“‘Imrān bin Husayn (AlahisSalam) has narrated that Allāh’s
Messenger (صلى-الله-عليه-و-آله-وسلم
) said: What do yo u people want abo ut
‘Alī? What do yo u people want about ‘Alī? What do yo u
people want about ‘Alī? Then added: Surely ‘Alī is from
me and I am from ‘Alī and after me h e is the guardian of
every believer.”
Tārī kh Dimashq al-kabīr (45:176, 177, 178, 178)
respectively.
Ibn ‘ Asākir rel at ed it from Buraydah () with slightly
different words in Tārī kh Dimashq al-kabīr (45:143).
Ibn Athīr narrat ed it through ‘ Abdull āh bin Yāmīl in
Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:412).
Haythamī narrat ed it through Abū Burdah (االلهعنھما رضي)
in Mawārid-uz-zam’ān (p. 544 # 2204).
‘ Asqal ānī said in Fath-ul-bārī (7:74): T irmidhī and
Nasā’ ī narrat ed the tradition and it is support ed by
numerous chains of transmission.
Albānī says in Silsilat-ul-ahādīth-is-sahīhah (4:331 #
1750) that its chain of authoriti es is sahīh (sound)
according to the conditions of Bukhārī and Muslim.
1. T irmidhī narrat ed it in al-Jāmi‘-us-sahīh, b. of manāqib
(merits) 6:78 (#3712); Nasā’ ī with the sound chains of
transmission in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp. 77, 92 # 65, 86), and as-Sunan-ul-kubrā (5:132 #
8484); Ahmad bin Hambal in Fadā’il-us-sahābah (2:620 #
1060), and the l ast words of the tradition narrat ed in his
Musnad (4:437, 438)
“It is related by Sa‘d bin Abī Waqās ((رضئ اللہ تعالی عنہ)
): I heard
Allāh’s Messenger (صلى-الله-عليه-و-آله-وسلم
) say : One who has me as his
master has ‘Alī as his master. An d I heard him say (to ‘Alī (AlahisSalam)): Yo u are in my place as Hārūn was in Mūsā’s p lace,
but there is no prophet after me. An d I also heard him say
(on the occasion of the battle of Khaybar): Today I shall bestow the flag on the person who loves Allāh and His Messenger (صلى-الله-عليه-و-آله-وسلم).
Ibn Kathīr also narrat ed it with these words in alBidāyah wan-nihāyah (5:458).
Hākim in al-Mustadrak (3:110, 111#4579) has declared
this tradition sound according to the conditions laid down
by Imām Muslim while Dhahabī has kept sil ent about it.
Abū Ya‘ l ā has narrat ed it in al-Musnad (1:293 # 355)
and its narrators are men of int egrity whil e Ibn Hibbān has
also call ed it sound. Ibn Hibbān narrat ed it with a firm (qawī) chain of
transmission in as-Sahīh (15:373, 374 # 6929).
Ibn Abī Shaybah narrat ed it in al-Musannaf (12:80 #
12170); Abū Nu‘ aym, Hil yat-ul-awliyā’ wa tabaqāt-ulasfiyā’ (6:294); Muhib T abarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:129); Haythamī, Mawārid-uz-zam’ān
(p. 543 # 2203); and Hindī in Kanz-ul-‘ummāl (13:142 #
36444)Ibn Māj ah transmitt ed this sahīh (sound) hadīth in the
preface (al-muqaddimah) to his Sunan (1:90 # 121); Ibn
Abī ‘ Āsim, as-Sunnah (p. 608 # 1386); Mi zzī, Tuhfat-ulashrāf bi-ma‘rifat-il-atrāf (3:203 # 3901); and Nasā’ ī reproduced it with slightly different words in Khasā’is
amīr-il-mu’minīm ‘Alī bin Abī Tālib (pp. 32, 33 #91).
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 