Al-Ghadir Sermon: Difference between revisions

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']] [Hajj of Farewell].<ref>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</ref> People were informed of the Prophet's (s) decision and thus they were prepared to go to Hajj.<ref>Ibn Hisham, ''Al-Sira'', vol. 2, p. 601</ref>  

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>  

* 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>  

* [[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>  

* 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>  

| {{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>  

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>  

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>  

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,  

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>  

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>  

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 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>  

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.<ref>Al-Manawi, ''Fayd al-ghadir'', vol. 6, p. 217</ref> 'Umar b. al-Khattab told him, "Happy, happy for you, O Ibn Abi Talib! You became my Mawla and the Mawla of all Muslims."<ref>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</ref>  

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.<ref>Amini, ''Al-Ghadir'', vol. 1, p. 667</ref>  

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,  

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>  

Later in next years,  

* [['Amr b. al-'As]],  

* [[Al-Sayyid b. Muhammad al-Himyari]]<ref>Sharif al-Radiy, ''Khasa'is al-a'imma'', p. 43</ref>  

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>  

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>  

Verse 67 of [[Sura al-Ma'ida]] which according to hadiths<ref>Al-Qummi, ''Tafsir'', vol. 1, p. 171; Al-Tabrisi, ''Jawami' al-jami' '', vol. 1, p. 343</ref> and the opinion of some [[exegete]]s<ref>Al-Suyuti, ''Al-Durr al-manthur'', vol. 2, p. 298; Al-'Ayyashi, ''Tafsir'', vol. 1, p. 332</ref> 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) did not announce that, it was as if he (s) did not carry 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)<ref>Al-'Ayyashi, ''Tafsir'', vol. 1, p. 331; Al-Tabrisi, ''Majma' al-bayan'', vol. 1, p. 334</ref> and this is mentioned by [[Ibn 'Abbas]], [[Bara' b. 'Adhib]] and Muhammad b. 'Ali.<ref>Al-Razi, ''Tafsir al-Razi'', vol. 12, p. 401</ref>  

After the sermon of the Prophet (s), a part of verse 3 of Sura al-Ma'ida was revealed to him<ref>Al-Bahrani, ''Kashf al-muhimm'', p. 227</ref> which show 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 of people.<ref>Tabataba'i, ''Al-Mizan'', vol. 5, p. 181; Makarim, ''Tafsir-i nimunih'', vol. 4, p. 258</ref>  

This verse, according to some scholars, mentioned the last duty in Islam and no other obligation is mentioned after that.<ref>Al-'Ayyashi, ''Tafsir'', vol. 1, p. 293; Al-Qummi, ''Tafsir'', vol. 1, p. 162; Al-Razi, ''Tafsir al-Razi'', vol. 11, p. 288</ref> Also the Prophet (s), after this verse revealed to him, praised God for perfection of religion.<ref>Al-Suyuti, ''Al-Durr al-manthur'', vol. 2, p. 259</ref> Since that time, there was no ruling left to perfect religion and disappoint disbelievers, announcement of the Wilaya of 'Ali (a) was the only issue which had all these advantages<ref>Tabataba'i, ''Al-Mizan'', vol. 5, p. 168-175</ref> as some hadiths have mentioned this.<ref>Al-'Ayyashi, ''Tafsir'', vol. 1, p. 293</ref>  

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>