Chapter 2 GLIMPSES OF THE JOURNEY
Not a single event of the sacred life of the Prophet has been spared by
the mighty pen of the biographers. But you will have to admit that the
minutest details concerning the passage and halting places through
which this caravan passed has-been treasured in the annals of history in
a unique manner. We get no other example where one solitary occur
rence has been described so comprehensively. Nor we can trace any oth
er instance when so many resources have publicised an affair with such
prominence and vividity as we witness in respect of this great festival. It
would be no exaggeration if we assert that history has preserved each
and every impression of the foot-prints of this caravan in its pages. It has
transmitted the reflections of this memorable event to its readers from
various point of views and angles.
The journey from Medina to Mecca was completed in ten days. Its de
tails are – that in the early morning of Sunday, the twenty-sixth of the
month of Zilqa’ad 10 A.H. this caravan reached Yalamlam. For a short
while during the night its topped for prayers and meals at Sharfus
Sayya1a.Morning-prayers was offered at Irquz-Zubya and in the early
hours the caravan was at Rauha. Few moments were spent at Munsarif
for noon-prayers and at the place of Muta’asha there was a short break of
journey for evening-prayers and supper.In the dusk of night the Prophet
graced the alighting place known as Isaba. When the golden rays of the
sun were emerging from the east the soil of Arj, watching the dust of the
caravan, was all welcome for the worthy guest. On Tuesday the Apostle
of God entered Lahi Jamal and on Wednesday he got down at Suqya.
Most of the night was spent in the way and at dawn he arrived at Abwa.
At Abwa the shrine of the Prophet’s beloved mother is situated and there
the noble son of A’minah offered prayer. On Friday the caravan was at
Johfa and on Saturday it halted at Qudaida. It reached Asfan on Monday
and starting hurriedly, from here the members of the caravan stayed at
Marruz Zahran. After a short rest it headed for its next destination, Sarf.
The sun has almost set at Sarf but the Holy Prophet did not offer
evening-prayers here. He rather preferred to cover a sufficient distance
and perform prayers near the hillocks of Mecca. Satisfied with the safe
conclusion of his journey he comfortably passed the whole night at his
last destination. It was Wednesday when the Messenger of God joyfully
entered the sacred city of Mecca. He went round the House of God and
there after became completely engrossed in prayers. In the meantime. Ali
bin Abi Ti lib also arrived. After performing the rites of pilgrimage the
last Apostle of God bid good-bye to the House of God and left the sacred
soil.
Chapter 3 THE DESIRED DESTINATION
More than 100,000 travellers were accompanying him when the Holy
Prophet started from Medina. By the time of the return-journey this
number had increased not by hundreds but by thousands. It was. the
fore-noon of Thursday, the eighteenth of the month of Zilhaj 10 A. H.
(21st March633 A.D.) when this caravan reached Johfa with great dignity
and grandeur. The town of Johfa is situated at a distance of 13 miles from
Mecca. Thisis the junction from where routes for Medina, Egypt, Syria
and Iraq radiate in different directions.On its border is a pond. In Arabic
the synonym of the word pond or watering-place is `Ghadeer’.Because of
its location the terminology of Hadith (tradition) and History refer to it
as `Khum’.
The appreciation of this particular event that took place at `Ghadeer-e
Khum’ is difficult. Its eminence and importance cannot be fully con
ceived. Every aspect of this epoch-making incident achieved eternal
fame and glory. On the edge of this inspiring and exhilarating watering
place arrangements for the preservation of the Message of God were
completed.It is a place scented with the spiritual fragrance which
presents an ever blooming atmosphere of piety. The good news guaran
teeing protection of the Islamic civilazation,a refined order of justice and
the glorious devotions of the Holy Prophet flashed from there. This was
the same place where the sincere and long awaited desires of the Apostle
of God were fulfiled.
Chapter 4 THE HOLY VOICE OF HEAVEN
Reaching the border of Ghadeer the caravan had to halt unexpectedly.
Why? Because, archangel Gabriel had come down with the word of God
and the Apostle of God was all ears to the voice of heaven. God or
dained:-
“O Apostle! deliver what has been revealed to you from your Lord;
and if you do it not, then you have not delivered His message, and Allah
will protect you from the people”. (Qur’an, 5:68)
The trustee of the words of God conveyed the divine proclamation
and the Holy Prophet entrusted all his energies for its proper execution
and accomplishment. It was terribly hot. The earth was burning like fire.
Some people had gone forward and some were left behind. The Prophet
of Islam recalled the swift-footed persons and sent a message advising
the slow-moving to reach him quickly. The ardent lovers of the Apostle
of God began to flock together group by group. The Prophet gave in
structions for making arrangements and setting in order a meeting-place
where the divine wish may be proclaimed. He ordered the people to be
seated and told them that nobody should occupy a place around those
five gum-acacia trees which were in front of them. The pulpit-platform,
hesaid, should be erected under the shadow of the gum-acacia trees, the
ground to be encompassed should also be cleared and swept. And as to
the pulpit, the camels’ pack-saddles were to be placed.The arrangements
being thus completed it was already time for noon-prayers! Bilal in a me
lodious tone proclaimed the call for prayer. People began to form lines.
The Holy Prophet walked briskly towards his place of prayer and started
praying.
As soon as the prayers were completed the Beloved Messenger of God
cast a glance of surprise and astonishment over the surging crowd and
gracefully moved towards the unique and historic pulpit.
Chapter 5 FROM THE HEIGHTS OF THE PULPIT
The possessor of unique distinction of ‘not speaking out of personal de
sire’ gracefully ascended the pulpit, glanced at the anxious crowd and
started his speech cast in the mould of revelation:-
“All praise is for God, We seek only His help.We have Faith in Him.
We rely only upon Him. Also we seek shelter with Him from blemishes
of our character and evil desires. There is no guide for one who goes
astray and one whom He guides nothing can cause him to deviate from
the right path. I witness that there is no God worthy of worship except
Allah and Muhammad is His servant and Messenger”. Therefore, – the
Prophet said, “God, the Knower of subtleties and the Aware has ap
prised me that no prophet had lived more than half of the age of his pre
decessor. Now very soon I shall meet death. Yes! what about the mes
sage of God? Look here! in this respect not only will I be held responsible
but you also will be interrogated. Now let me know what would be your
answer?”
The historians relate that in reply to this question of the Holy Prophet
the surging congregation of 150,000 persons with one voice said, “O God!
we witness that you have ably performed the responsibilities of Prophet
hood, advised us and constantly kept yourself busy for our guidance.
God may bestow upon you His reward”. The stream of eloquence over
flowed again and the ‘interlocutor of the Holy of Holies’ continued his
fascinating discourse, “Do you not acknowledge that there is no God
worthy of worship except Allah,and Muhammad is His servant and
Apostle? Doyou not believe that His Paradise, His Hell, His Law of
Death, the Prospective Doomsday (devoid of any doubt or suspicion)
and restoration of life a fresh on the Day of Resurrection are incumbent
and positive?”
The participants of the congregation said in chorus, “Without the
slightest doubt we unequivocally affirm all these eternal truths”. When
the voices gradually died down the Prophet said, “O God! be our
witness”. Then he enquired, “Is my voice reaching all of you?” The
Muslims replied in the affirmative saying, “Yes my Lord! every word of
yours is piercing our hearts”. Continuing his sermon the Apostle of God
said, “I am reaching the Fountain of Kausar before you and you all will
follow me. The width of the Fountain of Paradise would be equal to the
distance that lies between Sana’a and Basra (the way between Yemen
and Syria). What to say of the number of silver bowls and drinking
vesels? They are countless like the stars in the sky. Now it is to be seen
that after me with what respect you regard these two most precious
things that I shall leave behind”.
At this stage somebody from the crowd said loudly, “O Apostle of
God! what do you mean by these two most precious things?” The Proph
et replied, “One is the Book of God. One end of which is in the Hand of
God, the Glorious and Majestic and the other is in your hands. Hold it
fast, lest you deviate from the right path. And the second valuable thing
is `my Descendants’. God, the Knower of the subtle ties and the Aware
has informed me that both these things will never separate from each
other till they reach me at the Fountain of Kausar. – (their union is etern
al). I have also sought the same for them from my God. You should nev
er dare to linger behind or surpass them. If you venture to do so you
would be doomed and ruined”.
Saying this the Prophet of Islam taking the hand of Ali, raised it high
to its full extent. And then he addressed the grand mammoth gathering
in these words, “O Muslims! let me know, who else has got more power
over the believers than they themselves?” The audience replied, “God
and His Prophet know it better”. Hearing this the ‘confidant of the Holy
Secrets’ declared from the heights of the pulpit of Ghadeer, “God is my
Master.I am the master of the faithful and I have right over them even
more than they themselves possess.Therefore, of whomsoever I am mas
ter* Ali is his master too “
The historians write that the Messenger of God repeated this sentence
thrice. But Imam Ahmad bin Hanbal insists that the Prophet repeated
this sentence not only three times but four times.After that the Prophet
said, “O My God! Be a Friend of him who is a friend of Ali and treat him
like a Foe who opposes Ali. Help them who help Ali
* The word used for `master’ by the Holy Prophet (s.a.w.-w.) was `Mawla’ (in
Arabic).
and abandon them who go against Ali. And O My Lord! Whichever
way Ali turn orient the Right is in the same direction”. He continued,
“Look here!this is binding upon them who are here that they should con
vey this message to those who are not present”.
The celeberated historian Muhammad bin Jarir Tabari (deceased 310
A.H.) in his book ‘Al Wilaya’ with reference of the famous compan
ion,Zaid bin Arqam (died in 66 A.H.) has discussed a few more parts of
the sermon. According to his description the Prophet at the end said, “O
Muslims! say that we pledge for this. We give our word of honour and
extend our hands of allegiance. We shall transmit your message to our
children and other members of our family. We shall not make any sort of
alteration or change in it. You should stand witness to our pledge and ac
knowledgement and for this God’s witness is enough”. Later the Prophet
said, “Gentlemen! repeat whatever I have said and salute Ali on his des
ignation as the Commander of the faithful”.
Zaid bin Arqam narrates, that at the end of the Prophet’s discourse
people advanced group by group towards the pulpit and amidst the tu
mult of greetings and congratulations they began to swear allegiance to
Imam, Ali.According to the research of the commentators, in the mean
time, the possessor of the Revelation descended with this word of God,
“This day have I perfected for you your religion and completed My fa
vour on you and chosen for you Islamas a religion “. (Qur’an, 5:3)
Chapter 6 CORONATION CELEBRATIONS
If there would have been any wordly empire or the occasion of the acces
sion to the throne of any Imperial Majesty, the ornamented crown and
jewel-bedecked diadem would have definitely dazzled the eyes of ima
gination. But the occasion related to an Islamic State and a Sovereign ap
pointed by the Prophet of Islam as his immediate successor and viceger
ent. Every manner of Islam is strange by itself and so are all of its aspects
unique. Neither does the civilization of this religion resemble another
nor does its culture harmonise with any other creed.
The civic decorum brought by the religion of God is without any blem
ish and its social order is far removed from other civilazations and is
rather unique.
On the plains of Khum and near the border of Ghadeer we see that the
Apostle of God after proclaiming the vicegerency and lieutenancy of the
‘Master of the pious’ under mandate of God called Imam Ali by his side.
He wound his special turban over his head and said, “O Ali! the turbans
are the crowns and tiars of Arabs”.
Allama Shablanji, the writer of `Nurul-Absar’ writes, “Among various
appellations of honour atitle of the Holy Prophet was Possessor of the
crown’ “. Illustrating his assertion the same writer further says, “Here the
crown means `turban’ because it is confirmed by a Hadith of the Holy
Prophet”.The turban wrapped by the Holy Prophet over Ali’s head was
called `Sahab’ or cloud. Interesting details of Ali’s coronation are avail
able in thebooks such as, `Isaba’, `Kanzul Ummal’, `Riazun-2 2Nazara’,
`Faraedus-Simtain’ and Ibne Asir’s `Nihaya’.
According to the narration of Ibne Shazanthe Apostle of God with his
own hands wound the turban over the head of the Commander of the
faithful, leaving one of its ends at the back and the other one on the
shoulders. After that he asked Ali to turn his back. Ali did likewise. Then
he said, “Alright! now turn your face towards me”.And Ali stood face to
face with him. The Apostle of God glanced Ali with delight from head to
foot and in a tone of profound love and affection said,”The crowns worn
by the angels are as the same”.
We find yet another narration in `Kanzul Ummal’ ascribed to Imam
Ali. Its gist is, “The Prophet after performing this ceremony at Ghadeere
Khum said, “O my beloved cousin Ali! the angels through whom God
Almighty helped us in the battles of Badr and Hunain were all wearing
turbans.Turban is that sign of distinction which distinguisties between
paganism and Faith in God, in His Word and in His Apostles”. The
Prophet always used to recall this turban of eminence and superiority.
This recollection was very dear to him”.
Allama Ali bin Burhan Uddin in his book ‘Insanul Oune Fi Seeratil
Mamoon’ write, “The Prophet had a turban which was called `Sahab’ or
cloud. He had adorned Ali bin Abi Talib’s head with it on the day of
Ghadeer-e-Khum. Whenever Ali wearing this turban appeared before
the Prophet,the Apostle of God addressing the people would say, “Here
comes Ali wearing the `Sahab’ “. This means that the Prophet of Islam
himself was always delighted on seeing the robe of honour which lie had
bestowed on Ali and was also desirous to see Ali’s coronation celebra
tions being commemorated in the Islamic Society.
Chapter 7 THE CONGREGATION GREETS ALI
A renowned historian lbne Khawand Shah(deceased 903 A.H.) on page
173 of the First Volume of his book `Rawzatus Safaa’ and yet anoth
er famous historian, Ghias-liddin (deceased 942 A.H.)on page 144,
volume III of his great presentation,`Habibus Siyar’ write, “When the
meeting held under the serene and blissful atmosphere of the Revelation
ended, the Holy Prophet made Imam Alisit in a specially pitched tent
and ordered the Muslims to proceed group by group and congratulate
Imam Ali for his succession. When the males leave finished their greet
ings the Apostle of God ordered his revered wives to go and offer their
congratulations.
According to the narration of a respectable companion of the Prophet,
Zaid bin Arqam, immediately on receiving the orders of the Prophet the
entire crowd with one voice said, “By all means we shall most willingly
obey the mandate of God Almighty and His Apostle”. Later all present
moved forward towards Imam Ali bin Abi Talib. Abu Bakr, Omar, Oth
man, Talha and Zubair were first to clasp the hand of Ali and swear alle
giance.They were followed by the Muhajirs and Ansarsone by one, by
the rest of the congregation who swore allegiance and congratulated Ali
on his designation as Commander of the Faithful. This grand celebration
continued for full three days. – (Kitabul Wilayah, by Mohammad bin
Jarir Tabari, deceased 310 A.H.).
Abu Hamid Ghazali (deceased 505 A.H.),describes the words which
Omar bin Khattab uttered at the time of greetings and they are, as fol
lows,”Excellent! How fortunate you are O father of Hasan! Now you
have become my master as well as of all the Muslims”. – (`Sirrul Alamain’
page 9).Hafiz Abu Bakr Khateeb Baghdadi (deceased 463A.H.) has also
quoted these words in his book on history. If we go through the pages of
history,biography, Hadith, Tafseer and Arabic literature we shall find
that this great festival of the Islamic world was begun with the recitation
of an ode of Hassan ibne Thabit, who was an esteemed p6et of the court
of the Prophet and died in 54 A.H.
Hafiz bin Abdullah Marzbani (deceased 378A.H.) with reference of the
companion of the Prophet, Abu Saeed Khudri, writes in `MirqatushSher’
that when the Apostle of God had declared the proclamation of Ali’s suc
cession Hassan ibne Thabit said, “O Messenger of God! I have composed
a few couplets in praise of Imam Ali and I beg you to allow me to recite
them”. The Holy Prophet said, “Alright, you can recite”. On getting this
permission Hassan began to recite his ode.The opening couplet was:
`Yunadihumu Yawmal Ghadeer NabiyyuhumBe-Khummen Wasma’
Bir-Rasule Munadiya’
This impromptu and befitting poem of the Prophet’s court has reached
us through thirty eight most authentic and correct literary sources.One
very important phase of Hassan’s ode is that this renowned literary fig
ure of the seat of Islam gave such an apt. elucidation and explanation of
the word `Mawla’ that it presents a vivid and clear meaning of this ex
pression. The result was that this explanation left no room for any con
jectures on the part of the non-Arab critics and thus puts top to any pos
sible adverse effects on the good literary taste.
The event of 18th Zilhaj 10 A. H. was neither a matter of secrecy, nor an
underground gathering-nor a hidden endeavour. As such no room is left
for any sort of doubt, suspicion, uncertainty or ambiguity. This mam
moth congregation attended by thousands was held by the mandate of
God,under the supervision of the Prophet of Islam, in a vast desert, in
the full light of the day. The main proceedings of this feast are preserved
in the official documents of Islam (Qur’an and Hadith).
Similarly statements, the accounts of the eye witnesses and feelings of
prominent literary figures and intellectuals who attended this important
session of Islamic History has been recorded in the books of history and
biography. How strange it is that in spite of all these undeniable facts
some persons have tried to present their own biased sentiments in re
gard to the event of Ghadeer. In the writings of such prejudiced writers
the word`Mawla’ has been the centre of discussion and comments. They
consider that the word `Mawla’ does not mean `master, leader, head, su
perior’ but it has been used in the sense of `friend, helper and cousin’.
Had this been a minor objection we would have definitely over looked it.
But the word `Mawla’ is the most important word uttered on the day of
Ghadeer.
Every reasonable person would have to admit that the Holy Qur’an
does not present enigmas and the Apostle of God never indulged in
quibbles and puns. This mode of conversation is against the very spirit of
sincere guidance and purity of thought and speech. The word `Mawla’ in
the Arabic language has twenty-seven meanings. The Prophet while us
ing this word in his Prophetic discourse had clarified its reference and its
context so clearly that everyone among those who heard his sermon pro
claimed, “Ali, is `Mawla’ in the same sense in which the Prophet is mas
ter”. Moreover,the Holy Prophet later on explained the true sense of this
word at length. Ali bin Hameed on page of his book `Shamsul Akhbar’
writes, “When it was enquired from the Apostle of God about the Hadith
`Whose master am I’ he said, “As God is My Master, so I am the master
of the faithful and in the same sense Ali also is their master”.Among the
companion of the Prophet, AbuBakr, Omar, Abdullah bin Ja’afar, Abdul
lah bin Abbas, Salmdn Fdrsi, Jdbir bin Abdullah Al-Ansari,Abu Saeed
Khudri, Zaid bin Arqam, Abu Ayyub Ansari, Qais bin Sa’ad bin Ubada,
Hassdn bin Thabit and Ammar bin Yasir have also considered the mean
ing of the word `Mawla’ to be the master who holds the greatest right of
disposal.Among the religious heads and scholars Mohammad bin Saib
Kalbi (deceased 146 A.H.), Yahyabin Ziad Kufi (deceased 207 A.H.), Abu
ObaidaBasri (deceased 210 A. H.), Abul Hasan Akfash Nahwi (deceased
215 A.H.), Abu Zaid bin Aus Basri(deceased 125 A.H.), Ibne Qutaiba De
enwari (deceased 276 A.H.), Abul Abbas Salab Shaibani (deceased 291
A.H.), Abu Bakr Anbari (deceased 328A.H.), Abul Hasan Rummani
(deceased 384 A.H.),Abul Hasan Wahidi (deceased 468 A.H.),
Sa’adUddin Taftazani (deceased 791 A.H.), ShahabUddin Khafaji
(deceased 1069 A.H.), Hamzawi Maliki (deceased 1303 A.H.). Abu Is’haq
Salabi(deceased 427 A.H.), Husain Bin Mas’ud (deceased 510 A.H.),
Jarullah Zamakhshari (deceased538 A.H.), Abu Baqa Ukbari (deceased
616 A.H.),Qazi Nasiruddin Baizawi (deceased 692 A.H.), AllaUddin
Khazin Baghdadi (deceased 741 A.H.), Mohammad bin Ismail Bukhari
(deceased 215 A.H.),Ibne Hajar Haithami (deceased 974 A.H.), Mo
hammad bin Jarir Tabari (deceased 310 A.H.), HafizUddin Nasafi
(deceased 701 A.H.), Abu Sa’ud Hanafi (deceased 972 A.H.), Sharif Jur
jani (deceased the reflections of the event of Ghadeer have continued to
shed their rays throughout the wide expanse of the entire human
civilization.
Ask the commentators of the Qur’an, contact the compilers of Hadith,
interrogate the historians,inquire from the biographers, discuss with the
intelligentsia, consult the scholars and then ponder on the importance of
the event of Ghadeer.
Every heart has been moved by the event of Ghadeer and every soul
has been stirred by it. This event has established its authority among
various religious and social groups and almost every school of thought
has acknowledged its authenticity.
Ghadeer is that living truth which emerged from the horizon of his
tory shedding its light, like the sun and the stars on every age and
region.
Anyone researching on Ghadeer would surely come to know that five
verses of the Holy Qur’an describing this august event have been
revealed vis.,verse 68 of Chapter `The Food’ (Chap. 5), verse number 3 of
the same chapter and three verses of chapter, `The Ways of Ascent’.
Regarding the revelation of the first verse asummary of the research of
thirty famous commentators is that when the caravan of the Apostle of
God, while on his way from Mecca to Medina,stopped at the place of
`Khum’ the archangel Gabriel descended with the proclamation of God
Almighty, “O Apostle! deliver what has been revealed to you from your
Lord” . Sixteen eminent scholars presenting their researches regarding
the second verse write that when the Prophet Mohammad(s.a.w.w.) had
proclaimed the succession of Ali bin Abi Talib as the Commander of the
Faithful the angel assigned with the task of conveying the words of God
descended with the Holy verse, ‘Today have I perfected for you your re
ligion’. The reason why three verses of the chapter `The Ways of Ascent’
(Chap. 70) came down is said to be that Hadith bin Noaman Al-Fahri or
Nazr bin Harith Al-Abdari denying the leadership of Ali had said,”If
God has bestowed this exaltation on Ali and the Prophet Mohammad
(s.a.w.w.) is correct in respect of the declaration of the leadership of Ali
then I may be cursed with God’s punishment”.That very moment he re
ceived chastisement and God Almighty through three-fold verses viz.,
`One demanding, demanded the chastisement which must befall’ preor
dained the universal and eternal proclamation of this great event. The lit
erary investigations of thirty most prominent commentators of the
Qur’an’ and Hadith have confirmed this event.
In the same way when we look towards the origins, sources and au
thorities of Ghadeer we feel that the enthusiasm and spirit which the
scholars,commentators and historians have shown in this connection has
been exemplary. Perhaps no other event of Islamic History has been re
lated or written with such zeal and zest. For brevity’s sake only a brief
statistics is presented here:
* In the list of the narrators of the event of Ghadeer we find 110 names
of the companions of the Prophet Mohammad (s.a.w.w.)1
* Among the narrators we come across the names of 84 “Tabe’in”.
Tabe’in (followers)were those respected persons who had not seen the
Prophet, but who followed him immediately in time and had remained
in the company of the Prophet’s companions.
* If you hurriedly go through the period from the first century Hijri to
the fourteenth century Hijri you will find that there are about four hun
dred scholars of Hadith, commentary, history and critism who have dis
cussed the details of Ghadeer in their world-famed writings. About one
of them, Hafiz Abul
Note
Ya’ala Al-Attar Al-Hamdani who belonged to the fifth century Hijri. It
is said that he used to relate the tradition of Ghadeer under the authority
of quotations from 250 narrators.- (Al-Qawlul Fasl, Vol.I, page 545).
* During the early history of Islam the event of Ghadeer has been
quoted many times, but on it has been recorded on 22 definite occasions
for reference.
* About 32 full-fledged books have so far been written on the subject of
Ghadeer; e.g., the famous historian and commentator Muhammad bin
Jarir Tabari has collected the traditions of Ghadeer in two volumes
(Tarikh Ibne Katheer, Vo1.V); and some other historians have written
books on this subject in at least 29 volumes (Yanabi-ul-Mawaddah, page
36).
In every age, Ghadeer has stirred the imagination of so many poets
and writers. From the very inception of this event up to this day in all
ages the masters of art and poetry have written in praise of Ghadeer.
This event is an ever-living topic for the literary gatherings of the Orient.
A celebrated Lebanese Christian literature of our age, Polas Saldma has
versified his feelings under the name of`AI-Ghadeer’. This master-piece
comprises 3,151 couplets and it has been published by Al-Nasr Press,
Beirut. Allama Amini in a number of volumes of his celebrated book `Al
Ghadeer’ has dealt with the poems and literary works relating to
this event and it is considered to be a scholarly work.
Impressed by the extra-ordinary fame and importance of the event of
Ghadeer no less a scholar that the famous Allama Zia-Uddin
Muqbibi(deceased 1108 A.H.) had to decide that `if the tradition of
Ghadeer is not considered to be well known then no aspect of the reli
gion of Islam can be traced and proved’.2
2- See Note page 44
Abu Reihdn Al-Biruni, Sa’alebi, Ibne Talh`aShafeyi, Ibne Khallekan
and Mas’udi have regarded the day of Ghadeer among the big days of
rejoicings of the Islamic world. For reference books,Al-A’sarul Baqiya,
page 334; Thamaratul Quluob,page 511; Matalibus-Su’ul, page 53; Al
Wafiyat,Vol.II, page 223; and Al-Tanbeeh wal Ishraf, page221, can be
consulted. Muhaqqiq Al-Kulaini (deceased 329 A.H.) in his valuable
writing `Usul-e-Kafi’narrates from Sahl bin Ziad that it was enquired
from Hazrat Imam Ja’afar Sadiq (a.s.) whether there is any other day of
rejoicing in the Islamic world besides the days of rejoicings of Friday,
EidAl-Azha and Eid Al-Fitr. The great Imam said,”Yes, the most revered
-one”. The questioner asked, “Which celebration is it?” The reply
was,”When the Apostle of God appointed the Commander of the Faith
ful as his successor and proclaimed `whose master I am Ali also is his
master’ “.When asked about the date the Imam replied,”Eighteenth of the
month of Zilhaj”. When further asked as to what the Muslims should do
on this auspicious day the Imam said, “Keep fast on this day, busy
yourselves in prayers, devote yourselves to the service of God. It is also
essential to remember and narrate the virtue of Prophet Mohammad
(s.a.w.w.) and his Descendants because the Prophet had asked Ali to ob
serve the day of Ghadeer as a day of rejoicings. The conduct of all the
Prophets had been to declare the day of appointment of their successors
to be the day of rejoicings”.
Chapter 9 NOTE
1- It is necessary to mention that this Hadith (tradition) is` Mutawatir’
(i.e. narrated by so many people that no doubt can be entertained about
its authenticity); and the late Allama Amini in a number of volumes of
his celebrated book `Al-Ghadeer’ (of which eleven volumes have been
published so far) has given with full references the names of 110 famous
companions of theHoly Prophet; who have narrated this Hadith. Just to
give an example, I am enumerating the names given under letter ‘Alif’.
(The years of deaths are given in brackets):
1) Abu Laila Ansari (37 A.H.); 2) Abu Zainab bin Awf Ansari; 3) Abu
Fudhala Ansari (38 A.H.); 4) Abu Qudama Ansari; 5) Abu Umra bin Amr
bin Muhassan Ansari; 6) Abul-Haitham bin At-Taihan (37 A.H.); 7)
AbuRafey Qibti, the slave of the Holy Prophet; 8) Abu Dhuwaib
Khuwailad (or Khalid) bin Khalid Al-Hadhli;9) Usama bin Zaid bin
Haritha (54 A.H.); 10 Ubay binKa’ab Ansari (30 or 32 A.H.); 11) As’as bin
Zurara Ansari; 12) Asma bint Umais; 13) Ummu Salma, wifeof the Holy
Prophet; 14) Ummu Hani bint Abi Talib;1 5) Abu Hamza Anas bin Malik
Ansari; 16) Abu Bakrbin Abi Qahafa; and, of course, Abu Huraira.
2- If a Hadith is `Mutawatir’, there is no need to look at individual
`Asnad’ (documents) at all. Still to show the hollowness of this charge, I
would like to give here opinions of some of the famous traditionalist.
a) Hafidh Abu Isa Tirmidhi has said in his `Sahih’ (one of Sihah Sitta)
thata Hasan and Sand, (correct) Hadith”.
b) Hafidh Abu Ja’afar Tahawi has said in ‘Mushkil-ul-Athar:”So, this
Hadith is Sahih (correct) according to ‘Asnad’and no one has said any
thing against its narrators”
c) Abu Abdillah Hakim Neshapuri has narrated this Hadith from sev
eral chains in `Mustadrak’ and has said that this Hadith is Sahih
(correct).
dl Abu Muhammad.Ahmad bin Muhammad Asimi has”
This Hadith is accepted by Ummah and it is confirming to the
Usool”.Likewise, the following traditionalists (among hundreds of oth
ers) have said that this Hadith is Sahih (correct):-
1) Abu Abdillah Mahamili Baghdadi in his ‘Amali’; 2)Hafidh ibn Abdil
Bar Qartabi in 7sti ab’; 3) Ibn-ul Maghazili Shafi’i in ‘Manaqib’; , 4)
Ghazali in `SirrulAlamin’; 5) Abul-Faraj ibn Jauzi in his `Manaqib’; 6)Sibt
ibn Jauzi in `Tadhkira’; 7) Ibn Abil Hadid Mu’-tazili in his ‘Sharh-e
Nahjul-Baldgha’; 8) Abu Abdillah Ganji Shafi’i in ‘Kifaya’; 9) Alauddin
Semnani in ‘AlUrwatul-Wuthqa; 10) Ibn Hajar Asqalani in ` Tahzib
utTahzib’; 11) Ibn Katheer Demashqi in his `Tarikh’; 12)Jalaluddin Suy
uti; 13) Qastalani in ‘Mawahib’; 1 4)Ibn Hajar Makki in ‘Sawa’iq’; 15)
Abdul-Haq Dehlawi in`Sharhul-Mishkat’ and many others.
It should be mentioned here that all the names mentioned above are of
Sunni scholars. said in ‘Zainul Fata’
BOOKS CONSULTED
I. Durre Mansoor – Jalal Uddin Sayyuti
2. Tafseer Al-Kashf Wal Bayan – Abu Ishaq Salebi
3. Tafseer Gharebul Quran – Allama Naishapuri
4. Usoole Kafi – Muhaqqiq-e-Kulaini
5. Sharhe Nahjul Balagha – Ibn Abil HadeedEl Motazali
6. Musnad – Imam Ahmad bin Hanbal
7. Sawaiq-e-Mohriqa – Hafiz bin Hajar Makki
8. Abaqat-ul Anwar – Syed Hamid Husein Kinturi
9. AI-Ghadeer – Sh. Abdul Husain A.Ameeni
1 0. Tareekhur-Rusul Wal – Mohammad bin JareerMuluk Tabari
11. Muroojuz-Zahab – Ali Bin Al-HasanAl-Masudi
12 Isbatul Wasiya ” ” “
13. Shuzratuz-Zahab – Ibnul-Emad
14. Tareekh Sheri Le-Sadrel Islam – Abdul Maseeh Antaki Bey
15. Al-Fitnatul Kubra,Vol.II – Dr. Taha Husain
16. Al-Ghadeer – Polas Salama
17. The Spirit of Islam – Syed Ameer Ali
18. Shi’ite Religion – Dwight M. Donaldson
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 