadīth No. 25
‫ ﻗﺎل ﺭﺴﻭل ﺍﷲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﻤﺎﺭ ﺒﻥ ﻴﺎﺴﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﺃﻭﺼﻲ ﻤﻥ ﺁﻤﻥ ﺒـﻲ ﻭﺼـﺩﻗﻨﻲ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
‫ ﻤﻥ ﺘﻭﻻﻩ ﻓﻘﺩ ﺘﻭﻻﻨﻲ ﻭﻤﻥ ﺘﻭﻻﻨﻲ‬,‫ﺒﻭﻻﻴﺔ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ‬
‫ ﻭﻤﻥ ﺃﺤﺒﻪ ﻓﻘﺩ ﺃﺤﺒﻨﻲ ﻭﻤﻥ ﺃﺤﺒﻨﻲ ﻓﻘﺩ‬,‫ﻓﻘﺩ ﺘﻭﻟﻰ ﺍﷲ ﻋﺯ ﻭﺠل‬
‫ ﻭﻤﻥ ﺃﺒﻐﻀﻪ ﻓﻘﺩ ﺃﺒﻐﻀﻨﻲ ﻭﻤﻥ ﺃﺒﻐﻀﻨﻲ ﻓﻘﺩ‬,‫ﺃﺤﺏ ﺍﷲ ﺘﻌﺎﻟﻰ‬
.‫ﺃﺒﻐﺽ ﺍﷲ ﻋﺯ ﻭﺠل‬
“ It is n arrate d by ‘ Ammā r bin Yā sir ( ) that the
M essen ger of Allāh ( ) sa id: whoso be lieve d me an d
en do rse d me, I sha ll pa ss on to him the le ga cy o f ‘Alī’ s
spirit ua l lea de rsh ip. Anyone who re gar de d him a s his
gua r dian , h e r e gar de d me a s h is guar dian, an d anyone who
r e gar de d m e as h is gua r dian, h e re ga r de d Allāh ( ) a s his
Gua r dian, an d anyon e who love d him (‘Alī) , he love d me
an d one who lov e d m e love d Allāh ( ), an d one who bo re
ma lice to war ds h im (‘ Alī) bor e m alice to war ds m e an d one
who bore m alic e to wa r ds me bor e ma lice to war ds Allāh
( ). ”1
1. Haythamī has related this tradition from Tabarānī in Majma‘-uz-

zawā’id (9:108, 109) and has called its narrators credible (thiqah);
and Hindī copied it in Kanz-ul-‘ummāl (11:611 # 32958).
Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr (45:181,
182).
Hadīth No. 26
‫ ﺃﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬,‫ﻋﻥ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
.‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻭﺴﻠﻡ ﻗﺎل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬
“ It is nar rate d by ‘ Alī (() h imself) that the Prophet
( ) sa id on the day of Gh a dīr Kh um : On e who ha s m e a s
h is ma ster h as ‘Alī a s h is ma ster.”1
1. Ahmad bin Hambal related it with a sound chain of authorities in

al-Musnad (1:152), and Fadā’il-us-sahābah (2:705 # 1206); Ibn
Abī ‘Āsim, as-Sunnah (p.604 # 1369); Tabarānī, al-Mu‘jam-ul-
awsat (7:448 # 6878); Hindī, Kanz-ul-‘ummāl (13:77, 168 # 32950,
36511); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:161, 162, 163);
and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:171).
Haythamī, copying it in Majma‘-uz-zawā’id (9:107), has
commented that its narrators are credible (rijāluhū thiqah).
Hadīth No. 27
:‫ ﻗـﺎل‬,‫ﻋﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺒﺭﻴﺩﺓ ﺍﻷﺴﻠﻤﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ ﻤﻥ ﻜﻨﺕ ﻭﻟﻴﻪ ﻓﺈﻥ ﻋﻠﻴﺎ‬:‫ﻗﺎل ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
.‫ﻭﻟﻴﻪ‬
.‫ ﻤﻥ ﻜﻨﺕ ﻭﻟﻴﻪ ﻓﻌﻠﻲ ﻭﻟﻴﻪ‬:‫ﻭﻓﻲ ﺭﻭﺍﻴﺔ ﻋﻨﻪ‬
“ ‘Abdullāh bin Bur ay dah al- Aslam ī ( ‫)رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬
r elate s that the Prophet ( ) said: ‘Alī is in dee d his
gua r dian who se guar dian I am.
“ Another tra dit ion is attribute d to h im (that the
Prophet () sa id) : ‘ Alī is his gua r dian whose guar dian I
am .”1
1. Hākim related it in al-Mustadrak (2:129, 130 # 2589); Ahmad bin

Hambal, al-Musnad (5:350, 358, 361); Nasā’ī, Khasā’is amīr-il-
mu’minīn ‘Alī bin Abī Tālib (pp. 85, 86 # 77); ‘Abd-ur-Razzāq, al-
Musannaf (11:225 # 20388); Ibn Abī Shaybah, al-Musannaf (12:84
# 12181); and Manāwī in Fayd-ul-qadīr (6:218).
Hākim is of the view that this tradition is quite compatible
with the requirements of Bukhārī and Muslim for a sahīh (sound)
hadīth, and narrated the tradition through another chain of
transmission on the authority of Sa‘d bin ‘Ubaydah ( ) who has
relied on the narration of Abū ‘Awānah. He has also narrated it
briefly on the authority of Buraydah al-Aslamī ( ) at another
place in al-Mustadrak (3:110 # 4578).
Abū Nu‘aym related it briefly with the words — ‫ﻣ ﻦ ﻛﻨ ﺖ ﻣ ﻮﻻه‬
‫( ﻓﻌﻠﻲ ﻣﻮﻻه‬one who has me as his master has ‘Alī as his master — in
Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (4:23).
Ibn ‘Asākir related it in Tārīkh Dimashq al-kabīr (45:76).
Haythamī copied it in Majma‘-uz-zawā’id (9:108) and said:
Bazzar narrated it and its men are those of sound hadīth (rijīluhū
sahīh)
Hindī related it briefly with the words — ‫ﻣﻦ ﻛﻨﺖ ﻣﻮﻻه ﻓﻌﻠ ﻲ ﻣ ﻮﻻه‬
(one who has me as his master has ‘Alī as his master) — in Kanz-
ul-‘ummāl (11:602 # 32905).
Hadīth No. 28
T he sam e tra dition is na rrate d by I bn Buray dah () on the
a uthor ity of h is father in slight ly differ ent wor ds that the
Prophet ( ) sa id:
,‫ﻤﺎ ﺒﺎل ﺃﻗﻭﺍﻡ ﻴﻨﺘﻘﺼﻭﻥ ﻋﻠﻴﺎ! ﻤﻥ ﻴﻨﺘﻘﺹ ﻋﻠﻴﺎ ﻓﻘﺩ ﺘﻨﻘﺼﻨﻲ‬
‫ ﺨﻠﻕ ﻤﻥ‬,‫ ﺇﻥ ﻋﻠﻴﺎ ﻤﻨﻲ ﻭﺃﻨﺎ ﻤﻨﻪ‬,‫ﻭﻤﻥ ﻓﺎﺭﻕ ﻋﻠﻴﺎ ﻓﻘﺩ ﻓﺎﺭﻗﻨﻲ‬
,‫ ﻭﺃﻨﺎ ﺃﻓﻀل ﻤﻥ ﺇﺒـﺭﺍﻫﻴﻡ‬,‫ﻁﻴﻨﺘﻲ ﻭﺨﻠﻘﺕ ﻤﻥ ﻁﻴﻨﺔ ﺇﺒﺭﺍﻫﻴﻡ‬
‫ ﻭﺇﻨﻪ ﻭﻟﻴﻜﻡ ﻤﻥ‬...,‫ﺫﺭﻴﺔ ﺒﻌﻀﻬﺎ ﻤﻥ ﺒﻌﺽ ﻭﺍﷲ ﺴﻤﻴﻊ ﻋﻠﻴﻡ‬
‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ! ﺒﺎﻟﺼﺤﺒﺔ ﺃﻻ ﺒﺴﻁﺕ ﻴﺩﻙ ﺤﺘﻰ‬:‫ ﻓﻘﻠﺕ‬.‫ﺒﻌﺩﻱ‬
‫ ﻓﻤﺎ ﻓﺎﺭﻗﺘﻪ ﺤﺘﻰ ﺒﺎﻴﻌﺘﻪ ﻋﻠﻰ‬:‫ﺃﺒﺎﻴﻌﻙ ﻋﻠﻰ ﺍﻹﺴﻼﻡ ﺠﺩﻴﺩﺍ؟ ﻗﺎل‬
.‫ﺍﻹﺴﻼﻡ‬
“ What will happ en to the p eople who sho w r uden ess to
‘ Alī! ( Be wa re) that anyon e who is r ude to ‘ Alī is r ude to
me , an d anyon e who parte d from ‘ Alī parte d from m e.
Sur e ly ‘ Alī is from me an d I am from ‘Alī. He h a s been
c reate d from my clay an d I hav e been cr eate d from
I br āhīm’ s clay an d I hav e an e dge ov er I br āhīm. Som e of
us ar e the ch ildren of other s an d Allāh ( ) he ar s an d
kno ws all the se thin gs… An d He is the guar dian of all of
yo u after m e. ( Bur ay dah ( ) de scribes th at) I sa id: O
M essen ger o f Allāh! Spar e some o f yo ur tim e an d exten d
yo ur h an d. I want to take the o ath of rea ffir min g I slam at
yo ur han d. An d I did not part from him , so m uch so that I
r eaff irme d my f aith in I slam.”1
1. Tabarānī narrated it in al-Mu‘jam-ul-awsat (7:49, 50 # 6081); and

Haythamī in Majma‘-uz-zawā’id (9:128).
Hadīth No. 29
‫ ﻗﺎل ﺍﺒﻥ ﻋﺒـﺎﺱ‬,‫ﻋﻥ ﻋﻤﺭﻭ ﺒﻥ ﻤﻴﻤﻭﻥ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ ﻗﺎل )ﺭﺴﻭل ﺍﷲ ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬:‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
.‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﺈﻥ ﻤﻭﻻﻩ ﻋﻠﻲ‬:(‫ﻭﺴﻠﻡ‬
“ ‘Amr bin May m ūm ( ‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬h a s attribute d it to
I bn ‘Abbās ( ‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬that the M essen ger o f Allāh
( ) sa id: Sur ely on e who h as m e a s h is ma ster ha s ‘ Alī
a s h is ma ster .”1
1. Ahmad bin Hambal narrated it in al-Musnad (1:331); Nasā’ī,

Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp. 44, 46 # 23);
Hākim, al-Musadrak (3:132-134 # 4652); Tabarānī, al-Mu‘jam-ul-
kabīr (12:77, 78 # 12593); Haythamī, Majma‘-uz-zawā’id (9:119,
120); and Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-
‘ashrah (3:174, 175), and Dhakhā’ir-ul-‘uqbā fī manāqib dhaw-il-
qurbā (pp.156-158).
The words of this tradition as recorded in as-Sunnah
(pp.600,601 # 1351) by Ibn Abī ‘Āsim are as follows:
.‫ﻤﻥ ﻜﻨﺕ ﻭﻟﻴﻪ ﻓﻌﻠﻲ ﻭﻟﻴﻪ‬

Who has me as his guardian has ‘Alī as his
guardian.
The tradition narrated by Nasā’ī has a sound chain of
succession.
Dhahabī graded Hākim’s narrated tradition as sahīh (sound).
Haythamī has said that it has been narrated by Ahmad and
Tabarānī and its men are those of sahīh (sound) hadīth except Abū
Balj Farāzī while he is thiqah (trustworthy).
Hadīth No. 30
‫( ﺃﻻ! ﺇﻥ ﺍﷲ‬:‫)ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
.‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬,‫ﻭﻟﻴﻲ ﻭﺃﻨﺎ ﻭﻟﻲ ﻜل ﻤﺅﻤﻥ‬
“ (T he Prophet () sa id): Be ware! Sur e ly Allāh is my
gua r dian an d I am the guar dian of every believ er, ( an d)
one who h as me a s his m a ster ha s ‘Alī a s his m a ster.”1
1. Hindī, while relating it in Kanz-ul-‘ummāl (11:608 # 32945), has

commented that this tradition has been narrated by Abū Nu‘aym in
Fadā’il-us-sahābah on the authority of Zayd bin Arqam ( ) and
Barā’ bin al-‘Āzib ( ).
‘Asqalānī also narrated it in al-Isābah fī tamyīz-is-sahābah
(4:328).
Hadīth No. 31
‫ ﺩﺨل ﺃﺒـﻭ ﻫﺭﻴـﺭﺓ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺃﺒﻲ ﻴﺯﻴﺩ ﺍﻷﻭﺩﻱ ﻋﻥ ﺃﺒﻴﻪ‬
,‫ ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﺸـﺎﺏ‬,‫ ﻓﺎﺠﺘﻤﻊ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻤﺴﺠﺩ‬
‫ ﺃﻨﺸﺩﻙ ﺒﺎﷲ! ﺃﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ‬:‫ﻓﻘﺎل‬
,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻭﺴﻠﻡ ﻴﻘﻭل‬
‫ ﺃﺸﻬﺩ ﺃﻨﻲ ﺴـﻤﻌﺕ ﺭﺴـﻭل ﺍﷲ‬:‫ ﻓﻘﺎل‬:‫ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ؟ ﻗﺎل‬
,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬
.‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬
“ Abū Yaz īd a l- Awdī ha s r elate d it on the a uthority of
h is fathe r that (on ce) Abū Hur ayrah () enter e d the
mo sque. T he peop le gathere d ro un d h im. One yo un g man
(fro m amon g th em) stoo d up an d said: I m ake yo u swe ar
by Allāh an d ask yo u: Hav e yo u he ar d the M essen ger of
Allāh ( ) say that one who ha s me as his m aste r ha s
‘ Alī a s h is m aster . O Allāh ! Be frien d h im who befr ien ds
h im ( ‘Alī) , an d be h is enemy who is his ene my. At this he
sa id: I bear witne ss that I have he ar d the Me ssen ger of
Allāh () say this: One who h a s m e a s his ma ster ha s
‘ Alī a s h is m aster . O Allāh ! Be frien d h im who befr ien ds
h im an d be h is ene my who is h is enemy .”1
1. Abū Ya‘lā narrated it in al-Musnad (11:307 # 6423): Ibn Abī

Shaybah, al-Musannaf (12:68 # 12141); Haythamī, Majma‘-uz-
zawā’id (9:105, 106); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr
(45:175); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:174).
Hadīth No. 32
‫ ﺴﻤﻌﺕ ﺴﻌﻴﺩ ﺒﻥ ﻭﻫﺏ ﺭﻀﻲ ﺍﷲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ‬
‫ ﻓﻘﺎﻡ ﺨﻤﺴﺔ ﺃﻭ ﺴﺘﺔ ﻤﻥ ﺃﺼﺤﺎﺏ‬,‫ ﻨﺸﺩ ﻋﻠﻲ ﺍﻟﻨﺎﺱ‬:‫ ﻗﺎل‬,‫ﻋﻨﻪ‬
‫ ﻓﺸﻬﺩﻭﺍ ﺃﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ‬,‫ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
.‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻗﺎل‬
“ Abū Ish ā q n arrate d that he hea r d Sa‘ īd bin W ah b say :
‘ Alī () took oath from the peop le , at wh ich f ive or six
Compan ion s () stoo d up an d bore witn ess that Allāh’ s
M essen ger ( ) h a d said: On e who h as me a s h is ma ster
ha s ‘Alī a s his m a ster.”1

us-sahābah (2:598, 599 # 1021); Bayhaqī, as-Sunan-ul-kubrā
(5:131); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:160); and
Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah
(3:127).
Nasā’ī graded it sahīh (sound) in Khasā’is amīr-il-mu’minīn
‘Alī bin Abī Tālib (p.90 # 83).
Diyā’ Maqdisī narrated it with a sound chain of authorities in
al-Ahādīth-ul-mukhtārah (2:105 # 479).
Haythamī related it in Majma‘-uz-zawā’id (9:104) and
declared that Ahmad’s men are sound (rijāluhū sahīh).
Ibn Kathīr said in al-Bidāyah wan-nihāyah (4:170; 5:462) that
its chain of authorities is jayyid (fine).
Hadīth No. 33
‫ ﺃﻨﻪ ﺴـﻤﻊ ﻋﻠﻴـﺎ‬,‫ﻋﻥ ﻋﻤﻴﺭﺓ ﺒﻥ ﺴﻌﺩ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ ﻤﻥ ﺴﻤﻊ ﺭﺴـﻭل ﺍﷲ‬:‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻭﻫﻭ ﻴﻨﺸﺩ ﻓﻲ ﺍﻟﺭﺤﺒﺔ‬
‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ؟‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬
.‫ﻓﻘﺎﻡ ﺴﺘﺔ ﻨﻔﺭ ﻓﺸﻬﺩﻭﺍ‬
“ ‘Am īrah bin Sa ‘ d (‫ )رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬h a s narr ated that he
he ar d ‘ Alī () m ake peop le swea r in an open p la in an d
a sk e d them who ha d h ear d the Proph et ( ) say that who
ha s h im a s his ma ster h as ‘Alī a s h im m aste r. At th is six
pe rson s stoo d up an d bore witness to it.”1
1. Nasā’ī related it in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib

(pp.89, 91 # 82, 85); Tabarānī, al-Mu‘jam-ul-awsat (3:134 #
2275); Bayhaqī, as-Sunan-ul-kubrā (5:132); and Mizzī in Tahdhīb-
ul-kamāl (22:397, 398).
Ibn ‘Asākir’s narration in Tārīkh Dimashq al-kabīr (45:159)
has eighteen witnesses.
Tabarānī related it in Mu‘jam-us-saghīr (1:64, 65) and it had
twelve witnesses, including Abū Hurayrah, Abū Sa‘īd and Anas
bin Mālik (). Haythamī copied in Majma‘-uz-zawā’id (9:108).
Hadīth No. 34
:‫ ﻗﺎل‬,‫ ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬,‫ﻋﻥ ﺃﺒﻲ ﺍﻟﻁﻔﻴل‬
‫ ﻤﻥ ﺴﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ‬:‫ﻨﺸﺩ ﻋﻠﻲ ﺍﻟﻨﺎﺱ‬
‫ ﺃﻟﺴﺘﻡ ﺘﻌﻠﻤﻭﻥ ﺃﻨﻲ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ‬:‫ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬
,‫ ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤـﻭﻻﻩ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﻤﻥ ﺃﻨﻔﺴﻬﻡ؟ ﻗﺎﻟﻭﺍ‬
‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ؟ ﻓﻘﺎﻡ ﺃﺜﻨﺎ ﻋﺸﺭ ﺭﺠـﻼ‬,‫ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬
.‫ﻓﺸﻬﺩﻭﺍ ﺒﺫﻟﻙ‬
“ Abū T ufay l narr ate d it on the a uthor ity of Z ay d bin
Ar qam () that ‘ Alī () ask e d p eople on o ath who amon g
them ha d h ear d the Me ssen ge r of Allāh () say on the
day of Gha dīr Kh um: Don’t yo u kno w that I am near er
than the live s of the believe rs? T hey said: Why not! He
sa id: On e who ha s m e as his ma ster h a s ‘ Alī a s his m a ster.
O Allāh! Befr ien d h im who befr ien ds h im (‘ Alī) an d be
h is en emy who is his (‘ Alī’ s) en emy. (At Ali’ s
conv er sation, ) t we lve pe rson s stood up an d bore witne ss
to this incident.”1
1. Tabarānī related it in al-Mu‘jam-ul-awsat (2:576 # 1987);

Haythamī, Majma‘-uz-zawā’id (9:106); Ibn ‘Asākir, Tārīkh
Dimashq al-kabīr (45:157, 158); Muhib Tabarī, ar-Riyād-un-
nadrah fī manāqib-il-‘ashrah (3:127); Hindī, Kanz-ul-‘ummāl
(13:157 # 36485); and Shawkānī in Darr-us-sahābah (p.211).
Hadīth No. 35
,‫ﻋﻥ ﺴﻌﻴﺩ ﺒﻥ ﻭﻫﺏ ﻭﻋﻥ ﺯﻴﺩ ﺒﻥ ﻴﺜﻴﻊ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ ﻨﺸﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺭﺤﺒﺔ ﻤﻥ ﺴـﻤﻊ‬:‫ﻗﺎﻻ‬
‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ ﺇﻻ‬
‫ ﻓﺸﻬﺩﻭﺍ‬,‫ ﻓﻘﺎﻡ ﻤﻥ ﻗﺒل ﺴﻌﻴﺩ ﺴﺘﺔ ﻭﻤﻥ ﻗﺒل ﺯﻴﺩ ﺴﺘﺔ‬:‫ ﻗﺎل‬.‫ﻗﺎﻡ‬
‫ﺃﻨﻬﻡ ﺴﻤﻌﻭﺍ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻟﻌﻠﻲ‬
‫ ﺃﻟﻴﺱ ﺍﷲ ﺃﻭﻟـﻰ ﺒـﺎﻟﻤﺅﻤﻨﻴﻥ؟‬:‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬
!‫ ﺍﻟﻠﻬـﻡ‬,‫ ﺍﻟﻠﻬﻡ! ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ ﻗﺎل‬.‫ ﺒﻠﻰ‬:‫ﻗﺎﻟﻭﺍ‬
.‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬
‘ Sa‘ īd bin Wah b an d Z ay d bin Yuthay‘ ( ‫)رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬
na rrate that ‘ Alī () ma de peop le swear in an open pla in
an d a ske d anyone to stan d up who ha d hea r d the Prophet
( ) say som ethin g on the day of Gh a dīr Kh um. T he
na rrator say s: Six (m en) from Sa ‘īd’s side an d six from
Z ay d’ s side stoo d up an d bore witne ss that they ha d he ar d
the Prophet ( ) say a bo ut ‘Alī () on the day of Gha dīr
Kh um: I s Allāh not n eare r than the liv e s o f the believ er s?
T he peop le said: Why not! T hen he said: O Allāh! One
Be yo u h is fr ien d who befr ien ds h im ( ‘Alī) , an d be his
en emy who is h is (‘ Alī’ s) enemy. ”1
1. Ahmd bin Hambal related it in al-Musnad (1:118); Ibn Abī

Shaybah, al-Musannaf (12:67 # 12140); Tabarānī, al-Mu‘jam-ul-
awsat (3:69, 134 # 2130, 2275), al-Mu‘jam-us-saghīr (1:65); Diyā’
Maqdisī, al-Ahādīth-ul-mukhtārah (2:105, 106 # 480); Abū
Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:26); Ibn
‘Asākir, Tārīkh Dimashq al-kabīr (45:160); and Hindī in Kanz-ul-
‘ummāl (13:157 # 36485).
Nasā’ī narrated it with sound (sahīh) chain of authorities in
Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.90, 100 # 84, 95).
Haythamī said in Majma‘-uz-zawā’id (9:107,108) that
Tabarānī’s chain of authorities is hasan (fair).
Hadīth No. 36
‫ ﺸﻬﺩﺕ ﻋﻠﻴﺎ ﺭﻀﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺃﺒﻲ ﻟﻴﻠﻰ‬
‫ ﺃﻨﺸﺩ ﺍﷲ! ﻤﻥ ﺴﻤﻊ ﺭﺴـﻭل‬:‫ﺍﷲ ﻋﻨﻪ ﻓﻲ ﺍﻟﺭﺤﺒﺔ ﻴﻨﺸﺩ ﺍﻟﻨﺎﺱ‬
‫ ﻤﻥ ﻜﻨﺕ‬:‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬
‫ ﻓﻘﺎﻡ ﺃﺜﻨﺎ‬:‫ ﻗﺎل ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‬.‫ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ؟ ﻟﻤﺎ ﻗﺎﻡ ﻓﺸﻬﺩ‬
‫ ﻨﺸﻬﺩ ﺃﻨﺎ ﺴـﻤﻌﻨﺎ‬:‫ ﻓﻘﺎﻟﻭﺍ‬,‫ﻋﺸﺭ ﺒﺩﺭﻴﺎ ﻜﺄﻨﻲ ﺃﻨﻅﺭ ﺇﻟﻰ ﺃﺤﺩﻫﻡ‬
:‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨـﻡ‬
:‫ ﻭﺃﺯﻭﺍﺠﻲ ﺃﻤﻬﺎﺘﻬﻡ؟ ﻓﻘﻠﻨـﺎ‬,‫ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ ﺃﻨﻔﺴﻬﻡ‬
!‫ ﺍﻟﻠﻬﻡ‬,‫ ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ! ﻗﺎل‬,‫ﺒﻠﻰ‬
.‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬
“ ‘Abd- ur- Rahmān bin Abī L aylā n arr ates that I sa w
‘ Alī ( ) in a va st p la in. At that time he wa s a skin g peop le
on o ath that anyone who ha d he ar d the M e ssen ger of Allāh
( ) say on the day of Gha dīr Kh um — one who h a s me
a s h is m aster ha s ‘ Alī as his m aste r — sho uld stan d up an d
be ar witne ss. ‘Abd- ur- Rahm ān said: At this t welve Ba dr ī1
Compan ion s () stood up a s I am look in g at one of them.
T hose ( Ba dr ī Compan ions) sa id: W e bea r witne ss that we
he ar d the Me ssen ger of Allāh ( ) say on the day of
Gh a dīr Kh um : Am I not near er than the live s of the
be liever s an d ar e not my wiv es their mother s? All of them
sa id: Why not, O Me ssen ger of Allāh! At this he said: One
Bef rien d him who befr ien ds him (‘Alī) an d be h is enemy
who is h is (‘ Alī’ s) en emy. ”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); Tahāwī,
Mashkal-ul-āthār (2:308); Diyā’ Maqdisī, al-Ahādīth-ul-
mukhtārah (2:80, 81 # 458); Khatīb Baghdādī, Tārīkh Baghdad
(14:236); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:156, 157); Ibn
Hadīth No. 37
‫ ﻭﻋﻥ ﺯﻴﺩ ﺒـﻥ‬,‫ ﻭﺴﻌﻴﺩ ﺒﻥ ﻭﻫﺏ‬,‫ﻋﻥ ﻋﻤﺭﻭ ﺒﻥ ﺫﻱ ﻤﺭ‬
‫ ﻨﺸﺩﺕ ﺍﷲ ﺭﺠﻼ‬:‫ ﺴﻤﻌﻨﺎ ﻋﻠﻴﺎ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻘﻭل‬:‫ ﻗﺎﻟﻭﺍ‬,‫ﻴﺜﻴﻊ‬
‫ﺴﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏـﺩﻴﺭ‬
‫ ﻓﻘﺎﻡ ﺜﻼﺜﺔ ﻋﺸﺭ ﺭﺠﻼ ﻓﺸـﻬﺩﻭﺍ ﺃﻥ ﺭﺴـﻭل ﺍﷲ‬,‫ ﻟﻤﺎ ﻗﺎﻡ‬,‫ﺨﻡ‬
‫ ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤـﻥ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻗﺎل‬
:‫ ﻓﻘﺎل‬,‫ ﻓﺄﺨﺫ ﺒﻴﺩ ﻋﻠﻲ‬:‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ! ﻗﺎل‬,‫ ﺒﻠﻰ‬:‫ﺃﻨﻔﺴﻬﻡ؟ ﻗﺎﻟﻭﺍ‬
‫ ﻭﻋﺎﺩ ﻤـﻥ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻬﺫﺍ ﻤﻭﻻﻩ‬
‫ ﻭﺍﻨﺼـﺭ ﻤـﻥ‬,‫ ﻭﺃﺒﻐﺽ ﻤﻥ ﻴﺒﻐﻀﻪ‬,‫ ﻭﺃﺤﺏ ﻤﻥ ﺃﺤﺒﻪ‬,‫ﻋﺎﺩﺍﻩ‬
.‫ ﻭﺍﺨﺫل ﻤﻥ ﺨﺫﻟﻪ‬,‫ﻨﺼﺭﻩ‬
“ Amr bin Dh ī M ur, Sa ‘īd bin Wah b an d Zay d bin
Yuthay ‘() n arrate th at we hear d ‘Alī () say: I want to
a sk ev ery man on oath who may h ave he ar d the Prophet
( ) say this on the day o f Gha dīr Kh um. At this th irteen
men stoo d up an d bor e witne ss th at the Me ssen ger of
Allāh ( ) said: Am I not n ear er than th e live s of the
Athīr, Asad-ul-ghābah (4:102, 103); Ibn Kathīr, al-Bidāyah wan-

nihāyah (4:170; 5:461, 462); and Shawkānī in Darr-us-sahābah
(p.209).
Ibn ‘Asākir related it from Ziyād bin Abī Ziyād too in Tārīkh
Dimashq al-kabīr (45:161).
Muhib Tabarī related it from Ziyād bin Abī Ziyād in ar-Riyād-
un-nadrah fī manāqib-il-‘ashrah (3:128).
Haythamī says in Majma‘-uz-zawā’id (9:105, 106) that it has
been narrated by Abū Ya‘lā in al-Musnad (1:257 # 563) and its
men are thiqah (trustworthy).
Hindī says in Kanz-ul-‘ummāl (13:170 # 36515) that this
tradition has also been narrated by Ibn Jarīr, Sa‘īd bin Mansūr and
Ibn Athīr Jazarī.
Ahmad bin Hambal has related the tradition from Ziyād bin
Abī Ziyād also in al-Musnad (1:88); and Haythamī has copied it in
Majma‘-uz-zawā’id (9:106) and declared its men trustworthy
(rijāluhū thiqah).
be liever s? All of them said: Why not! O M essen ger of

Allāh. T he na rrator says that he then ca ught ho ld of ‘Alī’ s
han d an d sa id: One who h as me as his m aster ha s ‘ Alī a s
h is ma ster . O Allāh! Befr ien d him who befrien ds h im, an d
be his en emy who is h is (‘ Alī’ s) enemy, love h im who
love s him (‘Alī) , bea r ma lice to war ds h im who bear s
ma lice to war ds h im (‘ Alī), h elp h im who he lp s h im (‘ Alī)
an d de gr a de h im who (tries to) de gra de h im (‘ Alī). ”1
1. Haythamī said in Majma‘-uz-zawā’id (9:104, 105) that Bazzār

related it in al-Musnad (3:35 # 786) and called its men sahīh
(sound) except Fitr bin Khalīfah while he is thiqah (trustworthy).
Tahāwī related it in Mashkal-ul-āthār (2:308); Hindī, Kanz-ul-
‘ummāl (13:158 # 36487); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr
(45:159, 160); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169;
5:462).
Hadīth No. 38
‫ ﺴﻤﻌﺕ ﻋﻠﻴﺎ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻓﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺯﺍﺫﺍﻥ ﺒﻥ ﻋﻤﺭ‬
‫ ﻭﻫﻭ ﻴﻨﺸﺩ ﺍﻟﻨﺎﺱ ﻤﻥ ﺸﻬﺩ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬,‫ﺍﻟﺭﺤﺒﺔ‬
‫ ﻓﻘﺎﻡ ﺜﻼﺜﺔ ﻋﺸﺭ‬,‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ ﻭﻫﻭ ﻴﻘﻭل ﻤﺎ ﻗﺎل‬
‫ﺭﺠﻼ ﻓﺸﻬﺩﻭﺍ ﺃﻨﻬﻡ ﺴﻤﻌﻭﺍ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬
.‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻭﺴﻠﻡ ﻭﻫﻭ ﻴﻘﻭل‬
“ Zā dhān bin ‘Um ar ha s n arr ate d: I he ar d ‘Alī () in a
me etin g a sk peop le on o ath: Who h a s he ar d the M essen ger
of Allāh ( ) say somethin g on the day o f Ga dhīr Kh um?
At this, thirteen m en stoo d up an d they con firm e d that
they h a d h ear d the M essen ger o f Allāh () say this: One
who ha s m e a s h is ma ster h a s ‘Alī a s h is ma ster. ”1
1. Ahmad bin Hambal narrated it in al-Musnad (1:84), and Fadā’il-

us-sahābah (2:585 # 991); Ibn Abī ‘Āsim, as-Sunnah (p.604 #
1371); Tabarānī, al-Mu‘jam-ul-awsat (3:69 # 2131); Bayhaqī, as-
Sunan-ul-kubrā (5:131); Abū Nu‘aym, Hilyat-ul-awliyā’ wa
tabaqāt-ul-asfiyā’ (5:26); Ibn Jawzī, Sifat-us-safwah (1:313);
Haythamī, Majma‘-uz-zawā’id (9:107); Hindī, Kanz-ul-‘ummāl
(13:158 # 36487); and Shawkānī in Darr-us-sahābah (p.211).
Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169) has copied the
tradition on the authority of Zādhān Abū ‘Umar and has put the
number of witnesses at twelve.
Ibn Kathīr has put the number of witnesses at thirteen in the
tradition narrated through Zādhān who narrated it on the authority
of Ibn ‘Umar in al-Bidāyah wan-nihāyah (5:462).
Hadīth No. 39
‫ ﺨﻁﺏ ﻋﻠﻲ ﺭﻀﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺃﺒﻲ ﻟﻴﻠﻰ‬
‫ ﺃﻨﺸﺩ ﺍﷲ ﺍﻤﺭﺃ ﻨﺸﺩﺓ ﺍﻹﺴﻼﻡ ﺴﻤﻊ ﺭﺴـﻭل ﺍﷲ‬:‫ ﻓﻘﺎل‬,‫ﺍﷲ ﻋﻨﻪ‬
:‫ ﻴﻘـﻭل‬,‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ ﺃﺨﺫ ﺒﻴﺩﻱ‬
‫ ﻴﺎ‬,‫ ﺒﻠﻰ‬:‫ﺃﻟﺴﺕ ﺃﻭﻟﻰ ﺒﻜﻡ ﻴﺎ ﻤﻌﺸﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺃﻨﻔﺴﻜﻡ؟ ﻗﺎﻟﻭﺍ‬
‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ‬,‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﺭﺴﻭل ﺍﷲ! ﻗﺎل‬
.‫ ﻭﺍﺨﺫل ﻤﻥ ﺨﺫﻟﻪ‬,‫ ﻭﺍﻨﺼﺭ ﻤﻥ ﻨﺼﺭﻩ‬,‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ﻭﺍﻻﻩ‬
‫ ﻓﻤﺎ‬,‫ ﻭﻜﺘﻡ ﻗﻭﻡ‬,‫ ﻓﻘﺎﻡ ﺒﻀﻌﺔ ﻋﺸﺭ ﺭﺠﻼ ﻓﺸﻬﺩﻭﺍ‬,‫ﺇﻻ ﻗﺎﻡ ﻓﺸﻬﺩ‬
.‫ﻓﻨﻭﺍ ﻤﻥ ﺍﻟﺩﻨﻴﺎ ﺇﻻ ﻋﻤﻭﺍ ﻭﺒﺭﺼﻭﺍ‬
“ It is re late d by ‘ Abd- ur- Rahmān bin Abī Lay lā that
‘ Alī () a ddr esse d (the p eople ) an d said: I make the
pe rson swear by Allāh () an d I slam to come for war d
who may h ave hear d th e Prophet ( ) say on the day of
Gh a dīr Kh um wh ile ho ldin g my han d: O M uslim s! Am I
not ne arer than yo ur live s? All of them sa id: Why not! O
M essen ger o f Allāh. He said: One who ha s me as his
ma ster h as ‘ Alī a s his ma ster . O Allāh! Befr ien d h im who
be frien ds him an d be h is en emy who is his (‘Alī’s) en emy,
a ssist him who a ssist s h im, he lp h im who he lp s h im an d
disgrac e h im who ( wishe s to) disgra ce him (‘ Alī). At this,
mor e than thirteen p er sons stoo d up an d bo re witne ss an d
those who conc ea le d the se fa cts t urn e d blin d or die d of
lepro sy. ”1
1. Related by Hindī in Kanz-ul-‘ummāl (13:131 # 36417).

Ibn Athīr narrated it in Asad-ul-ghābah (3:487) through Abū
Ishāq who had said: Yazīd bin Wadī‘ah and ‘Abd-ur-Rahmān bin
Mudlij suffered because they concealed the facts.
Ibn ‘Asākir related it in Tārīkh Dimashq al-kabīr (45:158).
Hadīth No. 40
‫ ﻨﺸﺩ ﻋﻠﻲ ﺭﻀـﻲ ﺍﷲ ﻋﻨـﻪ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺍﻷﺼﺒﻎ ﺒﻥ ﻨﺒﺎﺘﺔ‬
‫ ﻤﻥ ﺴﻤﻊ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬:‫ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺭﺤﺒﺔ‬
‫ ﻭﻻ ﻴﻘﻭﻡ ﺇﻻ ﻤﻥ ﺴﻤﻊ ﺭﺴـﻭل‬,‫ ﻤﺎ ﻗﺎل ﺇﻻ ﻗﺎﻡ‬,‫ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬
,‫ ﻓﻘﺎﻡ ﺒﻀﻌﺔ ﻋﺸﺭ ﺭﺠﻼ‬,‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬
‫ ﻭﺃﺒﻭ ﻋﻤﺭﺓ ﺒـﻥ ﻋﻤـﺭﻭ ﺒـﻥ‬,‫ ﺃﺒﻭ ﺃﻴﻭﺏ ﺍﻷﻨﺼﺎﺭﻱ‬:‫ﻓﻴﻬﻡ‬
,‫ ﻭﺨﺯﻴﻤﺔ ﺒﻥ ﺜﺎﺒـﺕ‬,‫ ﻭﺴﻬل ﺒﻥ ﺤﻨﻴﻑ‬,‫ ﻭﺃﺒﻭ ﺯﻴﻨﺏ‬,‫ﻤﺤﺼﻥ‬
,‫ ﻭﺤﺒﺸﻰ ﺒﻥ ﺠﻨﺎﺩﺓ ﺍﻟﺴـﻠﻭﻟﻲ‬,‫ﻭﻋﺒﺩ ﺍﷲ ﺒﻥ ﺜﺎﺒﺕ ﺍﻷﻨﺼﺎﺭﻱ‬
‫ ﻭﺍﻟﻨﻌﻤـﺎﻥ ﺒـﻥ ﻋﺠـﻼﻥ‬,‫ﻭﻋﺒﻴﺩ ﺒﻥ ﻋـﺎﺯﺏ ﺍﻷﻨﺼـﺎﺭﻱ‬
‫ ﻭﺃﺒـﻭ ﻓﻀـﺎﻟﺔ‬,‫ ﻭﺜﺎﺒﺕ ﺒﻥ ﻭﺩﻴﻌﺔ ﺍﻷﻨﺼـﺎﺭﻱ‬,‫ﺍﻷﻨﺼﺎﺭﻱ‬
‫ ﻭﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺭﺏ ﺍﻷﻨﺼﺎﺭﻱ ﺭﻀﻲ ﺍﷲ‬,‫ﺍﻷﻨﺼﺎﺭﻱ‬
‫ ﻨﺸﻬﺩ ﺃﻨﺎ ﺴﻤﻌﻨﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬:‫ ﻓﻘﺎﻟﻭﺍ‬,‫ﻋﻨﻬﻡ‬
,‫ ﺃﻻ! ﺇﻥ ﺍﷲ ﻋﺯ ﻭﺠل ﻭﻟﻴﻲ ﻭﺃﻨﺎ ﻭﻟﻲ ﺍﻟﻤـﺅﻤﻨﻴﻥ‬:‫ﻭﺴﻠﻡ ﻴﻘﻭل‬
‫ ﻭﻋﺎﺩ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﺃﻻ! ﻓﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬
‫ ﻭﺃﻋﻥ ﻤـﻥ‬,‫ ﻭﺃﺒﻐﺽ ﻤﻥ ﺃﺒﻐﻀﻪ‬,‫ ﻭﺃﺤﺏ ﻤﻥ ﺃﺤﺒﻪ‬,‫ﻤﻥ ﻋﺎﺩﺍﻩ‬
.‫ﺃﻋﺎﻨﻪ‬
“ Asba gh bin Nubātah ha s na rrate d that ‘Alī () m a de
peop le swea r in an open p la in an d a ske d anyone who ha d
he ar d the Prophet ( ) say this to stan d up. At this mo re
than thirte en pe rson s stoo d up inc ludin g Abū Ayy ūb a l-
An sārī, Abū ‘ Amrah bin ‘ Amr bin M uh san, Abū Zayn a b,
Sa h l bin Hunayf, Kh uzaym ah bin T hā bit, ‘Abdullāh bin
T hā bit al- An sār ī, Hubshā bin Junā dah as- Sa lūlī, ‘ Ubay d
bin ‘Āzib a l-An sā rī, Nu‘m ān bin ‘ Ajlān al- An sār ī, T hā bit
bin Wa dī‘ ah a l- Ansār ī, Abū Fa dālah al- An sār ī an d ‘ Abd-
ur- Rahmān bin ‘Abd Ra b a l- Ansār ī (). All of them said:
We bear witne ss that we h ear d f rom the Me ssen ger of
Allāh ( ): Be wa re! Allāh ( ) is my Guar dian an d I am
the guar dian of th e be liever s. I warn yo u! One who ha s me
a s h is m aster ha s ‘ Alī as his m a ster. O Allāh! Befr ien d

h im who be frien ds h im ( ‘Alī) an d be his enemy who is his
(‘ Alī’ s) enemy, lov e h im who love s h im (‘Alī) , be ar
ma lice to wa r ds h im who bea rs m alice to war ds h im an d
he lp h im who he lps him (‘Alī).”1
1. Ibn Athīr narrated it in Asad-ul-ghābah fī ma‘rifat-is-sahābah

(3:465); and Tahāwī in Mashkal-ul-āthār (2:308).
Ibn Athīr narrated it through Ya‘lā bin Murrah in Asad-ul-
ghābah fī ma‘rifat-is-sahābah (2:362) and mentioned Yazīd or
Zayd bin Sharāhīl among the witnesses. Najiyah bin ‘Amr was also
mentioned among the witnesses at another place (5:282). ‘Āmir bin
Laylā has been mentioned in another tradition through Ya‘lā bin
Murrah (3:137).
Hadīth No. 41
‫ ﺍﺴﺘﺸـﻬﺩ ﻋﻠـﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﺃﻨﺸﺩ ﺍﷲ ﺭﺠﻼ ﺴﻤﻊ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬:‫ ﻓﻘﺎل‬,‫ﺍﻟﻨﺎﺱ‬
‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ‬,‫ ﺍﻟﻠﻬﻡ! ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﻭﺴﻠﻡ ﻴﻘﻭل‬
.‫ ﻓﺸﻬﺩﻭﺍ‬,‫ ﻓﻘﺎﻡ ﺴﺘﺔ ﻋﺸﺭ ﺭﺠﻼ‬:‫ ﻗﺎل‬.‫ ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬,‫ﻭﺍﻻﻩ‬
“ Zay d bin Ar qam () h a s narr ate d that ‘Alī (),
a sk in g p eople to bea r witne ss, said: I m ake yo u swea r if
anyon e of yo u he ar d the Prophet ( ) say : O Allāh! One
who is h is (‘ Alī’ s) enemy. So on th is oc ca sion sixteen men
stoo d up an d bo re witne ss.”1
1. Ahmad bin Hambal narrated it in al-Musnad (5:370); Tabarānī, al-

Mu‘jam-ul-kabīr (5:171 # 4985); Ibn Kathīr, al-Bidāyah wan-
nihāyah (5:461); and Muhib Tabarī in ar-Riyād-un-nadrah fī
manāqib-il-‘ashrah (3:127), and Dhakhā’ir-ul-‘uqbā fī manāqib
dhaw-il-qurbā (pp.125, 126).
Haythamī has said in Majma‘-uz-zawā’id (9:106) that those
who concealed the facts lost their eyesight.
Hadīth No. 42
‫ﻋﻥ ﻋﻤﻴﺭ ﺒﻥ ﺴﻌﺩ ﺃﻥ ﻋﻠﻴﺎ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺠﻤﻊ ﺍﻟﻨﺎﺱ ﻓﻲ‬
‫ ﺃﻨﺸﺩ ﺍﷲ ﺭﺠﻼ ﺴـﻤﻊ ﺭﺴـﻭل ﺍﷲ‬:‫ ﻓﻘﺎل‬,‫ﺍﻟﺭﺤﺒﺔ ﻭﺃﻨﺎ ﺸﺎﻫﺩ‬
.‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬:‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬
‫ ﻓﺸﻬﺩﻭﺍ ﺃﻨﻬﻡ ﺴﻤﻌﻭﺍ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ‬,‫ﻓﻘﺎﻡ ﺜﻤﺎﻨﻴﺔ ﻋﺸﺭ ﺭﺠﻼ‬
.‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﺫﻟﻙ‬
“ ‘Umay r bin Sa‘ d n arrate s that he he ar d ‘ Alī ()
gather e d peop le in an open p la in an d I be ar witne ss to it.
So he sa id: I a sk on oath if anyone ha d h ear d the Prophet
( ) say: One who ha s m e as his ma ster h as ‘ Alī a s his
ma ster . Eighte en per son s stood up an d bo re witne ss that
they h ear d the Prophet () say this. ”1
1. Haythamī, relating this tradition in Majm‘-uz-zawā’id (9:108), has

said that it has been narrated by Tabarānī and its chain of
authorities is fair (isnāduhū hasan).
Ibn ‘Asākir related it from ‘Umayr bin Sa‘īd in Tārīkh
Dimashq al-kabīr (45:158), and through ‘Umayr bin Sa‘d too. The
latter has twelve witnesses.
Ibn Kathīr has related it from ‘Umayr bin Sa‘d in al-Bidāyah
wan-nihāyah (4:171; 5:461) and it has twelve witnesses, including
Abū Hurayrah, Abū Sa‘īd and Anas bin Mālik ( ).
Hindī copied it in Kanz-ul-‘ummāl (13:154, 155 # 36480); and
Shawkānī in Darr-us-sahābah (p.211).
Hadīth No. 43
‫ ﺠﻤﻊ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ﻓﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺃﺒﻲ ﺍﻟﻁﻔﻴل‬
‫ ﺃﻨﺸﺩ ﺍﷲ ﻜل ﺍﻤﺭﺉ ﻤﺴﻠﻡ ﺴﻤﻊ ﺭﺴﻭل ﺍﷲ‬:‫ ﺜﻡ ﻗﺎل ﻟﻬﻡ‬,‫ﺍﻟﺭﺤﺒﺔ‬
‫ ﻤﺎ ﺴﻤﻊ ﻟﻤـﺎ‬,‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ‬
‫ ﻓﻘـﺎﻡ ﻨـﺎﺱ‬:‫ ﻓﻘﺎﻡ ﺜﻼﺜﻭﻥ ﻤﻥ ﺍﻟﻨﺎﺱ — ﻭﻗﺎل ﺃﺒﻭ ﻨﻌﻴﻡ‬,‫ﻗﺎﻡ‬
‫ ﺃﺘﻌﻠﻤﻭﻥ ﺃﻨـﻰ‬:‫ ﻓﻘﺎل ﻟﻠﻨﺎﺱ‬,‫ﻜﺜﻴﺭ — ﻓﺸﻬﺩﻭﺍ ﺤﻴﻥ ﺃﺨﺫﻩ ﺒﻴﺩﻩ‬
:‫ ﻴﺎ ﺭﺴﻭل ﺍﷲ! ﻗـﺎل‬,‫ ﻨﻌﻡ‬:‫ﺃﻭﻟﻰ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ ﺃﻨﻔﺴﻬﻡ؟ ﻗﺎﻟﻭﺍ‬
‫ ﻭﻋﺎﺩ ﻤـﻥ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻬﺫﺍ ﻤﻭﻻﻩ‬
‫ ﻓﺨﺭﺠﺕ ﻭﻜﺄﻥ ﻓﻲ ﻨﻔﺴﻲ ﺸﻴﺌﺎ ﻓﻠﻘﻴﺕ ﺯﻴـﺩ ﺒـﻥ‬:‫ ﻗﺎل‬.‫ﻋﺎﺩﺍﻩ‬
‫ ﺇﻨﻰ ﺴﻤﻌﺕ ﻋﻠﻴﺎ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻘﻭل ﻜـﺫﺍ‬:‫ ﻓﻘﻠﺕ ﻟﻪ‬,‫ﺃﺭﻗﻡ‬
‫ ﻓﻤﺎ ﺘﻨﻜﺭ ﻗﺩ ﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬:‫ ﻗﺎل‬.‫ﻭﻜﺫﺍ‬
.‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ﺫﻟﻙ ﻟﻪ‬
“ Abū T uf ayl ha s n arrate d that ‘ Alī ( ) gather e d the
peop le in an op en p la ce an d said to them: I m ake ev ery
M uslim swe ar an d a sk h im if he ha s h ear d the Prophet
( ) say so methin g (a bo ut me) on the day of Gha dīr
Kh um, h e sho uld stan d up. At this, thirty per son s stood up
— while Abū Nu‘ay m said that a lar ger n um ber of peop le
stoo d up — an d they bor e witness that ( we r emem ber that
tim e) when the M essen ger of Allāh () sa id to the
peop le wh ile holdin g yo ur h an d: Do yo u kno w th at I am
ne arer than the live s of the believe rs? All o f them said:
ye s, O M essen ger of Allāh! T hen h e sa id: one who ha s me
a s h is m a ster ha s this (‘Alī) a s his ma ster . O Allāh!
who is h is (‘ Alī’ s) enemy . T he n arrator say s that when I
c ame o ut I ha d som e do ubt. In the me antime, I m et Zay d
bin Ar qam () an d told h im that I ha d hea r d ‘ Alī () say
this. At this Z ay d bin Ar qam () sa id: ho w c an yo u deny
wh ile I h ave my se lf h ear d the Me ssen ge r ( ) say this

a bo ut ‘ Alī ( )?”1
1. Ahmad bin Hambal related it with sound chain of authorities in al-

Musnad (4:370), and Fadā’il-us-sahābah (2:682#1167); Bazzār,
al-Musnad (2:133 # 492); Ibn Abī ‘Āsim, as-Sunnah
(p.603#1366); Bayhaqī, as-Sunan-ul-kubrā (5:134); Ibn ‘Asākir,
Tārīkh Dimashq al-kabīr (45:156); Muhib Tabarī, ar-Riyād-un-
nadrah fī manāqib-il-‘ashrah (3:127); Haythamī, Majma‘-uz-
zawā’id (9:104); Ibn Kathīr, al-Bidāyah wan-nihāyah (5:460, 461);
and Shawkānī in Darr-us-sahābah (p.209).
Nasā’ī, in addition to Abū Tufayl, has also narrated it on the
authority of ‘Āmir bin Wāthilah.
Ibn Hibbān said in his as-Sahīh (15:376#6931) that its chain
of authorities is sahīh (sound) and its men are thiqah (trustworthy).
Hākim graded it sahīh according to the conditions of Imām
Bukhārī and Imām Muslim in al-Mustadrak (3:109#4576).
Tabarānī narrated it briefly in al-Mu‘jam-ul-kabīr
(5:195#5071).
Ibn Athīr narrated in Asad-ul-ghābah fī ma‘rifat-is-sahābah
(6:246) that seventeen persons witnessed the event.
Ibn Kathīr has written in al-Bidāyah wan-nihāyah (4:171) that
rahbah means an open place in the mosque of Kufa.
Haytamī has written in as-Sawā‘iq-ul-muhriqah (p.122) that
thirty Companions ( ) have narrated this tradition and its
numerous chains of authorities come under the category of sahīh
(sound) and hasan (fair).
Abū Mahāsin copied the tradition in al -Mu‘t as ar mi n-al -
mukht as ar mi n Mas hkal -i l -āt hār (2:301).
Hadīth No. 44
‫ ﺠﺎﺀ ﺭﻫﻁ ﺇﻟﻰ ﻋﻠﻲ ﺭﻀـﻲ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺭﻴﺎﺡ ﺒﻥ ﺍﻟﺤﺭﺙ‬
‫ ﻜﻴـﻑ‬:‫ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻙ ﻴﺎ ﻤﻭﻻﻨﺎ! ﻗﺎل‬:‫ ﻓﻘﺎﻟﻭﺍ‬,‫ﺍﷲ ﻋﻨﻪ ﺒﺎﻟﺭﺤﺒﺔ‬
‫ ﺴﻤﻌﻨﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ‬:‫ﺃﻜﻭﻥ ﻤﻭﻻﻜﻡ ﻭﺃﻨﺘﻡ ﻗﻭﻡ ﻋﺭﺏ؟ ﻗﺎﻟﻭﺍ‬
‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﺈﻥ‬:‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻭﻡ ﻏﺩ ﻴﺭ ﺨﻡ ﻴﻘﻭل‬
‫ ﻤﻥ ﻫﺅﻻﺀ؟‬:‫ ﻓﺴﺄﻟﺕ‬,‫ ﻓﻠﻤﺎ ﻤﻀﻭﺍ ﺘﺒﻌﺘﻬﻡ‬:‫ ﻗﺎل ﺭﻴﺎﺡ‬.‫ﻫﺫﺍ ﻤﻭﻻﻩ‬
‫ ﻓﻴﻬﻡ ﺃﺒﻭ ﺃﻴﻭﺏ ﺍﻷﻨﺼﺎﺭﻱ ﺭﻀﻲ ﺍﷲ‬,‫ ﻨﻔﺭ ﻤﻥ ﺍﻷﻨﺼﺎﺭ‬:‫ﻗﺎﻟﻭﺍ‬
.‫ﻋﻨﻪ‬
“ Riyāh bin al-Harth ha s nar rate d that a dele gation met
‘ Alī () an d said: O o ur ma ster, May Go d ble ss yo u! ‘ Alī
() a sk e d: ho w am I yo ur ma ster a s yo u are Ara bs (an d
they do not re a dily a ckno wle dge someon e a s the ir lea der )?
T hey sa id: we h ave h ear d it from the Me ssen ge r of Allāh
( ) on the day of Gh a dīr Kh um : on e who h as m e a s his
ma ster , sur ely he ha s this (‘Alī) a s h is ma ster . Riyāh said:
wh en those peop le left, I a ske d h im: who are the se
peop le ? He sa id: it is a dele gation of (Me dinan ) He lper s
an d Abū Ayy ūb a l- Ansārī () is a lso one of them. ”1

us-sahābah (2:572#967); Ibn Abī Shaybah, al-Musannaf (12:60 #
12122); Tabarānī, al-Mu‘jam-ul-kabīr (4:173, 174 # 4052, 4053);
Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (2:169;
3:126); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:172; 5:462).
Haythamī has declared the narrators of this tradition
trustworthy (thiqah) in Majma‘-uz-zawā’id (9:103,104).
Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr through
Ziyād bin al-Hārith (45:161), Hasan bin al-Hārith (45:162), and
Riyāh bin al-Hārith (45: 163).
Ibn Athīr narrated through Zirr bin Hubaysh in Asad-ul-
ghābah fī ma‘rifat-is-sahābah (1:672) that twelve Companions
including Qays bin Thābit, Hāshim bin ‘Utbah and Habīb bin
Budayl acknowledged ‘Alī () as their master.
Hadīth No. 45
,‫ ﻭﻗﺩ ﻨﺎﺯﻋﻪ ﺭﺠل ﻓﻲ ﻤﺴـﺄﻟﺔ‬:‫ﻋﻥ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﻭﺃﺸﺎﺭ ﺇﻟﻰ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ‬,‫ ﺒﻴﻨﻲ ﻭﺒﻴﻨﻙ ﻫﺫﺍ ﺍﻟﺠﺎﻟﺱ‬:‫ﻓﻘﺎل‬
‫ ﻫﺫﺍ ﺍﻷﺒﻁﻥ؟ ﻓـﻨﻬﺽ ﻋﻤـﺭ‬:‫ ﻓﻘﺎل ﺍﻟﺭﺠل‬,‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻋﻥ ﻤﺠﻠﺴﻪ ﻭﺃﺨﺫ ﺒﺘﻠﺒﻴﺒﻪ ﺤﺘـﻰ ﺸـﺎﻟﻪ ﻤـﻥ‬
‫ ﻤﻭﻻﻱ ﻭﻤـﻭﻻ ﻜـل‬,‫ ﺃﺘﺩﺭﻱ ﻤﻥ ﺼﻐﺭﺕ‬:‫ ﺜﻡ ﻗﺎل‬,‫ﺍﻷﺭﺽ‬
.‫ﻤﺴﻠﻡ‬
“ It is narr ate d by ‘Um ar () that once a per son ha d an
a r gument with h im. He said: the man sittin g her e will
de cide bet ween yo u an d me , an d he pointe d to war ds ‘ Alī
() . T hat m an sa id: th is pot-bellie d p erson ( will dec ide
bet ween us)! ‘Uma r ( ) ro se from h is se at, c a ught him by
the co llar an d lifte d him from the gro un d. T hen he said:
Do yo u kno w that the p er son yo u con sider worthle ss is my
ma ster a s well as the ma ster o f ev ery M uslim. ”1
1. Muhib Tabarī has said in ar-Riyād-un-nadrah fī manaqib-il-

‘ashrah (3:128) that Ibn Sammān has documented this narration.
Hadīth No. 46
,‫ﻭﻋﻥ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻭﻗﺩ ﺠﺎﺀﻩ ﺃﻋﺭﺍﺒﻴﺎﻥ ﻴﺨﺘﺼﻤﺎﻥ‬
‫ ﺇﻗﺽ ﺒﻴﻨﻬﻤﺎ ﻴﺎ ﺃﺒﺎ ﺍﻟﺤﺴﻥ! ﻓﻘﻀﻰ‬:‫ﻓﻘﺎل ﻟﻌﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﻫﺫﺍ ﻴﻘﻀﻲ ﺒﻴﻨﻨﺎ؟ ﻓﻭﺜﺏ‬:‫ ﻓﻘﺎل ﺃﺤﺩﻫﻤﺎ‬,‫ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﻭﻴﺤـﻙ! ﻤـﺎ‬:‫ ﻭﻗﺎل‬,‫ﺇﻟﻴﻪ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻭﺃﺨﺫ ﺒﺘﻠﺒﻴﺒﻪ‬
‫ ﻭﻤﻥ ﻟﻡ ﻴﻜـﻥ‬,‫ﺘﺩﺭﻱ ﻤﻥ ﻫﺫﺍ؟ ﻫﺫﺍ ﻤﻭﻻﻱ ﻭﻤﻭﻟﻰ ﻜل ﻤﺅﻤﻥ‬
.‫ﻤﻭﻻﻩ ﻓﻠﻴﺱ ﺒﻤﺅﻤﻥ‬
“ It is n arrate d by ‘ Umar () that t wo Be do uins c ame
to h im disp ut in g with e ach other. He said to ‘ Alī ( ): O
Abū Ha san : dec ide bet ween the se t wo. So h e dec ide d
bet ween them (an d settle d the ir disp ute). One o f them
sa id: I s h e the on ly on e left to dec ide bet we en us? (At
this) ‘ Umar () mov e d to war ds h im an d ca ught h im by
h is co llar an d said: May yo u be dea d! Do yo u kno w who
he is? He is my ma ster an d the ma ster of ev ery be liev er
( an d) one who do e s not a ckno wle dge h im a s h is m a ster is
not a believ er.”1
1. Muhib Tabarī has narrated this tradition in Dhakhā’ir-ul-‘uqbā fī

manāqib dhaw-il-qurbā (p.126), and says that Ibn Sammān has
mentioned it in his book al-Muwafaqah. He also narrated it in ar-
Riyād-un-nadrah fī manāqib-il-‘ashrah (3:128).
Hadīth No. 47
‫ ﻋﻠﻲ ﻤﻭﻟﻰ ﻤﻥ ﻜـﺎﻥ‬:‫ ﺃﻨﻪ ﻗﺎل‬,‫ﻋﻥ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
.‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻤﻭﻻﻩ‬
‫ ﺇﻨﻙ ﺘﺼـﻨﻊ ﺒﻌﻠـﻲ‬:‫ﻋﻥ ﺴﺎﻟﻡ ﻗﻴل ﻟﻌﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺸﻴﺌﺎ ﻤﺎ ﺘﺼﻨﻌﻪ ﺒﺄﺤﺩ ﻤﻥ ﺃﺼﺤﺎﺏ ﺭﺴﻭل ﺍﷲ‬
.‫ ﺇﻨﻪ ﻤﻭﻻﻱ‬:‫ ﻗﺎل‬,‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ‬
“ ‘Uma r () sa id: one who ha s Allāh’ s M essen ger
( ) as his m aster ha s ‘ Alī a s his m aster .
“ Sā lim nar rate s: ‘Um ar wa s a sk e d why he alway s
treate d ‘Alī () diff erently f rom other Co mpanion s ( ).
( At this) ‘Um ar () replie d: In de e d that ( ‘Alī) is my
ma ster .”1
1. Related by Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-

‘ashrah (3:128).
Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr (45:178).
Hadīth No. 48
‫ ﻜﻨﺕ ﺒﺎﻟﺸﺎﻡ ﻭﻋﻤﺭ ﺒﻥ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻴﺯﻴﺩ ﺒﻥ ﻋﻤﺭ ﺒﻥ ﻤﻭﺭﻕ‬
‫ ﻓﻘﺎل‬,‫ ﻓﺘﻘﺩﻤﺕ ﺇﻟﻴﻪ‬,‫ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻌﻁﻲ ﺍﻟﻨﺎﺱ‬
:‫ ﻤﻥ ﺃﻱ ﻗﺭﻴﺵ؟ ﻗﻠﺕ‬:‫ ﻗﺎل‬.‫ ﻤﻥ ﻗﺭﻴﺵ‬:‫ ﻤﻤﻥ ﺃﻨﺕ؟ ﻗﻠﺕ‬:‫ﻟﻲ‬
:‫ ﻓﻘﺎل‬.‫ ﻓﺴﻜﺕ‬:‫ ﻤﻥ ﺃﻯ ﺒﻨﻰ ﻫﺎﺸﻡ؟ ﻗﺎل‬:‫ ﻗﺎل‬.‫ﻤﻥ ﺒﻨﻲ ﻫﺎﺸﻡ‬
.‫ ﻤﻥ ﻋﻠﻲ؟ ﻓﺴﻜﺕ‬:‫ ﻗﺎل‬.‫ ﻤﻭﻟﻰ ﻋﻠﻲ‬:‫ﻤﻥ ﺃﻯ ﺒﻨﻰ ﻫﺎﺸﻡ؟ ﻗﻠﺕ‬
‫ ﻭﺃﻨﺎ ﻭﺍﷲ ﻤﻭﻟﻰ ﻋﻠﻲ ﺒﻥ‬:‫ ﻭﻗﺎل‬,‫ ﻓﻭﻀﻊ ﻴﺩﻩ ﻋﻠﻰ ﺼﺩﺭﻱ‬:‫ﻗﺎل‬
‫ ﺤﺩﺜﻨﻲ ﻋﺩﺓ ﺃﻨﻬﻡ ﺴـﻤﻌﻭﺍ‬:‫ ﺜﻡ ﻗﺎل‬,‫ﺃﺒﻲ ﻁﺎﻟﺏ ﻜﺭﻡ ﺍﷲ ﻭﺠﻬﻪ‬
‫ ﻤﻥ ﻜﻨﺕ ﻤﻭﻻﻩ ﻓﻌﻠﻲ‬:‫ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬
‫ ﻴﺎ ﻤﺯﺍﺤﻡ! ﻜﻡ ﺘﻌﻁﻰ ﺃﻤﺜﺎﻟﻪ؟ ﻗـﺎل ﻤﺎﺌـﺔ ﺃﻭ‬:‫ ﺜﻡ ﻗﺎل‬.‫ﻤﻭﻻﻩ‬
‫ ﺃﻋﻁﻪ ﺨﻤﺴﻴﻥ ﺩﻴﻨﺎﺭﺍ — ﻭﻗﺎل ﺍﺒﻥ ﺃﺒـﻲ‬:‫ ﻗﺎل‬.‫ﻤﺎﺌﺘﻲ ﺩﺭﻫﻡ‬
‫ ﺴﺘﻴﻥ ﺩﻴﻨﺎﺭﺍ — ﻟﻭﻻﻴﺘﻪ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺭﻀﻲ ﺍﷲ‬:‫ﺩﺍﻭﺩ‬
.‫ ﺃﻟﺤﻕ ﺒﺒﻠﺩﻙ ﻓﺴﻴﺄﺘﻴﻙ ﻤﺜل ﻤﺎ ﻴﺄﺘﻲ ﻨﻅﺭﺍﺀﻙ‬:‫ ﺜﻡ ﻗﺎل‬,‫ﻋﻨﻪ‬
“ Ya zīd bin ‘ Umar bin M uwar riq nar rate s: At one
oc ca sion I wa s in Syr ia wh en ‘Uma r bin ‘Abd- ul-‘ Az īz
() wa s la dlin g o ut his ble ssin gs to the peop le. So I went
to h im, he a ske d me wh ich tribe did I be lon g to? I said: to
Quray sh. He a ske d: wh ich ( bran ch) of th e Qur ay sh? I said:
Ban ī Hā sh im. He a ske d: wh ich (fam ily) o f Ban ī Hā sh im.
T he n arrator say s: I kept silent. He a ske d (a gain) : wh ich
f amily of Banī Hā shim ? I said: (the f amily) of ma ster
(mawlā) ‘Alī. He a ske d m e: who is ‘Alī? I k ept quiet. T he
na rrator says h e p la ce d his han d on my che st an d sa id: By
Go d! I am a slave of ‘ Alī bin Abī T ālib (). An d then
a dde d: I h ave hea r d co untle ss peop le say that they hear d it
from the Prophet ( ): one who h as me a s his ma ster ha s
‘ Alī a s h is ma ster. T hen he a ske d M uzāh im: Ho w m uch
a re yo u givin g to the peop le of this cate gory? He rep lie d:
h un dr e d or t wo h un dr e d dirham s. At this h e sa id: give h im
f ifty din ār on ac co unt of h is ne arne ss to ‘ Alī bin Abī T ālib
() — an d ( accor din g to the tra dition) narr ate d by I bn

Abī Dā wūd (he dir ecte d that h e sho uld be p aid) sixty din ār
— an d (fa cin g h im) he sa id: yo u go ba ck to yo ur city an d
yo u will get yo ur sha re e qual to that of yo ur tribe smen.1
1. Abū Nu‘aym related it in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’

(5:364); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (48:233; 69:127);
and Ibn Athīr in Asad-ul-ghābah fī ma‘rifat-is-sahābah
(6:427,428).
Hadīth No. 49
‫ ﺴﻤﻌﺕ ﺃﺒﺎ ﺠﻨﻴﺩﺓ ﺠﻨﺩﻉ ﺒﻥ ﻋﻤـﺭﻭ‬:‫ ﻗﺎل‬...‫ﻋﻥ ﺍﻟﺯﻫﺭﻱ‬
:‫ ﺴﻤﻌﺕ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬:‫ ﻗﺎل‬,‫ﺒﻥ ﻤﺎﺯﻥ‬
‫ ﻭﺴـﻤﻌﺘﻪ ﻭﺇﻻ‬,‫ﻤﻥ ﻜﺫﺏ ﻋﻠﻲ ﻤﺘﻌﻤﺩﺍ ﻓﻠﻴﺘﺒﻭﺃ ﻤﻘﻌﺩﻩ ﻤﻥ ﺍﻟﻨﺎﺭ‬
‫ ﻓﻠﻤﺎ ﻨﺯل ﻏﺩﻴﺭ‬,‫ ﻭﻗﺩ ﺍﻨﺼﺭﻑ ﻤﻥ ﺤﺠﺔ ﺍﻟﻭﺩﺍﻉ‬:‫ ﻴﻘﻭل‬,‫ﺼﻤﺘﺎ‬
:‫ ﻭﻗﺎل‬,‫ﺨﻡ ﻗﺎﻡ ﻓﻰ ﺍﻟﻨﺎﺱ ﺨﻁﻴﺒﺎ ﻭﺃﺨﺫ ﺒﻴﺩ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﻭﻋـﺎﺩ ﻤـﻥ‬,‫ ﺍﻟﻠﻬﻡ! ﻭﺍل ﻤﻥ ﻭﺍﻻﻩ‬,‫ﻤﻥ ﻜﻨﺕ ﻭﻟﻴﻪ ﻓﻬﺫﺍ ﻭﻟﻴﻪ‬
.‫ﻋﺎﺩﺍﻩ‬
‫ ﻭﺃﻨﺕ‬,‫ ﻻ ﺘﺤﺩﺙ ﺒﻬﺫﺍ ﺒﺎﻟﺸﺎﻡ‬:‫ ﻓﻘﻠﺕ ﻟﻠﺯﻫﺭﻱ‬:‫ﻗﺎل ﻋﺒﻴﺩ ﺍﷲ‬
‫ ﻭﺍﷲ! ﺇﻥ‬:‫ ﻓﻘﺎل‬,‫ﺘﺴﻤﻊ ﻤلﺀ ﺃﺫﻨﻴﻙ ﺴﺏ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻋﻨﺩﻱ ﻤﻥ ﻓﻀﺎﺌل ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻤﺎ ﻟﻭ ﺘﺤـﺩﺜﺕ ﺒﻬـﺎ‬
.‫ﻟﻘﺘﻠﺕ‬
“ It is narr ate d by Z uhr ī that Abū Junay dah Jun da‘ bin
‘ Amr bin Māz in said: I he ar d the Prophet ( ) said:
who so deliber ately lie d a bo ut me will go to hell
st raighta way. I have he ar d it my se lf or I may gro w de af in
both ear s. T he Prophet () returne d from Ha jjat-ul-
wa dā‘ an d arr ive d at Gh a dīr Kh um , an d a ddr e sse d the
peop le . He said while ho ldin g ‘ Alī’ s han d: one who ha s
me a s his guar dian ha s th is (‘ Alī) a s h is guar dian. O
Allāh! Befr ien d him who befr ien ds h im (‘Alī) an d be his
en emy who is h is (‘ Alī’ s) enemy.
“ ‘Ubay dullāh sa id: I sa id to Z uh rī: Don’t say the se
thin gs in Syria, othe r wise, yo u will h ear so m uch a ga inst
‘ Alī () that yo ur ea rs will get so re. (In rep ly to it) Z uhr ī
sa id: By Go d! T her e a re so m any qua litie s of ‘Alī () sa fe
an d sec ur e with me that if I n arrate them I may be
m ur dere d. ”1
1. Related by Ibn Athīr in Asad-ul-ghābah fī ma‘rifat-is-sahābah

(1:572,573).
Hadīth No. 50
‫ ﺴﺌﻠﻪ ﺭﺠـل‬:‫ ﻗﺎل‬,‫ﻤﺭﻭ ﺒﻥ ﺍﻟﻌﺎﺹ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬‫ﻋﻥ ﻋ‬
‫ﻤـﺭﻭ! ﺇﻥ ﺃﺸـﻴﺎﺨﻨﺎ‬‫ ﻴﺎ ﻋ‬:‫ ﻓﻘﺎل ﻟﻪ‬,‫ﻋﻥ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﻤﻥ ﻜﻨﺕ‬:‫ﺴﻤﻌﻭﺍ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‬
‫ ﺤﻕ ﻭﺃﻨﺎ‬:‫ﻤﺭﻭ‬‫ ﻓﺤﻕ ﺫﺍﻟﻙ ﺃﻡ ﺒﺎﻁل؟ ﻓﻘﺎل ﻋ‬,‫ﻤﻭﻻﻩ ﻓﻌﻠﻲ ﻤﻭﻻﻩ‬
‫ ﺇﻨﻪ ﻟﻴﺱ ﺃﺤﺩ ﻤﻥ ﺼﺤﺎﺒﺔ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬:‫ﺃﺯﻴﺩﻙ‬
.‫ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻟﻪ ﻤﻨﺎﻗﺏ ﻤﺜل ﻤﻨﺎﻗﺏ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
“ Amr bin a l-‘ Ās () nar rate s that som eone a ske d him :
O ‘Amr! Our e lde rs h ear d it from the Me ssen ger of Allāh
( ) a bo ut ‘Alī: one who h a s me a s h is ma ster h a s ‘Alī a s
h is m a ster. I s it co rrect or not? ‘ Amr sa id: it is corr ect,
an d may I a dd that no one amon g the Comp anion s ()
de serve s to be pra ise d mor e than ‘ Alī () .”1
1. Related by Ibn Qutaybah in al-Imāmah was-siyāsah (1:113).

Hadīth No. 51
‫ ﻋﻤﻤﻨﻲ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬
‫ ﺜـﻡ‬,‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ ﺒﻌﻤﺎﻤﺔ ﺴﺩﻟﻬﺎ ﺨﻠﻔﻲ‬
‫ ﺇﻥ ﺍﷲ ﻋﺯ ﻭﺠل ﺃﻤﺩﻨﻲ ﻴﻭﻡ ﺒﺩﺭ ﻭﺤﻨﻴﻥ ﺒﻤﻼﺌﻜﺔ ﻴﻌﺘﻤﻭﻥ‬:‫ﻗﺎل‬
.‫ ﺇﻥ ﺍﻟﻌﻤﺎﻤﺔ ﺤﺎﺠﺯﺓ ﺒﻴﻥ ﺍﻟﻜﻔﺭ ﻭﺍﻹﻴﻤﺎﻥ‬:‫ ﻓﻘﺎل‬,‫ﻫﺫﻩ ﺍﻟﻌﻤﺔ‬
It is n arrate d by ‘Alī (() h im se lf). He said: on the
day o f Gha dīr Kh um, the M essen ger of Allāh ( ) h a d a
t ur ban tie d ro un d my he a d ( a s a sym bol of hono ur) an d let
the loo se en d h an g do wn at the ba ck. T hen h e said: T he
an gels whom Allāh () ha d sent to h elp me at Ba dr an d
Hun ayn we re wear in g t ur ban s of the same kin d. He then
a dde d: sur ely the t ur ban differ entiate s bet ween belief an d
disbelief .”1
1. Tayālisī related it in al-Musnad (p.23#154); and Bayhaqī in as-

Sunan-ul-kubrā (10:14).
Hindī says in Kanz-ul-‘ummāl (15:306,482#41141,41909)
that, besides Tayalisī, this tradition has also been narrated by
Bayhaqī, Tabarānī, Ibn Abī Shaybah and Ibn Munī‘. Hindī has
added the following words:
.‫ﺇﻥ ﺍﻟﻌﻤﺎﻤﺔ ﺤﺎﺠﺯﺓ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺍﻟﻤﺸﺭﻜﻴﻥ‬

Surely the turban differentiates between Muslims
and polytheists.
‘Abd-ul-A‘lā bin ‘Adī has also narrated that the Prophet ()
called ‘Alī bin Abī Tālib ( ) on the day of Ghadīr 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 Athīr, Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:170)
ii. Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah
(3:194).
iii. Zurqānī, Sharh-ul-mawāhib-il-laduniyyah (6:272).
Glossary
dinar: an anc ient gold coin .

gharīb: a hadīth or ver sion r eporte d by one r elia ble or
unr elia ble na rrator wh ich diffe rs in context with another
had īth or ve rsion reporte d by a gro up of re lia ble n arrator s.
A gharīb had īth can be sah īh ( so un d) or da‘īf ( we ak).
hadīth: p l. hadīth s o r ahād īth . T he sayin gs, pr actice an d
app rove d tra dition s of the Prophet M uhamm a d ( ).
hasa n: a had īth , n arrate d by a re lia ble ch ain of
tran smission tho ugh not approa chin g the gra de of sah īh
( so un d) hadīth, but r ecor ds a complete ch ain of n arr ators
up to the Prophet ( ).
Imām: one who le a ds peop le in p raye rs; an e minent
I slamic scho lar .
ka wtha r: lit. a bun dan ce. A pon d in Par a dise .
sahīh: so un d. A had īth with an un broken ch ain of
na rrator s ran gin g f rom the Prophet M uh amma d () an d
app roach in g an er a thro ugh re lia ble narr ators without
be in g shādh (o dd) or mu‘alla l (f a ulty) in bet ween the t wo
c ross relater s.
sha rī‘a h: lit. roa d. It is a le ga l mo dality of a peop le ba se d
on the rev elation of their p rophet/m essen ger. T he last
sha rī‘ah is that of I slam that a bro gate s a ll pr evio us
sha rī‘ah s.
sunnah: pl. sunnah s. lit. the p ath, way or a fo rm, the
c ustomary pra ctic e of a p er son or a gro up of peop le. It ha s
com e to ref er almo st ex clusive ly to the le ga l way o r way s,
81
or ders, statement s an d act s of wor sh ip, etc., o f the Prophet

M uh amma d () wh ich hav e become th e mo dels to be
fo llo we d by the M uslim s.
sūra h: a chapter of the ho ly Qur’ ān. T here are 114
ch apter s in the holy Qur’ ān.
Bibliography
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83
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INDEX
N arrators of Ghadī r e pisode amon g
the C ompanions an d the S uccessors
‘ Abdullāh bin ‘ Abbā s, 19 , 46, 47 , 49, 54

‘ Abdullāh bin ‘ Umar , 21
‘ Abdullāh bin Bur ay dah al- Aslam ī, 20, 27, 52, 53
‘ Abdullāh bin M uh amma d bin ‘Aqīl, 38
‘ Abdullāh bin T hā bit al- Ansār ī, 66
‘ Abdullāh bin Yām īl, 21
‘ Abd- ur- Rahm ān bin ‘Abd Ra b al- Ansār ī, 66
‘ Abd- ur- Rahm ān bin Abī L aylā, 61, 65
‘ Abd- ur- Rahm ān bin Sā bit, 33
Abū ‘Am rah bin ‘ Amr bin M uh san , 66
Abū Ayy ūb al- An sār ī, 20 , 49, 66
Abū Bur dah, 21
Abū Fa dā lah al- An sār ī, 66
Abū Hur ayrah, 21, 45, 49, 56, 58
Abū I shā q, 57, 65
Abū Ja‘f ar, 38
Abū Jun ay dah Jun da‘ bin ‘Amr bin Mā zin , 78
Abū Nu‘ aym, 70
Abū Sa‘īd a l-Kh udr ī, 58
Abū Sarīh ah, 19
Abū T yfayl, 19, 59, 70
Abū Yazīd a l-Awdī, 56
Abū Zayn a b, 66
‘ Alī, 39, 49, 51, 80
‘ Alī bin Husayn , 38
‘ Amīr ah bin Sa‘ d, 58
‘ Āmir bin Lay lā, 67
‘ Āmir bin Sa d bin Abī Wa qā s, 31
89
‘ Āmir bin W āthilah, 29 , 71

‘ Ammār bin Yā sir, 48, 50
‘ Amr bin a l-‘ Ās, 79
‘ Amr bin Dh ī M ur, 44, 62
‘ Amr bin M aym ūn, 54
‘ Amr Dhī M ur, 44
An a s bin Mā lik , 21, 58
Asba gh bin Nubātah , 66
‘ Atiyyah al- ‘Awfī, 37, 47
Bar ā’ bin ‘ Āz ib, 24, 25, 26, 46, 47, 55
Buray dah, 20 , 21, 35 , 52
Fātim ah, 27
Ha bīb bin Budayl, 72
Ha san bin a l- Hār ith, 72
Ha san bin Ha san, 20
Hā shim bin ‘ Utbah, 72
Hubsh ā bin Jun ā dah, 20, 66
Hudh ayfah bin Usay d al- Ghifār ī, 20, 40
‘Im rān bin Husayn, 21
Jā bir bin ‘ Abdullāh, 20, 38
Jar īr, 42
Kh uzaym ah bin T hābit, 66
M ālik bin Huwayr ith, 20
M aym ūn Abū ‘Abdullāh, 19 , 36, 38
M uh amma d bin ‘ Alī, 46 , 47
M uh amma d bin Hana fiyy ah, 38
Nājiyah bin ‘Amr, 67
Nu‘mān bin ‘ Ajlān al-An sār ī, 66
Qay s bin T hābit, 72
Rifā‘ah bin Iyā s a d-Da bbī, 34
Riy āh bin a l-Hārith, 72
Riy āh bin a l-Harth, 72
Sa ‘ d bin ‘ Ubay dah, 52
Sa ‘ d bin Abī W a qā s, 20 , 22, 23 , 31, 32 , 33, 38 , 41, 49
Sa ‘ īd bin Wah b, 57, 60, 62
Sa h l bin Hunay f, 66
Sā lim, 75
T alh ah bin ‘Ubay dullāh, 34
Index 91
T hā bit bin Wa dī‘ah al- An sār ī, 66

‘ Ubay d bin ‘ Āz ib a l-An sārī, 66
‘ Umar bin al- Khattā b, 21, 26, 73, 74, 75
‘ Umayr bin Sa‘ d, 69
‘ Umayr bin Sa‘ īd, 69
Ya‘ lā bin M ur rah, 67
Yaz īd bin Sh arāh īl, 67
Z ā dhān Abū ‘ Umar, 64
Z ā dhān bin ‘ Umar, 64
Zayd bin Arqam, 19, 28, 29, 30, 36, 37, 38, 44, 49, 55, 59, 68
Z ay d bin Sh arāh īl, 67
Z ay d bin Yuthay‘, 60, 62
Z irr bin Hubay sh, 72
Z iyā d bin Abī Ziy ā d, 62
Z iyā d bin al- Hār ith, 72
Author’s Arabic and English Books
Arabic Books
1 a t-Ta ssa wa r-ul- Islāmī li- tab ī‘at- il-basha riy yah
2 Nahj-ut- ta rbiyyat-il-ijtimā‘iyyah fil- Qur’ān
3 a t-Ta ssa wa r-ut- ta sh rī‘ ī lil-hukm-il-I slāmī
4 Fa lsafa t-ul-ijtihād wal-‘ālim-ul-mu‘ sir
5 a l-Ja rīmah fil- fiqh- il-Islāmī
6 Minhā j-ul-khu tbāt lil-‘ īdayn wa l- jumu‘āt
7 Qa wā‘ id-u l-iq tisād fil- Islām
8 a l-Iqtisād-ul-arba wī wan-n izām-u l-misr fil- Islām
Englis h Books
9 ‘I rfān-ul-Qu r’ān (pa rt-1)
10 S īra t-u r-Ra sū l, vo l.1
11 The A wa ited Imām
12 B esee ching fo r Help (I stighāthah)
13 I slamic Conc ept of Inte rmed iation (T a wassul)
14 R eal Islamic Faith and the P rophet’s Sta tu re
15 Gree ting s and Sa luta tions on th e P rophe t ( )
16 Sp iritua lism and Magne tism
17 I slamic Ph ilo soph y of Human Life
18 I slam in Va rious Pe rspe ctive s
19 I slam and Ch ristianity
20 I slam and Criminality
21 Qu r’ān ic Con cep t o f Human Gu idanc e
22 I slamic Conc ept of Human Na tu re
23 Div ine Plea sure
24 Qu r’ān ic Philo sophy o f B enevo len ce (Ih sān)
25 I slam and Freedom of Human Will
26 I slamic P enal Sy stem and its Ph ilo sophy
27 I slamic Conc ept of La w
28 Ph ilo sophy of Ijtihād and th e Mode rn Wo rld
29 Qu r’ān ic Ba sis o f Con stitu tiona l Theo ry
30 I slam — Th e S tate Re lig ion
31 Lega l Chara cte r of I slamic Punishmen ts
32 Lega l Stru ctu re o f I slamic Punishments
33 Cla ssifica tion o f I slamic Punishments
34 I slamic Ph ilo soph y of Punishmen ts
35 I slamic Conc ept of Crime
36 Qu r’ān on Creation and Expan sion of Unive rse
37 Crea tion and Evo lution o f th e Unive rse
38 Crea tion o f Man
39 I slam on preven tion of Hea rt Disea se s
The Author foun dation of ma ss e ducation programme
( MEP ) in Pakistan, which is the greatest
Great contemporary I slamic thinker, e ducational plan at the unoffic ial level.
exe gete, scholar an d statesman, Professor His politic al party, Pakistan Awami
Dr M uhammad T ahir- ul-Qa dri was born in T ehreek ( PAT), is playin g a vital role in
the city of Jhang in 1951, fo ur years after national politic s by promoting the tradition
the creation of Pakistan. He gra duated in of tolerance, princ iple o bservance and
arts and la w with distinction from the progre ssiveness in national political
Punja b Univer sity. He wa s a war ded PhD c ultur e. He is a unifyin g symbo l of Muslim
by the Punja b Un iversity in 1986 on the world an d kno wn as an ambassa dor of
thesis “Punishments in Islam, their peace an d h uman welfar e. His intelle ctual
c lassif ication an d philosophy.” He took an d socia l contributions to human progre ss
a lle gianc e at the hand of Sayyidina T ahir are internationally acknowle dged.
Ala’-ud-Din al-Qa dr i al- Gilan i who Americ an Biographical Institute has
groomed h im in the mystic way of life and pronounce d him outstanding man of the
who is his sp iritua l benef actor. Among his 20 th century an d his name ha s been
teachers are included his father Dr Far id- inc lude d in the M illennium Bio graphical
ul-Din Qa dri, Ma wlana Zia-ud-Din Dictionary a s a distinguishe d intelle ctual
Ma dani, Ma wlana Ahma d Sae ed Kazmi, Dr an d thinker of the world. Moreover, he is
Burhan Ahma d Farooqi, Dr M uhammad a lso inc lude d among the 500 most
bin Ala wi, all men of high intelle ctual effective leaders at the en d of the second
ca libre and scholarly stature. He has millennium a s reco gnition of his or iginal
delivere d thousan ds of lectur es spanning re search and servic es to humanity. He was
diver se fa cets of Islam, its re ligio us, declare d 1998-99 personality by the
sp iritua l, historical, moral, le gal, political, International Biographica l Centre,
economic, socia l and sc ientific aspects and Cambridge a s an a cknowledgement of his
its comparison with other religions. He e ducational an d socia l contributions. In the
a lso delivers lecture s at foreign recent past it is har d to find an in dividual
universities on vario us intelle ctual and who ha s r endere d such unprece dented
contemporary issue s. He ha s written service s in such a short span of time for
n umerous books in Urdu, English and the improvement of the I slam ic community
Ara bic to date. Many of his books have through his intelle ctual an d practical
been translated into different lan gua ges. str uggle.
His lecture s are a lso broa dcast from Dr Qa dri is, therefore, not an
different T V channels in the Western and in div idua l but a tradition. He is not only a
Ara bian world. sensitive interpreter of Islamic value s but
T ahreek-e-Minhaj-ul-Qur an la unched a lso a harbinger of the resp lendent f uture
by him is thriving no w in more than 80 of Islam.
co untries of the world. He also laid the

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The

E dite d By: P rof Ift ikhar A. Sheikh, M . F arooq Rana

Compo se d By : Bas ir Ahmad

è Entir e in come of Dr M uhamma d T ahir- ul-Qa dri’ s

Un de r the ae gis of:

Printe d in Pak istan by M inha j- ul-Qur ’an Pr intin g Pre ss.

T oday is 18 Dh ul-h ijjah ,1 th e day wh en the Prophet ()

.‫ﻭﻻﻩ‬‫ ﻤ‬‫ﻲ‬‫ﻠ‬‫ ﻓﹶﻌ‬‫ﻭﻻﻩ‬‫ ﻜﹸﻨﹾﺕﹸ ﻤ‬‫ﻥ‬‫ﻤ‬

1. t he t wel ft h m ont h i n t he Is l am i c cal endar, and the month of

form er is de sign e d to c lar ify the stat us of ‘ Alī () as the

T he externa l sov ere ignty is the fo untainh ea d of

‫ﭘﺲ ﻭﺍﺭﺙ ﺁﳓﻀﺮﺕ ﻫﻢ ﺑﺴﻪ ﻗﺴﻢ ﻣﻨﻘﺴﻢ‬

P eople who ha ve rec eived th e P roph et’ s

1. S hāh W al ī Al l āh, at -T af hī māt -ul -i l āhi yyah (2: 8).

iii. Inte llect ual an d p ractica l le ga cy

of de sign ation; there fore, the Proph et () de clare d it

an d th e spir itual lea der sh ip a re ine sc apa ble

‫ﻝ ﺍﹶﺯﻳﻦ ﺍﹸﻣﺖ ﻣﺮﺣﻮﻣﻪ ﺣﻀﺮﺕ ﻋﻠﻰ ﻣﺮﺗﻀﻰ‬‫ ﻭ ﻓﺎﺗﺢﹺ ﺍﹶﻭ‬.1

‫ ﭼﻨﺎﻧﻜﻪ ﻛﺴﻰ ﺍﹶﺯ ﺍﻭﻟﻴﺎﺀ ﺍﻣﺖ ﻧﻴﺴﺖ ﺍﻻ ﲞﺎﻧﺪﺍ ﻥ‬.3

1. S hāh W al ī Al l āh, at -T af hī māt -ul -i l āhi yyah (1: 103).

The re fo re, no t a single sain t is found in the

‫ﻝ‬‫ ﻭ ﺍﹶﺯ ﺍﹸﻣﺖ ﺁﳓﻀﺮﺕ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﺍﹶﻭ‬.4

1. S hāh W al ī Al l āh, at -T af hī māt -ul -i l āhi yyah (1: 104).

k in gdom of the kin gs an d the lea der ship of the

‫ ﺍﻗﻄﺎﺏ ﻭ‬:‫ﻭﺭﺍﻫﻰ ﺍﺳﺖ ﻛﻪ ﺑﻘﺮﺏ ﻭﻻﻳﺖ ﺗﻌﻠﻖ ﺩﺍﺭﺩ‬

1. S hāh Is m ā‘ ī l Di hl awī , Si r āt Mus t aqī m (p. 67).

‫ ﭼﻨﺎﻧﭽﻪ ﺑﻌﺪ ﺍﺯ‬,‫ﻋﻨﺼﺮ￼ﻯ ﻧﻴﺰ ﻣﻼﺫ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﻮﺩﻩ ﺍﻧﺪ‬

e labo rately. And who soev e r re ceived guidan ce in

1. S haykh Ahm ad S arhandī , Makt ūbāt (9: 173#123).

ex ce llence , so that the wor ld sho uld kno w that he is the

M uhammad Ta hir- ul-Qad ri

i i i . Khat ī b B aghdādī , T ār ī kh Baghdad (12: 343).

T ār ī kh Di mas hq al -kabī r (45: 176, 177, 178, 178)

‫ ﺩﻋ ﻭ ﺍ‬, ‫ ﺩﻋ ﻭ ﺍ ﻋ ﻠﻴﺎ‬: ‫ ﻓﻘﺎ ل‬, ‫ﻭﻗﺩ ﺘﻐﻴﺭ ﻭﺠﻬﻪ‬

And hi s f ace f l as hed. T hen he s aid: give up

1. Ibn M āj ah t rans m i t t ed t hi s s ahī h (s ound) hadī t h i n t he

1. Ibn Mājah narrated this sound hadīth (tradition) in preface (al-

ev ery ma le an d fem ale believ er, morn in g an d even in g (for

‫ ﻭﺃﺤﺏ ﻤـﻥ‬,‫ ﻭﺍﻨﺼﺭ ﻤﻥ ﻨﺼﺭﻩ‬,‫ﻭﻋﺎﺩ ﻤﻥ ﻋﺎﺩﺍﻩ‬

1. Ahmad bin Hambal narrated it in al-Musnad (5:361), and Fadā’il-

‫ ﻟﻤﺎ ﺭﺠﻊ ﺭﺴـﻭل‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬

1. Hākim narrated it in al-Mustadrak (3:109 # 4576); Nasā’ī, as-

,‫ﻋﻥ ﺍﺒﻥ ﻭﺍﺜﻠﺔ ﺃﻨﻪ ﺴﻤﻊ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀـﻲ ﺍﷲ ﻋﻨـﻪ‬

1. Hākim related it in al-Mustadrak (3:109, 110 # 4577); Hindī,

‫ ﺨﺭﺠﻨﺎ ﻤﻊ ﺭﺴﻭل‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺯﻴﺩ ﺒﻥ ﺃﺭﻗﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬

1. Hākim graded it sahīh (sound) according to the conditions of

‫ ﻟﻘﺩ ﺴﻤﻌﺕ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺴﻌﺩ ﺒﻥ ﺃﺒﻲ ﻭﻗﺎﺹ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬

kabīr (5:171,172 # 4986); and Hindī in Kanz-ul-‘ummāl (11:602 #

1. Ibn Abī ‘Āsim related it in as-Sunnah (p.607 # 1385); and Diyā’

1. Ibn Abī ‘Āsim related it in as-Sunnah (p.608 # 1386); Ibn Abī

1. Hākim narrated it in al-Mustadrak (3:371 # 5594), Bayhaqī, al -

1. Ahmad bin Hambal related it in al-Musnad (5:347), and Fadā’il-

1. Ahmad bin Hambal related it in al-Musnad (4:372); Bayhaqī, as-

1. Ahmad bin Hambal related it in al-Musnad (4:368), and Fadā’il-

Nasā’ī has narrated this tradition through Sa‘d in Kasā’is

‫‪Hadīth No. 19‬‬

a sk e d (a bo ut my r e sponsibilitie s) an d yo u will (also) be

1. Tabarānī related it in al-Mu‘jam-ul-kabīr (3:67, 180, 181 # 2683,

an d be ar m alic e to wa r ds him who be ars ma lice to war ds

1. Tabarānī transmitted it in al-Mu‘jam-ul-kabīr (2:357 # 2505);

1. Tabarānī related it in al-Mu‘jam-ul-kabīr (5:192 # 5059);

.‫ﻨﹶﻜﹸﻡ‬‫ﻴ‬‫ ﺩ‬‫ﻠﺕﹸ ﻟﻜﹸﻡ‬‫ ﺃﻜﹾﻤ‬‫ﻡ‬‫ﻭ‬‫ﺍﻟﻴ‬

‫ ﻤﻥ ﺼﺎﻡ ﻴﻭﻡ ﺜﻤﺎﻥ‬:‫ ﻗﺎل‬,‫ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‬

‫ ﭼﻨﺎﻧﭽﻪ ﺑﻌﺪ ﺍﺯ‬,‫ﻋﻨﺼﺮﻯ ﻧﻴﺰ ﻣﻼﺫ ﺍﻳﻦ ﻣﻘﺎﻡ ﺑﻮﺩﻩ ﺍﻧﺪ‬