Imamology, Lessons 98-101: The narrative by the Sunnite on the event of Ghadir

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The narrative by the Sunnite on the event of Ghadir

‘Whomsoever I am Master, so is Ali his Master’, has been related eighty-nine times by the Sunnite, and forty-three times by the Shiite. Therefore, we are to bring some of those relations here:

Ahmad bin Hanbal said: ‘Ibn Nomair related it to me that Abd-ul-Malik bin Atei‘iah Aufi had narrated it to him that ‘I went to Zaid bin Arqam and told him: ‘Your cousin has related me a narrative concerning on the position of Ali on the Day of Ghadir-e-Khum and now, once more, I would like to hear it from you.’

Zeid said: ‘O you the people of Iraq! You know how trick you are!’ I said: ‘Please, do not worry about me!’ Then, he said: ‘Yes, we were at Johfa, when in the middle of the day, the Messenger of Allah, Bless be to Him and his Descendants, walked away while holding Ali, Upon Him be Peace, on his hand, and in the mean time, turned to the people saying: “O the company of the people! “Do you not know that my priority towards the believers is more than their privileges to them?” They answered: ‘Yes, O the Messenger of Allah, we know.’ So, the Messenger of Allah stated: “من كنت مولاه فعلى مولاه‏”, ‘Whomsoever I am Master, so is Ali his Master’.

I asked: ‘Did the Messenger of Allah say:

اللهم وال من والاه، و عاد من عاداه.‏

‘O Allah! Be Friend of him who is friend of Ali, and be the enemy of him who is enemy to him.’ Zeid answered: ‘I informed you just what I heard.’ ^[29]

Abdullah bin Ahmad bin Hanbal said: ‘Ham‘mad related it to us through Ali bin Zaid quoting Ad‘di bin Sabit saying that Barr had quoted Aazib saying that: ‘We were turning back from the Farewell Pilgrimage with the Messenger of Allah, Bless be to Him and his Descendants, when we reached the territory of Ghadir-e-Khum, we were commanded to come together. Some men swept and cleaned the ground between two trees for the Messenger of Allah, then, the Messenger of Allah held Ali on his hand and said aloud: “ألست اولى بالمؤمنين من انفسهم‏” ‘Am I not in priority toward the believers than they themselves?’ They said: ‘Yes, O the Messenger of Allah!’

The Messenger said: “ألست اولى بالمؤمنين من انفسهم‏‏” ‘Am I not in priority toward every believer than he himself!’ They said: ‘Yes, O the Messenger of Allah!’

The Messenger said: “هذا مولى من انا مولاه‏” ‘This (Ali) is Master to whom I am Master to!’ Then, he added:

اللهم وال من والاه، و عاد من عاداه.‏

‘O Allah! Be Friend of him who is friend of Ali, and be the enemy of him who is enemy to him.’ And when Omar met Ali, he said:

“هنيئا لك يا بن ابى طالب اصبحت و امسيت مولى كل مؤمن و مؤمنة ^[30]”

‘Best wishes for you o Ali bin Abī Tālib, it is becoming to you, you deserve it to be the Guardian and the Master of all the believing men and women!’ (Ghayat-al-Maram, the eleventh narrative)

Abdullah bin Ahmad bin Hanbal said: ‘Abdullah bin Saghr related me in the year 299 that Ya‘qūb bin Hamdan bin Katib said: ‘Sofyan quoted me Abi Najih quoting his father and Rabi‘a Khedsi that someone had mentioned Ali in the presence of a man, and in the mean time, Sa‘d bin Abi Wagh‘ghas was also there; Sa‘d said: ‘I remember something from Ali. He possesses four virtues, and if I had only one of them, it would have been better for me than having such and such – ’ by saying ‘such and such’ he meant his own red-mane camels – and one of those virtues is the statement of the Messenger “لا عطين الراية”, and the next is “انت منى بمنزلة هارون من موسى‏” and the third one is “من كنت مولاه فعلى مولاه‏”.

Then, the narrator, Sofyan said that he had forgotten the fourth one^[31].  

There is a narrative in “صحاح مسلم‏” that he has said: ‘Ibn Bak‘kar bin Ray‘yan related to us that Hassan bin Ibrahim had quoted Saeed bin Masrough quoting Yazid bin Hay‘yan that he had said: “We went to Zeid bin Arqam and said to him: ‘You have conversation with the Messenger of Allah, Bless be to Him and his Descendants! And you have prayed with him, you have had many blessings by being with him, so tell us something that you know of the Messenger of Allah.’”

Zeid said: ‘O my brother’s son! By Allah, as you see I am over-aged, and it means I have been with the Messenger of Allah for many years; however, I have forgotten many memories of mine concerning the Messenger of Allah. And many years have passed since my being with him; I have naturally forgotten all what I knew about him! Thus, whatever I tell do accept it! But what I cannot remember telling you, then do not blame me for that.’ Then, he said: ‘While returning from Mecca, the Messenger of Allah, Bless be to Him and his Descendants, stopped at a place called Khum between Mecca and Medina and delivered a sermon. First he praised Allah, delivered his sermon and advised the people, and then said:

ايها الناس انما انا بشر يوشك ان يأتينى رسول ربى فاجيب، الا و انى تارك فيكم الثقلين احدهما كتاب الله، و هو حبل الله، من اتبعه كان على الهدى، و من تركه كان على ضلالة، فيه الهدى و النور فخذوا بكتاب الله و استمسكوا به. فحث على كتاب الله و رغب فيه، ثم قال: و اهل بيتى، اذكركم الله فى اهل بيتى، اذكركم الله فى اهل بيتى، اذكركم الله فى اهل بيتى! قال: فقلنا: و من اهل بيته نساءه؟!

قال: لا! ايم الله ان المراة تكون مع الرجل العصر ثم الدهر ثم يطلقها فترجع الى اهلها و قومها. اهل بيته اهله و عصبته الذين حرموا الصدقة بعده.^[32]

‏In his sermon, the Messenger stated: ‘O people I am a human being and it is close at hand that a messenger from Allah is coming to take my soul, therefore, I am leaving with you two precious things: one of them is the Book of Allah and that whoever follows it he is surely on the straight path, but he who ignores it he gets lost. And know that there is guidance and light in the Book of Allah. So, take the Book of Allah and cling to it.’ Therefore, the Messenger of Allah went on encouraging the people and directing them to the Book of Allah, after that he stated: ‘And my Household! By Allah, I trust my Household with you! By Allah, I trust my Household with you! By Allah, I trust my Household with you!’

We asked: ‘Are the wives of the Messenger the members of his Household?’ Zeid said, no. By Allah they are not the members of the Household of the Messenger. It is because a woman lives with her husband for a certain period of time, and then, she gets divorced and joins to her tribe. And the Household of the Messenger are considered his family and charity is unlawful for them.’ (Ghayat-al-Maram,  page 80, narrative19th)

 And in “مناقب ابن مغازلى‏” Abu-al-Hassan Ali bin Moghazeli Waseti Shafiee, by means of his documents from Zeid bin Argham, has explained the event of Ghadir that after praising Allah, the Messenger of Allah stated:

اما بعد ايها الناس فانه لم يكن لنبى من العمر الا نصف ما عمر من قبله، و ان عيسى بن مريم لبث فى قومه اربعين سنة، و انى قد اشرعت^[33]  فى العشرين، الا و انى يوشك ان افارقكم و انى مسؤول و انتم مسؤولون.

And after encouraging resorting in those two loved things and beseeching them, he states:

 فانى قد سالت لهما اللطيف الخبير فاعطانى، ناصر همالى ناصر، و خاذلهما لى خاذل، و وليهما لى ولى، و عدوهما لى عدو، الا فانها لم تهلك امة قبلكم حتى تدين باهوائها، و تظاهر على نبوتها، و تقتل من قام بالقسط منها. ثم اخذ بيد على بن أبى طالب فرفعها و قال: من كنت وليه فهذا وليه اللهم وال من والاه و عاد من عاداه- قالها ثلاثا- آخر الخطبة.^[34]

‘And then, o people! The life of a messenger has not been determined unless it is half of the preceding messenger. Jesus, the son of Mary, lived among his people for forty years, now here, I am at the twenty.^[35] Beware! It is close my leaving you; and I will be questioned, you too will be questioned!’

‘I have asked my Fair Well-informed Creator something good for them and He has bestowed it to me. Their assisters are in fact my assisters, and those who hold them contempt are really holding me contempt – their friends are my friends, and their enemies are enemy to me!  Know that never have a people passed away but they defended their laws and verdicts and did their best in that way; they resisted not against their messengers, and they did not revolve against their opinions. They did not fight those people who kept practicing justice among them.’ Then he held Ali on his hand, lifted it high and said: ‘Whoever I am Master, this Ali is his Master; O Allah, be Friend of him who is friend of Ali, and be against one who is against him!’ The Messenger of Allah stated it for three times, and it was his last sermon.^[36]

And also ibn Moghazeli, in “مناقب‏” by means of his documents relates it from Jabir bin Abdullah saying that the Messenger of Allah dismounted his camel at the land of Khum, and Ali, Upon Him be Peace, too did so while the others kept away from them. And the act of the people, keeping away from the Messenger, annoyed the Holiness, so he commanded Ali to bring them together. Then, when they came together, the Messenger of Allah while leaning against Ali bin Abī Tālib stood among them and began praising Allah, and next he stated:

ايها الناس انه قد كرهت تخلفكم عنى حتى خيل الى انه ليس شجرة ابغض إِلَيكُم من شجرة تلينى، ثم قال: لكن على بن أبى طالب انزله الله منى بمنزلتى منه، فرضى الله عنه كما انا عنه راض فانه لا يختار على قربى و محبتى شيئا. ثم رفع يديه و قال: من كنت مولاه فعلى مولاه، اللهم وال من والاه، و عاد من عاداه.

قال: فابتدر الناس الى رسول الله صلى الله عليه و آله يبكون و يتضرعون و يقولون: يا رسول الله! ما تنحينا عنك الا كراهية ان نثقل عليك! فنعوذ بالله من شرور انفسنا و سخط رسول الله. فرضى رسول الله عنهم عند ذلك.‏^[37]

‘O people! I detested your offend against me; I disliked it so much that I thought that this hated tree close to me is more hateful than the hated tree with you! And then, he stated: ‘The position that Allah has bestowed to Ali is similar to that position He has given to me. Thus, Allah is satisfied with him, as I am pleased with Him – because Ali does not hold anything except me and my affection. Then, he rose his hand saying: “Whomsoever I am Master to, this Ali is his Master. O Allah! Be Guardian upon him who takes Ali as the Guardian for him; and be enemy to one who is enemy toward Ali!”

Jabir said: ‘At that situation, the people rushed to the Messenger of Allah crying and saying: ‘O Messenger of Allah, we did not keep away from you, we just wanted not to disturb you, so we take shelter in Allah lest we become the captive of our passions and also blacklisted in the presence of the Messenger. Therefore, the Messenger of Allah forgave them.

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Abu Horaira’s confession on the event of Ghadir in front of Mua‘wiyah

Mowaf‘fagh bin Ahmad, the best lecturer of the orators of Kharazm has related it by means of his documents that Asbagha bin Nabata says: ‘I went to Mua‘wiyah and found him sitting of a leather mattress and leaning back over two green pillows. Amru bin Aas was sitting on his right, and his brother Houshab and Zul-Kala‘ and some others like: Otbat, ibn Aamer and bin Koraize, Walid bin Otbat, Abd-ur-Rahman bin Khalid, Shar Habil bin Semt were on his left. In front of him were sitting Abu Huraira, Abu Darda, No‘man bin Bashir and Abu Amama Bahili.’

When I handed over the letter of the Commander of the believers, Upon Him be Peace, to him, he read it and said: ‘Ali bin Abī Tālib does not deliver us the murderers of Othman.’ I said: ‘O Mua‘wiyah, try not to fight for the demand of the murderer of Othman! It is because you are the governorship! If you wanted to help Othman, you would help him when he was alive! However, you deliberately waited to see his death so that by means of it to demand his vengeance for his bloodshed to get the power and take the government!

‘Mua‘wiyah was irritated and got angry with my claim and I still tried to make him angrier, so I turned to Abu Huraira and said: “O the companion of the Messenger of Allah! I take you for an oath to Allah, the One that there is no deity except He, and who know the veiled and manifest , and also to his beloved, Messenger, the Holiness Mostafa, Bless be to Him and his Descendants, informing me if you were present on the Day of Ghadir-e-Khum!”’ Abu Huraira answered: ‘Yes, I was present.’ I asked him: ‘What did you hear the Messenger saying concerning Ali?’ He said: ‘I heard him saying:  

من كنت مولاه فعلى مولاه اللهم وال من والاه، و عاد من عاداه، و انصر من نصره، و اخذل من خذله‏

“Whomsoever I am Master, so is Ali his Master; O Allah, be Friend to him who is friend of him, and help him who helps him, but humiliate one who puts him down!”

I said: ‘But now you have made friends with his enemy; and become enemy to the Master!’ Abu Huraira took a deep breath, paused and then said: ^[38]“انا لله و انا اليه راجعون‏”.

Sam‘aani, by means of his documents received from Salim bin Abi Ja‘d, relates that: It was said to Omar:

تصنع بعلى ما لا تصنعه بأحد من صحابة رسول الله صلى الله عليه و آله!

 قال: لانه مولاى.^‏[39]

‘We see that you are dealing with Ali in such a way that you never do the same with any other companions!’ Omar answered them: ‘It is because Ali is my Master.’

Ibrahim bin Muhammad Ham‘moee, who is of the Sunnite’s dignitaries, said: ‘Sheikh Majd-ad-Din Abdullah bin Mahmood bin Maudood Hanafi informed me that because of my recitation to him, on the third of Rajab, 672 that Sheikh Abu Bakr Mismar bin Muhammad bin Abdul-Baqi, known as ibn Bat‘ti reported me just because of my taking notes of his speech. He also reported me that ^[40] because of my recitation to him, the jurisprudent Imam Kamal ad-Din Abu Ghalib Habbatullah bin Abin al-Ghasim ibn Abu Ghalib Sameri, because of my recitation to him in the Palace Mosque of Baghdad, on the night of 27rd of Ramadan, the year six hundred and eighty-two that Sheikh Mahasin Omar bin Rizwan Haraeeni, because of my taking notes of him, on the twenty-first of Muharram, sixty hundred and two that informed me Abu Bakr Muhammad bin Abdullah bin Nasr bin Za‘farani, because of my hearing what he say, on the sixteen of Rajab, the year five hundred and fifty, that informed me Abu Abdullah Malik bin Ahmad bin Ali bin Ibrahim Far‘ra Banyasi, because of my taking notes of his sayings, that ibn Raghuni in the month of Sha‘ban, in the year four hundred and sixty-three reported me that, Abu-al-Hassan Ahmad bin Muhammad bin Musabin Ghasim ibn Salt reported me, in a way that it was read for him and I was listening, on the thirteenth of the month of Rajab, year four hundred and five, that reported me Ibrahim bin Samad Hashimi Mokanni who said to Abu Ishaq: Abu Saeed reported me that Mottalib bin Zeiah had reported him from Abdullah bin Muhammad bin Aqil, that he said:

I was in Jabir bin Abdullah’s house, and Ali bin al-Hussein, Upon Him be Peace, Muhammad bin Hanafei‘ia and the Holiness Abu Ja‘far Bāqir, Upon Him be Peace, were also there, then, an Iraqi man came in and told Jabir: ‘I take you for an oath to Allah, do tell me one of the narratives you have witnessed and heard from the Messenger of Allah, Bless be to Him and his Descendants.’

Jabir said: ‘We were at Johfa in the territory of Ghadir-e-Khum, and there were many people there from the tribes of Johaina, Mozaina and Ghefar. The Messenger of Allah, Bless be to Him and his Descendants, came out of his Fostat ^[41] (a tent made of the fleece of camels)  and signed trice, and then he held Ali bin Abī Tālib, Upon Him be Peace, on his hand and said:

من كنت مولاه فعلى مولاه ^[42]

 ‘Whomsoever I am Master, so is Ali his Master’.

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The letter of Amru bin Aas to Mua‘wiyah included the event of Ghadir

And Kharazmi, due to Mua‘wiyah’s letter that wanted Amru Aas, to be sent to fight Ali, Upon Him be Peace, and Amru Aas refused it, and again Mua‘wiyah replied him for the second time and this time Amru Aas answered him: He counted the virtues of the Commander of the believers one , Upon Him be Peace, by one, and then he continued:       

و قد قال فيه رسول الله صلى الله عليه و آله: هو منى و انا منه، و هو منى بمنزلة هارون من موسى الا انه لا نبى بعدى، و قد قال فيه يوم غدير خم: الا و من كنت مولاه فعلى مولاه، اللهم وال من والاه، و عاد من عاداه، و انصر من نصره، و اخذل من خذله.^[43] ‏

‘And in it said the Messenger of Allah, Bless be to Him and his Descendants, “He is of me and so am I of him; and he is to me as Aaron to Moses, but the only exception is that there is no any messenger after me.” And on the Day of Ghadir-e-Khum he stated: “Know that whomsoever I am Master so is Ali his Master; O Allah, be Friend of him who is friend of Ali, and be opponent to one who is Ali’s enemy – help him who helps Ali and humiliate him who puts him down.”

Ibrahim bin Muhammad Ham‘moee relates it by him own documents from Zeid bin Omar bin Mowarragh that he said: ‘I was in Sham and Omar bin bin Abd-ul-Aziz was distributing gifts to the people. I went closer and asked me which tribe I was belonged? I answered that I was from the Quraish, and said: ‘Which tribe of the Quraish?’ I answered from the tribe of the Bani Hashim. He asked which party the Bani Hashim? To his question I kept silent. He rested his hand on his chest and said: ‘By Allah, I am the slave of Ali bin Abī Tālib.’’

And later on he said: ‘Some people have related it to me that he has heard the Messenger of Allah, Bless be to Him and his Descendants, saying that: Upon Him be Peace, on his hand and said: “من كنت مولاه فعلى مولاه‏”, ‘Whomsoever I am Master, so is Ali his Master’. Then he said to his treasurer, ‘O Mozajim! How much are you going to gift such a man?’ Mozajim said: ‘A hundred or two hundred dirhams.’

Omar bin Abd-ul-Aziz said: ‘Because of the Guardianship of Ali bin Abī Tālib, give him fifty dirhams;’ then, he said: ‘Return to your town, and from now on, whatever gifts the others receive, you too will receive that much.’ ^[44]

And Ham‘muee also relates it by means of his documents from Abu Saeed Khodri that the Messenger of Allah, Bless be to Him and his Descendants, on the Day of Ghadir-e-Khum directed the people towards Ali, Upon Him be Peace, and he commanded the people to clean and sweep away whatever thorns and garbage was under a certain tree and to prepare everything needed for his speech to the people. The event was on Thursday ^[45]. Then he called Ali to him and then him on his hand and lifted it so high that the arm-pits of both were clearly seen. The people had not yet left the site when this verse was sent down:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإسْلامَ دِينًا^[46]

‘…today, I have perfected your religion for you, and completed My favour upon you, and have granted Islam as a religion for you, (Qur’an: 5/3).’

At that state, the Messenger of said:

الله اكبر على اكمال الدين و اتمام النعمة و رضا الرب برسالتى و الولاية لعلى من بعدى.‏

‘Allah is greater [to be explained]: over the perfection of the religion, fulfilling the blessing, my Creator’s being pleased with my Messenger-hood as well the Guardianship of Abī Tālib after me.’

And the Messenger stated:

من كنت مولاه فعلى مولاه، اللهم وال من والاه، و عاد من عاداه، و انصر من نصره، و اخذل من خذله.‏

‘Whomsoever I am Master so is Ali his Master; O Allah, be Friend of him who is friend of Ali, and be opponent to one who is Ali’s enemy – help him who helps Ali and humiliate him who puts him down.’

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The poems of Hissan bin Thabit in the presence of the Messenger of Allah, Bless be to Him and his Descendants

Hassan stood up and said: ‘O the Great, and the Sheikhs of the Quraish! Listen to my word, it is about the Messenger’s witnessing concerning the Guardianship of Ali, and it is fixed!’ And then, he read this poem:

يناديهم يوم الغدير نبيهم              بخم و اسمع بالرسول مناديا

 يقول: فمن مولاكم و وليكم؟         فقالوا و لم يبدوا هناك التعاميا ^[47]

الهك مولانا و انت ولينا              و لن تجدن منا لك اليوم عاصيا

هناك دعا: اللهم وال وليه            و كن للذى عادى عليا معاديا

 فقال له: قم يا على فاننى             رضيتك من بعدى اماما و هاديا ^[48]

‘Called him, on the Day of Ghadir, his Messenger at Khum, and now listen to the Messenger’s calling:

Stated he: “Who is your Master and Guardian,” they said: ‘He who is standing there!’

‘You are our Master and so are our Guardian; and you will find us to abhor it to day.’

There, he called: ‘O Allah, be Friend to him who is his friend, and be opponent to one who is enemy to Allah.’

Then, he said to Ali: ‘O Ali, stand up, for I am satisfied with your being the Imam after me.’

It must be known that almost all the historian scholars and the scientists of traditions unanimously agree on Hissan bin Sabit’s poem; and this poetry alone is a live document of the Guardianship on the Day of Ghadir-e-Khum. It is considered of the most important document of Ghadir recited in the presence of the Messenger of Allah, and it has clearly recorded within the account of the Guardianship on the Day of Ghadir.

Hissan is the poet of the Messenger of Allah, and he has high position in composing poems. In his book, he has recorded the poems that he has composed concerning the Messenger of Allah and the Commander of the Believers, Upon Them be Peace. His Ghadir’s poem has been recorded though it has been written in different styles; some are in three lines while the others are in four, five; and most of them in six, and even some exceeds to twenty lines and more. But now, we are going to bring the same one accorded recorded in “Al-Ghadir”, and then to explain it in brief.

 

1. يناديهم يوم الغدير نبيهم             بخم و اسمع بالرسول مناديا

2. فقال: فمن مولاكم و نبيكم           فقالوا و لم يبدوا هناك التعاميا

3. :الهك مولانا و انت نبينا             و لم تلق منا فى الولاية عاصيا

4. فقال له: قم يا على فاننى            رضيتك من بعدى اماما و هاديا

5. فمن كنت مولاه فهذا وليه           فكونوا له اتباع صدق مواليا

6. هناك دعا اللهم: وال وليه           و كن للذى عادا عليا معاديا

1- ‘On the Day of Ghadir-e-Khum, the Messenger of this nation, proclaims the tribe: and how explicit and influential is the statement of the Messenger inviting the people to the-rightfulness!’

2- Thus stated the Messenger: “O people, who is your Protector and Messenger?!” And the people, without hesitation, said:

3- ‘Your Allah is our Protector, and so are you the Messenger! And, concerning the Guardianship, you will find no differences among us.’

4- In that occasion, the Messenger told Ali: “O Ali, stand up! I like you to be the Imam and Guide after me!

5- “So, whomsoever I am Master so is this Ali his Master; therefore, o people, you try to be of his honest followers and be the rightful kinfolks to him.”

6- Then, the Messenger supplicated: ‘O my Creator! Do protect the one who accept the Guardianship of Ali! And be opponent to him who is enemy to Ali.”

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The learned who have repeated the poem of Hissan bin Thabit in Ghadir-e-Khum

Among the Sunnite’s famous scholars, those who have put the poems of Hissan in their books are:

1- Hafiz Abu Abdullah Mazabani Muhammad bin Imran Khorasani, deceased in the solar year 378, who has put the poems in his book “مرقاة شعر”.

2- Hafiz Abu Sa‘d Khar‘goushi, deceased in the solar year 406, in the book of “شرف المصطفى‏”.

3- Hafiz ibn Mardoweiia Isfahani, deceased in the solar year 410, has brought it in his book.

4- Hafiz Abu Naeem Isfahani, deceased in the solar year 430, has put them in his book “ما نزل من القرآن فى على‏”.

5- Hafiz Abu Saeed Sejistany, deceased in the solar year

    477, has put them in the book “الولاية”.

6-The distinguished orator of the orators Kharazmi, deceased 

    in the solar year 568, in his book “مناقب‏”, and the book of 

    “مقتل الامام السبط الشهيدد”.

7- Hafiz Abu-al-Fath Natanzi in the book “خصائص العلوية على ساير البرية”.

8- Abul Mozaffar Sibt ibn Juzi Hanafi , deceased in the solar year 654, in the book of “تذكرة خواص الامة”.

9- Sadr-ul-Hoffaz Ganji Shafiee, deceased in the solar year 658, in the book of “كفاية الطالب‏”.

10-  Sheilh Islam Sadr-ad-Din Hammuee Zarzndi, deceased in the solar year, has brought them in the book of “در كتاب «فرائد السمطين‏”.

11-  Hafiz Jamal-ad-Din Muhammad bin Yusuf Zarandi, deceased in the solar year some about 760 more, has written them in the book “نظم درر السمطين‏”.

12-  Hafiz Jalal-ad-Din Siyu:ti, deceased in the solar year 911, in the book “الازدهار فيما عقده الشعراء من الاشعار”.

Among the Shiite’s famous scholars who have benefitted Hissan’s poems in the work are:

1- Abu Abdullah Mofaj‘ja‘, Muhammad bin Ahmad,

    deceased in the solar year 227.

2- Abu Ja‘far Muhammad bin Jarir bin Rostam Tabari in the  

    book “مسترشد”.

3- Abu Ja‘far Sadugh Muhammad bin Babawai, deceased in

     the solar year 381, has put them in the book “امالى‏”.

4- Sayyid Razi, deceased in the solar year 4-6.

5- Moallim-al-Ommat Shekh Mofid, deceased in the solar year 413, in his book “الفصول المختارة”, and also in his booklet in the meaning of the Protector, and also in his another book called النصرة لسيد العترة فى حرب البصرة”, and in the book of “ارشاد”.

6- Sharif Sayyid Mortaza Alam-ul-Hoda, deceased in the solar year 436, in the “Baeiia” Sayyid Hamyari.

7- Abul Fath Karajoki, deceased in the solar year 449, has put them in the book of “كنز الفوائد”.

8- Sheikh AbidullahBin Abdullah Sad-abadi in the book “المقنع فى الولاية”.

9- Sheikh At-taefa Abu Ja‘far Tousi, deceased in the solar year 460, has put them in the book “تلخيص الشافى‏”.

10- The great commentator Sheikh Abu-al-Fotuh Khazaee Razi, deceased in the solar year 588, has put them in his commentary book.

11- Sheikh Fattal has written in “روضة الواعظين‏”.

12- Abu Ali Fazlbin Hassan Tabarsi in the “اعلام الورى‏”.

13- Ibn Shahr Aashub Saravi Mazandarani, deceased in the solar year 588, in the book of “مناقب‏”.

14- Abu Zakareiia Yahia bin Hassan Hilli who is known as Ibn Betrigh is written it in “خصائص‏”.

15- Sayyid Habbat-ud-Din in the book “المجموع الرائق‏”.

16- Razi-ad-Din Ali bin Tawous, deceased in the solar year 664, in his book “طرائف‏”.

17- Baha-ad-Din Abu-al-Hassan Erbeli, deceased in the solar year 692 or 693, has written in the book “كشف الغمة”.

18- Imad-ad-Din Hassan Tbari in the book “كامل بهائى‏”.

19- Sheikh Yusuf bin Abi Hatam Shami in two different subjects from the book of “الدر النظيم‏”.

20- Sheikh Ali Bayaz Aamoli in the book “الصراط المستقيم‏”.

21- Ghazi Nour-ul-lah Mar‘ashi Shushtari, the martyr, deceased in the solar year 1-91, put in the book of “مجالس المؤمنين‏”.

22- Mola Mohsen Feiz Kashani, deceased in the solar year 1091, has written them in the book of “علم اليقين‏”.

23- Sheikh Ibrahim Ghatifi, in the book of “الفرقة الناجية”.

24- Sayyid Hashim Bahrani, deceased in the solar year 1107, has put it in the book of “غاية المرام‏”.

25- Al‘lāma Majlisi, deceased in the solar year 1111, in the famous book of “بحار الانوار”.

26- Sheikh Yusuf Bahrani, the writer of “حدائق‏”, deceased in the solar year 1186, has put them in his book “كشكول‏”. And there are many other scholars who have related this poem of Hissan. ^[49]

And as our discussion was based on the Ghadir, we tried to mention the names of some of them.

قال: سئل سلمان الفارسى- رضى الله عنه- عن على بن أبى طالب و فاطمة- صلوات الله عليهما و آلهما- فقال: سمعت رسول الله صلى الله عليه و آله يقول: عليكم بعلى بن أبى طالب، فانه مولاكم فاحبوه! و كبيركم فاتبعوه! و عالمكم فاكرموه! و قائدكم الى الجنة فعزروه! فاذا دعاكم فاجيبوه! و اذا امركم فاطيعوه! احبوه بحبى! و اكرموه بكرامتى! ما قلت لكم فى على الا ما امرنى به ربى جلت عظمته.^[50]

‘He says: ‘Salman Farsi was asked concerning Ali bin Abī Tālib and Fatima, Upon Them be Peace. Salman said: I heard the Messenger of Allah, Bless be to Him and his Descendants, saying: “I enjoin you to support Ali bin Abī Tālib for he is your Protector and Master! So, do love him! And he is your chief so follow him! He is the most learned among you so respect him! He is your Leader directing you to heaven so pay him homage. When he calls for your help so fulfill his command; and whatever he commands you. Be kind to him as you are kind to me, show generosity to him as you are generous to me! I said to you no more of mine but what my Most Honorable Creator commanded me to!”’

In the explanation of “Nahj-ul-Balagha, ibn Abi-al-Hadid has quoted Sofyan Thouri, Abdur-Rahman bin Ghasim and Amru bin Abd-ul-Ghaffar saying that: ‘After Abu Huraira entering Kufa with Mua‘wiyah, in the evenings, he sat in the Mosque of Kufa by the Kinda Entrance; and some people would also sit in front of him.

One evening, a young man from among the youth entered the Mosque and sat in front of him and right away asked: ‘O Abu Huraira, I take you for an oath to Allah that telling me whether you heard the Messenger of Allah say concerning Ali bin Abī Tālib:          

اللهم وال من والاه، و عاد من عاداه؟‏

‘O Allah, be Friend of him who is friend of Ali, and be opponent to one who is Ali’s enemy.’

Abu Huraira answered: ‘By Allah, yes, I did.’

The young man said:

فاشهد بالله لقد واليت عدوه، و عاديت وليه. ثم قام عنه‏ ^[51]

‘Then, I bear witness that you have co-operated with the enemy of Ali; and you have become the enemy of His Guardian!’ Then he stood up and left him.

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The reasoning of the people of Siffin about the death of Ammar bin Yasir for the rightfulness of the Commander of the believers, upon him be peace

And also ibn Abi-al-Hadid explains that ibn Noah has said:

 واعجبا من قوم- يعنى من اصحاب صفين- يعتريهم الشك فى امرهم فى مكان عمار، و لا يعتريهم الشك فى مكان على عليه السلام و يستدلون على ان الحق مع اهل العراق يكون عمار بين اظهرهم، و لا يعنون بمكان على، و يحذرون من قول النبى صلى الله عليه و آله: تقتلك الفئة الباغية، و يرتاعون لذلك، و لا يرتاعون لقوله فى على عليه السلام: اللهم وال من والاه، و عاد من عاداه، ولا لقوله: لا يحبك الا مؤمن، و لا يبغضك الا منافق. ^[52]

‘How strange is the affair of this nation? (the companions of Siffin and the army of the Commander of the believers are alongside of him fighting against Mua‘wiyah), as  Ammar was among them and was killed, they doubted that it was a good reason that Ali was right; and Ammar was in the army of Ali. And they did not doubt it for the position and the status of Ali that: Ali was right and they had to devout themselves for him! And their reasoning is that the right was with the people of Iraq, but not with the people of Sham; because Ammar is among the people of Iraq; and he does not reason of the rightfulness of the Iraq’s army. And by the statement of the Messenger to Ammar concerning Ali that he said: ‘An aggressive group will kill you; they are afraid, they are worried.

And to the statement of the Messenger of Allah who said concerning Ali: ‘O my Creator! Be the Protector of him who supports Ali; and be opponent to his who is the enemy of Ali, they become not worried of these statement. And also of another statement of the Messenger who said to Ali: No one loves you but only the believers, and no one takes you as the enemy but the hypocrites; and they become no afraid, nor do they get frightened.

And also ibn Abi-al-Hadid has put it in the explanation of Nahj-ul-Balagha that: On the day of Siffin, Ammar bin Yasir has a discussion with Amru Aas.

Ammar bin Yasir said to Amru Aas, ‘Now, I inform you why I am fighting with you and your companions! The Messenger of Allah commanded me to fight the NAKETHIN (those who broke their allegiance with Ali) and I did fight. Then, he commanded me to fight the GHASETIN (the aggressive among you) which you are a part of them! However, the MAREGHIN (those who forsook their religion), I wonder whether I can recognize who they are! So, O bobtailed:

ايها الأبتر أ لست تعلم ان رسول الله صلى الله عليه و آله قال: من كنت مولاه فعلى مولاه، اللهم وال من والاه، و عاد من عاداه؟ و انا مولى الله و رسوله، و على مولاى بعدهما. ^[53]

‘Now, O bobtailed (deprived of offspring and good qualities) do you not know that what the Messenger of Allah said concerning Ali?! [He said]: “I am the Protector by Allah and so am I His Messenger; and next to me, Ali is the Protector and Guardian.”’

The great Al‘lāma and grand narrator, Sayyid Hashim Bahrani, who is the worthy scholar of Islam, especially the school of the Shiite; and has written “مدينة المعاجز” and “غاية المرام” as well the other books in the “غاية المرام”, after explaining eighty-nine narratives from the Sunnite, and we did explained parts of them, he says: Both by the Sunnite and Shiite, the event of Ghadir-e-Khum have been explained in wide scale; even Muhammad bin Jarir Tabari, the author of the “History” has written a separate book on it and he has called it “الولاية”; and he has mentioned that he has extracted the narrative from seventy-five sources – and as you see, he is a Sunnite.

And Abu al-Abbas Mujammad bin Saeed bin Oghda has also written a separate book, and he has explained the event of Ghadir to be some about one hundred and five different ways. And this amount exceeds even the wide scale, that is, never ever a narrative has been explained so many times – therefore, this event is considered the most authentic and vivid narrative. And after that, ibn Tawouss quotes the story of Abu-al-Moaali Jowaini in Baghdad and his witnessing the volume 28 of Al-Ghadir by the book-binder; and he says: حكاية لطيفة, nice story!

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The story of ibn Ghaliia and the Hanbali’s jurisprudent concerning the visiting on the day of Ghadir

Ibn Al-Hadid says in the explanation of “Nahj-ul-Balagha” that: Yahia bin Saeed bin Ali Hanbali who is known as Ibn Ghāli‘iah, lives in Ghatifa, in the west of Iraq, one of his equitant  informed me of his truthfulness and the trustworthy being man of his time. He told me that: I was in the presence of Fakhr Ismaeel bin Ali Hanbali, the famous jurisprudent known as Gholam ibn al-Mosanna. And Fakhr Ismaeel was of the pioneers of the Hanbali in Baghdad, and he was expert in jurisprudence and the religious problems; and he used to teach logic and his class was quite interesting. I have seen him, and I have listened to what he said; and he passed away in 610.

Ibn Ghāli‘iah says: ‘One day were discussing in his presence when one of the Hanbali’s came in, he had a story tell us, and after a short while he said that: he had a drum with him to take it to Kufa for a certain man so he had been to Kufa. By quite accident, his journey to Kufa had happened to be on the Day of Ghadir, so that Hanbali man was in Kufa on that day – on the eighteenth of Dul-Hijja. According to his witness, there had been outnumbered pilgrimage in Kufa to visit the Shrine of the Commander of the believers, Upon Him be Peace.

Ibn Ghāli‘iah says: Fakhr Ismaeel began asking the man of his condition, that is, whether he had received his properties back, or if some of it was still with the debtor. To his questions, the Hanbali was giving his answers. Then, that man said to Fakhr: ‘O Sir, if on the Day of Ghadir you were there, what you would do if you saw some of the people abusing and cursing Ali while standing by his grave in his shrine?’

Fakhr Ismaeel said: ‘What the fault of these people cursing him? By Allah, no one has caused them to abuse him but only the owner of that grave.’

That man asked: ‘Then, who is the owner of that grave?’

Fakhr said: ‘He is Ali bin Abī Tālib!’

The man said: ‘O Sir! Do you mean he is the one who taught the people to curse him and made them be rude to him?’

Fakhr said: ‘That is right.’

The man said: ‘O Sir! Therefore, if Ali is right then why do we love and follow so and so?’ And if he wrong so why do we like him?’ The right thing is that we must one of them, we must either hate him or the other two!’

Ibn Ghāli‘iah says: ‘The jurisprudent Hanbali Fakhr was unable to answer him, so he stood up, wore his sandals and left the session saying: “May Allah’s curse be upon Ismaeel if he knew the answer to this question; then, he entered him home and we too stood up and left the session.”’ ^[54]

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The narratives by the Shiite about the event of Ghadir

Now, the narratives by the Shiite:    

The Late Sadough quoting his father relating Ahmad bin Idris, from Ya‘qūb bin Yazid, from Muhammad bin Abi Amir, and he from Muhammad Ghutbi relates that the Holiness Imam Sādiq, Upon Him be Peace, stated: ‘People were neglected the statement of the Messenger of Allah, Bless be to Him and his Descendants, concerning Ali bin Abī Tālib at the position of Abraham; as did they neglect his statement on the Day of Ghadir.’

The Messenger of Allah, Bless be to Him and his Descendants, was at the ‘Mashraba-e-ibn Ibrahim’ with some of the companions when Ali bin Abī Tālib came in; however, those companions were not pleased with his joining them, and they did not welcome him. When the Messenger of Allah saw their hatred toward him, he stated: ‘O the company of the people! This is of my household whom you are turning away from, and you do not respect him – now, I am alive and standing among you!’ By Allah, when I am passed away and am absent from you, Allah is not absent from you. Glad tiding and pure soul is for one who follows Ali and accepts his Guardianship; one who surrenders to him and his children. Then, I am responsible to let them be within my intersession, because they are my followers; one who follows me is of me. This is a precedent custom transferred to me by from Abraham, and Abraham is from me, my virtue is his virtue; thus, I have priority upon Abraham – this is just the statement of Allah:

ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ. ^[55]

‘…the offspring of one another; and Allah is the Absolute Knowing Hearer, (Qur’an: 3/34).’

 

However, the Messenger of Allah was still alive and was in the position of Abraham when the people turned away from the command of Ali bin Abī Tālib. ^[56]

And also by the means of his documents, Sadough quotes Wasi Masoudi through Salman Farsi, may Allah bless him that he said: ‘Iblis, May Allah curse be upon him, passed by a group of people who were cursing the Commander of the believers, Upon Him be Peace. Iblis stopped there, in front of them, and they asked one another: ‘Now, who is this man standing in front of us?’ Iblis answered them: ‘I am Abu Morrah, (the very Iblis).’ They said: “Abu Morrah, do you not hear our word?’ Iblis said: ‘Let badness and ugliness be of yours! You are cursing your Master, Ali bin Abī Tālib!’

They asked: ‘How do you know Ali is our Master?’ Iblis said: ‘by the statement of your prophet who said:

 من كنت مولاه فعلى مولاه، اللهم وال من والاه، و عاد من عاداه، و انصر من نصره، و اخذل من خذله.‏

‘Whomsoever I am Master so is Ali his Master; O Allah, be Friend of him who is friend of Ali, and be opponent to one who is Ali’s enemy – help him who helps Ali and humiliate him who puts him down.’

They asked: ‘Are you among his followers?’ He said: ‘No, I am not of his followers but I love him; and whoever has hatred against him then, I am partner to him in his properties and children.’

They said: ‘O Abu Morrah! Are you not going to tell us something about Ali?’ Iblis said: ‘O you the community of the Nakethin, Ghasetin and Mareghin do listen to me! Among the groups of jinn, I prayed Allah for twelve thousand years. Then, when Allah destroyed the congregation of the jinn, I began complaining to Allah because of my loneliness, so Allah raised me to the upper sky, and I prayed Allah for twelve thousand years. In the mean time, when we were praising Allah, the Honorable and Exalted, an illuminating light passed over in front of our eyes. All the angels fell down to prostrated and said: “سبوح قدوس‏”. It was either the light of an intimate angel or the light of a messenger! At that moment a Voice issued by Allah, the Honorable the Exalted that:

لا نور ملك مقرب، و لا نبى مرسل، هذا نور طينة على بن أبى طالب‏ ^[57]

‘This is not the light of an inmate angel, and nor is the illuminating light of a messenger, this is the light of Ali bin Abī Tālib’s nature.’

And Ali bin Imran has quoted his father, quoting ibn Abi Amir, he too quoting ibn Sanan, he too quoting the Holiness Imam Sādiq, Upon Him be Peace, relating that: ‘When Allah commanded his Messenger to assign the Commander of the believers as the Guardian and announce it publicly, as:

يا ايها الرسول بلغ ما انزل اليك من ربك «فى على» بغدير خم،

“O Messenger, announce that in Ghadir-e-Khum which has come to you from your Creator concerning Ali.” So the Messenger stated: “من كنت مولاه فعلى مولاه” ‘Whomsoever I am Guardian, so is Ali his Guardian.’

At that moment, all the devils gathered around the greatest Iblis, great Satan and cried alas!

The greatest Iblis (Satan) told them, ‘What are you doing?’ Why are you doing so?’ They answered: ‘This man (the messenger) has made a covenant that no one can break it until the Day of Resurrection.’ The greatest Iblis said: “Never! It is not so. Those who are close to him have promised me that not to oppose me!” On that occasion, Allah sent down this verse:

 وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلا فَرِيقًا مِنَ الْمُؤْمِنِين ^{[58] & [59]}

‘…and Satan found his idea quite sound about them so, except for a group of the believers, they followed him, (Qur’an: 34/20).’

And in “Tahzib”, Sheikh Tousi, by means of his documents relates it from Hassan Jam‘mal that he said: ‘I was honoured to transfer the Holiness Imam Sādiq, Upon Him be Peace, from Medina to Mecca, when on the way, we reached the Al-Ghadir Mosque, he turned his face to the left of the mountain and stated: ‘This is the site of the footstep of the Messenger of Allah, Bless be to Him and his Descendants, when he was standing there and saying:

من كنت مولاه فعلى مولاه، اللهم وال من والاه، و عاد من عاداه، ‏

‘Whomsoever I am Master so is Ali his Master; O Allah, be Friend of him who is friend of Ali; then, he looked at the other side and said: ‘And this is place for the tents of such and such! And it is the place of the tent of Salim Mula Abi Huzaifa and Abu Obaida Jarrah who when saw the Messenger raising Ali’s hand to introduce him as the Guardian and Caliph, some of them said: ‘Look at his eyes; see how they are rolling as the eyes of a mad man do! It was then Gabriel brought this verse:

وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ ﴿51﴾ وَمَا هُوَ إِلا ذِكْرٌ لِلْعَالَمِينَ﴿52﴾ ^[60]

‘…and those who disbelieve almost tripped you up by glaring at you when they heard the Reminder, and they say, ‘He is indeed a demented!’ - Yet this [Qur’an] is naught but a Reminder for all being, (Qur’an: 68/51-52).’

Then, the Holiness Imam Sādiq stated: ‘O Hassan! If you were not my camel-driver, I would not inform you of this event.’^[61]

Muhammad bin Ali bin Shahr Aashub has related it from Mua‘wiyah bin Ammar quoting the Holiness Imam Sādiq, Upon Him be Peace, saying that: when the Messenger of Allah stated: من كنت مولاه فعلى مولاه‏, one of the enemies said: ‘Never! I swear by Allah that Allah has never enjoined a thing like that, and this is what the Messenger has invented (he has made it and trying to prove it).’ Therefore, Allah revealed these verses:

وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الأقَاوِيلِ ﴿44﴾ لأخَذْنَا مِنْهُ بِالْيَمِينِ ﴿45﴾ ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ ﴿46﴾ فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ ﴿47﴾ وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ ﴿48﴾ وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ ﴿49﴾ وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ ﴿50﴾ وَإِنَّهُ لَحَقُّ الْيَقِينِ﴿51﴾‏ ^[62]

‘…If he (Muhammad) had faked some statements in Our name - We would have surely seized him by the right hand; - then cut off his aorta.

Then none of you could have prevented it!

Surely this [Qur’an] is a Reminder for the God-fearing, - and We certainly know that some of you deny it.

And indeed this means despair for the disbelievers, - yet this [Qur’an] is indeed the absolute Truth, (Qur’an: 69/44-51).’

In these verses, the meaning of: وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ refers to Muhammad, and: وَإِنَّهُ لَحَقُّ الْيَقِينِ is Ali.^[63]

And by the means of his documents, Muhammad bin Abbas bin Mahyar quotes Fozail bin Abd-ul-Malik, quoting the Holiness Imam Sādiq, Upon Him be Peace, saying: ‘When, on the Day of Ghadir, the Messenger of Allah, Bless be to Him and his Descendants, assigned the Commander of the believers, Upon Him be Peace, as the Guardian, people fell into three groups. One group said: ‘Muhammad has become astray,’ and a group said: ‘He has turned to be the loser and perished!’ And the next group said: ‘He is carrying the love of Ali in mind saying so, as he is his cousin.’ So it was then Allah sent down this verse.

وَالنَّجْمِ إِذَا هَوَى ﴿1﴾ مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى ﴿2﴾ وَمَا يَنْطِقُ عَنِ الْهَوَى ﴿3﴾ إِنْ هُوَ إِلا وَحْيٌ يُوحَى﴿4﴾ ^{[64] & [65]}

‘…by the star when it plunges, your companion (Mohammad) is not astray nor is he misguided. Nor does he speak from some whim - this is just an inspiration that is inspired, (Qur’an: 53/1-4).’

By his own chained documents, Sheikh Tousi has quoted Zeid bin Arqam saying that:

سمعت رسول الله صلى الله عليه و آله بغدير خم يقول: ان الصدقة لا تحل لى و لا لاهل بيتى. لعن الله من ادعى الى غير ابيه، لعن الله من تولى غير مواليه. الولد لصاحب الفراش و للعاهر الحجر. و ليس لوارث وصية. الا و قد سمعتم منى و رايتمونى. الا من كذب علىَّ متعمدا فليتبوء مقعده من النار.

الا و انى فرط لكم على الحوض، و مكاثر بكم يوم القيامة، فلا تسودوا وجهى. الا لاستنقذن رجالا من النار و ليستنقذن من يدى اقوام. ان الله مولاى، وانا مولى كل مؤمن و مؤمنة. الا فمن كنت مولاه فهذا على مولاه.^[66]

 

I heard the Messenger of Allah, Bless be to Him and his Descendants, say in the Ghadir-e-Khum that: ‘Charity is not lawful to me and also to my Household. Allah has cursed him who relates himself to another person rather than his father. Allah has cursed one who overlooks his Guardian and then takes the guardianship of another person. A child belongs to one who marries the child’s mother legitimately, there is no benefit from a child to the adulterer father – his share and benefit is being stone to death. A testimony is not valid for the inheritor (so that the shares of the other inheritors to be lessened but to go to benefit of the deceased). Be aware! You saw me and heard what I say; be aware that whoever lies against me then his place is within the Fire. Know that on the Day of Resurrect I am the leader of you when going to the pond of Kow‘thar, and by seeing the huge number of yours I become pleased and feel proud. So try not to be the cause of shame to me! Now that I will intercede the case of the people who share is the Fire and will release them; and so many tribes will be interceded and saved from the Fire. Indeed Allah is my Protector, and I am the protector of every believing man and woman; and know that whomsoever I am Protector to, so is this Ali his protector.’

And also by means of his series of documents from Sahm bin Hasin Asadi the Sheikh relates that he said: I entered Mecca along with Abdullah bin Al-Ghama; and Abdullah bin Al-Ghama was of the curser of Ali bin Abī Tālib all through his life.

I said to Abdullah: ‘Do you like we both to go to visit Abu Saeed Khudri and renew our covenant with him?’

He agreed, and said: ‘All right! So, went to Abu Saeed. Abdullah told him: “Have you heard any of Ali’s virtues the Messenger of Say?” He said: ‘Yes! And when I reveal it to you, you can investigate its rightfulness from the Quraish Immigrants and the Supporters; then, you will understand how the Messenger of Allah, on the Day of Ghadir, announced the command of Allah and said: ايها الناس! أ لست اولى بالمؤمنين من انفسهم؟‏

 ‘O you the people, have I not privilege upon the believers than themselves?’

They answered, ‘Yes,’ and the Messenger of Allah repeated his question three times; and then, he said: ‘O Ali come closer to me! The Messenger of Allah lifted Ali’s hand so high that the arm-pit of his was clearly seen, and then thrice he said: من كنت مولاه فعلى مولاه‏ ‘Whomsoever I am a Master so is Ali his Master!’

Abdullah bin Al-Ghama asked Abu Saeed: ‘Did you yourself hear these words from the Messenger of Allah?’ Abu Saeed said, ‘Yes, I did,’ and in the mean time, he pointed to his chest and both ears saying: ‘My two ears have heard it and my chest has memorized it.’

Abdullah bin Sharik said: ‘When Abdullah bin Al-Ghama and Sahm bin Hasin had returned from their journey, and we had already said our congregational prayers, Abdullah bin Al-Ghama stood up among the people and three times said: انى اتوب الى الله و استغفره من سب على ‏ ‘I repent in front of Allah, and ask for his forgiveness for my cursing Ali!’ ^[67]

And also by means of his documents, in “Aamali”, the Sheikh quotes his father saying that the Messenger of Allah, Bless be to Him and his Descendants, has stated:

 على بن أبى طالب مولى كل مؤمن و مؤمنة، و هو وليكم من بعدى‏ ^[68]

‘Ali bin Abī Tālib is the Master of every believing man and woman, and he is your Guardian after me.’

And also by his documents from Omair bin Sa‘d, the Sheikh relates it in “Aamali”, that he had heard the words of Ali at Habbat that making the people swear if they had heard the statement of the Messenger of Allah saying:

من كنت مولاه فعلى مولاه، اللهم وال من والاه، و عاد من عاداه، ‏

‘Whomsoever I am Master, so is Ali his Master; O Allah, be Friend of him who is friend of Ali!’

Right then, more than ten people stood on their feet and bore witness that they had heard it. ^[69]

And also by means of his documents, in Aamali, the Sheikh relates it from Abd-ur-Rahman bin Abi Leila saying that: ‘My father said: ‘The Messenger of Allah, Bless be to Him and his Descendants, trusted the flag to Ali bin Abī Tālib on the Day of Kheir, and Allah opened Kheibar by the powerful hands of Ali. And Allah commanded the Messenger rise up on the Day of Ghadir, and he announced to every believing man and woman that whomsoever he was Master, so was Ali his Master.

و قال له: انت منى و انا منك. و قال له: تقاتل يا على على التاويل كما قاتلت انا على التنزيل. و قال انت منى بمنزلة هارون من موسى الا انه لا نبى بعدى. و قال له: انا سلم لمن سالمك، و حرب لمن حاربك. و قال له: انت العروة الوثقى. و قال له انت تبين لهم ما اشتبه عليهم من بعدى. و قال له: انت امام كل مؤمن و مؤمنة، و ولى كل مؤمن و مؤمنة بعدى. و قال له: انت الذى انزل الله فيه: و اذان من الله و رسوله الى الناس يوم الحج الاكبر. و قال له: انت الآخذ بسنتى و الذاب عن ملتى. و قال له: انا اول من تنشق عنه الارض و انت معى. و قال له: انا عند الحوض و انت معى. و قال له: انا اول من يدخل الجنة و انت بعدى، تدخلها و الحسن و الحسين و فاطمة. و قال له: ان الله اوحى الى بان اقوم بفضلك، فقمت به فى الناس، و بلغتهم ما امرنى الله بتبليغه. و قال له: اتق الضغائن التى فى صدور من لا يظهرها الا بعد موتى، اولئك يلعنهم الله و يلعنهم اللاعنون.

And [the Messenger] told him: ‘You are a part of me and so am I of you.’ And told him: ‘O Ali, I fought the people for the sake of the apparent feature of the Qur’an, but you fought them for the fact and the nature of it.’ And he said to him: ‘Your relation to me is the relation of Aaron to Moses, but the only exception is that there is no messenger after me.’ And he also said: ‘I am in peace with anyone who is peaceful with you, and I am enemy to one who is enemy of yours.’ And he told him: ‘You are the firmest resort to cling to.’ And said to him: ‘You are going to solve and explicit any problems and doubts of the nations after me.’ And he told him: ‘You are the Imam and the Leader of every believing man and woman after me.’ And he said to him: ‘You are the very man, about whom, Allah revealed the verse: وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ ‏ ‘…and [this is] a proclamation from Allah and His Messenger.’ And he told him: ‘You are the receiver of my traditions and are going to defend the creed of mine.’ And told him: I am the very first person for whom the Resurrection comes to sight, and then, you are with me.’ And he said: ‘I will be by the Kow‘thar [river in Paradise] while you will be with me. And I am the first one who enters the Paradise, and after me, you along with Hassan, Hussein and Fatima will arrive there. And Allah has commanded me to start announcing your virtues, and because of that I rose up among the people and fulfilled what I was commanded to do by Allah.’ And he told him: ‘Beware of the grudges which are hidden in the chests of some men but they do not reveal them until I pass away; Allah curses them and so do the cursers curse them.’

ثم بكى النبى فقيل: مما بكاؤك يا رسول الله؟ قال: اخبرنى جبرائيل عليه السلام عن ربه عز و جل: ان ذلك يزول اذا قام قائمهم، و علت كلمتهم، و اجتمعت الامة على محبتهم، و كان الشّانى لهم قليلا، و الكاره لهم ذليلا، و كثر المادح لهم، و ذلك حين تغير البلاد، و تضعف العباد، و الاياس من الفرج، فعند ذلك يظهر القائم فيهم - الحديث. ^[70]

Then, the Messenger of Allah wept. Some asked him why he was weeping. He answered: ‘Gabriel, Upon Him be Peace, informed me that these grudges and enmities will disappear when the Existing of Muhammad is upraised, when his name is announced and my nation gather around him. At that occasion the ill-mannered lessen, and his enemies will be humiliated, and their flatterers disappeared. It is time the cities and towns to turn down, and the slaves of Allah are in abjection. Despair will give way to joyfulness. It is the time for the advent of the Existing of Muhammad.’

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