Al-Ghadir Sermon
This article is an introduction to the al-Ghadir Sermon; to read its text see text:al-Ghadir Sermon.| Shia Islam |
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Al-Ghadīr Sermon (Arabic: خطبة الغدير) is a sermon delivered by the Prophet (s) where he (s) proclaimed'Ali (a) as the Wali (guardian) of Muslims. The Prophet (s) delivered this sermon on 18th of Dhu l-Hijja of 10/March 16, 632) on his return from Hajjat al-Wida' (Farewell Hajj) in a place called Ghadir Khumm. Many Shi'a and Sunni scholars have narrated this sermon.
Sermon of Al-Ghadir is one of the proofs Shi'a bring for the guardianship of Imam 'Ali (a) after the Prophet (s). Shi'a also support their claim with other proofs and evidences.
The Hadith al-Ghadir is a part of this sermon where the Prophet (s) says, "Anyone I am his master (Wali), then 'Ali (a) is his master."
Since, this phrase is narrated by more than 110 companions of the Prophet (s) and 84 Followers, it can be said that this hadith has been narrated as mutawatir (frequent).
'Abd al-Husayn Amini collected all the references for this sermon and the Hadith al-Ghadir from Sunni sources and published them together with all other supportive reasons for the event of Ghadir in 11 volumes in his book al-Ghadir.
Event of al-Ghadir
In 10/632, the Prophet (s) decided to go to Hajj. This Hajj was made in the last year of his life which was later called Hajjat al-Wida' (Farewell Hajj).[1] People were informed of the Prophet's (s) decision so that they could prepare to go on this journey.[2]
Many Muslims gathered in Medina to accompany the Prophet (s) for Hajj.[3] He exited Medina for Mecca on Dhu l-Qa'da 25th.[4]
Since Ramadan of that year, Imam Ali (a) had gone to Madhhij in Yemen to battle with the disbelievers.[5] After he (a) gained victory and collected the booties, the Prophet (s) ordered him to join him in Mecca to perform Hajj.[6]
On the Day of 'Arafa , the Prophet (s) delivered a sermon to the pilgrims of Hajj and reminded them of important issues including the importance of a Muslims' blood and property, trust-keeping, prohibition of usury, the rights of women, and prohibiting people from following Satan.[7]
After completing the rituals of Hajj, the Muslims exited Mecca and to return to their own states. On the 18th of Dhu l-Hijja , the caravan of the pilgrims arrived in Ghadir Khumm,[8] between Mecca and Medina, 5 km away from Juhfa where different routes separate from each other.[9] When the caravan arrived there, Jabra'il (Gabriel) revealed verses of 67 of the Qur'an 5 to the Prophet (s) and delivered him God's order to announce Wilaya (guardianship) of 'Ali (a) to all people.[10] The caravan was stopped by the order of the Prophet (s) and those who were behind joined them. After the noon prayer, a pulpit was made and the Prophet (s) delivered a sermon in which he (s) told people that he (s) would soon depart them. He mentioned two precious things he would leave and trust people with and spoke about his Wilaya and priority over believers.[11] Then, he (s) raised 'Ali's (a) hand and said, "Anyone I am his master (Wali), then this 'Ali (a) is his master."[12] Then he (s) made du'as for 'Ali's (a) friends and cursed his enemies.[13] At that point, Hassan b. Thabit asked for permission and composed a poem about that event.[14] Then 'Umar b. al-Khattab congratulated 'Ali (a) for his position.[15]
Key Points
- At the beginning of the sermon, the Prophet (s) praised God and for some minutes eloquently described God's attributes for the people,
- Mentioning God's order for announcing something important and the revelation of the Tabligh Verse,
- The Prophet's (s) asking God to dispense him with that announcement due to his fear for the mischiefs of hypocrites and several comings of Jabra'il (Gabriel) for repeating God's order and promising the Prophet (s) that he (s) would be kept safe from the mischief of people,
- Announcing that it was his last attendance in such a gathering of people and that Imamate of the Ummah would be upon 'Ali (a) and his descendants until the Judgment Day,
- Saying that things the Prophet (s) mentioned as forbidden and things he (s) mentioned as permissible will remain so until the Judgment Day,
- Mentioning the levels of 'Ali's (a) knowledge and merits,
- Saying that denying Wilaya of 'Ali (a) would be an unforgivable sin forever,
- Mentioning that anyone who questions the Prophet's (s) speech or any of Imams (a) would be just the same as disbelievers at the age of pre-Islam Ignorance,
- Saying the historical statement of "whoever I am his master (Wali), then this 'Ali (a) is his master",
- Repeating the Hadith al-Thaqalayn and mentioning the positions of the Qur'an and the Ahl al-Bayt (a) beside each other,
- Emphasizing the succession and caliphate of 'Ali (a),
- Making prayer for the friends of Imam 'Ali (a) and cursing his enemies, "O God, befriend his friends and be the enemy of his enemies",
- Coming of Jabra'il (Gabriel) and announcing the perfection of religion (a part of verse 3 of Qur'an),
- Emphasizing on the position of Imamate and heeding people not to envy Imam,
- Mentioning the mischief of hypocrites,
- Mentioning the end of Imamate with the Rising al-Mahdi (a), a descendant of Imam 'Ali (a),
- Prohibiting people from following false Imams in future,
- Ordering the audience to deliver the message of his speech in Ghadir Khum to others who were absent,
- Enjoining people to friendship with the Ahl al-Bayt (a) and enmity with their enemies,
- Mentioning about 20 sentences about Imam al-Mahdi (a) and his government,
- Saying that the best of the good is to understand the Prophet's (s) word and to deliver it to others,
- Mentioning other merits of Imam 'Ali (a) and ordering people to officially give allegiance to him as the Imam and successor of the Prophet (s),
References
This sermon in its complete form as mentioned above has been narrated in different ways in Shi'a historical and hadith references during centuries. These narrations are quoted from the Prophet (s) in either of three ways: Imam al-Baqir (a),[16] Hudhayfa b. Yaman,[17] Zayd b. Arqam.[18]
The text of the al-Ghadir sermon is mentioned in the books below:
Hadith al-Ghadir
Hadith al-Ghadir is a part of al-Ghadir sermon which is narrated in Shi'a sources and most of Sunni historical and hadith references during centuries. Their common feature is announcement of Imam 'Ali's (a) Wilaya and announcing him as the Wali of believers. Also, the statement of
is common among all of these different versions of reports about this occasion. The mentioned statement has become famous as the "Hadith al-Ghadir".
Direct Quotations
According to 'Allama Amini, this hadith has been narrated by:
- Ahmad b. Hanbal from 40 chains of narration,
- Ibn Jarir al-Tabari from 72 chains,
- Jazri al-Muqri from 80 chains,
- Ibn 'Uqda from 105 chains,
- Abu Sa'id al-Sajistani from 120 chains,
- Abu Bakr al-Ju'abi from 125 chains[19]
- Hafiz Abu l-'Ala' al-'Attar al-Hamdani from 250 chains.[20]
Some Sunni scholars of Rijal and hadith, have considered the number of references for this hadith numerous and most of them have regarded it as Sahih (authentic) and Hasan (correct).[21] Among narrators of this hadith, about 90 ones are Companions of the Prophet (s) and 84 of them were Followers.
Indirect Quotations
In addition to direct quotations, some have narrated it from those who were present in the event of Ghadir Khumm. It was narrated by
- Abu l-Tufayl from 30 people,[22]
- 'Amir b. Layli al-Ghifari from 17 people,[23]
- 'Umayra b. Sa'd from 12 people,[24]
- Zayd b. Arqam from 16 people,[25]
- Ziyad b. Abi Ziyad from 12 people,[26]
- Zadhan Abi 'Umar from 13 people,[27]
- 'Abd al-Rahman b. Abi Layli from 12 people,[28]
- 'Abd Khayr and 'Amr Dhi Marra, and Habba al-'Arani from 12 people,[29]
- Abu Hurayra, Anas, and Abu Sa'id from 9 people,[30]
- Abu Qulaba from 12 people,[31]
- Zayd b. Yathigh from 12 people[32]
- Sa'id b. Wahb from 5 or 6 people.[33]
Narrators of Hadith al-Ghadir
Some of the most important companions, Followers and other narrators of this hadith are as follows:
Research Sources for References of the al-Ghadir Sermon
Criticisms about the References
Some have tried to cast doubts about this historical event including the following:
Weakness of the References
Despite the frequency of narration, multitude of references, and the many chains through which this hadith has been narrated, some Sunni scholars believe that this hadith cannot be regarded as Mutawatir (frequent) and Sahih (authentic).[67] Their justification is that most hadith narrators such as al-Bukhari and Muslim al-Nisaburi have not narrated it and some others including Abi Dawud and Abi Hatam al-Razi have considered it weak.[68]
Their doubt has been answered by many Sunni scholars such as al-Tirmidhi (d. 279/892-3),[69] al-Tahawi (d. 279/892-3),[70] Hakim al-Nisaburi (d. 405/1014-5),[71] Ibn Kathir (d. 774/1372-3),[72] Ibn Hajar al-'Asqalani (d. 852/1448-9),[73] Ibn Hajar al-Haytami (d. 974/1566-7)[74] have confirmed the authenticity of the references for this hadith. Moreover, there are many other direct and indirect narrations from the companions and the followers in historical and hadith references which prove the authenticity of the references of this hadith and the reason why al-Bukhari and Muslim did not narrate it must be studied separately, not in connection with their doubt for the references of this hadith.
Criticism about the Authenticity
Another criticism mentioned by critics of this hadith is that 'Ali (a) was not in Mecca to be able to attend in the event of Ghadir and he (a) has been doing his mission in Yemen;[75] while, the advocates of this hadith refer to Sunni sources which have mentioned that Imam 'Ali (a) had already returned to Mecca from Yemen and had participated in Hajj rituals of that year.[76]
Indication
Hadith al-Ghadir made the ground for many discussions. Imam 'Ali (a) and Ahl al-Bayt's (a) references to this hadith are among the first usage of this hadith. Also, Shi'a theologians referred to this hadith to prove the rights and priority of Imam 'Ali (a) for caliphate. According to Shi'a theological references, al-Shaykh al-Mufid was the first theologian who extensively benefited from this hadith in his arguments.[77] Al-Shaykh al-Tusi[78] and al-'Allama al-Hilli[79] also extensively benefited from this hadith in their arguments. Sunni theologians such as Fakhr al-Din al-Razi,[80] Qadi Iji,[81] al-Taftazani[82] and al-Jurjani[83] tried to answer Shi'a scholars and extensive discussions took place.
Sunni Viewpoint
Most Sunni scholars believe that the word "Mawla" (Arabic: مَولی) in this hadith does not mean "guardian" nor "prior in making decision for" and rather it means "friend and assistant". Scholars such as al-Taftazani,[84] Fakhr al-Din al-Razi,[85] Qadi Iji and al-Jurjani[86] claim that "Mawla" cannot mean "guardian" and "prior in making decision for".
They also argue that,
- Firstly, in Arabic, the verbal form "Maf'al" (Arabic: مَفعَل) is not used for the meaning "Awla" (Arabic: أولی, prior).[87]
- Secondly, if "Mawla" means "prior in making decision for", then we must be able to use them interchangeably; while for instance in this hadith, instead of the phrase "whoever I am his Mawla", grammatically, one cannot put "whoever I am his prior in making decision".[88]
In return, Shi'a scholars answered these arguments as follows,
- Firstly, Sunni scholars themselves have admitted that "Mawla" has also been used as "prior in making decision for".[89] Scholars of literature such as Ghyath al-Taghlabi al-Akhtal (d. 90/708-9),[90] Abu l-Sha'tha' b. Ru'ba al-Sa'di al-'Ajaj (d. 90/708-9),[91] Abu Zakariyya Yahya b. Ziyad al-Farra' (d. 207/822-3),[92] Abu 'Ubayda (d. 209/824-5), al-Akhfash (d. 215/830-1) and al-Zajjaj (d. 311/923-4)[93] have confirmed this issue.
- Secondly, the second problem mentioned above is not true because if a word is not used in the place of another, it does not mean that they does not have the same meaning; e. g. according to this justification, the word "Nasir" [assistant] which Sunni believe as one of the meanings of the word "Mawla" must be able to be used with the word "Mawla" interchangeably, but grammatically "Mawla" cannot be used in the place of "Nasir" so the two words could not have the same meaning.
- Thirdly, using two synonyms interchangeably is correct if they fit in the context, whereas here they cannot be used interchangeably since "Nasir" is used with the article "Min", but "Mawla" is not.[94]
Shi'a Viewpoint
Shi'a believe that the word "Mawla" in this hadith means "Awla bi-l-tasarruf" ("prior in making decision for") and the same as the Prophet (s) was prior to Muslims' affairs in making decisions for them than themselves, Imam 'Ali (a) had the same priority. This opinion has two preconditions:
A) "Mawla" means "prior in making decision for";
B) There's a required connection between priority [over Muslims] in making decision for [them] on one hand, and imamate and caliphate on the other.[95]
Shi'a believe that there are contextual and situational references in this hadith which suggest that the word "Mawla" in this hadith just and only means "prior in making decision for" and having this priority proved, Imam Ali's (a) imamate will also be proved, since 'Arabs use "Awla" (prior) only in cases where the "Mawla" has a responsibility for people and his orders are acceptable for them.[96] And thus, when "priority in making decision" is proved, their priority of decisions for all the aspects of Muslims' lives will also be proved as the Prophet (s) had such a priority and authority:
| “ | The Prophet has a greater right (or a greater authority) over the faithful than they have over their own selves… | ” |
| — Quran, 33:6 | ||
To prove this point, Shi'a have studied and discussed the content of this hadith. The word "Mawla" has been used in this hadith several times. It is a derivation of the word "Wali" and it is a name of God.[97] It has different meanings. In one sense, it is rhymed with the verbal form "Faʿīl" (Arabic: فعيل) meaning "Fāʿil" (Arabic: فاعل)[98] and thus has the usages of governor, ruler, guardian, manager and master.[99] Its other usages are "the one who has a greater right", "closer", "attached" and "a following lover".[100]
Evidences for Shi'a Justification
According to Shi'a, although this word has various usages, there are contextual references [in and out of the text] of this hadith which suggest that the word "Mawla" in this hadith just and only means "prior authority in making decision". These evidences are:
In the Text
- The coherence and relation between the two phrase "Alast Awla Bikum Min Anfusakum"? ["Have I not a greater right over you than your selves"?] and "Man Kunt Mawlah" ["one for whom I am the Mawla"]:
In this hadith, the Prophet (s) clarifies his greater right and authority over the faithful than themselves, based on the verse 6 of the Qur'an 33, "The Prophet has a greater right (or a greater authority) over the faithful than they have over their own selves…." The greater right and authority mentioned in this verse is about the life of the faithful and also about ruling them than themselves. When there is a greater right and authority, we are required to follow and obey the one who has that greater right and authority.[101] According to the opinions of some exegetes, the greater right and authority mentioned in this verse addresses all worldly and spiritual affairs of Muslims,[102] since the Prophet (s) would order the faithful only to what brings them the happiness in religion and the world.[103]
Therefore, the correlation which exists between the mentioned phrase implying "the greater right and authority" and introducing 'Ali (a) in the other phrase shows that "Mawla" in the second phrase supported 'Ali's (a) greater right and authority over Muslims.[104]
- Sentences at the Beginning of the Sermon
At the beginning of his sermon, the Prophet (s) gave the news about his demise and then asked about unity and whether he did his mission well.[105] These are all signs for the fact that the Prophet (s) was trying to find a solution for the period after his demise, so that the Umma would not remain without leader and guardian and the great efforts he (s) made would not be left without fruits. He (s) wanted to appoint a wise and competent successor to manage different issues after he (s) passed away[106] and the verse 67 of Qur'an 5 is an evidence to support this claim.
Situational Evidences
- 'Umar b. al-Khattab and Abu Bakr's Congratulations:
In some versions of narrating this hadith, it is mentioned that after the Prophet's (s) sermon, 'Umar b. al-Khattab and Abu Bakr approached 'Ali (a) and congratulated his Wilaya to him.[107] 'Umar b. al-Khattab told him, "Happy, happy for you, O Ibn Abi Talib! You became my Mawla and the Mawla of all Muslims."[108] This kind of congratulating shows that companions and other Muslims understood the word "Mawla" to imply the meaning of caliphate and having greater rights and authority.[109]
Called them the Day of Ghadir, their Prophet (s)
In Khumm, and I heard the Prophet (s) calling:
"who is your master and guardian?"
and they said without hesitation there:
"Your God is our master and you are our guardian."
"you will not see any disobedience in this issue from us"
Then he (s) said: "'Ali (a), stand up! Surly I,
have chosen you after myself, the Imam and guidance
and anyone whose master I am, then this is his master
so, be assistant to him and true partisans"
then [he (s) said] the Du'a, "O God! Be friend with whom becomes a friend of him,
and for the one who oppose 'Ali (a) [as enemy], be the enemy!"
- Poems of the Poets of Early Islam
Some Muslims composed poems about that event, first of whom was Hassan b. Thabit. He was present there and asked the Prophet (s) for permission to compose some verses of poem about that event. In these verses, that event is mentioned as the appointment of Imam 'Ali (a) as Imam and the guidance of the Umma.[110]
Later in next years,
narrated that event in their poems.
Also, Imam 'Ali (a) composed some verses of poem about that event.[115] 'Allama Amini mentioned the name of some poets from among the Companions, the Followers, and Muslim poets before ninth/fifteenth century.[116] The message of all these verses and poems suggest that the understanding of the word "Mawla" in them has been greater right, authority and caliphate.
The Prophet (s), on the Day of Ghadir,
Made his Wilaya on you, an obligation for me,
so woe and woe and woe,
Upon one who meets his Lord tomorrow, while done injustice on me
Ahl al-Bayt's (s) Giving Proofs and Referring to this Hadith
In some cases, Imam 'Ali (a) referred to this hadith to prove his greater right for caliphate and imamate. Among such cases are his argument against Talha in the Battle of Jamal,[117] his argument in the yard of the mosque of Kufa,[118] writing some verses of poem in his letter to Mu'awiya[119] and his argument in the Battle of Siffin.[120] Lady Fatima (a) referred to this hadith in arguing against opponents to the caliphate of Imam 'Ali (a).[121]
Suffering Some Companions, who rejected this Hadith, from Incurable Diseases
Some Companions who were present at the event of Ghadir Khumm later avoided to testify to this event and were afflicted to the curse of the Ahl al-Bayt (a) which made them afflicted with diseases. For example, Anas b. Malik contracted leprosy[122] and Zayd b. Arqam[123] and al-Ash'ath b. Qays[124] became blind. This shows that it was an event more than friendship and assistance of Imam 'Ali (a) that those people rejected it and the Ahl al-Bayt (a) found them deserved to be cursed.[125]
Al-Tabligh Verse
| “ | O Apostle! Communicate that which has been sent down to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. Indeed Allah does not guide the faithless lot | ” |
| — Quran, 5:67 | ||
Verse 67 of Qur'an 5 which according to hadiths[126] and the opinion of some exegetes[127] was revealed in Hajjat al-Wida' on the way between Mecca and Medina, assigned the Prophet (s) with the announcement of a very important issue which was equal to his 23 year mission and if he (s) had not announced that, it was as if he (s) had not carried out his mission. However, it would have risks which God promised him to take care of. There are points in the verse which suggest that what the Prophet (s) had to do was announcement of the Wilaya of Imam 'Ali (a)[128] and this is mentioned by Ibn 'Abbas, Bara' b. 'Adhib and Muhammad b. 'Ali.[129]
But, some believe that the goal of this mission has been mentioning some issues such as the rulings for qisas and rajm (stoning), marriage with the wife of his adopted son Zayd, obligation of Jihad, saying the weak points and problems of Jews and Quraysh and the idols of the polytheists.[130] However, according to what was mentioned earlier, such interpretations are incorrect.
Al-Ikmal Verse
| “ | Today the faithless have despaired of your religion. So do not fear them, but fear Me. Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion. | ” |
| — Quran, 5:3 | ||
After the sermon of the Prophet (s), a part of verse 3 of Qur'an 5 was revealed to him[131] which shows the importance of this day. Disappointment of disbelievers from Islam, perfection of religious teachings, completion of blessings of God and God's pleasure in Islam to be the ultimate religion for people.[132]
According to some scholars, the verse mentioned the last duty in Islam and no other obligation is mentioned after that.[133] Also the Prophet (s), after this verse revealed to him, praised God for perfection of religion.[134] Since there was no ruling left to perfect religion and disappoint disbelievers at that time, announcement of the Wilaya of 'Ali (a) was the only issue which had all these advantages[135] as some hadiths have mentioned this.[136]
On the contrary, some believe that perfection of religion was due to perfection of religious rulings by mentioning the rulings which meet the needs of future Muslims and thus no new religion is needed to come;[137] while, this is not true and perfection of rulings is not related to disappointment of disbelievers in apostasy and return of Muslims to disbelief, since many disbelievers hoped that after the Prophet (s) passed away, his religion would also be forgotten after a while, but announcement of a successor after the Prophet (s) disappointed them.[138] Moreover, the outward power of Islam was revealed on the day of the Conquest of Mecca not in 10/632 when the event of Ghadir Khum took place. Therefore, perfection of religion was not due to exposure of the outward power of Islam on that day but some other reasons which were mentioned above.[139]
Verses at the Beginning of the Sura al-Ma'arij
After the Prophet (s) announced the issue of 'Ali's Wilaya to people, a person called Nu'man b. Harith al-Fihri came to the Prophet (s) and objected that, "You ordered us to acknowledge Unity of God, your prophethood, performing Jihad, Hajj, fasting, prayer, and giving Zakat and we accepted. But, you were not satisfied with this much until you appointed this young man as our Wali. Is this appointment your own decision or from God?!" As soon as the Prophet (s) answered him that it was God's order, the man asked God disdainfully that if this order was from God, a stone should fall on his head from the sky. Then, a stone fell from the sky on his head and he dropped dead and the verses at the Beginning of the Qur'an 70 were then revealed:[140]
| “ | An asker asked for a punishment bound to befall (1) —which none can avert from the faithless— (2) from Allah, Lord of the lofty stations. | ” |
| — Quran 70:1-3 | ||
Shi'a believe that this person did not understand from the hadith but the caliphate of Imam 'Ali (a) after the Prophet (s), otherwise, if he only understood the Prophet's (s) request of people to love 'Ali (a), he would not be bothered from the Prophet's (s) announcement which would require such a grave punishment for him.
References to the al-Ghadir Sermon
Shi'a Books
Sunni Books
- Al-Aghani;
- Al-I'tiqad;
- Al-Isaba;
- Usd al-ghaba;
- Al-Isti'ab;
- Akhbar Isfahan;
- Tarikh al-kabir;
- Tarikh Dimashq;
- Tarikh Baghdad;
- Tarikh al-Islam;
- Al-Bidaya wa l-nihaya;
- Ansab al-ashraf;
- Tadhkirat al-khawas;
- Al-Imama wa l-siyasa;
- Yanabi' al-mawadda;
- Wafayat;
- Al-Nihaya;
- Nazm durar al-simtayn;
- Sunan Ibn Maja;
- Al-Tabaqat al-kubra;
- Al-Mustadrak;
- Al-Manaqib (al-Khwarazmi);
- Al-Manaqib (Ibn Maghazili);
- Musnad Ibn Hanbal;
- Muruj al-dhahab;
- Kanz al-'Ummal;
- Al-Fusul al-muhimma;
- Fara'id al-simtayn;
- Fath al-qadir;
- 'Iqd al-farid;
- Sahih Muslim;
- Shawahid al-tanzil;
- Sharh Nahj al-balagha (Ibn Abi l-Hadid);
- Al-Sira al-halabiyya;
- Sunan Nasa'i;
- Tahdhib al-tahdhib;
- Sunan al-Tirmidhi;
- Ruh al-ma'ani;
- Dhakha'ir al-'uqba;
- Al-Khutat wa l-athar;
- Khasa'is al-Nasa'i;
- Tafsir Fakhr al-Razi
See also
Notes
- ↑ Bukhari, Tarikh al-kabir, vol. 4, p. 1599; Al-Tabari, Tarikh al-umam, vol. 3, p. 152; Al-Halabi, Al-Sira, vol. 3, p. 360
- ↑ Ibn Hisham, Al-Sira, vol. 2, p. 601
- ↑ Al-Waqidi, Al-Maghazi, vol. 3, p. 1089; Ibn Kathir, Al-Bidaya wa l-nihaya, vol. 5, p. 110
- ↑ Al-Tabari, Tarikh al-umam, vol. 3, p. 149
- ↑ Al-Tabari, Tarikh al-umam, vol. 3, p. 152; Al-Halabi, Al-Sira, vol. 3, p. 360
- ↑ Al-Waqidi, Al-Maghazi, vol. 3, p. 1079-1080; Al-Halabi, Al-Sira, vol. 3, p. 289
- ↑ Al-Tabari, Tarikh al-umam, vol. 3, p. 150-152; Ibn Hisham, Al-Sira, vol. 2, p. 603-604
- ↑ Al-Ya'qubi, Tarikh al-Ya'qubi, vol. 2, p. 118
- ↑ Al-Hamawi, Mu'jam al-buldan, vol. 2, p. 103
- ↑ Al-Mufid, Tafsir al-Qur'an, vol. 1, p. 184; 'Ayyashi, Tafsir, vol. 1, p. 332
- ↑ Al-Ya'qubi, Tarikh al-Ya'qubi, vol. 2, p. 1
- ↑ Ibn Athir, Usd al-ghaba, vol. 5, p. 253; Al-Kulayni, Al-Kafi, vol. 2, p. 27
- ↑ Al-Baladhuri, Ansab al-ashraf, vol. 2, p. 111; Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 7, p. 349
- ↑ Al-Saduq, Al-Amali, p. 575; Al-Mufid, Aqsam al-mawla, p. 35; Al-Tusi, Al-iqtisad, p. 351; Al-Tusi, Al-Rasa'il, p. 138
- ↑ Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 7, p. 349
- ↑ Ibn Fattal, Rawdat al-wa'izin, vol. 1, p. 9; Al-Tabrisi, Al-Ihtijaj, vol. 1, p. 66; Ibn Tawus, Al-Yaqin, p. 343; 'Alam al-Huda, Nuzhat al-kiram, vol. 1, p. 186
- ↑ Ibn Tawus, Al-Iqbal, p. 454, 456
- ↑ Hilli, Al-'Udad, p. 169; Ibn Tawus, Al-Tahsin, p. 578; Al-Bayadi, Al-Sirat al-mustaqim, vol. 1, p. 301; Ibn Jabur, Nahj al-iman, Sheet 26-34
- ↑ Amini, Al-Ghadir, vol. 1, p. 40
- ↑ Amini, Al-Ghadir, vol. 1, p. 158
- ↑ Al-'Asqalani, Fath al-bari, vol. 7, p. 61
- ↑ Ibn Hanbal, Musnad, vol. 4, p. 370
- ↑ Al-'Asqalani, Al-Isaba, vol. 3, p. 484
- ↑ Ibn Maghazili, Manaqib, vol. 1, p. 66
- ↑ Ibn Hanbal, Musnad, vol. 5, p. 370
- ↑ Ibn Hanbal, Musnad, vol. 1, p. 88
- ↑ Ibn Hanbal, Musnad, vol. 1, p. 84
- ↑ Ibn Hanbal, Musnad, vol. 1, p. 119; Khatib Baghdadi, Tarikh Baghdad, vol. 16, p. 348
- ↑ Ibn Maghazili, Manaqib, vol. 1, p. 54
- ↑ Haythami, Majma' al-zawa'id, vol. 9, p. 136
- ↑ Dulabi, Al-Kuna wa al-asma' , vol. 3, p. 928
- ↑ Ibn Hanbal, Musnad, vol. 1, p. 118
- ↑ Ibn Hanbal, Musnad, vol. 5, p. 366
- ↑ Al-Haythami, Majma' al-zawa'id, vol. 9, p. 107; Ibn Maghazili, Manaqib, vol. 1, p. 112; Ibn Athir, Usd al-ghaba, vol. 3, p. 307
- ↑ Al-Bukhari, Tarikh al-kabir, vol. 1, p. 375
- ↑ Ibn al-Jazari, Asna al-matalib, p. 49
- ↑ Al-Baladhuri, Ansab al-ashraf, vol. 2, p. 108
- ↑ Al-Qunduzi, Yanabi' al-mawadda, vol. 3, p. 369
- ↑ Nasa'i, p. 93
- ↑ Sulaym b. Qays, Kitab Sulaym, p. 321
- ↑ Al-Haskani, Shawahid al-tanzil, vol. 1, p. 201
- ↑ Ibn Fattal, Rawdat al-wa'izin, vol. 1, p. 89; Ibn Tawus, Al-Yaqin, p. 343; 'Alam al-Huda, Nuzhat al-kiram, vol. 1, p. 186
- ↑ Ibn 'Asakir, Tarjimat al-Imam al-Husayn, vol. 2, p. 70
- ↑ Al-Hilli, Al-'Udad, p. 169; Ibn Tawus, Al-Tahsin, p. 578; Al-Bayadi, Al-Sirat al-mustaqim, vol. 1, p. 301; Ibn Jabur, Nahj al-iman, Sheet 26-34
- ↑ Amini, Al-Ghadir, vol. 1, p. 14-15
- ↑ Al-Razi, Tafsir al-Razi, vol. 12, p. 49
- ↑ Ibn Abi l-Hadid, Sharh Nahj al-blagha, vol. 1, p. 13
- ↑ Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 5, p. 209
- ↑ Ibn Sabbagh, Al-Fusul al-muhimma, vol., p. 235
- ↑ Ibn Tawus, Al-Iqbal, p. 454-456
- ↑ Al-Muttaqi al-Hindi, Kanz al-'ummal, vol. 13, p. 104-105, 131-138, 157-158, 168
- ↑ Ibn Hamza al-Husayni al-Hanafi, Al-Bayan, p. 593
- ↑ Al-Alusi, Ruh al-ma'ani, vol. 6, p. 194
- ↑ Rashid Rida, Al-Minar, vol. 6, p. 384
- ↑ Amini, Al-Ghadir, vol. 6, p. 11
- ↑ Amini, Al-Ghadir, vol. 1, p. 14-15
- ↑ Amini, Al-Ghadir, vol. 1, p. 145
- ↑ Amini, Al-Ghadir, vol. 6, p. 59
- ↑ Ibn Tawus, p. 33
- ↑ Al-Hindi, Mir Hamid Husayn
- ↑ Al-Majlisi, Bihar al-anwar, vol. 37, p. 181-182
- ↑ Al-Hurr al-'Amili, vol. 2, p. 200-250
- ↑ Amini, vol. 1, p. 12, 151, 294-322
- ↑ Al-Bahrani, Al-Sayyid Hashim
- ↑ Al-Bahrani, 'Abd Allah, vol. 3, p. 307-327
- ↑ Milani, Sayyid 'Ali, vol. 6-9
- ↑ Al-Taftazani, Shar al-maqasid, vol. 5, p. 272
- ↑ Al-Jurjani, Sharh al-mawaqif, vol. 8, p. 361
- ↑ Al-Tirmidhi, Sunan, vol. 5, p. 563
- ↑ Al-Tahawi, Bayan mushkil al-athar, vol. 4, p. 212
- ↑ Hakim al-Nisaburi, Al-Mustadrak, vol. 3, p. 118
- ↑ Ibn Kathir, Al-Bidaya, vol. 5, p. 209
- ↑ Al-'Asghalani, Fath al-bari, vol. 7, p. 74
- ↑ Haytami, al-Sawa'iq, vol. 1, p. 106
- ↑ Al-Tahawi, Bayan mushkil al-athar, vol. 4, p. 212; Al-Jurjani, Sharh al-Mawaqif, vol. 8, p. 361
- ↑ Al-Waqidi, Al-Maghazi, vol. 3, p. 1079-1080; Al-Halabi, Al-Sira, vol. 3, p. 289
- ↑ Al-Mufid, Aqsam al-mawla, p. 28; Al-Ifsah, p. 32
- ↑ Al-Tusi, Al-Iqtisad, p. 345
- ↑ Al-Hilli, Kashf al-murad, p. 369
- ↑ Al-Razi, Al-Arba'in, vol. 2, p. 283
- ↑ Al-Jurjani, Sharh al-Mawaqif, vol. 8, p. 360-365
- ↑ Al-Taftazani, Sharh al-Maqasid, vol. 5, p. 273-275
- ↑ Al-Jurjani, Sharh al-mawaqif, vol. 8, p. 360-365
- ↑ Al-Taftazani, Sharh al-maqasid, vol. 5, p. 273-275
- ↑ Al-Razi, Al-Arba'in, vol. 2, p. 283
- ↑ Al-Jurjani, Sharh al-mawaqif, vol. 8, p. 360-365
- ↑ Al-Jurjani, Sharh al-Mawaqif, vol. 8, p. 361
- ↑ Al-Razi, Tafsir al-Razi, vol. 29, p. 459
- ↑ Al-Taftazani, Sharh al-Maqasid, vol. 5, p. 273
- ↑ Al-Sharif al-Murtada, Al-Shafi, vol. 2, p. 270
- ↑ Al-Sharif al-Murtada, Al-Shafi, vol. 2, p. 270
- ↑ Al-Razi, Tafsir al-Razi, vol. 29, p. 227
- ↑ Al-Razi, Tafsir al-Razi, vol. 29, p. 227
- ↑ Amini, Al-Ghadir, vol. 1, p. 624
- ↑ Al-Razi, Al-Arba'in, vol. 2, p. 283
- ↑ Al-Sharif al-Murtada, Al-Shafi, vol. 2, p. 277
- ↑ Ibn Manzur, Lisan al-'Arab, vol. 5, p. 407; Al-Azhari, Tahdhib al-lugha, vol. 15, p. 324-327
- ↑ Al-Fayyumi, Al-Misbah, vol. 1-2, p. 672
- ↑ Ibn Faris, Mu'jam, vol. 6, p. 141
- ↑ Ibn Manzur, Lisan al-'Arab, vol. 15, p. 411; Al-Azhari, Tahdhib al-lugha, vol. 15, p. 322; Al-Turayhi, Majma' al-bahrayn, vol. 1, p. 464-465
- ↑ Al-Tusi, Al-Tibyan, vol. 8, p. 317
- ↑ Al-Baydawi, Anwar al-tanzil, vol. 4, p. 225; Al-Zamakhshari, Al-Kashshaf, vol. 3, p. 523
- ↑ Al-Zamakhshari, Al-Kashshaf, vol. 3, p. 225
- ↑ Al-Razi, Al-Arba'in, vol. 2, p. 283
- ↑ Ibn Athir, Usd al-ghaba, vol. 1, p. 439; Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 7, p. 348-349; Baladhuri, Ansab al-ashraf, vol. 2, p. 108
- ↑ Amini, Al-Ghadir, vol. 1, p. 657
- ↑ Al-Manawi, Fayd al-ghadir, vol. 6, p. 217
- ↑ Ibn Hanbal, Musnad, vol. 4, p. 281; Ibn Maghazili, Al-Manaqib, vol. 1, p. 46; Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 7, p. 349
- ↑ Amini, Al-Ghadir, vol. 1, p. 667
- ↑ Al-Tusi, Al-Iqtisad, p. 351; Al-Sharif al-Radi, Khasa'is al-a'imma, p. 43
- ↑ Al-Sharif al-Radi, Khasa'is al-a'imma, p. 43; Al-Muzaffar, Dala'il al-sidq, vol. 4, p. 340
- ↑ Al-Sharif al-Radi, Khasa'is al-a'imma, p. 43
- ↑ Al-Majlisi, Bihar al-anwar, vol. 3, p. 270
- ↑ Sharif al-Radiy, Khasa'is al-a'imma, p. 43
- ↑ Al-Tabrisi, Al-Ihtijaj, vol. 1, p. 181
- ↑ Amini, Al-Ghadir, vol. 2, p. 51-495
- ↑ Hakim al-Nisaburi, Al-Mustadrak, vol. 3, p. 419
- ↑ Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 5, p. 211
- ↑ Al-Tabrisi, Al-Ihtijaj, vol. 1, p. 181
- ↑ Al-Majlisi, Bihar al-anwar, vol. 33, p. 41
- ↑ Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 7, p. 304
- ↑ Al-Saduq, Al-Amali, p. 22; Ibn Qutayba, Al-Imam wa l-siyasa, vol. 1, p. 580
- ↑ Ibn Maghazili, Manaqib, vol. 1, p. 62
- ↑ Al-Saduq, Al-Amali, p. 162
- ↑ Amini, Al-Ghadir, vol. 1, p. 664
- ↑ Al-Qummi, Tafsir, vol. 1, p. 171; Al-Tabrisi, Jawami' al-jami' , vol. 1, p. 343
- ↑ Al-Suyuti, Al-Durr al-manthur, vol. 2, p. 298; Al-'Ayyashi, Tafsir, vol. 1, p. 332
- ↑ Al-'Ayyashi, Tafsir, vol. 1, p. 331; Al-Tabrisi, Majma' al-bayan, vol. 1, p. 334
- ↑ Al-Razi, Tafsir al-Razi, vol. 12, p. 401
- ↑ Al-Razi, Tafsir al-Razi, vol. 12, p. 400-402
- ↑ Al-Bahrani, Kashf al-muhimm, p. 227
- ↑ Tabataba'i, Al-Mizan, vol. 5, p. 181; Makarim, Tafsir-i nimunih, vol. 4, p. 258
- ↑ Al-'Ayyashi, Tafsir, vol. 1, p. 293; Al-Qummi, Tafsir, vol. 1, p. 162; Al-Razi, Tafsir al-Razi, vol. 11, p. 288
- ↑ Al-Suyuti, Al-Durr al-manthur, vol. 2, p. 259
- ↑ Tabataba'i, Al-Mizan, vol. 5, p. 168-175
- ↑ Al-'Ayyashi, Tafsir, vol. 1, p. 293
- ↑ Al-Tabari, Jami' al-bayan, vol. 5, p. 51
- ↑ Tabataba'i, Al-Mizan, vol. 5, p. 284
- ↑ Tabataba'i, Al-Mizan, vol. 5, p. 279
- ↑ Al-Tabrisi, Majma' al-bayan, vol. 10, p. 530; Al-Qurtubi, Al-Jami' , vol. 19, p. 278; Al-Tha'labi, Al-Kashf wa al-bayan, vol. 10, p. 35
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| Poets | Hassan b. Thabit • Qays b. Sa'd b. 'Ubada • Kumayt b. Zayd • Al-Sayyid Isma'il al-Himyari • Di'bil b. 'Ali al-Khuza'i • Al-Harith b. Sa'id b. Hamdan • Al-Sharif al-Radi • Al-Sharif al-Murtada • Sa'id b. Hibat Allah al-Rawandi • 'Ali b. 'Isa al-Irbili • Al-Husayn b. 'Abd al-Samad al-Harithi • Muhammad Thaqafi Tihrani | |
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