Ghadir Declaration Hadith

The first person in the Prophet’s Ummah who
opened the ecstasy gate of spiritual sovereign ty
and who stepped (firstly) on to this elevated spot is
‘Alī (وجھھ االله كرم). That is why different chain s o f
spirituality turn to him

Shāh WalīAllāh   writes:
“Now in Ummah anyone who is blessed with
spirit ual leadership by Allāh’s Messen ger () is
in debted either to ‘Alī al-Murtadā (AlahisSalam) .No one can
reach the status of wilāyah without this (in debtedness).”3 

Sh āh Ismā‘īl Dihlawīh as clarified this po int:
“‘Alī al-Murtadā (AlahisSalam) has also an edge over
Abū Bakr as-Siddīq ((رضئ اللہ تعالی عنہ)) an d ‘Umar Fārūq ((رضئ اللہ تعالی عنہ)) an d
this edge lies because of the greater number of his
followers an d all the highest spiritual an d saintly
activity, from h is days to the end of the world, has
to be mediated thro ugh him, an d he has a say in the kingdom of the kings an d the leadership of the
leaders an d this is not hidden from those who are
familiar with the world of sovereignty… Most
spiritual chain s are directly derived from ‘Alī Murtadā (AlahisSalam). So, on the Day of Judgement, ‘Alī’s
army including followers of high stat us an d great
reputation, will outnumber an d outshine others to
be a source of won der for all the spectators.”

Shaykh Ahmad Sarhandī ((رحمتہ اللہ علیہ)) believes that
Imām Mahdī (AlahisSalam) will be with ‘Alī al-Murtadā (AlahisSalam) in the
caravan of sovereignty or spiritual leadership.

Hadīth No. 1

“ Shu‘bah relates it from Salmah bin Kuhayl: I heard it
from Abū Tufayl that Abū Sarīhah ((رضئ اللہ تعالی عنہ)) — or Zay d bin
Arqam ((رضئ اللہ تعالی عنہ)) (Shu‘bah has doubts about the narrator) —
relates that the Prophet (صلى الله عليه وسلم) said: One who has me as his
master has ‘Alī as his master.
“ Sh u‘bah has related the tradition from Maymūm Abū ‘Abdullāh, who related it on the authority of Zayd bin
Arqam ((رضئ اللہ تعالی عنہ)) an d h e has related it from the Holy Prophet
(صلى الله عليه وسلم).”

1-T irmidhī has decl ared it fair, sound and weak (hasan sahīh
gharīb) in al-Jāmi‘us-sahīh, b. of manāqib (merits) 6:79
(#3713), and Shu‘ bh, in the manner of Maymūn Abū ‘ Abdull ah, has also rel at ed it on the authority ofZayd bin
Arqam (). Ahmad bin Hambal narrat ed it in Fadā’il-us sahābah (2:569 # 959); Mahāmilī, Amālī (p.85); Tabarānī,
al-Mu‘jam-ul-kabīr (5:195, 204 # 5071, 5096); Ibn Abī ‘ Āsim, as-Sunnah (pp. 603, 604 # 1361, 1363, 1364, 1367,
1370); Nawawī, Tahdhīb-ul-asmā’ wal-lughāt (p.318); Ibn
‘ Asākir, Tārī kh Dimashq al-kabīr (45:163, 164); Ibn Athīr,
Asad-ul-ghābah fī ma‘rifat-is-sahābah (6:132); Ibn Kathīr,
al-Bidāyah wan-nihāyah (5:463); and ‘ Asqal ānī in Ta‘jīlul-manfa‘ah (p. 464 # 1222).
It has been rel at ed from ‘ Abdull āh bin ‘ Abbās (رضئ اللہ تعالی عنہ))
 in the following books:
i. Hākim, al-Mustadrak (3:134 # 4652).
ii. T abarānī, al-Mu‘jam-ul-kabīr (12:78 # 12593). iii. Khatīb Baghdādī, Tārī kh Baghdad (12:343).
iv. Haythamī, Majma‘-uz-zawā’id (9:108).
v. Ibn ‘ Asākir, Tārī kh Dimashq al-kabīr (45:77, 144).
vi. Ibn Kathīr, al-Bidāyah wan-nihāyah (5:451).
T his tradition has been rel at ed on the authority of Jābir
bin ‘ Abdull āh (عنھما االله رضي) in the following books:
i. Ibn Abī ‘ Āsim, as-Sunnah (p. 602 # 1355).
ii. Ibn Abī Shaybah, al-Musannaf (12:59 # 12121).
T his tradition has been reproduced from Abū Ayyūb alAnsārī ():
i. Ibn Abī ‘ Āsim, as-Sunnah (p. 602 # 1354).
ii. T abarānī, al-Mu‘jam-ul-kabīr (4:173 # 4052).
iii. T abarānī, al-Mu‘jam-ul-awsat (1:299 # 348).
T his tradition has been rel at ed by Sa‘ d () in the
following books:
i. Ibn Abī ‘Āsim, as-Sunnah (pp.602,605#1358,1375).
ii. Diyā’ Maqdisī, al-Ahādīth-ul-mukhtārah (3:139 #
937).
iii. Ibn ‘ Asākir, Tārī kh Dimashq al-kabīr (20:114).
T he following narrat ed it through Buraydah (رضئ اللہ تعالی عنہ):
i. ‘ Abd-ur-Razzāq, al-Musannaf (11:225 # 20388).
ii. T abarānī, al-Mu‘jam-us-saghīr (1:71).
iii. Ibn ‘ Asākir, Tārī kh Dimashq al-kabīr (45:143).
T his tradition has been reproduced from Ibn Buraydah
(عنھما االله رضي) in the following books:
i. Ibn Abī ‘ Āsim, as-Sunnah (p. 601 # 1353).
ii. Ibn ‘ Asākir, Tārī kh Dimashq al-kabīr (45:146).
iii. Ibn Kathīr, al-Bidāyah wan-nihāyah (5:457).
iv. Hindī, Kanz-ul-‘ummāl (11:602 # 32904).
T he following transmitt ed it through Hubshā bin
Junādah ():
i. Ibn Abī ‘ Āsim, as-Sunnah (p. 602 # 1359).
ii. Hindī, Kanz-ul-‘ummāl (11:608 # 32946).
T his tradition has been rel at ed from Mālik bin
Huwayrith in the following books:
i. T abarānī, al-Mu‘jam-ul-kabīr (19:252 # 646).
ii. Ibn ‘ Asākir, Tārī kh Dimashq al-kabīr (45:177).
iii. Haythamī, Majma‘-uz-zawā’id (9:106).
T abarānī rel at ed it from Hudhyfah bin Usayd al-Ghifārī ((رضئ اللہ تعالی عنہ)) in al-Mu‘jam-ul-kabīr (3:179 # 3049).
Ibn ‘ Asākir has narrat ed it through Hasan bin Hasan in
Tārī kh Dimashq al-kabīr (15:60, 61).
Ibn ‘ Asākir rel at ed it from Abū Hurayrah, ‘ Umar bin
al-Khatt āb, Anas bin Mālik and ‘ Abdullāh bin ‘Umar ((رضئ اللہ تعالی عنہ)) in