Al-Ghadir Sermon: Difference between revisions

'''Al-Ghadīr Sermon''' (Arabic: {{ia|خطبة الغدير}}) is a sermon delivered by the [[Prophet (s)]] where he (s) introduced [['Ali (a)]] as the [[Wali]] (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.

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).

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).<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>

On the [[Day of'Arafa]] , 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, [[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.<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 (Wali), 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 b. Khattab]] 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,

* 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 [[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 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",

* 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 be [[envy]] of Imam,

* Mentioning the end of Imamate with the Rising of [[Imam al-Mahdi (a)]], a descendant of Imam 'Ali (a),

* 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>

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.

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-Nisaburi]] 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>

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 [[theology|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 [[Fakhr al-Din 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: {{ia|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> Fakhr al-Din 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".

*Firstly, in Arabic, the verbal form "Maf'al" (Arabic: {{ia|مَفعَل}}) is not used for the meaning "Awla" (Arabic: {{ia|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>

*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.

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:

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: {{ia|فعيل}}) meaning "Fāʿil" (Arabic: {{ia|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]] 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.<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>

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 [[Qur'an 5]] is an evidence to support this claim.

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>

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>

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.

Verse 67 of [[Qur'an 5]] 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>

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.

After the sermon of the Prophet (s), a part of verse 3 of [[Qur'an 5]] 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>

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 [[disbeliever]]s 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 [[Qur'an 70]] 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>