Al-Ghadir Sermon: Difference between revisions

'''Al-Ghadīr Sermon''' (Arabic: خطبة الغدير) is a sermon delivered by [[the Prophet (s)]] where he (s) introduced [['Ali (a)]] as the [[guardian]] of Muslims. The prophet (s) delivered this sermon on [[Dhu l-Hijja 18]] of [[10]]/[[March 19]], 632) on the return from [[Hajjat al-Wida']] [Hajj of Farewell] in a place called [[Ghadir Khumm]]. Many [[Shi'a]] and [[Sunni]] scholars have narrated this sermon.

Al-Ghadir sermon 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, then 'Ali (a) is his master."

Since, this phrase is narrated by more than 110 [[companion]]s of the Prophet (s) and 84 [[Followers]], it can be said that this hadith has been narrated as [[Mutawatir]] [frequent].

 

== Event of al-Ghadir ==

 

Many Muslims gathered in [[Medina]] to accompany the Prophet (s) for Hajj.<ref>Al-Waqidi, ''Al-Maghazi'', vol. 3, p. 1089; Ibn Kathir, ''Al-Bidaya wa l-nihaya'', vol. 5, p. 110</ref> He exited Medina for [[Mecca]] on Dhu l-Qa'da 25th.<ref>Al-Tabari, ''Tarikh al-umam'', vol. 3, p. 149</ref>  

Since [[Ramadan]] of that year, [[Imam Ali (a)]] had gone to [[Midhhaj]] in [[Yemen]] for the battle with disbelievers.<ref>Al-Tabari, ''Tarikh al-umam'', vol. 3, p. 152; Al-Halabi, ''Al-Sira'', vol. 3, p. 360</ref> After he (a) was gained victory and collected the [[booty|booties]], the Prophet (s) ordered him to join him in Mecca to perform [[Hajj rituals]].<ref>Al-Waqidi, ''Al-Maghazi'', vol. 3, p. 1079-1080; Al-Halabi, ''Al-Sira'', vol. 3, p. 289</ref>  

On the [['Arafa]] day, the Prophet (s) delivered a sermon for the pilgrims of Hajj and reminded them of important issues including the importance of Muslims' blood and property, trust-keeping, prohibition of [[usury]], women's rights, and prohibiting people of following [[Satan]].<ref>Al-Tabari, ''Tarikh al-umam'', vol. 3, p. 150-152; Ibn Hisham, ''Al-Sira'', vol. 2, p. 603-604</ref>  

After finishing Hajj rituals, Muslims exited Mecca and returned to their own states. On [[Dhu l-Hijja 18]], the caravan of Hajj pilgrims arrived in [[Ghadir Khumm]],<ref>Al-Ya'qubi, ''Tarikh al-Ya'qubi'', vol. 2, p. 118</ref> between Mecca and Medina, 5 km away from [[Juhfa]] where different routes separate from each other.<ref>Al-Hamawi, ''Mu'jam al-buldan'', vol. 2, p. 103</ref> When the caravan arrived there, [[Gabriel]] revealed verses of 67 of the [[Sura al-Ma'ida]] to the Prophet (s) and delivered him [[God]]'s order to announce [[Wilaya]] [guardianship] of 'Ali (a) to all people.<ref>Al-Mufid, ''Tafsir al-Qur'an'', vol. 1, p. 184; 'Ayyashi, ''Tafsir'', vol. 1, p. 332</ref> Caravan was stopped by the order of the Prophet (s) and those who were behind joined them. After 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.<ref>Al-Ya'qubi, ''Tarikh al-Ya'qubi'', vol. 2, p. 1</ref> Then, he (s) raised 'Ali's (a) hand and said, "Anyone I am his master, then this 'Ali (a) is his master."<ref>Ibn Athir, ''Usd al-ghaba'', vol. 5, p. 253; Al-Kulayni, ''Al-Kafi'', vol. 2, p. 27</ref> Then he (s) made [[du'a]]s for 'Ali's (a) friends and cursed his enemies.<ref>Al-Baladhuri, ''Ansab al-ashraf'', vol. 2, p. 111; Ibn Kathir, ''Al-Bidaya wa al-nihaya'', vol. 7, p. 349</ref> That time, [[Hassan b. Thabit]] asked for permission and recited a poem he composed about that event.<ref>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</ref> Then [['Umar]] congratulated 'Ali (a) for his position.<ref>Ibn Kathir, ''Al-Bidaya wa al-nihaya'', vol. 7, p. 349</ref>  

== Key Points ==

{{main|Text of al-Ghadir Sermon}}

* At the beginning of the sermon, [[the Prophet (s)]] praised [[God]] and for some minutes eloquently described God's attributes for 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 [[hypocrite]]s and several comings of [[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 Day of Judgment]],  

* Saying that things the Prophet (s) mentioned as forbidden and things he (s) mentioned as permissible will remain so until the Day of Judgment,  

* 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 [[Imam]]s (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, 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 Gabriel and announcing the [[perfection of religion]] (a part of verse 3 of [[Sura al-Ma'ida]]),

* Emphasizing on the position of Imamate and heeding people not to be envy of Imam,  

* Mentioning the mischief of hypocrites,  

* Mentioning the end of Imamate with the Rising [[Imam 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),  

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)]],<ref>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</ref> [[Hudhayfa b. Yaman]],<ref>Ibn Tawus, ''Al-Iqbal'', p. 454, 456</ref> [[Zayd b. Arqam]].<ref>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</ref>

* ''[[Rawdat al-wa'izin]]''

* ''[[Nuzhat al-kiram]]''

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 (a)|Imam 'Ali]]'s (a) [[Wilaya]] and announcing him as the [[Wali]] of believers. Also, the statement of

 

{{center|"whoever I am his master, then this 'Ali (a) is his master"}}

 

is common among all of these different versions of reports about this occasion. The mentioned statement has become famous as the "Hadith al-Ghadir".

According to [['Allama Amini]], this [[hadith]] has been narrated by:

* [[Ahmad b. Hanbal]] from 40 ways,  

* [[Ibn Jarir al-Tabari]] from 72 ways,  

* [[Jazri al-Muqri]] from 80 ways,  

* [[Ibn 'Uqda]] from 105 ways,  

* [[Abu Sa'id al-Sajistani]] from 120 ways,  

* [[Abu Bakr al-Ju'abi]] from 125 ways<ref>Amini, ''Al-Ghadir'', vol. 1, p. 40</ref>  

* [[Hafiz Abu l-'Ala' al-'Attar al-Hamdani]] from 250 ways.<ref>Amini, ''Al-Ghadir'', vol. 1, p. 158</ref>  

 

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 [[hadith al-hasan|Hasan]] [correct].<ref>Al-'Asqalani, ''Fath al-bari'', vol. 7, p. 61</ref> Among narrators of this hadith, about 90 ones are Companions of [[the Prophet (s)]] and 84 of them were [[Tabi'in|Follower]]s.

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 al-Tufayl from 30 people,<ref>Ibn Hanbal, ''Musnad'', vol. 4, p. 370</ref>  

* 'Amir b. Layli al-Ghifari from 17 people,<ref>Al-'Asqalani, ''Al-Isaba'', vol. 3, p. 484</ref>  

* 'Umayra b. Sa'd from 12 people,<ref>Ibn Maghazili, ''Manaqib'', vol. 1, p. 66</ref>  

* [[Zayd b. Arqam]] from 16 people,<ref>Ibn Hanbal, ''Musnad'', vol. 5, p. 370</ref>  

* [[Ziyad b. Abi Ziyad]] from 12 people,<ref>Ibn Hanbal, ''Musnad'', vol. 1, p. 88</ref>  

* Zadhan Abi 'Umar from 13 people,<ref>Ibn Hanbal, ''Musnad'', vol. 1, p. 84</ref>  

* [['Abd al-Rahman b. Abi Layli]] from 12 people,<ref>Ibn Hanbal, ''Musnad'', vol. 1, p. 119; Khatib Baghdadi, ''Tarikh Baghdad'', vol. 16, p. 348</ref>  

* 'Abd Khayr and 'Amr Dhi Marra, and Habba al-'Arani from 12 people,<ref>Ibn Maghazili, ''Manaqib'', vol. 1, p. 54</ref>  

* [[Abu Hurayra]], [[Anas]], and Abu Sa'id from 9 people,<ref>Haythami, ''Majma' al-zawa'id'', vol. 9, p. 136</ref>  

* Abu Qulaba from 12 people,<ref>Dulabi, ''Al-Kuna wa al-asma' '', vol. 3, p. 928</ref>  

* Zayd b. Yathigh from 12 people<ref>Ibn Hanbal, ''Musnad'', vol. 1, p. 118</ref>  

* Sa'id b. Wahab from 5 or 6 people.<ref>Ibn Hanbal, ''Musnad'', vol. 5, p. 366</ref>  

=== Narrators of Hadith al-Ghadir ===

Some of the most important companions, Followers and other narrators of this hadith are as follows:

{| class="wikitable"

! Ahl al-Bayt (a) !! Companions !! Followers !! Later Narrators

| {{nowrap|[['Ali b. Abi Talib (a)]]}}<ref>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</ref> || [[Abu Bakr b. Abi Quhafa]] || Abu Sulayman Mu'adhdhin || [[Muhammad b. Isma'il al-Bukhari]]<ref>Al-Bukhari, ''Tarikh al-kabir'', vol. 1, p. 375</ref>  

| [[Lady Fatima (a)]]<ref>Ibn al-Jazari, ''Asna al-matalib'', p. 49</ref> || [['Umar b. al-Khattab]] || Abu Salih Samman Dhakwan al-Madani || [[Ahmad b. Yahya al-Baladhuri|Al-Baladhuri]]<ref>Al-Baladhuri, ''Ansab al-ashraf'', vol. 2, p. 108</ref>  

| {{nowrap|[[Al-Hasan b. 'Ali (a)]]}}<ref>Al-Qunduzi, ''Yanabi' al-mawadda'', vol. 3, p. 369</ref> || [['A'isha]] || [[Asbagh b. Nubata]] || Ahmad b. Shu'ayb al-Nasa'i<ref>Nasa'i, p. 93</ref>  

| {{nowrap|[[Al-Husayn b. 'Ali (a)]]}}<ref>Sulaym b. Qays, ''Kitab Sulaym'', p. 321</ref> || [['Uthman b. 'Affan]] || [[Salim b. Qays al-Hilali]] || Al-Haskani al-Hanafi<ref>Al-Haskani, ''Shawahid al-tanzil'', vol. 1, p. 201</ref>  

| {{nowrap|[[Muhammad b. 'Ali al-Baqir (a)]]}}<ref>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</ref> || [[Umm Salama]] || [[Tawus b. Kaysan]] || [[Ibn 'Asakir]]<ref>Ibn 'Asakir, ''Tarjimat al-Imam al-Husayn'', vol. 2, p. 70</ref>  

| || [[Zayd b. Arqam]]<ref>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</ref> || [['Umar b. 'Abd al-'Aziz]]<ref>Amini, ''Al-Ghadir'', vol. 1, p. 14-15</ref> || [[Fakhr al-Din al-Razi al-Shafi'i]]<ref>Al-Razi, ''Tafsir al-Razi'', vol. 12, p. 49</ref>  

| || [[Anas b. Malik]] || [[Abu Rashid al-Hubrani]] || [[Ibn Abi l-Hadid]]<ref>Ibn Abi l-Hadid, ''Sharh Nahj al-blagha'', vol. 1, p. 13</ref>  

| || [[Khuzayma b. Thabit]] || [[Abu Layla al-Kindi]] || [[Ibn Kathir al-Shafi'i]]<ref>Ibn Kathir, ''Al-Bidaya wa al-nihaya'', vol. 5, p. 209</ref>  

| || [[Jabir b. 'Abd Allah al-Ansari]] || [[Ayas b. Nudhayr]] || Ibn Sabbagh al-Maliki<ref>Ibn Sabbagh, ''Al-Fusul al-muhimma'', vol., p. 235</ref>  

| || [[Hudhayfa b. Yaman]]<ref>Ibn Tawus, ''Al-Iqbal'', p. 454-456</ref> || [[Habib . Abi Thabit al-Asadi]] || [[Al-Muttaqi al-Hindi]]<ref>Al-Muttaqi al-Hindi, ''Kanz al-'ummal'', vol. 13, p. 104-105, 131-138, 157-158, 168</ref>  

| || [['Abd Allah b. 'Abbas]] || [[Habib b. 'Utayba al-Kufi]] || Ibn Hamza al-Husayni al-Hanafi<ref>Ibn Hamza al-Husayni al-Hanafi, ''Al-Bayan'', p. 593</ref>  

| || [[Salman al-Farsi]] || [[Abu 'Ubayda b. Abi Hamid al-Basri]] || Shahab al-Din al-Alusi<ref>Al-Alusi, ''Ruh al-ma'ani'', vol. 6, p. 194</ref>  

| || [[Hassan b. Thabit]] || [[Abu Maryam Zirr b. Hubaysh al-Asadi]] || [[Muhammad 'Abduh]]<ref>Rashid Rida, ''Al-Minar'', vol. 6, p. 384</ref>  

| || [[Sa'd b. Abi Waqqas]] || [[Salim b. 'Abd Allah b. 'Umar]] || [[Abu Muhammad b. Dawud al-Hilli]]<ref>Amini, ''Al-Ghadir'', vol. 6, p. 11</ref>  

| || [[Qays b. Thabit b. Shammas]]<ref>Amini, ''Al-Ghadir'', vol. 1, p. 14-15</ref> || [[Sa'id b. Jubayr al-Asadi]]<ref>Amini, ''Al-Ghadir'', vol. 1, p. 145</ref> || [[Safi al-Din al-Hilli]]<ref>Amini, ''Al-Ghadir'', vol. 6, p. 59</ref>  

* ''[[Al-Tara'if]]''<ref>Ibn Tawus, p. 33</ref>  

* ''[['Abaqat al-anwar]]''<ref>Al-Hindi, Mir Hamid Husayn</ref>  

* ''[[Bihar al-anwar]]''<ref>Al-Majlisi, ''Bihar al-anwar'', vol. 37, p. 181-182</ref>  

* ''[[Ithbat al-huda]]''<ref>Al-Hurr al-'Amili, vol. 2, p. 200-250</ref>  

* ''[[Al-Ghadir]]''<ref>Amini, vol. 1, p. 12, 151, 294-322</ref>  

* ''[[Kashf al-muhim fi tariq khabar Ghadir Khumm]]''<ref>Al-Bahrani, Al-Sayyid Hashim</ref>  

* ''[['Awalim al-'ulum]]''<ref>Al-Bahrani, 'Abd Allah, vol. 3, p. 307-327</ref>  

* ''[[Nafahat al-azhar fi khulasat Abaqat al-anwar]]''<ref>Milani, Sayyid 'Ali, vol. 6-9</ref>  

=== Criticisms about the References ===

==== Weakness of the References ====

Despite the frequency of narration, multitude of references, and the many ways through which this [[hadith]] has been narrated, some [[Sunni]] scholars believe that this hadith cannot be regarded as [[Mutawatir]] [frequent] and [[Sahih]] [authentic].<ref>Al-Taftazani, ''Shar al-maqasid'', vol. 5, p. 272</ref> Their justification is that most hadith narrators such as [[Al-Bukhari]] and [[Muslim al-Naysaburi]] have not narrated it and some others including [[Abi Dawud]] and [[Abi Hatam al-Razi]] have considered it weak.<ref>Al-Jurjani, ''Sharh al-mawaqif'', vol. 8, p. 361</ref>  

Their doubt has been answered as many Sunni scholars such as [[al-Tirmidhi]] (d. [[279]]/892),<ref>Al-Tirmidhi, ''Sunan'', vol. 5, p. 563</ref> [[al-Tahawi]] (d. 279/892),<ref>Al-Tahawi, ''Bayan mushkil al-athar'', vol. 4, p. 212</ref> [[Hakim al-Naysaburi]] (d. [[405]]/1014),<ref>Hakim al-Naysaburi, ''Al-Mustadrak'', vol. 3, p. 118</ref> [[Ibn Kathir]] (d. [[774]]/1375),<ref>Ibn Kathir, ''Al-Bidaya'', vol. 5, p. 209</ref> [[Ibn Hajar al-'Asqalani]] (d. [[852]]/1448),<ref>Al-'Asghalani, ''Fath al-bari'', vol. 7, p. 74</ref> [[Ibn Hajar al-Haythami]] (d. [[974]]/1566)<ref>Al-Haythami, ''Al-Sawa'iq'', vol. 1, p. 106</ref> 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]];<ref>Al-Tahawi, ''Bayan mushkil al-athar'', vol. 4, p. 212; Al-Jurjani, ''Sharh al-Mawaqif'', vol. 8, p. 361</ref> while, the advocates of this hadith refer to Sunni sources which have mentioned that Imam 'Ali (a) had returned to Mecca from Yemen sooner and had participated in [[Hajj]] rituals of that year.<ref>Al-Waqidi, ''Al-Maghazi'', vol. 3, p. 1079-1080; Al-Halabi, ''Al-Sira'', vol. 3, p. 289</ref>  

== 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]] [[theologian]]s 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 for his arguments.<ref>Al-Mufid, ''Aqsam al-mawla'', p. 28; ''Al-Ifsah'', p. 32</ref> [[Al-Shaykh al-Tusi]]<ref>Al-Tusi, ''Al-Iqtisad'', p. 345</ref> and [[al-'Allama al-Hilli]]<ref>Al-Hilli, ''Kashf al-murad'', p. 369</ref> also extensively benefited from this hadith for their arguments. Sunni theologians such as [[al-Fakhr al-Razi]],<ref>Al-Razi, ''Al-Arba'in'', vol. 2, p. 283</ref> [[Qadi Iji]],<ref>Al-Jurjani, ''Sharh al-Mawaqif'', vol. 8, p. 360-365</ref> [[al-Taftazani]]<ref>Al-Taftazani, ''Sharh al-Maqasid'', vol. 5, p. 273-275</ref> and [[al-Jurjani]]<ref>Al-Jurjani, ''Sharh al-mawaqif'', vol. 8, p. 360-365</ref> tried to answer Shi'a scholars and extensive discussions were took place.

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,<ref>Al-Taftazani, ''Sharh al-maqasid'', vol. 5, p. 273-275</ref> al-Fakhr al-Razi,<ref>Al-Razi, ''Al-Arba'in'', vol. 2, p. 283</ref> Qadi Iji and al-Jurjani<ref>Al-Jurjani, ''Sharh al-mawaqif'', vol. 8, p. 360-365</ref> 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).<ref>Al-Jurjani, ''Sharh al-Mawaqif'', vol. 8, p. 361</ref>  

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".<ref>Al-Razi, ''Tafsir al-Razi'', vol. 29, p. 459</ref>  

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".<ref>Al-Taftazani, ''Sharh al-Maqasid'', vol. 5, p. 273</ref> Scholars of literature such as Ghyath al-Taghlabi al-Akhtal (d. [[90]]/709),<ref>Al-Sharif al-Murtada, ''Al-Shafi'', vol. 2, p. 270</ref> Abu l-Sha'tha' b. Ru'ba al-Sa'di al-'Ajaj (d. 90/709),<ref>Al-Sharif al-Murtada, ''Al-Shafi'', vol. 2, p. 270</ref> Abu Zakariyya Yahya b. Ziyad al-Farra' (d. [[207]]/822),<ref>Al-Razi, ''Tafsir al-Razi'', vol. 29, p. 227</ref> Abu 'Ubayda (d. [[209]]/824), al-Akhfash (d. [[215]]/830) and al-Zajjaj (d. [[311]]/923)<ref>Al-Razi, ''Tafsir al-Razi'', vol. 29, p. 227</ref> 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.<ref>Amini, ''Al-Ghadir'', vol. 1, p. 624</ref>  

=== 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] in one hand, and [[imamate]] and [[caliphate]] on the other.<ref>Al-Razi, ''Al-Arba'in'', vol. 2, p. 283</ref>  

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.<ref>Al-Sharif al-Murtada, ''Al-Shafi'', vol. 2, p. 277</ref> 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…

|source=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]].<ref>Ibn Manzur, ''Lisan al-'Arab'', vol. 5, p. 407; Al-Azhari, ''Tahdhib al-lugha'', vol. 15, p. 324-327</ref> It has different meanings. In one sense, it is rhymed with the verbal form "Faʿīl" (Arabic: فعيل) meaning "Fāʿil" (Arabic: فاعل)<ref>Al-Fayyumi, ''Al-Misbah'', vol. 1-2, p. 672</ref> and thus has the usages of governor, ruler, guardian, manager and master.<ref>Ibn Faris, ''Mu'jam'', vol. 6, p. 141</ref> Its other usages are "the one who has a greater right", "closer", "attached" and "a following lover".<ref>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</ref>  

==== 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]] "The Prophet has a greater right (or a greater authority) over the faithful than they have over their own selves…." (33:6) 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.<ref>Al-Tusi, ''Al-Tibyan'', vol. 8, p. 317</ref> According to the opinions of some [[exegete]]s, the greater right and authority mentioned in this verse addresses all worldly and spiritual affairs of Muslims,<ref>Al-Baydawi, ''Anwar al-tanzil'', vol. 4, p. 225; Al-Zamakhshari, ''Al-Kashshaf'', vol. 3, p. 523</ref> since the Prophet (s) would order the faithful only to what brings them the [[happiness]] in religion and the world.<ref>Al-Zamakhshari, ''Al-Kashshaf'', vol. 3, p. 225</ref>  

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.<ref>Al-Razi, ''Al-Arba'in'', vol. 2, p. 283</ref>  

At the beginning of his sermon, the Prophet (s) gave the news about his demise and then asked about [[Tawhid|unity]] and whether he did his mission well.<ref>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</ref> 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<ref>Amini, ''Al-Ghadir'', vol. 1, p. 657</ref> and the verse 67 of [[Sura al-Ma'ida]] is an evidence to support this claim.

  |width = 40%

  |align = right

  |quote = [[Hassan b. Thabit]]:

"Your God is our master and you are our guardian."

Then he (s) said: "[['Ali (a)]], stand up! Surly I,  

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 verse, that event is mentioned as the appointment of [[Imam 'Ali (a)]] as Imam and the guidance of the [[Umma]].<ref>Al-Tusi, ''Al-Iqtisad'', p. 351; Al-Sharif al-Radi, ''Khasa'is al-a'imma'', p. 43</ref>  

* [['Amr b. al-'As]],

* [[Qays b. Sa'd b. 'Ibada]],<ref>Al-Sharif al-Radi, ''Khasa'is al-a'imma'', p. 43; Al-Muzaffar, ''Dala'il al-sidq'', vol. 4, p. 340</ref>

narrated that event in the form of poem.

Also, Imam 'Ali (a) composed some verses of poem about that event.<ref>Al-Tabrisi, ''Al-Ihtijaj'', vol. 1, p. 181</ref> [['Allama Amini]] mentioned the name of some poets from among [[the Companions]], [[the Followers]], and Muslim poets before ninth/fifteenth century.<ref>Amini, ''Al-Ghadir'', vol. 2, p. 51-495</ref> The message of all these [[verse]]s and poems suggest that the understanding of the word "Mawla" in them has been greater right, authority and caliphate.

  |align = right

  |quote = [[Imam 'Ali (a)]]:

The Prophet (s), on the Day of Ghadir,  

Made his Wilaya on you, an obligation for me,  

so woe and woe and woe,  

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]],<ref>Hakim al-Naysaburi, ''Al-Mustadrak'', vol. 3, p. 419</ref> his argument in the yard of the [[mosque of Kufa]],<ref>Ibn Kathir, ''Al-Bidaya wa al-nihaya'', vol. 5, p. 211</ref> writing some verses of poem in his letter to [[Mu'awiya]]<ref>Al-Tabrisi, ''Al-Ihtijaj'', vol. 1, p. 181</ref> and his argument in the [[Battle of Siffin]].<ref>Al-Majlisi, ''Bihar al-anwar'', vol. 33, p. 41</ref> [[Lady Fatima (a)]] referred to this hadith in arguing against opposers of the caliphate of Imam 'Ali (a).<ref>Ibn Kathir, ''Al-Bidaya wa al-nihaya'', vol. 7, p. 304</ref>  

'''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 about their presence and were afflicted to the curse of the [[Ahl al-Bayt (a)]] which made them afflicted to diseases. For example, [[Anas b. Malik]] contracted leprosy<ref>Al-Saduq, ''Al-Amali'', p. 22; Ibn Qutayba, ''Al-Imam wa l-siyasa'', vol. 1, p. 580</ref> and [[Zayd b. Arqam]]<ref>Ibn Maghazili, ''Manaqib'', vol. 1, p. 62</ref> and [[Ash'ath b. Qays]]<ref>Al-Saduq, ''Al-Amali'', p. 162</ref> 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.<ref>Amini, ''Al-Ghadir'', vol. 1, p. 664</ref>  

{{main|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

 

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.<ref>Al-Razi, ''Tafsir al-Razi'', vol. 12, p. 400-402</ref> However, according to what was mentioned earlier, such interpretations are incorrect.

 

 

 

 

Opposite to this view, 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;<ref>Al-Tabari, ''Jami' al-bayan'', vol. 5, p. 51</ref> 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.<ref>Tabataba'i, ''Al-Mizan'', vol. 5, p. 284</ref> 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.<ref>Tabataba'i, ''Al-Mizan'', vol. 5, p. 279</ref>  

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 [[verse]]s at the Beginning of the [[Sura al-Ma'arij]] were then revealed:<ref>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</ref>  

{{pull quote

|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.

|source = 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.

* ''[[Al-Burhan]]'';

* ''[[Al-Ikhtisas]]'';

* ''[[Ihqaq al-haqq]]'';

* ''[[Al-Ihtijaj]]'';

* ''[[Ithbat al-hudat]]'';

* ''[[Al-Amali]]'';

* ''[[Al-'Umda]]'';

* ''[[Ma'ani al-akhbar]]'';

* ''[[Bihar al-anwar]]'';

* ''[[Al-Manaqib]]'';

* ''[[Amali]]'';

* ''[[Mustadrak al-wasa'il]]'';

* ''[[Kashf al-ghumma]]'';

* ''[['Uyun akhbar al-Rida (a)]]'';

* ''[['Ilal al-sharayi']]'';

* ''[[Jawahir al-saniyya]]'';

* ''[[Tafsir al-Qummi]]'';

* ''[[Tafsir al-'Ayyashi]]'';

* ''[[Al-Tibyan]]''

* ''[[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]]'';

* ''[[Tadhkira al-khawas]]'';

* ''[[Al-Imama wa l-siyasa]]'';

* ''[[Yanabi' al-mawadda]]'';

* ''[[Wafayat]]'';

* ''[[Al-Nihaya]]'';

* ''[[Nazm durar al-simatayn]]'';

* ''[[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-simatayn]]'';

* ''[[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]]''

*[[Eid al-Ghadir]]

*[[Text of al-Ghadir sermon]]

*[[Ikmal Verse]]

*[[Tabligh Verse]]

{{notes}}

* Bukhari, Isma'il b. Ibrahim al-, ''A--Tarikh al-kabir''. Beirut: Dar al-fikr

* Tabari, Muhammad b. Jarir al-, ''Tarikh al-umam wa l-Muluk ''. Birut: Dar al-turath, 1387

* Halabi, 'Ali b. Ibrahim al-, ''Al-Sirat al-halabiyya''. Beirut: Dar al-ma'rifa

* Ibn Hisham, 'Abd al-Malik, ''Al-Sirat al-nabawiyya''. Beirut: Dar al-ma'rifa

* Waqidi, Muhammad b. 'Umar al-, ''Al-Maghazi''.Beirut: Mu'assisa al-a'lami

* Ibn Kathir, Isma'il b. 'Umar, ''Al-Bidaya wa l-nihaya''. Beirut: Dar ihya' al-turath

* 'Ayyashi, Muhammad b. Mas'ud al-, ''Tafsir''. Tehran: Maktaba al-'Ilmiyya al-Islamiyya

* Ibn Athir, 'Ali b. Muhammad, ''Usd al-ghaba''. Beirut: Dar al-sha'b

* Baladhuri, Ahmad b. Yahya al-, ''Ansab al-ashraf''. Beirut: Mu'assisa al-a'lami

* Mufid, Muhammad b. Muhammad al-, ''Aqsam al-mawla fi l-lisan''. Qom: Al-Mu'tamar al-'alami li al-shaykh al-mufid, 1413

* Tusi, Muhammad b. al-Hasan al-, ''Al-Iqtisad fi ma yata'allaq bi-l-i'tiqad''. Beirut: Dar al-adwa', 1406

* Tusi, Muhammad b. al-Hasan al-, ''Al-Rasa'il al-'ashr''. Qom: Al-Nashr al-islami, 1414

* Ibn Fattal, Muhammad b. Ahmad, ''Rawdat al-wa'izin''. Qom: Sharif radi

* 'Alam al-Huda, Murtada b. Da'i, ''Nuzhat al-kiram wa bustan al-'awam''. Tehran: Taraqqi

* Tabrisi, Ahmad b. 'Ali al-, ''Al-Ihtijaj''. Mashhad: Murtida

* Ibn Tawus, 'Ali b. Musa, ''Al-Tahsin''. Qom: Dar al-kitab

* 'Asqalani, Ibn Hajar al-, ''Fath al-bari''. Beirut: Dar al-kutub al-'ilmiyya

* Dulabi, Muhammad b. Ahamd al-, ''Al-Kuna wa l-asma' ''. Beirut: Dar ibn hazm

* Nasa'i, Ahamd b. 'Ali al-, ''Khasa'is Amir al-Mu'minin''. Cairo: Haydariyya

* Ibn 'Asakir, ''Tarjimat al-Imam al-Husayn min tarikh madinat Dimashq''. Beirut: Mu'assisa al-mahmudi

* Ibn Hamza Husayni Hanafi, ''Al-Bayan wa l-ta'rif fi asbab wurud al-hadith al-sharif''. Beirtu: Maktaba 'ilmiyya

* Hindi, Mir Hamid Husayn al-, '''Abaqat al-anwar''. Beirut: Dar al-kitab al-islamiyya

* Hurr al-'Amili, Muhammad b. al-Hasan al-, ''Ithbat al-hudat bi-l-nusus wa l-mu'jizat''. Beirut: Mu'assisa a'lami

* Bahrani, 'Abd Allah al-, '' 'Awalim al-'ulum wa al-ma'arif wa al-ahwal''. Qom: Mu'assisa Imam Mahdi

* Tahawi, Ahmad b. Muhammad al-, ''Bayan mushkil al-athar''. Dar al-nashr

* Razi, Fakhr al-Din al-, ''Al-Arba'in fi usul al-din''. Cairo: Maktaba al-kulliyat al-azhariyya, 1986

* Hakim al-Naysaburi, Muhammad b. 'Abd Allah al-, ''Al-Mustadrak 'ala al-Sahihayn''.

* Hilli, Hasan b 'Ali al-, ''Kashf al-murad''. Qom: Nashr-i islami, 1413

* Ibn Manzur, Muhammad b. Mukram, ''Lisan al-'Arab''. Beirut: Dar al-fikr

* Manawi, Zayn al-Din Muhammad al-, ''Fayd al-Ghadir sharh al-jami' al-saghir''. Egypt: Al-Maktaba al-fikriyya * al-kubra, 1356

* Sharif al-Radi, Muhammad b. Husayn al-, ''Khasa'is al-a'imma''. Mashhad: Astan quds, 1406

* Ibn Qutayba, 'Abd Allah b. Muslim, ''Al-Imama wa l-siyasa''. Qom: Al-Sharf al-radiy

* Tabrisi, Fadl b. Hasan al-, ''Majma' al-bayan fi tafsri al-Qur'an''. Tehran: Nasir khusru, 1372

* Bahrani, Sayyid Hashim al-, ''Kashf al-muhimm fi tariq khabar Ghadir Khumm''. Qom: Humayi ghadir

* Tabataba'i, Muhammad Husayn al-, ''Al-Mizan fi tafsir al-Qur'an''. Qom: Nashr-i islami, 1417

* Tabari, Muhammad b. Jarir al-, ''Jami' al-bayan fi tafsir al-Qur'an ''. Beirut: Dar al-ma'rifa, 1412

* Qurtubi, Muhammad b. Ahmad al-, ''Al-Jami' li-ahkam al-Qur'an''. Tehran: Nasir khusru, 1364

* Tha'labi, Ahmad b. Ibrahim al-, ''Al-Kashf wa l-bayan 'an tafsir al-Qur'an''. Beirut: Dar ihya' al-turath al-arabi.