The Ghadir Declaration

Today is 18 Dhul-hijjah, the day when the Holy Prophet (صلى الله عليه وآله وسلم) stayed at Ghadīr Khum after his return from Hajjat-ul-wadā‘ to Medina, and surrounded by the Noble Companions (رضي الله عنهم), he declared while raising the hand of ‘Alī al-Murtadā (صلى الله عليه وآله وسلم):

On the 18 Dhul-hijjah, the Prophet stayed at Ghadīr Khum after his return from Hajjat-ul-wadā‘ to Medina, and surrounded by the Companions, he declared while raising the hand of ‘Alī al-Murtadā:

This was the declaration of ‘Alī’s spiritual sovereignty and its unconditional acceptance is binding on all believers till the Day of Judgment. Anyone who denies ‘Alī’s spiritual leadership in fact denies the Prophet’s leadership.

We propose to establish the point that three forms of legacy are derived from the person of the Prophet:

The Imamate, the internal sovereignty, is the fountainhead of Prophet Muhammad’s vicegerency which not only safeguarded the spiritual achievements and hidden blessings of the religion of Islam, but also introduced the people to the blessings of the Prophet’s spiritualism. The fountains of spiritual sovereignty, saintliness and reformation originated from it.

The external sovereignty is the fountainhead of Prophet Muhammad’s vicegerency which led to the practical dominance of the religion of Islam as well as its enforcement as a symbol of worldly power. It paved the way for the creation of different Islamic states and introduced the Prophet Muhammad’s Shari‘ah as the world system.

The general legacy of guidance is the fountainhead of Prophet Muhammad’s vicegerency which promoted the teachings of Islam as well as the righteous deeds in the Muslim community. It not only helped in the preservation of knowledge and piety among the Muslims but also in the evolution and dissemination of Islamic morality. Thus the three legacies may be summed up as:

Shāh Walī Allāh has commented on this division of legacy in the following words:

“People who have received the Prophet’s legacy are of three kinds: ‘The first kind is of those who received wisdom, virtuousness and inner enlightenment from him. These are the members of his family and dignitaries. The second group is of those who received the legacy of external blessings from him in the form of virtuousness, religious instruction and manifest guidance. These are his Companions, eg. the four (rightly-guided) caliphs and the ten (Companions) who received glad tidings (of paradise from the Prophet Muhammad. The third group is of those who received individual blessings from him in the form of knowledge and piety. These are the people who were steeped in the virtue of selflessness, like Anas and Abū Hurayrah, and the people who came later.’ The three forms of legacy owe their origin to the finality of Messengership.

In spiritualism and saintliness ‘Alī al-Murtadā was his directly appointed deputy.

In guidance all of his Companions and Caliphs were his directly appointed deputies.

It means that three forms of permanent study were born out of the finality of prophethood for the eternal propagation of Prophet Muhammad’s blessings:

The political legacy of the Prophet was known as khilāfah rāshidah (the rightly-guided caliphate).

The spiritual legacy of the Prophet was known as wilāyah (spiritual sovereignty) and imāmah (spiritual leadership).

The intellectual and practical legacy of the Prophet came to be known as guidance and belief.

The first man of the manifest (political) legacy was Abū Bakr as-Siddīq. The first man of the hidden (spiritual) legacy was ‘Alī al-Murtadā, and the first men of intellectual and practical legacy were the Companions. So all these legatees were independently appointed within their own orbits of influence and had no clash or contradiction with one another.

The other important point is that these legacies also stand apart in many other matters:

The manifest caliphate is the political office of the religion of Islam.
The hidden caliphate is exclusively a spiritual office.

The manifest caliphate is an elective and consultative issue.
The hidden caliphate is an inherent and selective act.

The manifest caliph is elected by the people.
The hidden caliph is elected by God.

This is the reason that the first caliph Abū Bakr as-Siddīq was elected on the basis of ‘Umar Fārūq’s proposal and the ensuing support of the majority of public opinion. But the election of the first Imām of spiritual sovereignty — ‘Alī al-Murtadā — required neither anybody’s proposal nor support.

Caliphate is established for improving the administration of the earth.
Imamate is established to beautify it with the heavenly charm and grace.

Caliphate is ineffective without crowning.
Imamate is effective even without crowning.

It should be understood that just as the manifest caliphate started with the early caliphs and its blessings percolated down to the righteous and just rulers, similarly the hidden caliphate started with ‘Alī al-Murtadā and its blessings gradually trickled to the members of the Prophet’s family and the saints of the Ummah. By means of the declaration —one who has me as his master has ‘Alī as his master — and —‘Alī is your spiritual leader after me—the Prophet pronounced ‘Alī as the opener of the spiritual kingdom.

“In this Ummah the first person to open the door of spiritual dominion is ‘Alī al-Murtadā”. The secret of spiritual dominion of the leader permeated his progeny. Therefore, not a single saint is found in the Ummah who is not directly or indirectly indebted to the spiritual leadership of ‘Alī to attain spiritual leadership”.

The first person in the Prophet’s Ummah who opened the ecstasy gate of spiritual sovereignty and who stepped (firstly) on to this elevated spot is ‘Alī. That is why different chains of spirituality turn to him.

“Now in the Ummah anyone who is blessed with spiritual leadership by Allāh’s Messenger is indebted either to ‘Alī al-Murtadā or to the Chief Helper Abdul Qadir Jīlānī. No one can reach the status of wilāyah without this (indebted-ness).”
It may be noted that the relationship with Chief Helper is a ray of the lamp that is ‘Alī al-Murtadā and therefore indebtedness to him is in fact indebtedness to ‘Alī.

“Alī al-Murtadā has also an edge over Abū Bakr as-Siddīq and ‘Umar Fārūq and this edge lies because of the greater number of his followers and all the highest spiritual and saintly activity, from his days to the end of the world, has to be mediated through him, and he has a say in the kingdom of the kings and the leadership of the leaders and this is not hidden from those who are familiar with the world of sovereignty… Most spiritual chains are directly derived from ‘Alī al-Murtadā. So, on the Day of Judgment, ‘Alī’s army including followers of high status and great reputation, will outnumber and outshine others to be a source of wonder for all the spectators.”

This spiritual treasure house, whose fountainhead is ‘Alī al-Murtadā, is shared by Fatima, Hasan and Husayn as its direct legatees and then it was filtered down to the Twelve Imāms (spiritual leaders), the last leader being Imām Mahdī. Just as ‘Alī al-Murtadā is the opener of spiritual sovereignty, Imām Mahdī is the seal of spiritual sovereignty.

The words of Imam Rabbani Mujjadid Alf Thani Ahmad al-Faruqi as-Sirhindī appropriately highlight the point:

“And there is another way close to the spiritual sovereignty and this is the way of the saints and the general friends of Allāh, and this way is marked by its characteristic passion and it carries the guarantee of mediation and the leader and chieftain of the saints of this way is ‘Alī al-Murtadā. And this grand office is reserved for him. On this way, the feet of the Holy Prophet are on ‘Alī’s head and Fatima and Hasan and Husayn are included with him. I believe that he enjoyed this position even before his physical birth, as he did after it, and whosoever has received the divine blessing and guidance, has received it through him, because he is closest to the last point on this way and the centre of this spot belongs to him. And when his period ended, the grand office passed on to Hasan and Husayn and then on to each one of the Twelve Imāms, individually and elaborately. And whosoever received guidance in their life and after their death, received it through these saints. And the refuge and place of shelter of the saints of high ranks are these saints, (because they are the centre of all spiritual activity) and the sides tend to converge on the centre”.

‘Alī’s spiritual sovereignty is in fact the Prophet Muhammad’s spiritual sovereignty. Though the door of prophethood was closed after the Holy Prophet, Allāh opened new avenues for the continuation of the Prophet’s blessings till the Day of Judgment. Some of these avenues were manifest, while others hidden. The hidden avenue led to spiritual sovereignty and ‘Alī al-Murtadā was the first person to hold this office. Then this chain of sovereignty passed down to his progeny and finally to the Imāms of the Fatimid House. During this period, many leaders appeared on the spiritual horizon but they all, directly or indirectly, expressed their allegiance to ‘Alī al-Murtadā. No one was disaffiliated from him and this chain will continue up to the Day of Judgment until the appearance of the last Imām (spiritual leader), and he is Imām Muhammad Mahdī, the Twelfth Imām and the last caliph. In his person, the manifest and the hidden paths which ran parallel to each other will be rejoined, as he will be the spiritual as well as the political legatee, and he will be the last person to hold these offices. Any one who denies Imām Mahdī will deny both the manifest and hidden forms of religion.

This will be the climax of the Prophet Muhammad’s manifestation. Therefore, he will be named Muhammad and he will also resemble the Holy Prophet in moral excellence, so that the world should know that he is the trustee of the manifest and hidden legacies of Muhammad’s blessings. That is why the Prophet said, “Anyone who denies Mahdī will be a disbeliever.”

Hadīth No. 1

عن شعبة, عن سلمة بن كهيل, قال: سمعت أبا الطفيل يحدث, عن أبي سريحة رضي الله عنه — أو زيد بن أرقم رضي الله عنه (شك شعبة) — عن النبي صلى الله عليه وآله وسلم, قال: من كنت مولاه فعلي مولاه.

وقد روى شعبة هذا الحديث, عن ميمون أبي عبد الله, عن زيد بن أرقم رضي الله عنه, عن النبي صلى الله عليه وآله وسلم.

"Shu‘bah relates it from Salmah bin Kuhayl: I heard it from Abū Tufayl that Abū Sarīhah (رضي الله عنه) — or Zayd bin Arqam (رضي الله عنه)— relates that the Prophet (صلى الله عليه وآله وسلم) said: One who has me as his master has ‘Alī as his master.

“Shu‘bah has related the tradition from Maymūm Abū ‘Abdullāh, who related it on the authority of Zayd bin Arqam (رضي الله عنه) and he has related it from the Holy Prophet (صلى الله عليه وآله وسلم).”[1]

عن عمران بن حصين رضي الله عنه, قال: قال رسول الله صلى الله عليه وآله وسلم: ما تريدون من علي؟ ما تريدون من علي؟ ما تريدون من علي؟ إن عليا مني وأنا منه, وهو ولي كل مؤمن من بعدي.

“‘Imrān bin Husayn (رضي الله عنه) has narrated that Allāh’s Messenger (صلى الله عليه وآله وسلم) said: What do you people want about ‘Alī? What do you people want about ‘Alī? What do you people want about ‘Alī? Then added: Surely ‘Alī is from me and I am from ‘Alī and after me he is the guardian of every believer.”[2]

عن سعد بن أبي وقاص رضي الله عنه, قال: سمعت رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه فعلي مولاه, وسمعته يقول: أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي, وسمعته يقول: لأعطين الراية اليوم رجلا يحب الله ورسوله.

“It is related by Sa‘d bin Abī Waqās (رضي الله عنه): I heard Allāh’s Messenger (صلى الله عليه وآله وسلم) say: One who has me as his master has ‘Alī as his master. And I heard him say (to ‘Alī (رضي الله عنه)): You are in my place as Hārūn was in Mūsā’s place, but there is no prophet after me. And 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 وآله وسلم).”[3]

عن البراء بن عازب رضي الله عنه, قال: أقبلنا مع رسول الله صلى الله عليه وآله وسلم في حجته التي حج, فنزل في بعض الطريق, فأمر الصلاة جامعة, فأخذ بيد علي رضي الله عنه, فقال: ألست أولى بالمؤمنين من أنفسهم؟ قالوا: بلى. قال: ألست أولى بكل مؤمن من نفسه؟ قالوا: بلى. قال: فهذا ولي من أنا مولاه, اللهم! وال من والاه, اللهم! عاد من عاداه.

“Barā’ bin ‘Āzib (رضي الله عنه) narrates: We performed hajj with Allāh’s Messenger (صلى الله عليه وآله وسلم). On the way he stayed at a place and commanded us (to establish) the prayer in congregation. After this, he held ‘Alī’s hand, and said: Am I not nearer than the lives of the believers? They replied: Why not! He said: Am I not nearer than the life of every believer? They replied: Why not! He said: One who has me as his master has this (‘Alī) as his guardian. O Allāh! Befriend the one who befriends him and be the enemy of one who is his enemy.”[4]

عن البراء بن عازب رضي الله عنه, قال: كنا مع رسول الله صلى الله عليه وآله وسلم في سفر, فنزلنا بغدير خم, فنودي فينا: الصلاة جامعة, وكسح لرسول الله صلى الله عليه وآله وسلم تحت شجرتين, فصلى الظهر وأخذ بيد علي رضي الله عنه, فقال: ألستم تعلمون أنى أولى بالمؤمنين من أنفسهم؟ قالوا: بلى. قال: ألستم تعلمون أنى أولى بكل مؤمن من نفسه؟ قالوا: بلى. قال: فأخذ بيد علي رضي الله عنه, فقال: من كنت مولاه فعلي مولاه, اللهم! وال من والاه, وعاد من عاداه. قال: فلقيه عمر رضي الله عنه بعد ذلك, فقال له: هنيئا يا ابن أبي طالب! أصبحت وأمسيت مولى كل مؤمن ومؤمنة.

“It is narrated by Barā’ bin ‘Āzib (رضي الله عنه): We were on a journey with Allāh’s Messenger (صلى الله عليه وآله وسلم). (On the way) we stayed at Ghadīr Khum. There it was announced that the prayer was about to be offered. The space under two trees was cleaned for Allāh’s Messenger (صلى الله عليه وآله وسلم). Then he offered the zuhr (noon) prayer, and, holding ‘Alī’s hand, he said: Don’t you know that I am even nearer than the lives of the believers? They said: Why not! He said: Don’t you know that I am even nearer than the life of every believer? They said: Why not! The narrator says that he said while holding ‘Alī’s hand: One who has me as his master has ‘Alī as his master. O Allāh! Befriend the one who befriends him (‘Alī) and be the enemy of one who is his enemy. The narrator says that after this ‘Umar (bin al-Khattāb (رضي الله عنه)) met ‘Alī (رضي الله عنه) and said to him: O Ibn Abī Tālib! Congratulations, you have become the master of every male and female believer, morning and evening (for ever).”[5]

Hadīth No. 6

عن ابن بريدة عن أبيه, قال: قال رسول الله صلى الله عليه وآله وسلم: من كنت وليه فعليّ وليه.

“Ibn Buraydah has attributed it to his father: Allāh’s Messenger (صلى الله عليه وآله وسلم) said: One who has me as his guardian has ‘Alī as his guardian.”[6]

عن زيد بن أرقم رضي الله عنه, قال: لما رجع رسول الله صلى الله عليه وآله وسلم من حجة الوداع, ونزل غدير خم, أمر بدوحات فقمن, فقال: كأني قد دعيت فأجبت, إني قد تركت فيكم الثقلين, أحدهما أكبر من الآخر: كتاب الله تعالى, وعترتي, فانظروا كيف تخلفوني فيهما, فإنهما لن يتفرقا حتى يردا علي الحوض. ثم قال: إن الله عز وجل مولاي, وأنا مولى كل مؤمن. ثم أخذ بيد علي رضي الله عنه, فقال: من كنت مولاه فهذا وليه, اللهم! وال من والاه, وعاد من عاداه.

“It is narrated by Zayd bin Arqam (رضي الله عنه): When Allāh’s Messenger (صلى الله عليه وآله وسلم) was returning after the Hajjat-ul-wadā‘, he stayed at Ghadīr Khum. He commanded that a canopy should be put up and so it was done. Then he said: It seems as if I am about to breathe my last which I shall accept. Indeed, I am leaving two important things in your midst which exceed each other in importance: One (is) Allāh’s Book and the other (is) my progeny. Now it is to be seen how do you treat both of them after me and they will not be separated from each other, and they will appear before me at the Fountain of kawthar. Then added: Surely Allāh is my Master and I am the master of every believer. Then, holding ‘Alī’s hand, he said: One who has me as his master has this (‘Alī) as his guardian. O Allāh! Befriend him who befriends him (‘Alī) and be the enemy of one who is his enemy.”[7]

عن ابن واثلة أنه سمع زيد بن أرقم رضي الله عنه, يقول: نزل رسول الله صلى الله عليه وآله وسلم بين مكة والمدينة عند شجرات خمس دوحات عظام, فكنس الناس ما تحت الشجرات, ثم راح رسول الله صلى الله عليه وآله وسلم عشية, فصلى, ثم قام خطيبًا, فحمد الله وأثنى عليه, وذكر ووعظ, فقال ما شاء الله أن يقول, ثم قال: أيها الناس! إني تارك فيكم أمرين, لن تضلوا إن اتبعتموهما, وهما كتاب الله, وأهل بيتي عترتي, ثم قال: أتعلمون إني أولى بالمؤمنين من أنفسهم؟ ثلاث مرات, قالوا: نعم. فقال رسول الله صلى الله عليه وآله وسلم: من كنت مولاه فعلي مولاه.

“Ibn Wāthilah is reported to have heard from Zayd bin Arqam (رضي الله عنه) that the Prophet (صلى الله عليه وآله وسلم) was camping between Makkah and Medina near five dense trees. The people cleaned the place under the trees and he rested there for some time. He offered the prayer and then stood up to address the people. He praised Allāh , gave some advice to the audience and then said whatever Allāh wanted him to say. He said: O people! I am leaving two things with you. You will never go astray as long as you follow them and these (two things) are Allāh’s Book and my progeny. He then added: Don’t you know I am nearer than the lives of the believers? He repeated it three times. Everyone said: yes. Then he said: One who has me as his master has ‘Alī as his master.”[8]

عن زيد بن أرقم رضي الله عنه, قال: خرجنا مع رسول الله صلى الله عليه وآله وسلم حتى انتهينا إلى غدير خم, فأمر بروح فكسح في يوم ما أتى علينا يوم كان أشدّ حرًا منه, فحمد الله وأثنى عليه, وقال: يا أيها الناس! أنه لم يبعث نبي قط إلا ما عاش نصف ما عاش الذي كان قبله, وإني أوشك أن أدعى فأجيب, وإني تارك فيكم ما لن تضلوا بعده كتاب الله عز وجل. ثم قام فأخذ بيد علي رضي الله عنه, فقال: يا أيها الناس! من أولى بكم من أنفسكم؟ قالوا: الله ورسوله أعلم. ألست أولى بكم من أنفسكم؟ قالوا: بلى. قال: من كنت مولاه فعلي مولاه.

“Zayd bin Arqam (رضي الله عنه) narrates: We set out with Allāh’s Messenger (صلى الله عليه وآله وسلم) until we reached Ghadīr Khum. He commanded that a canopy should be put up. He looked tired on that day and it was a very hot day. He praised Allāh and then said: O people, out of the prophets Allāh sent, each new prophet had a life span half as much as that of his predecessor, and it seems to me that soon I may be called (to breathe my last) which I shall accept. I am leaving in your midst something that will never let you go astray, and that is the Book of Allāh . Then he stood up, held ‘Alī’s hand and said: O people, who is he who is nearer than your lives? All of them said: Allāh and His Messenger (صلى الله عليه وآله وسلم) know better. (Then added:) Am I not nearer than your lives? They said: Why not! He said: One who has me as his master has ‘Alī as his master.”[9]

عن سعد بن أبي وقاص رضي الله عنه, قال: لقد سمعت رسول الله صلى الله عليه وآله وسلم يقول في علي رضي الله عنه ثلاث خصال, لأن يكون لي واحدة منهن أحب إلي من حمر النعم:

سمعته يقول: إنه بمنزلة هارون من موسى, إلا أنه لا نبي بعدي, وسمعته يقول: لأعطين الراية غدا رجلا يحب الله ورسوله, ويحبه الله ورسوله, وسمعته يقول: من كنت مولاه فعلي مولاه.

“Sa‘d bin Abī Waqās (رضي الله عنه) says that he heard Allāh’s Messenger (صلى الله عليه وآله وسلم) describe three qualities of ‘Alī (رضي الله عنه). Had I possessed anyone of them, it would have been dearer to me than red camels.

“I heard him say: Indeed, he (‘Alī) is in my place as Hārūn was in Mūsā’s place, but there is no prophet after me. And I heard him say: Today I shall bestow the flag on the person who loves Allāh and His Messenger (صلى الله عليه وآله وسلم), and Allāh and His Messenger (صلى الله عليه وآله وسلم) love him too. And I heard him say: One who has me as his master has ‘Alī as his master.”[10]

[1] Tirmidhī has declared 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 ‘Abdullah, has also related it on the authority of Zayd bin Arqam (رضي الله عنه). Ahmad bin Hambal narrated 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, Tārīkh 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 ‘Asqalānī in Ta‘jīl-ul-manfa‘ah (p.464 # 1222).

It has been related from ‘Abdullāh bin ‘Abbās (رضي الله عنهما) in the following books:

This tradition has been related on the authority of Jābir bin ‘Abdullāh رضي الله عنهما)) in the following books:

This tradition has been reproduced from Abū Ayyūb al-Ansārī (رضي الله عنه):

This tradition has been related by Sa‘d (رضي الله عنه) in the following books:

This tradition has been reproduced from Ibn Buraydah رضي الله عنهما)) in the following books:

The following transmitted it through Hubshā bin Junādah (رضي الله عنه):

This tradition has been related from Mālik bin Huwayrith in the following books:

Tabarānī related it from Hudhyfah bin Usayd al-Ghifārī (رضي الله عنه) in al-Mu‘jam-ul-kabīr (3:179 # 3049).

Ibn ‘Asākir has narrated it through Hasan bin Hasan in Tārīkh Dimashq al-kabīr (15:60,61).

Ibn ‘Asākir related it from Abū Hurayrah, ‘Umar bin al-Khattāb, Anas bin Mālik and ‘Abdullāh bin ‘Umar (رضي الله عنهم) in Tārīkh Dimashq al-kabīr (45:176, 177, 178, 178) respectively.

Ibn ‘Asākir related it from Buraydah (رضي الله عنه) with slightly different words in Tārīkh Dimashq al-kabīr (45:143).

Ibn Athīr narrated it through ‘Abdullāh bin Yāmīl in Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:412).

Haythamī narrated it through Abū Burdah رضي الله عنهما)) in Mawārid-uz-zam’ān (p.544 # 2204).

‘Asqalānī said in Fath-ul-bārī (7:74): Tirmidhī and Nasā’ī narrated the tradition and it is supported by numerous chains of transmission.

Albānī says in Silsilat-ul-ahādīth-is-sahīhah (4:331 # 1750) that its chain of authorities is sahīh (sound) according to the conditions of Bukhārī and Muslim.

[2].Tirmidhī narrated 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 last words of the tradition narrated in his Musnad (4:437, 438) are:

وقد تغير وجهه, فقال: دعوا عليا, دعوا عليا, إن علي مني وأنا منه, وهو ولي كل مؤمن بعدي.

And his face flashed. Then he said: give up (opposing) ‘Alī, give up (opposing) ‘Alī. Surely ‘Alī is from me and I am from ‘Alī and after me he is the guardian of every believer.

Ibn Kathīr also narrated it with these words in al-Bidāyah 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 silent about it.

Abū Ya‘lā has narrated it in al-Musnad (1:293 # 355) and its narrators are men of integrity while Ibn Hibbān has also called it sound.

The tradition in Tayālisī’s Musnad (p.111#829) also contains these words: The Prophet (صلى الله عليه وآله وسلم) said:

Ibn Hibbān narrated it with a firm (qawī) chain of transmission in as-Sahīh (15:373, 374 # 6929).

Ibn Abī Shaybah narrated it in al-Musannaf (12:80 # 12170); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (6:294); Muhib Tabarī, 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).

[3].Ibn Mājah transmitted this sahīh (sound) hadīth in the preface (al-muqaddimah) to his Sunan (1:90 # 121); Ibn Abī ‘Āsim, as-Sunnah (p.608 # 1386); Mizzī, Tuhfat-ul-ashrāf 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).

[4]. Ibn Mājah narrated this sound hadīth (tradition) in preface (al-muqaddimah) to his Sunan (1:88 # 116); Ibn Kathīr, al-Bidāyah wan-nihāyah (4:168); Hindī, Kanz-ul-‘ummāl (11:602 # 32904); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:167, 168); and Ibn ‘Abī ‘Āsim briefly mentioned in as-Sunnah (p.603 # 1362).

[5]. Ahmad bin Hambal related it from Barā’ bin ‘Āzib through two different chains of transmission in al-Musnad (4:281); Ibn Abī Shaybah, al-Musannaf (12:78 # 12167); Muhib Tabarī, Dhakhā’ir-ul-‘uqbā fī manāqib dhawī al-qurbā (p.125), ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:126, 127); Hindī, Kanz-ul-‘ummāl (13:133, 134 # 36420); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (5:167, 168); Ibn Athīr, Asad-ul-ghābah (4:103); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169; 5:464).

Ahmad bin Hambal in his book Fadā’il-us-sahābah (2:610 # 1042) has added the following words in the tradition related to ‘Umar bin al-Khattāb (رضي الله عنه). The Prophet (صلى الله عليه وآله وسلم) said:

(O Allāh!) Be the enemy of one who is his (‘Alī’s) enemy, and help him who helps him, and love him who loves him.

Shu‘bah says that the Prophet (صلى الله عليه وآله وسلم) said in its place, “Bear malice towards him who bears malice towards (‘Alī).”

Manāwī has written in Fayd-ul-qadīr (6:217) that when Abū Bakr (رضي الله عنه) and ‘Umar (رضي الله عنه) had heard the Prophet’s saying — One who has me as his master has ‘Alī as his master — they said to ‘Alī (رضي الله عنه) : O son of Abū Tālib! You have become the master of every male and female believer, morning and evening (for ever).”

Dhahabī has said in Siyar a‘lām-in-nubalā’ (2:623, 624) that ‘Umar (رضي الله عنه) uttered the words:

[6]. Ahmad bin Hambal narrated it in al-Musnad (5:361), and Fadā’il-us-sahābah (2:563 # 947); Ibn Abī ‘Āsim, as-Sunnah (pp.601, 603 # 1351, 1366); Hākim, al-Mustadrak (2:131 # 2589); Ibn Abī Shaybah, al-Musannaf (12:57 # 12114); Tabarānī, al-Mu‘jam-ul-kabīr (5:166 # 4968), al-Mu‘jam-ul-awsat (3:100, 101 # 2204); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:143); Haythamī, Majma‘-uz-zawā’id (9:108); and Hindī in Kanz-ul-‘ummāl (11:602 # 32905).

The same tradition has been reproduced by Hindī in Kanz-ul-‘ummāl (15:168, 169 # 36511), using slightly different words and he says that it has been narrated by Ibn Rāhawayh and Ibn Jarīr.

Ibn ‘Asākir narrated it through Fātimah (رضي الله عنها) also in Tārīkh Dimashq al-kabīr (45:142).

[7]. Hākim narrated it in al-Mustadrak (3:109 # 4576); Nasā’ī, as-Sunan-ul-kubrā (5:45, 130 # 8148, 8464); Tabarānī, al-Mu‘jam-ul-kabīr (5:166 # 4969); and Ibn Abī ‘Āsim related it briefly in as-Sunnah (p.644 # 1555).

Nasā’ī related it with a sound chain of authorities in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.84, 85 # 76).

Abū Mahāsin copied it in al-Mu‘tasar min-al-mukhtasar min Mashkal-il-āthār (2:301).

[8]. Hākim related it in al-Mustadrak (3:109, 110 # 4577); Hindī, Kanz-ul-‘ummāl (1:381 # 1657); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:164); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:168).

[9]. Hākim graded it sahīh (sound) according to the conditions of Bukhārī and Muslim in al-Mustadrak (3:533 # 6272) and Dhahabī confirmed its soundness. Tabarānī transmitted it in al-Mu‘jam-ul-kabīr (5:171,172 # 4986); and Hindī in Kanz-ul-‘ummāl (11:602 # 32904).

[10]. Nasā’ī narrated it with sound chain of trasmission in Khasā’is amīr-il-mu’minīm ‘Alī bin Abī Tālib (pp.33, 34, 88 # 10, 80); and Hindī related it in Kanz-ul-‘ummāl (15:163 # 36496) through ‘Āmir bin Sa‘d with the addition of a few words.

Shāshī narrated it through ‘Āmir bin Sa‘d bin Abī Waqās in al-Musnad (1:165, 166 # 106).

Ibn ‘Asākir narrated it through ‘Āmir bin Sa‘d and Sa‘d bin Abī Waqās in Tārīkh Dimashq al-kabīr (45:88).

أخرج سفيان بن عيينة... عن سعد بن أبي وقاص رضي الله عنه (في مناقب علي رضي الله عنه), إن له لمناقب أربع: لأن يكون لي واحدة منهن أحب إلي من كذا وكذا, ذكر حمر النعم.

قوله صلى الله عليه وآله وسلم: لأعطين الراية. وقوله صلى الله عليه وآله وسلم: بمنزلة هارون بن موسى. وقوله صلى الله عليه وآله وسلم: من كنت مولاه, ونسي سفيان الرابعة.

“Sufyān bin ‘Uyaynah (in praise of ‘Alī (رضي الله عنه)) relates it from Sa‘d bin Abī Waqās (رضي الله عنه) that of the four qualities of ‘Alī (رضي الله عنه) if I possessed anyone of them, I would have held it dearer than such and such, even the red camels. (The four qualities were as follows:) (first quality) he was blessed with the flag (on the occasion of the battle of Khaybar; (second quality is) the Prophet’s saying about him (that they are related) as Hārūn and Mūsā (were related); (third quality is) the Prophet’s saying about him that one who has me as his master (has ‘Alī as his master). (The sub-narrator) Sufyān bin ‘Uyaynah did not remember the fourth quality.”[1]

عن عبد الرحمن بن سابط (في مناقب علي رضي الله عنه), قال: قال سعد رضي الله عنه: سمعت رسول الله صلى الله عليه وآله وسلم يقول في علي رضي الله عنه ثلاث خصال, لأن يكون لي واحدة منهن أحب إلي من الدنيا وما فيها, سمعت رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه, وأنت مني بمنزلة هارون من موسى, ولأعطين الراية.

“‘Abd-ur-Rahmān bin Sābit (in praise of ‘Alī (رضي الله عنه)) relates that Sa‘d (رضي الله عنه) said: I heard Allāh’s Messenger (صلى الله عليه وآله وسلم) describe three of ‘Alī’s qualities that if I am blessed with anyone of them I would hold it dearer than the world and its contents. I heard Allāh’s Messenger (صلى الله عليه وآله وسلم) say: One who has me as his master (has ‘Alī as his master), and you are in my place as Hārūn was in place of Mūsā, and I shall bestow the flag on him (who is a friend of Allāh and His Messenger (صلى الله عليه وآله وسلم), and Allāh and His Messenger (صلى الله عليه وآله وسلم) are his friends).”[2]

عن رفاعة بن إياس الضبي, عن أبيه, عن جده, قال: كنا مع علي رضي الله عنه يوم الجمل, فبعث إلى طلحة بن عبيد الله أن القني, فأتاه طلحة رضي الله عنه, فقال: نشدتك الله! هل سمعت رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه فعلي مولاه, اللهم! وال من ولاه, وعاد من عاداه؟ قال: نعم. قال: فلم تقاتلني؟ قال: لم أذكر. قال: فانصرف طلحة رضي الله عنه.

“Rifā‘ah bin Iyās ad-Dabbī relates on the authority of his father who relates it on the authority of his grandfather. He said: We were with ‘Alī (رضي الله عنه) on the day of the Battle of Jamal. He sent a message for Talhah bin ‘Ubaydullāh (رضي الله عنه) who called on him. He said: I make you swear by Allāh! Have you heard from the Messenger of Allāh (صلى الله عليه وآله وسلم): One who has me as his master has ‘Alī as his master. O Allāh! Befriend him who befriends him and be his enemy who is his enemy. Talhah (رضي الله عنه) said: Yes. ‘Alī (رضي الله عنه) said: Then why do you battle with me? Talhah (رضي الله عنه) said: I did not remember it. The narrator said: (After this) Talhah (رضي الله عنه) went back.”[3]

عن بريدة, قال: غزوتُ مع علي رضي الله عنه اليمن, فرأيت منه جفوة, فلما قدمتُ على رسول الله صلى الله عليه وآله وسلم, ذكرت عليا, فتنقصته, فرأيت وجه رسول الله صلى الله عليه وآله وسلم يتغير, فقال: يا بريدة! ألست أولى بالمؤمنين من أنفسهم؟ قلت: بلى, يا رسول الله! قال: من كنت مولاه فعلي مولاه.

“It is narrated by Buraydah (رضي الله عنه): I took part in the Battle of Yemen with ‘Alī (رضي الله عنه) and I had a complaint against him. When I went to see the Prophet ((صلى الله عليه وآله وسلم) returning from war), I mentioned ‘Alī in rather improper words. I saw that the Prophet’s face had flushed, and he said: O Buraydah! 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.”[4]

عن ميمون أبي عبد الله, قال: قال زيد بن أرقم رضي الله عنه وأنا أسمع: نزلنا مع رسول الله صلى الله عليه وآله وسلم بواد يقال له وادي خم, فأمر بالصلاة, فصلاها بهجير. قال: فخطبنا وظلل لرسول الله صلى الله عليه وآله وسلم بثوب على شجرة سمرة من الشمس, فقال: ألستم تعلمون أو لستم تشهدون أنى أولى بكل مؤمن من نفسه؟ قالوا: بلى. قال: فمن كنت مولاه فإن عليا مولاه, اللهم! عاد من عاداه, ووال من والاه.

“Maymūn Abū ‘Abdullāh describes that he heard Zayd bin Arqam (رضي الله عنه) say: We came down to a valley, named the valley of Khum, with the Messenger of Allāh (صلى الله عليه وآله وسلم). So he commanded the people to gather for the prayer and led the congregation in terrible heat. Then he delivered the sermon, and a shade was improvised by hanging a piece of cloth from the tree to protect the Messenger of Allāh (صلى الله عليه وآله وسلم) from the heat of the sun. He said: Don’t you 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 you his enemy who is his (‘Alī’s) enemy and be you his friend who befriends him.”[5]