Day: September 16, 2021

GHADEER-E-KHUM

Johfa is a place where roads from Egypt, Madina, Syria, Mecca and Iraq meet. Near this place is a pond
known as Ghadeer-e-Khum. where Angel Gabriel descended and delivered the following message of
Allah to the Prophet (S.A.W), “O Messenger deliver what has been sent down unto you from your Lord,
and if you do not do this then you have not delivered His Message. And surely Allah will protect you
from (the mischiefs of) men. Verily Allah will not guide an atheistic people.” (Quran 3-67). The Prophet
(S.A.W) immediately sent messengers to bring back those people who had gone ahead of him and
waited for those who were coming behind.
Being the month of March it was terribly hot and the earth was burning like fire. Everybody in the
caravan was anxious to know the emergency which had forced the Prophet (S.A.W) to take this
immediate action as this was never a resting place for the travellers. Also the Prophet (S.A.W) ordered
his men to remove the thorns and stones and clean the place under accasia trees and prepare a pulpit
from the saddles of the camels.
When all the Muslims (124,000 according to the historian Ibne Aseer] had assembled, the Prophet
(S.A.W) asked Bilal to recite the Azan and added the words “Hayya Ala Khairil Amal” (hasten towards
the best of deeds) to it. When the Azan was over the Prophet (S.A.W) led the noon prayers. (A mosque
known as Ghadeer-e-Khum Mosque has been constructed on that site).
After the noon prayers were over the Prophet (S.A.W) mounted the pulpit with Ali (A.S.) on his right.
The Prophet (S.A.W) himself had tied a black turban on Ali (A.S.)’s head with it’s end hanging on his
shoulders, that day. Addressing the Muslims the Prophet (S.A.W) said, “I have been called back by the
Lord and I have submitted to His Orders.” Hearing these shocking words from their beloved many
Muslims began to cry. The Prophet (S.A.W) continued, “Harken I shall be questioned for my dealings by
Allah and you shall (in your turn) also be questioned what will you say?” The assembly roared with one
voice, “We bear witness and we shall bear witness that you have given us the commandments of Allah
as they should have been delivered and you have done everything and tried your best to guide and
teach us. May Allah grant you the best reward for that.” The Prophet (S.A.W) then said, “Do you not
witness that there is no God but Allah, Mohammad (S.A.W) is his slave and messenger. The Heaven
and Hell are realities. Death and life after death are also facts. There is no doubt that there will be a day

of resurrection and judgements and Allah will raise them alive who are lying dead in their graces.”
Everyone roared, “Yes, undoubtedly we believe in these facts.” The Prophet (S.A.W) then said, “I leave
among you two valuable things one is Quran and the other is my progeny. Both of them will not part
until they meet me at Hauz Kauser in heaven. Therefore be careful and guarded in your relations with
Quran and my Progeny after me. Hearken Allah is my Lord and I am the Lord of the believers.”
Then holding Ali (A.S.)’s hand and raising it he said, “Ali is also the Lord of those whose Lord I am. O
Lord be a Master of one who takes Ali (A.S.) as his master, be enemy of one who takes Ali as his
enemy, degrade him who tries to degrade Ali and help him who helps Ali and turn righteousness in the
direction of Ali in whichever direction he turns.” Some of the people from the crowd remarked, “Is it not
enough to profess the creed of evidence, say our prayers and give alms with strict regularity? Why do
you want to impose Abu Talib’s son upon us? Is it your personal order or the order of Allah?” The
Prophet (S.A.W) replied,
“Of course, it is the order of Allah. Who else can order. There is no one to be worshipped except Allah
and this order has been given by Him”. At this moment a verse from Quran was revealed to the Prophet
(S.A.W) “This day I have perfected your religion for you and completed My favour unto you, and have
chosen for you as your religion Al-Islam.” (Chapter 5
verse 3).

The Prophet (S.A.W) then got down from the pulpit and offered namaz. After finishing the namaz he
asked Ali (A.S.) to wait in his tent. He then told the men to go and congratulate Ali (A.S.) for being
chosen by Allah to be the heir to the Prophet (S.A.W). People in groups went inside the tent and
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congratulated Ali (A.S.). Talha and Zubair were the first to clasp the hand of Ali (A.S.). Abu Bakr, Umar
and Usman followed them. Umar congratulating Ali (A.S.) said, “O Ali from today you are my master
and the master of every Muslim men and women.” [Riazun Nazra, page 169] When everybody had
congratulated, the Prophet (S.A.W) asked his wives and other ladies to go and wish Ali (A.S.).
When everybody had finished congratulating Ali (A.S.) and were preparing to resume their journey the
Prophet (S.A.W) asked them to inform those who were not present to hear his declaration on this
occasion. This was on the 18th of Zilhajj 10th year after the migration of the
Prophet (S.A.W).
The significance of this declaration at such a time and such a place become all the more important
when we find from the history that Adam appointed his son Sheesh as his successor. When Sheesh
remained sick for eleven days and he felt that his death was certain he called his son Anoosh and
appointed him as his successor and told him to shoulder his responsibilities. Anoosh appointed his
son Qainan, Qainan appointed his son Mablail, Mablail appointed his son Yadpayard. Yard appointed
his son Khunokh or Idris as he was his heir, Idris appointed Mutawashaq, his son as his heir,
Mutawashak appointed his son Lunak, Lunak appointed his son Noah, Noah appointed his son Saam.
Ibrahim appointed his two sons Ishaq and Ismail, Ismail appointed his son Qaidar and Ishaq appointed
his son Yakub, Yakub appointed his son Yusuf, Yusuf appointed his son Yahuda, Ayub appointed
Homil, Homil appointed his son Abadan, Moosa appointed his brother Haroon because he had no son
and when Haroon died before him Moosa appointed Yoosha Bin Noon. Yoosha appointed Kalib, Kalib
appointed his son Yoosa Kos. Illyas appointed Alyasae. Yasae appointed his son Zul Kifle. Shaya
appointed Yashia. Dawood appointed his son Suleman, Issa appointed Shamoon.
Commenting on the declaration of Ghadeer, Imam Gazali in his book Sirrul Alemain writes, “Majority of
the scholars and critics of Islam agree that the Prophet (S.A.W) did pronounce the tradition of
Ghadeer-e-Khum on this occasion and all unanimously say that the Prophet (S.A.W) did declare that Ali
(A.S.) is also the Lord whose Lord I am, and Umar did congratulate Ali (A.S.) saying from today O Ali!
You are my Lord as well as the Lord of all the Muslims men and women. As a matter of fact his
congratulation meant his acceptance of Ali as the Caliph of the Prophet (S.A.W) and the ruler of the
Muslim world. But the greed for capturing the chair of power, the greed to be called the Caliph of the
Prophet (S.A.W), flying the flag (of Islam) in the air, arranging huge cavalries and the lust for
conquering cities overpowered them and made them selfish and turned them towards their old
conditions (their pre Islamic days). In short they ignored the teachings of Islam and sold this valuable
religion by taking a very small price. The tragedy is that they purchased with this money the most
condemned thing (world). And when the Prophet (S.A.W) before his death asked them to get inkpot and
pen so that he may solve the problem of Khilafat and remind them once again as to who deserves to be
his heir and on this Umar remarked that leave this man alone he is speaking nonsense [Saheeh
Bukhari]. In fact he had in his mind the Khilafat of Abu Bakr. Their interpretation of Quran and the
traditions of the Prophet (S.A.W) also did not help them. When they could not connect the two they
took refuge behind the word consensus though even that was not true. Because Abbas (Prophet
(S.A.W)’s uncle) and all his children, Ali, Fatema and all their children never pledged their loyalty (to
Abu Bakr) and even many people at Saqifa too opposed him then and how do they call it a majority.”

अब्दुल्लाह इब्ने अब्बास ने फ़रमाया की

“मौला अली अलैहिसलाम को गाली देना अल्लाह और उसके रसूल सल्लल्लाहो अलैहि वसल्लम को गाली देना है।”

– तारीख ऐ मसूदी जिल्द 1, हिस्सा 2, सफा न. 359

उम्मुल मोमिनीन बीबी उम्मे सल्मा सलामुल्ला अलैहा से रिवायत है, फरमाती है की
“मौला अली अलैहिसलाम को गाली देना दर असल रसूलल्लाह सल्लल्लाहो अलैहि वसल्लम को गाली देना है।”

– कंज़ुल उम्माल जिल्द 7, हदीस न 36460, सफा न. 74

याद रहे की ये वाक़िया मुआविया लानतुल्लाह की दौर ए हुकूमत का है और उस दौर में लोग मुआविया की तक़लीद में इतने अंधे हो चुके थे की उन्हें ये भी नहीं पता था की वो मौला को गाली दे कर कितना बड़ा गुनाह कर रहे थे।

मुआविया और बनु उमैया के हुक्मरानो को कब तक बचाते रहोगे, खुद उम्मुल मोमिनीन गवाही दे रही है की मौला अली पर शब्बो सितम हुवे है।

मुआविया ने अपने दौर ए हुकूमत में खुद भी मौला अली अलैहिसलाम को गालिया दी है और अपने हुक्मरानो से भी मौला अली अलैहिसलाम को गालिया दिलवाई है।

– तारीख इ तबरी जिल्द 4, हिस्सा 1, सफा 82
– खिलाफत व मुलुकियत सफा 174
– फ़तहुल बारी जिल्द 7, सफा 88
– अल मफ़हीम जिल्द 1, सफा 231

ये एक हकीकत है और इसका एक नहीं सुन्नी मोतबर किताब और सियासित्ता के अनेक हवाले मौजूद है फिर भी इस हकीकत से मुँह फेर लेना आलीमो की  मक्कारी और अपनी दुकान चलाने के लिए आदत बन चुकी है।

मौलवी कहता है की हुज़ूर की हदीस है की मेरे सहाबा को बुरा मत कहो, क्या मौला अली अलैहिसलाम सहाबी इ रसूल नहीं है? उनको गालिया देने वाला और कई सहाबा का कातिल मुआविया सहाबी कैसे जब वो खुद हुज़ूर की नाफरमानी करता था।

जाबिर बिन अब्दुल हमीद जो की सियासित्ता की हदीस के रिजाल लिखने वालो में से है मुआविया को ऐलानिया तौर पर गालिया देते थे।

– तहज़ीब अल तहज़ीब जिल्द 1, सफा 297-298

जब हम कुछ कहते है तो फ़ौरन राफ्ज़ी और काफिर के फतवे ठोक देते है, अब इन मोलविओ से पूछना चाहता हु, जाबिर बिन अब्दुल हामिद साहब के बारे में क्या कहेंगे???

Átikah in Arabic means pure.

He (Ibn Sa’d) said: Hisham lbn Muhammad lbn al-Sa’ib al-Kalbi informed us on the authority of his father; he said:

The woman from whom was descended the Apostle of Allah was Umm `Abd al-Uzza Ibn `Uthmán Ibn `Abd al-Dar Ibn Qusayyi. Her name was Hudaybah Bint `Amr lbn ‘Utwárah Ibn ‘Ayish Ibn Zarib Ibn al-Harith Ibn Fihr. Her (Umm `Abd al-‘Uzza’s) mother was Layla Bint Hilal Ibn Wuhayb Ibn Dabbah Ibn al-Harith Ibn Fihr. Her (Laylŕ’s) mother was Salma Bint Muhárib Ibn Fihr. Her (Salma’s) mother was `Átikah Bint Yakhlud Ibn al-Nadr Ibn Kininah.

The mother of ‘Amr Ibn `Utwarah Ibn ‘Ayish Ibn Zarib Ibn al-Harith Ibn Fihr was ‘Átikah Bint `Amr Ibn Sa`d Ibn ‘Awf Ibn Qasi. Her (`Atikah’s) mother was Fátimah Bint Bilal Ibn ‘Amr Ibn Thumalah of the Azd tribe.

The mother of Asad Ibn ‘Abd al-‘Uzzá Ibn Qusayyi is also among the female ancestors of the Prophet (may Allah’s peace be on him). Her surname was al-Huzayya and her name was Raytah Bint Ka`b lbn Sa’d Ibn Taym Ibn Murrah. The mother of Ka`b Ibn Sa’d Ibn Taym was Nu’m Bint Tha`labah Ibn Wayilah Ibn ‘Amr Ibn Shayban Ibn Muharib lbn Fihr. Her (Nu`m’s) mother was Nahiyah Bint al-Harith lbn Mungidh Ibn ‘Amr 1bn Ma’is Ibn ‘Amir Ibn Luwayyi. Her (Nahiyah’s) mother was Sulmŕ Bint Rabi`ah lbn Wuhayb Ibn Dibab Ibn Hujayr Ibn `Abd Ibn Ma’is Ibn `Amir Ibn Luwayyi. Her (Salma’s) mother was Khadijah Bint Sa’d Ibn Sahm. Her (Khadijah’s) mother was `Átikah Bint ‘Abdah Ibn Dhakwŕn Ibn Ghidirah Ibn Sa’sa’ah.

The mother of Dibŕb lbn Hujayr lbn ‘Abd Ibn Ma’is was Fátimah Bint `Awf Ibn al-Hŕrith Ibn `Abd Manŕt Ibn Kinŕnah.

The mother of ‘Abid Ibn `Awij lbn ‘Adi Ibn Ka`b, one of the ancestors of the Prophet, was Makhshiyyah Bint ‘Amr Ibn Salul Ibn Ka`b Ibn ‘Amr of the tribe of Khuza’ah. Her (Makhshiyyah’s) mother was al-Rub’ah Bint Hubshiyyah Ibn Ka`b Ibn `Amr. Her (al-Rub`ah’s) mother was `Átikah Bint Mudlij 1bn Murrah Ibn ‘Abd Manat Ibn Kinanah. All of them are the ancestor’s of the Prophet’s mother.

The mother of ‘Abd Allŕh Ibn `Abd al-Muttalib Ibn Hashim was Fŕtimah Bint ‘Amr lbn ‘Ayidh Ibn ‘Imrŕn lbn Makhzum. She was nearest to the Apostle of Allah among his female ancestors bearing the name of Fŕtimah.

Her (Fatimah’s) mother was Sakhrah Bint `Abd Ibn `Imran Ibn Makhzdm. Her (Sakhrah’s) mother was Takhmur Bint `Abd Ibn Qusayyi. Her (Takhmur’s) mother was Sulma Bint ‘Amirah Ibn `Umayrah Ibn Wadi’ah Ibn al-Hŕrith Ibn Fihr. Her (Sulma’s) mother was `Atikah Bint ‘Abd Allah Ibn Wa’ilah Ibn Zarib Ibn `Ayŕdhah Ibn `Amr Ibn Bakr Ibn Yashkur lbn al-Hŕrith who is the same person as `Adwan Ibn `Amr lbn Qays and `Abd Allah Ibn Harb Ibn Wa’ilah.

The mother of `Abd Allah Ibn Wa’ilah Ibn Zarib was Fŕtimah Bint `Amir Ibn Zarib Ibn `Ayŕdhah.

The mother of `Imrŕn Ibn Makhzum was Su`da Bint Wahb Ibn Taym Ibn Ghalib. Her (Su`da’s) mother was `Atikah Bint Hilal Ibn Wuhayb Ibn Dabbah.

The mother of Hashim Ibn `Abd Manaf Ibn Qusayyi was ‘Atikah Bint Murrah Ibn Hilal Ibn Fálij Ibn Dhakwan Ibn Tha`labah Ibn Buhthah Ibn Sulaym Ibn Mansur Ibn ‘Ikrimah Ibn Khasafah lbn Qays lbn `Aylan. She was nearest to the Prophet among his female ancestors bearing the name of `Atikah.

The mother of Hilŕl Ibn Fálij Ibn Dhakwŕn was Fátimah Bint Bujayd Ibn Ru’as Ibn Kiláb Ibn Rabi`ah.

The mother of Kilab Ibn Rabi`ah was Majd Bint Taym al-Adram Ibn Ghalib. Her (Majd’s) mother was Fátimah Bint Mu`ŕwiyah Ibn Bakr Ibn Hawazin.

The mother of Murrah Ibn Hilŕl Ibn Fálij was `Atikah Bint `Adi Ibn Sahm of the Aslam tribe and they are the kinsmen of Khuzi`ah.

The mother of Wuhayb Ibn Dabbah Ibn al-Hŕrith Ibn Fihr was `Atikah Bint Ghalib Ibn Fihr.

The mother of `Amr Ibn `Ayidh Ibn ‘Imran Ibn Makhztim was Fátimah Bint Rabi`ah Ibn `Abd al-‘Uzzŕ Ibn Rizŕm Ibn Jahwash Ibn Mu`áwiyah Ibn Bakr Ibn Hawazin.

The mother of Mu`awiyah Ibn Bakr Ibn Hawŕzin was ‘Atikah Bint Sa`d Ibn Hudhayl Ibn Mudrikah.

The mother of Qusayyi Ibn Kiláb was Fatimah Bint Sa`d Ibn Sayal of the family of al-Jadarah of the tribe of al-Azd.

The mother of ‘Abd Manaf Ibn Qusayyi was Hubbŕ Bint Hulayl Ibn Hubshiyyah of the tribe of Khuzŕ’ah. Her (Hubbá’s) mother was Fátimah Bint Nasr Ibn `Awf Ibn ‘Amr Ibn Luhayyi of the tribe of Khuza`ah.

The mother of Ka`b Ibn Luwayyi was Mawiyyah Bint Ka’b Ibn al-Qayn who was al-Nu`mán Ibn Jasr Ibn Shay’ Allah Ibn Asad Ibn Wabarah Ibn Taghlib Ibn Hulwŕn Ibn `Imrŕn Ibn al-Hŕf Ibn Quda`ah. Her (Mŕwiyyah’s) mother was ‘Atikah Bint Kŕhil Ibn `Udhrah.

The mother of Luwayyi Ibn Ghŕlib was `Ŕtikah Bint Yakhlud Ibn aI-Nadr Ibn Kinanah.

The mother of Ghálib Ibn Fihr Ibn Malik was Layla Bint Sa’d Ibn Hudhayl Ibn Mudrikah Ibn al-Yŕs Ibn Mudar. Her (Layla’s) mother was Sulmŕ Bint Tabikhah Ibn al-Yŕs Ibn Mudar. Her (Sulmá’s) mother was Ŕtikah Bint al-Asad Ibn al-Ghawth.

He (Ibn Sa`d) said: Hishŕm Ibn Muhammad Ibn al-Sá’ib al-Kalbi informed us on the authority of some one other than his father; (he said):

Verily `Atikah Bint ‘Amir Ibn al-Zarib was one of the female ancestors of the Prophet (صلى الله عليه و آله وسلم)

He (Ibn Sa`d) said: The mother of Barrah Bint `Awf Ibn ‘Abid Ibn `Awij Ibn ‘Adi Ibn Ka`b was Umaymah Bint Malik Ibn Ghanm Ibn Suwayd Ibn Hubshi Ibn ‘Adiyyah Ibn Sa`sa’ah Ibn Ka`b Ibn Tŕbikhah Ibn Lihyan. Her (Umaymah’s) mother was Qilŕbah Bint al-Harith Ibn Sa`sa`ah Ibn Ka’b Ibn Tabikhah Ibn Lihyŕn. Her (Qilabah’s) mother was Dubb Bint al-Hŕrith Ibn Tamim Ibn Sa`d Ibn Hudhayl. Her (Dubb’s) mother was Lubna Bint al-Hŕrith Ibn Numayr Ibn Usayyid Ibn `Amr Ibn Tamim. Her (Lubna’s) mother was Fátimah Bint ‘Abd Allah Ibn Harb 1bn Wayilah. Her (Fatimah’s) mother was Zaynab Bint Malik Ibn Nadirah Ibn Ghadirah Ibn Hutayt Ibn Jusham Ibn Thagif. Her (Zaynab’s) mother was `Atikah Bint `Amir Ibn Zarib. Her (‘Atikah’s) mother was Shaqiqah Bint Ma’n Ibn Mŕlik of the tribe of Bahilah. Her (Shaqiqah’s) mother was Sawdah Bint Usayyid Ibn `Amr Ibn Tamim.

All these ‘Atikahs are thirteen in number and Fatimahs, ten.