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.

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>

* 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),

The text of the al-Ghadir sermon of is mentioned in the books below:

* [[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>

Some have tried to make doubts about this historical event including the following:

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>

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-Nisaburi]] (d. [[405]]/1014),<ref>Hakim al-Nisaburi, ''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-Haytami]] (d. [[974]]/1566)<ref>Haytami, ''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.

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>

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.

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>

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>

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

narrated that event in the form of poem.

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-Nisaburi, ''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 [[al-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 [[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>

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>

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 [[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>

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