In the Name of Allah, the most Compassionate, the most Merciful
And bless be upon Muhammad and his pure Household, and may Allah's curse be on his enemies from now until the Day of Resurrection! And there is no power or strength except for the Lofty Glorious Allah.
The Wise Allah has stated in His Glorious Book:
الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإسْلامَ دِينًا 
‘…today, those who disbelieve are despair of [dividing] your religion, but do not fear them, just fear Me. Today, I have perfected your religion for you, and completed My favour upon you, and have granted Islam as a religion for you – a commitment to live in peace, (Qur’an: 35/3).’
This blissful verse was revealed to the most generous Messenger of Allah, Bless be to Him and his Descendants, on the Day of Ghadir-e-Khum; it was when he had just brought up his fluent sermon concerning the Caliphate, after nominating the Commander of the believers, Upon Him be Peace, to the position of Caliphate and the Guardianship upon the people.
In our previous discussion, We mentioned that the sermon of the Messenger of Allah was after the revelation of the most generous verse of:
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الْكَافِرِينَ 
‘…O Messenger, announce what has been revealed to you by your [Creator and Nurturer] Lord; for if you do not do so you have not conveyed His message. Allah protects you from people: surely Allah does not guide the disbelieving people, (Qur’an: 5/67).’
And the Messenger of Allah opened a speech beginning with:
من كنت مولاه فعلى مولاه
Whomsoever I am Master, so Ali is his Master
The verse of … يَا أَيُّهَا الرَّسُولُis known as ‘the Propagation Verse’; and the narrative of من كنت مولاه فعلى مولاه is known as ‘the Narrative of the Guardianship’; and discussion on these two is separate and they are not related to each other. It is possible that one man among the Sunnite may doubt the Propagation Verse, but for a good reason not to doubt concerning the narrative of the Guardianship. Praise be to Allah that by his assist we separated these two discussions, and concerning the position of the revelation of the Propagation Verse we explained that it is about the Master of the pious, Ali bin Abī Tālib, Upon Him be Peace, and then, we promised to discuss it in details later on.
And now, by the great assistance of Allah, we have brought up our discussion, we hope that we can also discuss on this subject according to our will; and then, to refer to the foregoing verse which is revealed on the occasion of Guardianship on the Day of Ghadir-e-Khum.
This, following poem, is by Abu Muhammad al-Mansour Bellah concerning our subject:
و هو الولى ايهذا السامع مؤتى الزكاة المرء و هو راكع
1. و الشاهد التالى فاين الجامع للقوم؟ هل ثم دليل قاطع؟
و هو ولى الحل و الابرام و الامر و النهى على الانام
2. بحكم ذى الجلال و الاكرام و ما قضاه فى اولى الارحام
و قال فيه المصطفى: انت الولى و مثله: انت الوزير و الوصى
3. و كم و كم قال له: انت اخى؟ فايهم قال له مثل على؟
و هل سمعت بحديث مولى يوم «الغدير» و الصحيح اولى
4. الم يقل فيه الرسول قولا لم يبق للمخالفين حولا؟
و هل سمعت بحديث المنزلة يجعل هارون النبى مثله؟
5. و ثبت الطهر له ما كان له من صنوه موسى فصار مدخله
من حيث لو لم يذكر النبوة كانت له من بعده مرجوه
6. فاستثنيت و نال ذو الفتوه عموم ما للمصطفى من قوه 
1- ‘O you, the listener, he is (Ali bin Abī Tālib, Upon Him be Peace,) the only Guardian (who exercises power and strength concerning the religion); it is he who donated to the questioner while bowing down to pray.
And he is an ever-alive witness by the Messenger; being with him always. Thus can anyone else be the gatherer of the people in one place? So where is He? Why Ali is not present? Have the opponents a reasonable excuse!
(The allusion is verse 17, in the Chapter 11 Hood:
أَفَمَنْ كَانَ عَلَى بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ وَمِنْ قَبْلِهِ كِتَابُ مُوسَى إِمَامًا وَرَحْمَةً أُولَئِكَ يُؤْمِنُونَ بِهِ وَمَنْ يَكْفُرْ بِهِ مِنَ الأحْزَابِ فَالنَّارُ مَوْعِدُهُ فَلا تَكُ فِي مِرْيَةٍ مِنْهُ إِنَّهُ الْحَقُّ مِنْ رَبِّكَ وَلَكِنَّ أَكْثَرَ النَّاسِ لا يُؤْمِنُونَ بهِ
What about one (Muhammad) who stands upon a clear explanation from his [Creator and Nurturer] Lord and to whom is a witness from [His kingship], and Moses’ Book lying before him as a token and a mercy [is similar to one who has not such characteristics? They are none except Muhammad and Ali who are the good proofs]. They are only those [who search for the truth and] believe in the Holy Qur’an.
The purpose of: يَتْلُوهُ شَاهِدٌ مِنْهُ is, without doubt, Ali bin Abī Tālib.
And he is in the authority solving any problems and covenants; and to bring any alterations for strengthening a covenant. He has authority upon every command, any kind of prohibition against entire the world.
And this Guardianship and receiving the authority is only by the Owner of the Majesty Who has stated in the Glorious Qur’an: and has sent it done to His Messenger.
وَأُولُو الأرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ
‘…and the relatives are closer to one another in Allah’s Book, (Qur’an: 33/6).’
3- And He has stated about that the sole chosen one, Muhammad Mostafa, “You are the only Guardian upon the whole people in the world!” And similar to this statement, He has stated: “You are the only Minister of mine, as well as my Successor!”
And time and again, he has told him: “You are my brother!” So, who has received such a word, except Ali, from the Messenger of Allah, Bless be to Him and his Descendants?
4- Have you heard the tradition of the Protector (من كنت مولاه فعلى مولاه), which was stated by the Generous Messenger on the Day of Ghadir-e-Khum?! The right is that, the purpose of the Protector here is one above the other souls. (Other meanings to the Protector, which has been given by the others, are wrong; they have done so to escape the right.) Has the Messenger of Allah, Bless be to Him and his Descendants, not mentioned some words to remove away doubts from the minds of them?
5, 6- Have you heard the revealed tradition wherein Ali has been introduced as the Guardian and the Successor of the Messenger as Aaron was for Moses? In the point of cleanness and purification he has given him such a high position and has proved that he was at the level of Aaron to Moses. Therefore, Ali has been taken at the same position of the Messenger, like Aaron, he has the same position. If the Messenger had not mention the lack of messengers after him, Ali would surely receive the position of the messenger-hood.
However, the Messenger of Allah made messenger-hood an exception, but Ali, the owner of generosity, inherited whatever the Messenger had of dignity, status and position and spiritual power – he received them altogether.
Discussion on the Tradition of Ghadrir: The tradition of the Guardianship is also assigned of two; the first one is by the document, and the second is by expression. And, God-willing, we will discuss on the both.
Now, by the document: it means the occurrence of the event on the Day of Ghadir, on the 18th of Dhil-Hijjat al-Haram, because of the sermon that the Messenger of Allah, Bless be to Him and his Descendants, delivered, which was not only one of the indisputable events of the Islam Histories, but it was one of the undeniable things of the human history. This event is considered indispensible among the events. It must not only be considered as a successive event, but it is something beyond. Its authentic and quality is so high that, for example, if we had received a partition news from the event, or one fifth, or even one tenth of it, it would convey us the certainty. And there remains no surprise when the Shiite keep writing books on this event, and by the means of the existing documents, and narratives related by the immaculate Imams repeat the story of the Ghadir. It is because such documents are consistent proofs, they are the basis of the religion and sow us the straight path. It is because the main differences between the opponents rise in the lacking of such documents.
However, it is surprising that, regarding this event the opponents have written and related so many contradictory narratives that it is hard for them to believe the fact. On this subject they have written great many independent books, which they have not written on the other subjects in Islam.
It is clearly seen that from the beginning of Islam up to now how much they have tried to cover the fact and wipe out the case of the Guardianship. They have tried to hide the main news of Ghadir, to distort it and publish their misrepresented books for the common ignorant nations of them.
The Sunnites have explicit alterations in their books, they openly announce, say and write in their books that: We must not reveal the facts then to be the preys in the hands of the Public! 
‘Now, you understood why we avoid you not to relate the main narratives. Now, you understand that, sometimes, it is necessary and indispensible not relating the narrative to the ignorant people – especially those ignorant people who are eager to learn it …
This discussion, which goes with the ‘approving the actions of the companions’, is a lengthy discussion; so God-willing, we will discuss it in the proper place and time.
However, the rightfulness of the Commander of the believers, and the Master of the pious, and the rays of the illumination of Guardianship is in such a way that whichever book we refer to, we come face to face with the narratives of the Guardianship, and the virtues of that righteous Leader and the Imam of the rightful people – and the narratives of the Ghadir-e-Khum pup up in front of our eyes! That is, no matter how much the opponents have tried to hide the fact, and on the other hand, our friends have also ignored it for the dissimulation, however, there have been written numerous books on this subject both: in the east and the west! Or, they have at least mentioned the event of Ghadir-e-Khum. There exist everlasting documents about the Light of the Guardianship among the pages of the books, in the chests of the writers, in the hearts of his lovers – they are noticed every in front of the eyes of both the foes and the friends.
Wherever I cast my glance, I only see you, the Wise
That is: you deserve to settle on my eyes
Jamal-as-Salekin and the Sayyid, the inhabitant of al-Maragheba, Ali bin Tawous – Allah have mercy upon him – says in [the book of] “Iqbal”, about the brief explanation that the scholars of the opponents have had concerning the Day of Ghadir. Know that, the stipulation and manifestation of the imamate of Ali bin Abī Tālib on the Day of Ghadir by Messenger of Allah, Bless be to Him and his Descendants, is of the affairs needing no explanation for the men of knowledge. We are just briefly mentioning it for any ignorance who wants to know it and its meaning. Therefore, first we are going to explain some of the narrators.
Among these books is one which has been written on this subject, is the book that Abu Saeed Masoud bin Nasir Sejistani has written. This man is totally opposite and believes not the Household, but those who are familiar with his situation believe that he has written the truth about the Household; and he is fair in narrating them. The book that he has written is called: “Kitab-ud-Derayat-e-fi Hadith-e-Welayat” and the book is divided in seventeen parts. In his clearly explained book, there are some texts concerning the virtues of Ali bin Abī Tālib, Upon Him be Peace, that the most generous Messenger of Allah, Bless be to Him and his Descendants, has said about him on the Day of Ghadir-e-Khum – one hundred and twenty of the companions have narrated it.
And among the written documents is a book that Muhammad bin Jarir Tabari, the author of the “Great History” has related it. He has called his book as:  "كتاب الرد على الحرقوصية". In that book, he has mentioned the event of Ghadir-e-Khum and the clear speech that the Messenger of Allah has made concerning the Guardianship of Ali, Upon Him be Peace, and in seventy five different ways, he has explained his status and high position.
And among the written documents is a book that Abul Ghasim Obaid-ullah bin Abdullah Haskani has written; the name of his book is: “كتاب دعاة الهداة الى ادآء حق الموالاة”
And among the written documents is a book that a well-know writer, who had no peer at his own time, has written’ Abu al-Abbas Ahmad bin Saeed bin Oqdat, has compiled it. He is the same man that Khatib, in his book “The History of Baghdad”, has declared that he was pious and his knowledge was high and he was an honest man. He has written a book and called it "حديث الولاية" (The Narrative of the Guardianship).
I found a copy of this book which was written at the time of Abul Abbas bin Oghda and the date on the book referred to eighteen hundred years ago and I faced a subject which is now known to almost all the scholars. In that book, the clear statement of the Messenger of Allah, Bless be to Him and his Descendants,
concerning the Guardianship of Ali bin Abī Tālib, Upon Him be Peace, the Commander of the believers had been mentioned in one hundred and five different parts.
If I want to mention the names of all the Muslim writers who have more or less written something concerning Ghadir-e-Khum in the book, then I have made you tired in reading them. Now, all those printed and manuscripts notes are with us; but except Tabari’s book. 
And it is also put in “Iqbal” in the title of “FASL”, that: Whatever that Masoud bin Nasir Sajistani has related about the clear statement of the Messenger concerning the Guardianship of out Master Ali bin Abī Tālib, Upon Him be Peace, is only one volume divided into more than twenty sections. However, that which Muhammad bin Jarir, the writer of the history, relates concerning this, is one volume; and then whatever Abu-al-Abbas bin Oqdah, as well the other scholars have related are in outnumbered volumes. 
Ibn Shahr Aashub says: ‘almost all the scholars in Islam unanimously believe the narrative of Guardianship, their only difference is in the commentary and the meaning.’ This narrative is related by great many scholars such as: Muhammad bin Ishaq, Ahmad Belazari, Molim bin Hajjaj, Abu Naeem Isfahani, Abu-al-Hassan Dar Ghotni, Abu Bakr bin Mardoweia, Ibn Shahin, Abu Bakr Baghlani, Abul Maani Jowaini, Abu Ishaq Tha‘labi, Abu Saeed Khargushi, Abu-al-Mozaffar Samaani, Abu Bakr bin Shai‘ba, Ali bin Ja‘d, Sho‘bat, A‘mash, Ibn Abbas, Ibn Ath‘thalaj, Sha‘bi, Zohri, Aqlishi, Ibn Majeh, Ibn-al-Bay‘yi, Ibn-ad-dirabba, Alkani, Abu Ya‘li Mosali. And from different approaches, Ahmad bin Hanbal written it in four different ways, and ibn Bat‘ta has related it in twenty-three ways, and ibn Jarir Tabari has also has written it in more than seventy different ways, and in several ways in the book of “Al-Welayat”. And Abu al-Abbas ibn Oghda has related it in a hundred and five different ways, and Abu Bakr Je‘aani has related it in one hundred and twenty-five ways.
And Ali bin Hilal Mahallabi has compiled it in “Al-Ghadir” book, and Ahamd bin Muhammad bin Sa‘d has put it in the book of “Whoever has said it in the Ghadir-e-Khum”. And Masoud Shajari has written a book under the title of: “The Relaters of this Narrative”; and Mansour Lani Razi has put the names of the narrators of the event in the alphabetic order in the specific book of his. And he has mentioned the author of “KAFI” that he has said: ‘The Event of Ghadir-e-Khum’ has been related to us by: Ghazi Abu Bakr Jeaani has related it to us by quoting: Abu Bakr, Omar and Othman, Ali, Talha, Zubair, Hassan, Hussein, Abdullah bin Ja‘far Abbas bin Abd-ul-Mot‘talib, Abdullah bin Abbas, Abuzar, Salman, Abd-ur-Rahman,Abu Fatadat, Zeis bin Arqam, Jarir bin Hamid, Adeii bin Hatam, Abdullah bin Anis, Bara‘ bin Aazib, Abu Ay‘yub, Abu Barza Aslami, Sahl bin Hunaif, Samorat bin Jondab, Abu-al-Haitham, Abullah bin Sabit Ansari, Salamat bin Akwah, Khodri, Aghabat bin Aamer, Abu Rafi, Ka‘b bin Ojra, Huzaifa bin Yaman, Abu Masoud Badri, Huzaifa bin Osaid, Zeid bin Sabit, Sa‘d bin Obada, Khozaimat bin Sabit, Khab‘bab bin Otba, Jondub bin Sofyan, Omar bin Abi Salama, Ghais bin Sa‘d, Obadat bin Samit, Abu Zainab, Abu Laila, Abdullah bin Rabi‘a, Osamat bin Zaid, Sa‘d bin Jonada, Khab‘bab bin Samora, Ya‘li bin Morra, Ibn Ghodama Ansari, Najeia bin Omaira, Abu Kahil, Khalid bin Walid, Hassan bin Sabit, No‘man bin Ajlan, Abu Refa‘at, Amru bin Hamigh, Abdullah bin Ya‘mor, Malik bin Howaireth, Abu Hamra, Zamrat bin Habib, Wahshi bin Harb, Orwat bin abi Ja‘d, Aamir bin Namiri.
And Bashir bin Abdul Monzir, Rifat bin Abdul Monzir, Sabit bin Wadia, Amru bin Huraith, Ghais bin Aasim, Abdul A Aamir bin Amir al-Namirila bin Adei, Othman bin Honaif, Obbai bin Ka‘b. And among the women: Fatimat-uz-Zahar, Upon Her be Peace, Aaysha, Umm-us-Salama, Umm Hani, Fatimat bint Hamza bin Abd-ul-Mottalib have related it:
The great learned Mir Haamid Hussein Hindi Nishabori has written in the gracious book of ‘عبقات الانوار فى اثبات امامة الائمة الاطهار’, in the section for the Ghadir, saying that: ‘After mentioning several books of Sayyid bin Tawous, may Allah be pleased with, concerning Ghadir-e-Khum – he explains one hundred and five narratives concerning it. He says: This book is now with ibn Tawous, and he has also mentioned in ‘طرائف فى معرفة مذاهب الطوائف’, and he has also mentioned the names of those companions who have related the event.
The companions of the Messenger of Allah, Bless be to Him and his Descendants, who have written books on the event of Ghadir
Then, ibn Oghdah mentions one by one the names of the companions who have related the event to him. They are other than those companions in “Managhib” whom we already mentioned; they are: Saeed bin Malik, Abdullah bin Masoud, Am‘mār bin Yasir, As‘ad bin Zowara Ansari, Khalid bin Zeid Ansari, Abdullah bin Omar bin Khattab, Rifa‘at bin Rafi‘ Ansari, Sahl-ul-bn-e- Sa‘d Ansari, Hashim bin Otba bin Abi Wagh‘ghas, Mighdad bin Abi Kendi, Abdullah bin Osaid Makhzomi, Imran bin Husain Khozaee, Boraida bin Jabalat bin Amru Ansari, Anas bin Malik, Saeed bin Sa‘d bin Obadat, Abu Sariha Ghefari, Zeid bin Haritha, Jabir bin Samora Soaani, Hobshi‘I bin Jonada Saloli, Zomaira Asadi, Obaid bin Aazib Ansari, Abdullah bin Abi Aufa Aslami, Zaid bin Sharahil Ansari, Abdullah bin Beshr Mazeni, Abdullah bin Naeem Dailami, Abu Fozale Ansari, Ateiiah bin Beshr Mazeni, Amir bin Laila Ghefari, Abu Tofail Amir bin Wathelah Ken‘ani, Abd-ur-Rahman Abd Rabb Ansari, Abdullah bin Yamil, Habbat bin Jowain Orani, Abu Zowaib Shaeer, Abu Shuraih Khozaee, Abu Johaifa Wahab bin Abdullah Soaani, Abu Omamat Sodai bin Ajlan Bahili, Aamir bin Lail bin Zamrat, Ghais bin Sabit Shammas Ansari, Abd-ur-Rahman bin Modlaj, Habib bin Bodail bin Wagha Khozaee. And among the women are the forgoing women, and Asma bint Omais Khothameiia.
And then, the author of “Abaghat” says: ‘This phrase makes it clear that ibn Oghda has related the event of Ghadir-e-Khum through the documents of these writers who are more than one hundred; and even more, twenty-eight of the companions have related this event in the same way.’
He also continues that Abu-al-Hassan Ali bin Muhammad bin Khatib Jollabi, known as Ibn Maghazeli, has related it in his book caleed: “Managhib”, according to the narrative of Sheikh Abu-al-Hassan Yahya bin Hassan bin Hussein bin Ali Asadi Hilli in the pocket size book known as " ابن بطريق" (Ibn Betrigh) put in the book of “العمدة فى عيون صحاح الاخبار فى مناقب امام الأبرار امير المؤمنين على بن أبى طالب وصى المختار” that: When Abu-al-Ghasim Fazl bin Muhammad bin Abdullah Isfahani joined us in the town of Wasit, he started reading it in his book on the twentieth of Ramadan 434 as: Muhammad bin Ali bin Omar bin Mahdi has said:
Soleiman bin Ahamad bin Ayyub Tabarani has related it to him that Ahmad bin Ibrahim Bin Kisan Thaghafi Isfahani had also related to him that Ismaeel bin Omar Bajali had said that Mesar bin Kedam had related the well-known Talhat bin Ma’ruf saying that: ‘I was present in the mosque that Ali, the Commander of the believers was on the pulpit and he was taking the companions for an oath to reveal that which they had witnessed in the event of the Ghadir-e-Khum! Twelve men stood up and bore witnessed what they had seen there. Among them were Abu Saeed Khodri, Abu Horaira and Anas bin Malik. All of them bore witness that they had heard the Messenger of Allah, Bless be to Him and his Descendants, saying:
من كنت مولاه فعلى مولاه، اللهم وال من والاه، و عادِ من عاداه.
‘Whomsoever I am Master, so is Ali his Master: O Allah, be a Friend to him who is his friend, and the enemy of him who is his enemy!’
And then, ibn Betrigh has said: ‘The narrator of this event, Abul Ghasim Fazl bin Muhammad has said: “This narrative is right and it is directly from the Messenger of Allah, Bless be to Him and his Descendants.” And almost a hundred men have related the event of the Ghadir-e-Khum; and among them are ten forerunners. It is such an authentic narrative that I found no fault in it. The event is a superb virtue that Ali bin Abī Tālib, Upon Him be Peace, has received; no one has share in this virtue! ’
Then, he says: ‘By this statement, it becomes quite clear that the event of Ghadir-e-Khum is right and it has been pronounce by the real Mission-Owner, Bless be to Him and his Descendants; and this narrative has been related by a hundred of men, and among them are the Ten Famous Ones. That is, ten of the close companions have related the event was right and announced by the Messenger of Allah. And Fazl bin Muhammad Biba Bar Mazid Takid has not contented himself to this statement, and has returned to its rightfulness and stated: ‘This narrative is rigid and there is no any fault or defect in it. And he has added: It has been specified tor Ali, Upon Him be Peace, he has been singled out for this virtue and no one has share in it. And apart from its authentic and perfectness, it is specified for the Holiness Ali’s being honoured for the Guardianship, and above all, his priority being honoured for the position of the Imamate. It is obvious that the lack of the other people taking part in this event means the sole priority of the Commander of the believers, Upon Him be Peace, for the very position; even if the priority is something other than Imamate, it is still for the Commander of the believers, Upon Him be Peace.’
And after this, he has stated a detailed and long discussion concerning the grand scholars and the great men of the Sunnite have stipulated it and confirmed the book of ibn Oghdah and the sermon of the Ghadir-e-Khum. Among them is Sheikh Taghi-ad-Din Ahmad bin Abd-ul-Halim bin Abd-us-Salam ibn Teimeiiah Harrani Hanbali; and he is praised as being ‘The Shekh of Islam’ by the contemporary learned in the  “منتهى الكلام” ; and he goes on explaining that he has right in the ‘منهاج السنة النبوية فى رد كلام الشيعة و القدرية’, he has equalized it with Al‘lāma Hilli’s ‘احله الله مظان الكرامة و بواه دار السلامة’ and concerning the Ghadir-e-Khum he has said:
و قد صنف ابو العباس ابن عقدة مصنفا فى جمع طرقه 
Abu Abbas ibn Oghdah has compiled a book concerning the Ghadir-e-Khum.
And among them is Sheikh Muhammad bin Muhammad bin Ali Abu-al-Fazl Kenani Asghalani Misri Shafiee, known as: Ibn Hajar, whose virtues and status is respected by the commentators of the Sunnite such as Maghrizi; and “Tauzihal-Moshtabah” composed by Shams bin Nasir-ad-Din Dameshghi, and “Tabaghat-e-Shoara” of Badr-ad-Din Muhammad bin Ibrahim Bastanaki Ghahiri; and there is doubt of them – and the contemporary learned in his “Montahi-al-Kalam” is proud of his investigation.
And he considers his skill in narrating the events to be praiseworthy. In “Fath-ul-Bari”, which is the commentary of “Sahih-e-Bokhari” he has said about the virtues of the Commander of the believers, Upon Him be Peace: Tirmizi and Nasaee have extracted the narrative of ‘من كنت مولاه فعلى مولاه’ ‘Whomsoever I am Master, so is Ali his Master’; and it is such a narrative that it has been related in many different ways. Ibn Oghdah has collected all the methods of gathering them and most of his collections are authentic and reliable .
After that Al‘lāma Mir Hamid Hussein produces a long discussion about ibn Oghdah and the other greatest scholars on narratives; and after pointing to the grand learners’ dignities, books and their opinions concerning the subject, he says:
Muhammad bin Jabari, the author of the history, has written the event of Ghadir in a separate book, and he has explained seventy-five different ‘history of occurrences’ to it; and he has titled it as “The Book of Guardianship” – as the author of “Omdah” who has explained the tale of the Ghadir. And after explaining that which we discussed on Sayyid bin Tawous’ book, “Iqbal”, he says: ‘It has been written in “Taraeef”: Muhammad bin Jarir Tabari has related the event of Ghadir in seventy-five different ways in his history book, and part from that , he has written a separate book on this subject and he has titled it as: “The Book of Guardianship”. And I have read in some of Tabari’s books that he has written different books concerning the truth of the event of Ghadir; he has titled them“Against Hurghoseiia”, that is the Hanbalis. It is because, Ahmad bin Hanbal is of the sons of Horghus bin Zohair.
And some people have said that Tabari has titled his book after his name; because Hanbali had a sense of mockery against some other events concerning the Ghadir-e-Khum.
And Al‘lāma Shams-ad-Din Abu Abdullah, Muhammad bin Ahmad bin Othman bin Ghaymaz, Turkamani Dameshghi Zahabi have approved Tabari writing a separate about the event of Ghadir; he adds, by doing so, he has caused the opponents to be humiliated. As Muhammad bin Ismaeel has written it in “Rouza-ye-Nadiiah”, the explanation of “تحفه علويه”: concerning the translation of: ‘من كنت مولاه فعلى مولاه’ ‘Whomsoever I am Master, so is Ali his Master’, Zahabi has said in “Tazkerat-ul-Khoffaz” that: Muhammad bin Jarir Tabari has written a book on this subject, when I read it, I became senseless of its numerous ways of explanations.’
And Ismaeel bin Omar bin Kathir bin Zoban Kathir Shafiee (whose dignity, virtue and statues you are going to read in the future, in this book), in his history book, has mentioned of Muhammad bin Jarir Tabari; he has so said: ‘I came across a book of Tabari’s on the event of the Ghadir-e-Khum; they were actually two thick books; and I also saw a book of him which was about the event of Mirage. 
Then, after a long explanation about the fame and dignity of Tabari, and mentioning those great people who respected him and admired his opinion and penmanship, he has said:
‘The famous narrator Abu-al-Ghasim Abidullah bin Abdullah Haskani has also written a book on proving the event of the Ghadir-e-Khum. Then, after mentioning that which we explained about Sayyid bin Tawous, he says:
‘He has stated in “طرائف فى معرفة مذاهب الطوائف” that: Hakim Haskani Obaidullah bin Abdullah has written a book about the Day of Ghadir and he has titled it as: “كتاب دعاة الهداة الى ادآء حق الموالاة” and this book includes twelve different sections.’
And let it be known that Abu-al-Ghasim Haskani was one of the greatest learners and narrators, as Jalal-ad-Din Siyu:ti, in “طبقات الحفاظ” has mentioned:
“الحسكانى القاضى المحدث عبيد الله بن عبد الله بن احمد بن محمد بن حسكان القرشى العامرى النيسابورى و يعرف بابن الحذآء، شيخ متقن ذو عناية تامة بعلم الحديث، عمر و علا اسناده، و صنف فى الابواب و جمع، حدث عن جده: الحاكم و ابى طاهر بن محمش، و تفقه بالقاضى ابى العلا صاعد، املى مجلسا صحح فيه رد الشمس لعلى، و هو يدل على خبرته بالحديث، و تشيع، مات بعد اربعماة و سبعين.”
In this article, Haskani’s self-knowledge illuminates and becomes most clear, it turns out that Haskani was a firm Sheikh; he was concerned and attentive on the knowledge of narrations. He life was long, his documents were all the highest among the documents, and he paid close attention to the rightfulness of the narratives. He related his great grandfather Hakim Nishabori and Abu Taherin Mahmash. He studied jurisprudence with Ghazi Abu-al-Al‘ala Saeed. He re-wrote Majlesi’s as to correct the narrative of Holiness Commander of the believers, Upon Him be Peace, and that proved his skillfulness in the narratives.
And these items prove the skillfulness, dignity, priorities and the perfection and status of Haskani in his virtuousness. However, no objection against him damages his fame; and you understood that the stipulating of Al‘lāma ibn Hajar Asghalani is the affection of the Holiness Commander of the believers , Upon Him be Peace, and presenting that Holiness to the companions:
و تلك شكاة ظاهر عنك عارها 
And after explaining the status of Hakim Haskani, he continues speaking about Sejestani as:
Abu Saeed Masoudbin Nasir Sanjari Sejestani has also written a separate, seventeen-section sick book concerning the different ways of that event. He has given the title of: “دراية حديث الولاية” to it and its documents are counted one thousand and three hundred. And apart from that we explained the book of “Iqbal” written by Sayyid Tawous, concerning the Ghadir, he says:
‘By this article, it is understood that Sejestani has written a book about the collection of the frequent ways of explanations about the narrative of Ghadir; and that book is divided into seventeen sections and is called: “دراية حديث الولاية”. He has quoted one hundred and twenty of the noble companions who had tried to relate the event. He has stated in: “دراية حديث الولاية” that:
‘I look through the book which Abu Saeed Masoud bin Sajestani has compiled, and had already given the title of “دراية حديث الولاية” to it. And it includes seventeen sections. I have never seen a book like that; and this Masoud bin Nasir is the most authentic man among the men of four-religions. He has removed the curtain from the narrative of Ghadir-e-Khum and also the explicit statement of the Messenger of Allah concerning the Caliphate of the Commander of the believers. He has related one hundred and twenty of the companions in it, which six of them are women. Whoever gets to know the contents of “دراية حديث الولاية” he will certainly know that those who took priority to Ali bin Abī Tālib, in fact showed their enmities against him, they were interested in the directorship. And concerning this event, the numbers of the documents in “دراية حديث الولاية” are one thousand and three hundred.
This statement shows that Sajestani has written a book about the whole events of the Ghadir-e-Khum, and he has mentioned the activities of one hundred and twenty companions in it; and the numbers of the documents in this book are one thousand and three hundred. And let it be known that Masoud Sajestani was one of the greatest recite, a grand narrator and the most trustee and reliable Sheikh of the Sunnite.
Abd-ul-Karim Sam‘aani has mentioned it in “انساب”, ‘Abu Saeed Masoud bin Abi Zaid Sanjari ar-Rikab was a firm well-known expert in the recitation and respectable person. In his life time, he travelled to Khorasan, the mountainous sites, Iraq and Hejaz; he received a great many narratives and related them – he also collected the narratives. Many people from Marve, Nishabor and Isfahan related it to us; and he passed away in 477 solar year .
And after some explanations about Sajestani, he continues: Shams-ad-Din, the son of Abu Abdullah Muhammad bin Ahmad Zahabi, who is one of the great and reliable Sheikh has related his greatness and struggle in collecting the events of the Ghadir, and has made it clear by the means of narratives:
‘It is written in the “مفتاح كنز دراية رواية المجموع من درر المجلد المسموع” that Khatib Baghdadi has said: ‘Hakim was a trustworthy scholar who liked to be Shiite. He collected some narratives believing that(according what Bukhari and Molim said) they were right; and of those narratives are: the ascension narrative, and the narrative of “من كنت مولاه فعلى مولاه”. However, the companions rejected this narrative’s correctness; as they said, they paid no attention to it.’
Hafiz Zahabi says: ‘There is no doubt that there are many narratives in “مستدرك” that none of them is correct, though the “مستدرك” is the source. However, the ascension narrative has too many dimensions and I have written a separate book about it, and the whole narratives prove that it is authentic. But the narrative of “من كنت مولاه فعلى مولاه” has a good and easy way to explain, so I have also written a separate book about it.’
He carries on until he says: Khatib Baghdadi who has written about the condition of Hakim that he has tendency to embrace the Shiite, some scholars have said that his way of thinking of the Shiite is that he believed that the Holiness Ali had priority over Othman who was of the Sunnite – God knows better!’
Then, he says: ‘It is more than that some of the learned have said there have been written just twenty-eight books concerning the collection of the narratives about the Ghadir-e-Khum.’
As Muhammad bin Ali bin Shahr Aashub Mazandarani has been praise by Salah-ad-Din Khalil bin Abik Safdi in the “وافى بالوفيات”, and Sheikh Majd-ad-Din Abu Tahir Muhammad bin Ya’qub Firuz Abadi in the book “البلغة فى تراجم ائمة النحو و اللغة”, and Jalalad-Din Abdur-Rahman bin Abi Bakr Siyu:ti in “بغية الوعاة فى طبقات النحاة”, they have all believed him being one of the greatest scholars and the most knowledgeable learned one of his own era. They have considered him being responsible to his promise and trustworthy. In the book of “مناقب”, according to what Hussein bin Khair  in his book “نخب المناقب لآل ابى طالب” says: ‘My grandfather, Shar Aashub used to say: ‘I heard it from Abul Maani Jawini he in my astonishment said: ‘I came across a book binder in Baghdad who was working on a book containing the event of the Ghadir-e-Khum in it! I was written on the cover: Volume 28 – the statement of the Messenger of Allah, Bless be to Him and his Descendants, concerning “من كنت مولاه فعلى مولاه” – beside that book, there was the volume 29 on the desk.
The statement of Sahib “Abaghat-al-Anwar” on the successive transmission of the event of Ghadir with the Sunnite
And ibn Kathir Shami has related Abu-al-Moaali Jowaini saying in his history book:
انه كان يتعجب و يقول: شاهدت مجلدا ببغداد فى يد صحاف فيه روايات هذا الخبر مكتوبا عليه المجلدة الثامنة و العشرون من طرق «من كنت مولاه فعلى مولاه، و يتلوه المجلد التاسع و العشرون.
What else can be more reliable than this hearsay and excessive explanations? Which means relating the narratives count twenty-eight or more; it is never common among the Islamic nation than more than a hundred companions have related it and the most related documents to be authentic. In collecting the different ways of relating it, the eminent scholars of the Sunnite have written many books to prove it – some of them have written more than twenty books on the event.
Mir Hamid Hussein, May Allah be pleased with, who is of the glorified scholars of Islam, and is of the distinguished protector of the Shiite , after a lengthy detailed explanation on Ghadir-e-Khum, has named many scholars who have confessed the event of Ghadir to be right and reliable; and he writes of their situations one after the other.
The Late Al‘lāma Amini, who is the most dignified learned of us, in his series books of “الغدير” which are rare and unique set of books on the whole subjects of the Islam, has continued his discussion on the event of Ghadir up to the end. He has mentioned it by the cooperation of a hundred of the companions whom he has introduced by the names and put them in the book in the alphabetical order; and apart from them, he has also mentioned the names of eighty-four of the followers. And he has explained the names of three hundred and sixty narrators who had related the story from the second century to the four century. And he has mentioned the names of twenty-six of the writers who have written about the event of Ghadir. And to end the book, he has written that: In his book “البداية و النهاية”, ibn Kathir has written in volume 5, page 208 that: Abu Ja‘far Muhammad bin Jarir Tabari, the writer of commentary and history, has had especial attention to the highest position of this narrative. He has compiled two books on this narrative and has explained the sources of documents in them. And also the great Qur’an knower by heart, Abu-al-Ghasim ibn Asakar, has related great many narratives concerning this sermon; and we are to bring the main parts of it in this book.
And after relating the story of Jowaini in Baghdad, and by seeing the volume 28 of al-Ghadir with the book-binder of the “ينابيع المودة”, he says: In the book of “القول الفصل”, volume one, page 445, Alavi Haddar Haddad says: “Hafiz Abu-al-A‘la Hamedani At‘tar used to say: I relate this narrative in two hundred and fifty different ways.” And concerning this subject, there are many other books that we are going to explain them in the section of the Ghadir Prayer.
The author of “Al-Ghadir”, on this section of his book, has collected and put in the book all the poems of the past including Hassan bin Sabit and Komait in the fourteen century. All those are the elegies that are composed concerning the Ghadir-e-Khum. He has put them in the book in the alphabetical order, and has explained the quality of the poems and the composers how they were devoted their lives to the Household. In fact, the book of Al-Ghadir is a unique encyclopedia for the Islam which includes all the history of the Shiite, narratives, poems, morality, knowledge and the philosophy of the religion. May Allah reward him for his hard effort in the way of Islam and the Muslims!
In the section of the introduction, Al‘lāma Amini has discussed on the necessity of a right and authentic history of Islam, and he believes that such a history brings progress and insight in the society. That means, any happiness and whatever prosperity that a nation receives is through the right history of its own. That leads a nation to the main source of its background; it directs one to the fact. If the history of a nation is deviated, the historians, the preachers, writers and the narrators present it in the wrong way and put the nation in the suspicion, so that not being able to make out right from wrong; it is then the time the society is ruined. In that case, it is clear that the history is built on the wrong basement.
There is no hesitation on the importance of the evince of Ghadir in the history of Islam, or even in the history of all nations, it is because never a wise person doubts that the moral distinction of everything is the honor one benefits of it. Therefore, it is incumbent to any wise man to find away to the religion and to know the history and the basis of the religion to work harder. By doing so, the nations get to know each other better, the governments stand on their feet and their fames and names remain forever.
Therefore, it becomes clear how the true historians and those who are writing the historians take serious steps and face dangers in doing their jobs properly: in finding and recording the basis of the religions, the battles, the governments, the states being established in each era generation after generation. If a historian ignores recording one of these events, and does not investigates it as it is, he leaves an empty place in the history book of his and has introduced an incomplete history to the nations. By referring it, one cannot make out what the main source is. How often a tiny negligence of a historian leads the reader to the blind alley.
The event of Ghadir is of the most importance events that has taken place in the history; because the religion of the followers of Household of the Messenger of Allah, Bless be to Him and his Descendants, is based upon this event; those followers that they are counted more than millions among the nations. Among them are the scholars, the great men, the sages, the righteous, the geniuses in the very beginning science to the present ones, the kings and the statesmen, the commanders and the pioneers. And each of them is a source for knowledge, having moral attitude and virtues and either owns the precious book of his own on his specified skill.
Therefore, if the historian is among the followers of the Household, it is necessary for him to let the people know their prior invitation to Islam and, in this way, to prevail the opponents. However, if he is the follower of those other than the Household, at least he must explain it brightly to the great Muslim nations. Anyway, he must explain it as true as it is, if his nature does not let him ignore his sensual desire, he must try to train it to the straight path. And if he cannot release him from the shouts and cries of some prejudices, then he should know that he can never succeed to do any good. Because referring to the Guardianship Narrative that the Messenger of Allah announced on the Day of Ghadir, there should be no difference between two persons, if there is a difference, it is only by the people how they may interpret it.
Among the historians who have mentioned the event of Ghadir are the following people:
1- Belazari, deceased in the solar year 279, is mentioned in “انساب”,
2- Ibn Ghotaiba, died in the solar year 276, is mentioned in “معارف”; also in his other book which is called “الامامة و السياسة”.
3- Tabari, deceased in 310, has written in a separate book
4- Ibn Zolagh Laithy Misri, deceased in 287, has put it in his book.
5- Khatib Baghdadi, deceased in 463, has written it in his “History”.
6- Ibn Abd-ul-Berr, deceased in 463, has put it in “استيعاب”.
7- Shahrestani, deceased in 548, has put it in “ملل و نحل”.
8- Ibn Asakar, deceased in 571, has written it in “The History of Damascus”.
9- Yaghut Hamawi has put it in “معجم الادبا”, volume 18, page 84 of the latest publication.
10- Ibn Athir, deceased in 630, in “أسدالغابة”.
11- Ibn Abi-al-Hadid, deceased in 656, has written it in the “Explanation of “Nahj-ul-Balagha”.
12- Ibn Khal’lakan, deceased in 681, in his History Book.
13- Yafiee, deceased in 768, has written it in “مرآة الجنان”.
14- Ibn Ash-Sheikh Balawi has put it in the “الف بآء”.
15- Ibn Kathir Shami, deceased in 774, has written it in “البداية و النهاية”.
16- Ibn Khaldoun, deceased in 808, has brought it in the introduction of his “History”.
17- Shams-ad-Din Zahabi has put it in the “تذكرة الحفاظ”.
18- Nowairi, deceased in about 833, has written it in “نهايه الارب”.
19- Ibn Hajar Asghani, deceased in 852, has written it both in “اصابة” and “تهذيب التهذيب”.
20- Ibn Sab‘baq Maliki, deceased in 855, has put it in “فصول المهمة”.
21- Mighrizi, deceased in 845, put it in “خطط”.
22- Jalal-ad-Din Soyu:ti, deceased in 910, has written it in numerous books.
23- Ghermani from Damascus, deceased in 1019 has written it in “اخبار الدول”.
24- Nowr-ad-Din Halabi, deceased in 1044, in “سيره حلبيه”. And apart from them, there are some other historians who have written more or less on this subject.
The importance of the science of traditions is as much as the importance of the historiography. Wherever an expert traditionist may be, if by his vast knowledge he investigates, he can find some reliable documents and narratives which become useful for the Custodian of the religion. It has been the same in the history; the successors have always received it from the predecessors. In the beginning, the narrators did the same until it reached to the companions.
And if a narrator ignores the importance of such high position traditions, he damages the right of the nation; he deprives the people of the benevolence and the mercy of the Messenger upon them – from the free and endless and blessing of the merciful Messenger. And above all, he refrains them to be guided and going to the straight path!
Of the Imams and the Leaders who have related the event of Ghadir are the following:
1- The Imam of the Shafiee: Abu Abdullah Muhammad bin Idris Shafiee, deceased in the solar year 204, according to that which is in the “نهايه ابن اثير”.
2- The Imam of the Hanbalis: Ahmad bin Hanbal, deceased in the solar year 241, has written in two books “مسند” and “مناقب”.
3- Ibn Majeh, deceased in 273, has written in his “سنن”.
4- Termizi, deceased in the year 279, has written it in his “صحيح”.
5- Nasaee, deceased in 303, has written in “خصائص”.
6- Abu Ya‘li Moseli, deceased in 307, has written in his “مسند”.
7- Baghawi, deceased in 317, has put it in his “سنن”.
8- Dowlabi, deceased in 320, has written it in “الكنى و الاسمآء”.
9- Tahawi, deceased in 321, has written in “مشكل الآثار”.
10- Hakim, deceased in 405, has put it in “مستدرك”.
11- Ibn Maghazeli Shafiee, deceased in 483, in “مناقب”.
12- Ibn Mandeh Isfahani, deceased in 512, has put it in different ways in his literary work.
13- Khatib Kharazmi, deceased in 568, has written it in“مناقب” and also in the “Martyrdom Book”. “Martyrdom of the Holiness Imam the Master of the Martyrs, Upon Him be Peace.
14- Kanji, deceased in 658, has written in “كفاية الطالب”.
15- Mohib-ad-Din Tabari, deceased in 694, has written it in his two books called: “الرياض النضرة”, and “ذخائر العقبى”.
16- Ham‘muee, deceased in 722, has put it in “فرائد السمطين”.
17- Heithami, deceased in 807, has written it in “مجمع الزوائد”.
18- Zahabi, deceased in 748, has put it in the book “تلخيص”.
19- Jazari, deceased in 830, has written in “اسنى المطالب”.
20- Ghastalani, deceased in 923, has put it in “المواهب اللدنية”.
21- Mot‘taghi Hindi, deceased in 975, has put it in “كنز العمال”.
22- Harawi Ghari, deceased in 1014, in the “المرقاة فى شرح المشكاة”.
23- Taj-ad-Din Manawi, deceased in 1031, has written it in “كنوز الحقايق فى حديث خير الخلايق” and “فيض القدير”.
24- Shaikhani Ghaderi has written in the book of “الصراط السوى فى مناقب آل النبى”.
25- Bakathir-al-Makki, deceased in 1047, has written it in “وسيلة الآمال من مناقب الآل”.
26- Abu Abdullah Zarghani Maliki, deceased in 1122, has put it in “شرح مواهب”.
27- Ibn Hamzeh Da’mesh’ghi Hanafi in the book of “البيان و التعريف”; and apart from them, there are some other narrators.
There are still many commentators who, when witnessing the verses concerning this event in the Holy Qur’an, feel responsible to investigate their positions of revelation and write them down without deficiency.
And the commentators who have written the verse of Ghadir in their books are:
1- Tabari, deceased in 310, has put it in his commentary.
2- Tha‘labi, deceased in 427/437, has put it in his commentary.
3- Wahidi, deceased in 468, has written it in “اسباب النزول”.
4- Ghortubi, deceased in 567 has written it in his commentary.
5- Abu-as-Saud has put it in his commentary.
6- Fakhr Razi, deceased in 606, put it in grand commentary.
7- Ibn Kathir Shami, deceased in 774, in his commentary.
8- Nishabori, deceased in the 8th century, in his commentary.
9- Jalaj-ad-Din Siyu:ti has put it in his commentary.
10- Khatib Sharabini has written it in his commentary.
11- Aalusi Baghdadi, deceased in 1270, has put it in his commentary book; and apart from them, there are still other commentators who have done the same.
And when a narrator approaches a question from among the innumerable subjects of the theology, he searches for the proof. And when he approaches the question of the Imamate, he has no way to avoid it unless to refer to the event of the Ghadir or being disturbed of – even if when he reasoning to bring dispute in it, as:
1- Ghazi Abu Bakr Baghlani Basri, deceased in the year 403, in the book “تمهيد القواعد”.
2- GhaziAbd-ur-Rahman Eiji Shafiee, deceased in 756, has put it in “مواقف”.
3- As-Sayyid Sharif Jorjani, deceased in 816, in “شرح مواقف”.
4- Bai‘zawi, deceased in 685, in the book “طوالع الانوار”.
5- Shams-ad-Din Isfahani has written in “مطالع الانظار”.
6- Taftazani, deceased in 792, has put it in “شرح مقاصد”.
7- Ghushchi Moula Ala‘-ad-Din, deceased in 879, has written it in “شرح تجريد”. And the only phrase that all these commentators have used is: ‘On the Day of Ghadir-e-Khum, the Messenger of Allah, Bless be to Him and his Descendants, brought all the people together at Johfa, a place between Mecca and Medina. At was when the Holiness was retuning from the Farewell Pilgrimage. It was too hot, so hot that the people had to spread their mantles on the ground to sit on. Then, some men put the camels’ saddles on top of the other to make a stand; the Holiness Messenger climbed the stand and addressed the crowd, saying:
"معاشر المسلمين! أ لست اولى بكم من انفسكم؟! قالوا: اللهم بلى! قال: من كنت مولاه فعلى مولاه، اللهم وال من والاه، و عاد من عاداه، و انصر من نصره، و اخذل من خذله"
“O the company of the Muslims! Am I not superior to you than you are?” They answered: ‘O by Allah, you are.’ Then, the Holiness stated: “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!”
The orators and the narrators do not relate these statements from the documents or a source, but they state the certain dispatch.
And among the narrators is Ghazi Monaj‘jim Muhammad Shafiee, deceased in the year 876, who has written it in “بديع المعانى”. Also among them is Jalal-ad-Din Siyu:ti, who has written in his book “اربعين”. And the next one is the jurisprudent of Sham, Hamid bin Ali Imadi, who has written it in “الصلاة الفاخرة بالاحاديث المتواترة”, and finally is Aalusi Baghdadi, deceased in 1324, who has put it in “نثر اللئالى”; and there are still some others.
And the lexicographers have no way unless they go through the words as: the Guardiand, Khum, Ghadir or the Custodian and investigate them, and consequently to explain the event of Ghadir. Like: Ibn Duraid Muhammad bin-al-Hassan, deceased in the year 321, who wrote it in his book “جمهره”, volume 1, page 71.
And ibn Athir in “نهايه”, and Hamawi in “معجم البلدان”’ in Khum, and Zobaidi Hanafi in “تاج العروس”, and Nabahani in “نبهانيه” have written it.
In “غاية المرام”, under the title of the clear statement of the Messenger of Allah, Bless be to Him and his Descendants, concerning the Guardianship and the Imamate of the Commander of the believers, Ali bin Abī Tālib, Upon Him be Peace, in the Ghadir-e-Khum when the Holiness stated:
“من كنت مولاه فعلى مولاه”
 Surah 5, "مائده", the Middle of the Verse 3.
 Surah 5, "مائده", Verse 67.
 This elegy is by Abu Muhammad al-Manssour Bel'lah, born in 596, and died in 670. He was in the cities of Yemen and he was of the sons of Yahya al-Hadi Ilal Hagh Yemeni. He was of the literature, Arabic, narrative and the poems and the discussions Imams; and he was expert in this field. The works of 'Ghadireiia' and the translation of the position of his is brought in "الغدير", volume 5, page 418 to 424. And it is said that his 'Ghadireiia Works' is 708 verses, and all of them are as couplets out of which he has chosen 62 verses and explained them ; then, we too selected six double couplets and put them here.
 For example, ibn Hajar Heitami has written it in the book of “Tat’hir-al-Lisan”, which is about nature of Mua‘wiyah, and he has published it at the margin of the “Sawaeeq”, and has not approved the companions to be criticized in it. His aim was that not to weaken the Caliph, Mua‘wiyah’s court! He has discussed different subjects until, on the page 94, he says:
و قد علمت ممّا قَدَّمْتُه فى معنى الإمساك من ذلك أنَّ عدم الإمساك امّا يكون واجباً لا سيّما مع و لوع العوامّ به؛ و مع تأليف صَدَرت من بعض المحدثين كابن قُتيبة مع جلالته القاضية بأنّه كان ينبغى أن لا يذكر تلك الظواهر؛ فإن أبى إلّا ذكرها فليُبيّن جريانها على قواعد أهل السّنة حتّى لا يتمسّك مبتدع أو جاهلٌ بها
and that which we have restricted and avoided you using some narratives, but
you understood that some times not avoiding them are incumbencies, specially
when the common people are eager to hear and understand them. Although some
written materials that some narrators, like ibn Ghotaiba, have issued,
though the magnitude of the case was too high for them to do so, or at least
if they had a desire to do that, to do it in some way that would suit the
taste of the Sunnite so that not to give an excuse to an ignorant." For
example, Tabary in his history book, volume 3, page 361, among the narrative
of Othman surrounding says: However, Waghedi, on the Egyptians marching to
Othman and their entering the house of Dhee, explains many subjects which I
have a small part of it; but I did not mention the most part of it for its
"اقبال", page 457.