“It is narrated by Buraydah ((رضئ اللہ تعالی عنہ)): I took part in the
Battle o f Yemen with ‘Alī (AlahisSalam) an d I h ad a complaint
against him. When I went to see the Prophet ((صلى-الله-عليه-و-آله-وسلم)
returning from war), I mentioned ‘Alī in rather improper
wo rds. I saw that the Prophet’s face had flushed, and he
said: O Bur ay dah! Am I not nearer than the lives of the
believers? I said: why not, O Messenger of Allāh ! At this,
he said: One who has me as his master has ‘Alī as his
master.”
Ahmad bin Hambal related it in al-Musnad (5:347), and Fadā’ilus-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).
“Maymūn Abū ‘Abdullāh describes that he heard Zayd
bin Arqam ((رضئ اللہ تعالی عنہ)) say: We came down to a valley, named the
valley of Khum, with the Messenger of Allāh (صلى-الله-عليه-و-آله-وسلم). So he
commanded the people to gather for the prayer and led the
congregation in terrible heat. Then he delivered the
sermon , an d a shade was improvised by hanging a piece of
cloth from the tree to protect the Messenger of Allāh
(صلى-الله-عليه-و-آله-وسلم) from the heat of the sun . He said: Don’t yo u know
or bear witness (to it) that I am nearer than the life of
every believer? The people said: why not! He said: so one
who has me as his master has ‘Alī as his master. O Allāh!
Be yo u his enemy who is his (‘Alī’s) enemy and be you
his friend who befriends him.”
Ahmad bin Hambal related it in al-Musnad (4:372); Bayhaqī, asSunan-ul-kubrā (5:131); Haythamī, Majma‘-uz-zawā’id (9:104);
Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:166); and Hindī in Kanzul-‘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 alBidāyah wan-nihāyah (4:172), and its men are those of thiqah
(trustworthy) hadīth.
“It is narrated by ‘Atiyy ah al-‘Awfī. He say s: I asked
Zay d bin Arqam ((رضئ اللہ تعالی عنہ)): I have a son-in-law who relates a
had īth in p raise of ‘Alī (AlahisSalam) based on your narration on the
day of Ghadīr Khum. I want to h ear it (directly) from you.
Zayd bin Arqam ((رضئ اللہ تعالی عنہ)) said: you are a native of Iraq. May
you persist in your habits! So I said: yo u will not receive
any torture from me. (At this) he said: we were at the spot
of Juhfah that at the time of zuhr (noon prayer) the
Prophet (صلى-الله-عليه-و-آله-وسلم), holdin g ‘Alī’s hand, came out. He said: O
people! Don’t you know that I am even nearer than the
lives of the believers? They said: why not! Then he said:
one who has me as his master has ‘Alī as his master.
‘Atiyyah said: I in quired further: Did he also say this: O
Allāh! Be his friend who befriends him (‘Alī) and be his
enemy who is his enemy? Zay d ibn Arqam said: I h ave
told you all that I had heard.”
Ahmad bin Hambal related it in al-Musnad (4:368), and Fadā’ilus-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).
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 