A Commentary:

Although al-’Imàm Muslim has briefed the incident, never relating it completely, but it is, thanks to Allah, so sufficient and conclusive. May be the abridgement was made by Zayd ibn Arqam himself when the polotical circumstances obliged him to conceal Hadith al-Ghadir, the fact conceived from the context of the tradition when the

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narrator says: "I Husayn ibn Sabrah and ‘Umar ibn Muslim went to see Zayd ibn Arqam. When we sat down with him, Husayn said to him, "O Zayd, you have been greatly fortunate. You have seen the Messenger of Allah, upon whom be Allah’s peace and benediction, heard his speech, fought with him in battles and have prayed behind him. Indeed, O Zayd, you have been enormously fortunate. Narrate to us what you have heard from the Messenger of Allah, may Allah’s peace and benedictions be upon him.’
Zayd said: O brother, by God, I have become aged and old and I have forgotten some of what I used to remember from the Messenger of Allah, upon whom be Allah’s peace and benediction. So accept what I narrate to you and as to what I don’t, trouble me not regarding it.’ Then he said: One day the Messenger of Allah, upon whom be Allah’s peace and benediction, addressed us near a pond called Khumm..."
From the hadith context, it seems that Husayn has asked Zayd ibn Arqam about the Ghadir incident, putting him thus in a critical situation before all, undoubtedly knowing that giving express reply for this question would certainly create for him troubles with the Government that used to compel people to curse ‘Ali ibn Abi Tàlib. So he made apology to the inquirer with the excuse of being aged and old, and that he has forgotten some of what he used to remember, asking then the attendants to accept what he nar-

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rated to them, without troubling him regarding that he couldn’t tell them.
Despite his fear, and abridgement of the details, but Zayd ibn Arqam (may Allah reward him) has exposed many facts, hinting at Hadith al-Ghadir without mentioning it by name. That was when he said: One day the Messenger of Allah, upon whom be Allah’s peace and benediction, addressed us near a pond called Khumm between Makkah and Madinah, referring then to ‘Ali’s virtues and his being partner of the Qur’àn, as recorded in Hadith al-Thaqalayn (the Book of Allah and my Ahl al-Bayt). But he never mentioned the name of ‘Ali, letting those present there to deduce with their wittiness, as it was commonly known for all Muslims that ‘Ali being the doyen of the Prophet’s Ahl al-Bayt.
Therefore we observed that al-’Imàm Muslim himself got the same meaning we got from the hadith, realizing what we realized, narrating then this hadith under the chapter of Fadà’il ‘Ali ibn Abi Tàlib, though no express reference was made in it to the name of ‘Ali ibn Abi Tàlib.86
5) In al-Mu‘jam al-Kabir, al-Tabarani reports, through a correct chain (sanad), from Zayd ibn Arqam, from Hudhayfah ibn Asid al-Ghifàri, that he said: The Messenger of Allah, may Allah’s peace and benediction be upon him and his Progeny, at Ghadir khumm under some trees saying: "O people, I am about to answer the call (of death).

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Verily I shall be answerable and you will be answerable, what do you say? They replied: We witness that you have delivered the message, and striven (on Allah’s way) and given good advice, may Allah reward you good. Then he said: Don’t you witness that there is no god but Allah and Muhammad is His bondman and messenger, and His heaven is truth, resurrection after death is truth, and the Hour (Doomsday) is certainly to come, and Allah resurrects the dead from graves? They said: Yes, we do witness so. He said: O Allah be a witness. Then he said: O mankind, verily, Allah is my master (mawlà) and I am the master of every believer (mu’min), and I have more authority over the believers than they over themselves. Of whomever I am his master, this one also is his master — i.e. ‘Ali O God, be the friend of whoever befriends him, and be the enemy of whoever is hostile to him. Then he said: O people, I am verily separating from you, and you are coming back to me by the side of the Pond (Hawd). A Pond that is wider than the space between my sight and San‘à’, in which there are stars equalling two silver goblets. When you come back to me I will ask you about the Thaqalayn, how did you treat them after me. the greater thiql: the Book of Allah — the Almighty and the Glorious — which is a rope between Him and you, whose one end is in His hand and whose other end is in your hands. So get hold of it, as you shall never go astray and never be changed, and my ‘Itrah (kindred) my Ahl al-Bayt. The

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Subtile, the Aware informed me that the two will never part, until they come to me at the Pond (Hawd).87 6) Al-’Imàm Ahmad narrates from al-Barà’ ibn ‘Azib, through two ways, that he said: We were with the Messenger of Allah (S) and we came down at Ghadir Khumm, whereat a call for holding congregational prayer was made. People swept the ground under two trees for the Messenger of Allah, may Allah’s peace and benediction be upon him and his Progeny, who performed the noon prayer (salàt al-îuhr). Then he took ‘Ali’s hand, saying: Don’t you know that I have more right over every believer than he has over himself? They replied: Yes (you do). Then he declared (taking ‘Ali’s hand): ‘To whomever I am his master, ‘Ali also is his master. My God, befriend whoever befriends him and be hostile to whoever is hostile to him.” Then the narrator said: After that ‘Umar met him (A), and said to him: ‘Congratulation, O son of Abt Tàlib, within a day and a night you became the mawlà (master) of every believing man and woman.”88
In brief, Hadith al-Ghadir was narrated by numerous ‘ulamà’ of Ahl al-Sunnah, more than those we have mentioned. Among them are: al-Tirmidhi, Ibn Màjah, Ibn ‘Asàkir, Abt Nu’aym, Ibn al-’Athir, al-Khwarazmi, al-Suytti, Ibn Hajar, al-Haythami, Ibn al-Sabbàgh al-Màliki, al-Qundtzi al-Hanafi, Ibn al-Maghàzili, Ibn Kathir, al-Hamwini, al-Hasakani, al-Ghazzàli, and al-Bukhàri in his Ta’rikh.

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Further, al-‘Allàmah al-’Amini, the author of the book al-Ghadir, has enumerated a large number of non Shi’i ‘ulamà’, who narrated Hadith al-Ghadir and recorded it in their books, from different classes and schools of law, since the first till the fourteenth Hijrah century, numbering more than sixty-three. Whoever wants to investigate and be more assured, can refer to the book al-Ghadir.89
After all this, is it possible for anyone to claim that Hadith al-Ghadir was fabricated by the Shi‘ah?
The surprising and strange fact is that, when Hadith al-Ghadir is mentioned to most of the Muslims, they claim being unaware of it, or say, never hearing it. And even more surprising is that after this unanimously accepted hadith how is it feasible for the Sunni ‘ulamà’ to claim that the Messenger of Allah (S) has never designated anyone as his successor, leaving this matter to be determined through shtrà (council) among Muslims.
O people! Is there any hadith more declarative and expressive than this one regarding caliphate?? I may refer to a conversation held between me and one of al-Zayttnah ‘ulamà’ in my country. When I mentioned for him Hadith al-Ghadir as an evidence proving the successorship of al-’Imàm ‘Ali, he admitted its veracity. He rather added to fuel to the fire when making me acquainted with the interpretation he invented for the Qur’àn, with which he mentioned and rectified Hadith al-Ghadir, saying afterwards:

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“The Shi‘ah claim that this hadith is a text establishing the caliphate of our master ‘Ali (may Allah grant him honour), while it is invalid in the perspective of Ahl al-Sunnah wa al-Jamà‘ah, since it contradicts the caliphate of our master Abt Bakr al-Siddiq and our master ‘Umar al-Faruq, and ‘Uthmàn Dhu al-Nurayn. So it is inevitable to interpret the word mawlà cited in the hadith to mean lover and helper, as referred to in the holy Qur’àn. This being the same meaning conceived by the rightly-Guided Caliphs (al-Khulafà’ al-Ràshidtn) and honourable Companions (may Allah be pleased with them all), from whom the Tàbi‘tn (followers) and Muslim ‘ulamà’ have taken. So no sense is to be given to the interpretation given by the Ràfidah for this hadith, as they never recognize the successorship of the caliphs, speaking ill of the Messenger’s Sahàbah. This being a sufficient proof to refute their lies and invalidate their allegations.” (His speech in the book is over).
I asked him: Did the incident actually occur at Ghadir Khumm?
He replied: Had it not occurred, the ‘ulamà’ and muhaddithtn (traditionists) would have never related it!
I said: Is it appropriate for the Messenger of Allah (S) to gather his Companions under scorching sun’s heat, addressing them with a protracted sermon, just to tell them that ‘Ali was their lover and helper? Do you accept such an interpretation?

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He replied: A number of the Companions have complained against ‘Ali (to the Prophet) , among whom there were some harbouring vindictive feelings against ‘Ali and detesting ‘him.
Thereat the Messenger, intending to eliminate their grudge, said to them: Ali is your lover and helper, so as to make them love him and never detest him.
I said: This never requires of him to make them all stop, and lead them in prayer, initiating his sermon by saying: Don’t I have more right over you than you have over your own selves, for the sake of elucidating the meaning of mawlà. Had the case been as you claim, it was feasible for him to tell those complaining against ‘Ali: "He is your lover and helper," and finished with it without any need to detain under the sun all those enormous multitudes, numbering more than a hundred thousand, among whom were old men and women. Any man having reason can never be content with this!
He then said: Does any sane man believe that a hundred thousand Companions have never apprehended what you and the Shi‘ah apprehended??
I said: First of all, only very few of them were living in al-Madinah. Secondly: They apprehended exactly the same meaning I and the Shi‘ah got. So it was narrated by the ‘ulamà’ that Abt Bakr and ‘Umar were among those congratulating ‘Ali by saying: "Congratulations, O Ibn

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Abi Tàlib, within a night and a day you became the mawlà of every believing man (and woman)."
He said: Why didn’t they swear allegiance to him then, after the Prophet’s demise? Do you think that they have disobeyed and contradicted the Prophet’s commandment? I seek Allah’s forgiveness for such claim.
I said: If Ahl al-Sunnah ‘ulamà’ testify in their books that some of them — i.e. of the Sahàbah — used to contradict the orders of the Prophet (S) during his lifetime and in his presence,90 so it would be no wonder to see them forsaking his orders after his demise. And when most of them vilify and disapprove of his appointment of Usàmah ibn Zayd as the commander of the army, due to his youngness, despite the battalion being limited and for a short time, so how would they accept to be under the leadership of the young man ‘Ali, and for life long absolute caliphate? And you yourself have testified that some of them were detesting and harbouring grudge against ‘Ali!!
Feeling, upset, he replied: It was improper for al-’Imàm ‘Ali, may (Allah grant him honour) and be pleased with him, to keep silent of his right, if being aware that the Messenger of Allah designated him as his successor, while being that brave man fearing no one and of whom all the Sahàbah feeling awe.
I said: O Sayyid, this is another subject out of the scope of my discussion, since you were not convinced by the authentic (sahih) Prophetic traditions, trying to interpolate

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them and divert them from their true meanings with the aim of respecting the dignity of the good ancestors (al-Salaf al-Sàlih). So how can I convince you with ‘Ali’s keeping silent or his arguing with them by his right to caliphate?
He smiled and said: By God, I am among those who consider our master ‘Ali, may Allah grant him honour, superior to others. Had it been in my hand, I would have never preferred anyone of the Sahàbah to him, as he is the gate of the city of knowledge and Allah’s conquering lion, but it is the will of Allah, Who brings forward whoever He wills and keeps behind whoever He wills. He will not be questioned as to that which he does, but they will be questioned.
I, in turn, smiled and said: This is too another topic dragging us toward discussing the subject of qadà’ and qadar (fate and destiny) that we have discussed earlier, with every one of us preserving his own viewpoint. I wonder, sir, why is that whenever I debate with any of Ahl al-Sunnah ‘ulamà’, presenting him a convincing strong argument (hujjah), he immediately tries to find outlet to change the course of discussion to another one irrelevant to the subject of debate. He said: I am still steadfast on my view, with no little change. So I bade him farewell and departed him. I remained contemplating attentively, about the reason behind the absence of anyone

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among our ‘ulamà’, to complete the task and confirm the debate with strong argumentation that settles the dispute.
There are some who commence the discussion, but when seeing themselves unable to establish any proof confirming their claims, they try to shirk the situation by saying: Those are people who have passed away. Theirs is that which they earned, and yours is that which ye earn. Some others say: Keep us away from agitating seditions and grudges, as this is not our business. The important point is that the Sunnah and the Shi‘ah believe in one God and one messenger, and that is enough. Some say, in brief: O brother, beware of Allah in regard of the Sahàbah. After all that, is there any room for holding any scientific debate with such people, for the sake of enlightening them and illuminating the way for returning to the truth other than which only deviation is there? And how far are those from the style of the Qur’àn which invites mankind to present their evidences: Say: Bring your proof (of what ye state) if ye are truthful. (2:111) This, despite the fact that if they abstain from their vilification and criticism campaign against the Shi‘ah, we have never resorted to dispute and controversy with them even by that which is good.


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Verse of Religion Perfection
Relates to Caliphate Too

The Shi‘ah unanimously agree that the saying of the Glorious and the Almighty: “This day have I perfected your religion for you and completed My favour unto you, and have chosen for you Islam as a religion,” was revealed at Ghadir Khumm after the Messenger of Allah (S) had designated al-’Imàm ‘Ali as his successor over the Muslims, as reported from the Pure ‘Itrah Imams. That is why they consider Imamah (Imamate) as one of the principles of religion (ustl al-Din).
Many of’ our ‘ulamà’ report its revelation at Ghadir Khumm, after the appointment of al-’Imàm ‘Ali, of whom I may mention, as an example:
1. Ibn ‘Asàkir, in Ta’rikh Dimashq, Vol.II,p.75.
2. Ibn al-Maghàzili al-Shàfi‘i, in Manàqib ‘Ali ibn Abi Tàlib, p.19
3. Al-Khatib al-Baghdàdi, in Ta’rikh Baghdàd, Vol.VIII P.290.
4. Al-Suytti, in al-’Itqàn, Vol.I,p.31.
5. Al-Khwàrazmi al-Hanafi, in al-Manàqib, P.80
6. Al-Sibt ibn al-Jawzi, in Tadhkirat al-Khawàss, p.30.
7. Ibn Kathir, in his Tafsir, Vo.lII, p.14.
8. Al-’Altsi, in Rth al-ma‘àni, vol.VI, p.55

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9. Ibn Kathir al-Dimashqi, in al-Bidàyah wa al-nihàyah, vol.V, P.213
10. Al-Suytti, in al-Durr al-manthtr fi al-tafsir bi al-ma’thtr vol.III, p.19.
11. Al-Qundtzi al-Hanafi, in Yanàbi‘ al-mawaddah, p.115.
12. Al-Hasakàni al-Hanafi, in Shawàhid al-tanzil, vol.I.p.157.
I say, despite this fact, the Ahl al-Sunnah ‘ulamà’ have no choice but to interpolate this verse to denote another occasion, in order to safeguard the dignity of good ancestors among the Sahàbah. Because, had they admitted its revelation to be at Ghadir Khumm, this would have meant their tacit recognition that Allah has perfected the religion and completed His favour upon the Muslims, through the wilàyah (mastership) of ‘Ali ibn Abi Tàlib. Besides, this would have meant the abolition of the successorship of the three precedent Caliphs, with causing disruption for the Companions justice (‘adàlah), and dissolution of many well-known traditions like the dissolution of salt inside water. This being an impossible thing and blatant misfortune since it is relevant to the creed (‘aqidah) of a huge coommunity (ummah) having its known history, and ‘ulamà’ and glories. As it is infeasible for us to deny ‘ulamà’ like al-Bukhàri and Muslim, who report that this verse was revealed at the night of ‘Arafàt on Friday.

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In this way, all the early narrations would turn to be only Shi’i baseless superstitions, and vilifying the Shi‘ah would become more proper than speaking ill of the Sahàbah who being (as regarded by Ahl al-Sunnah) immune against error (ma‘stmtn),91 and it is impermissible for anyone to cirticize their acts or sayings. While the Shi‘ah being only Majus (Magians), infidels, Zanadiqah and idolaters, and the founder of their school of thought (madhhab) being ‘Abd Allàh ibn Saba’,92 who was a jew that embraced Islam during the reign of ‘Uthmàn, with the aim of conspiring against the Muslims and Islam. This being a much easier means to misguide the Ummah, that was brought up on glorifying and venerating the Sahàbah (anyone of them even that who saw the Prophet only once). How can be able to persuade them that those narrations being not Shi’i superstitions, but in fact traditions of the Twelve Imams, upon whose Imamate there are authentic texts. The Imams who, the Islamic governments managed in the first century to grow the love and respect towards the Sahàbah inside the hearts of people versus creating hatred and grudge against ‘Ali and his sons, to the extent of cursing them from over pulpits, prosecuting their Shi‘ah (followers) and subjecting them to massacres and scatterness and homelessness. Out of this, strong destation and hatred against all the Shi‘ah grew inside hearts of people, as a result of the rumours, superstitions and corrupt beliefs propagated by the mass media against the

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Shi‘ah during the reign of Mu‘àwiyah, as they were considered the opposition party, as called nowadays, in order to seclude and exterminate them.
Therefore, many writers and historians of those ages even call them al-Rawafid (Rafidites), charging them with impiety, deeming their blood (killing them) as lawful for the sake of showing sycophancy for the rulers. After the disintegration of the Umayyad State and coming of the ‘Abbàsid State, some of the historians followed their suit, white some others realized the reality of Ahl al-Bayt (A), trying to make compromise and equity through adding the name of "Ali to the Rightly-guided Caliphs, without daring to express his right and superiority. Therefore they don’t report in their Sihàh but only very few of ‘Ali’s virtues, that never contradict the caliphate of those who preceded him. Some of them have even composed traditions in the honour of Abt Bakr, ‘Umar and ‘Uthmàn ascribing them to ‘Ali himself, in order to close the door (as they claim) before the Shi‘ah believing in his superiority.
Through researching and investigation, I found out that men’s fame and greatness being evaluated according to their hatred against ‘Ali ibn Abi Tàlib, so the Umayyads and ‘Abbàsids used to bring near and glorify whoever fought or stood against al-’Imàm ‘Ali by sword or tongue. Thus they were imparting high positions upon some Companions and belittling some others, expending much fortune on some poets, slaying others. ‘A’ishah Umm al-

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Muminin might have not enjoyed such good status among them, hadn’t she harboured such detestation and animosity against ‘Ali.94
Further,we see too the ‘Abbàsids sublimate the position of al-Bukhàri, Muslim and al-’Imàm Màlik, since they have not recorded of ‘Ali’s virtues but only very few, or rather their books expressly state that ‘Ali ibn Abi Tàlib had no honour or merit at all. Al-Bukhàri in his Sahih, under the chapter “Manaqib ‘Uthmàn” (Excellences of ‘Uthmàn), reported from Ibn ‘Umar who said: “During the lifetime of the Prophet, may Allah’s peace and benediction be upon him and his progeny, we were never regarding anyone equal to Abt Bakr, and after him ‘Umar and then ‘Uthmàn, leaving afterwards the Prophet’s Companions with no preferentiability among them,95 That is, he considered ‘Ali like all other common people (How astonishing is this)!!
Besides, there are other cults within the Ummah, such as the Mu’tazilah and Khawàrij and others, who do not hold the same belief of the Shi‘ah, due to the fact that the Imamate of ‘Ali and his sons after him, would verily curb them from attaining to caliphate, seizing the affairs of people and making of their fate, and properties as a plaything in their hands, as done by Banu Umayyah and Banu al-’Abbas during the era of the Sahàbah and Tàbi‘tn, to the present time. The reason behind this being that the time rulers who attained to power whether through hered-

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ity like kings and sovereigns, or even the presidents elected by their peoples, are averse to this dogma, i.e. the faithful’s believing in the caliphate of Ahl al-Bayt. They even deride this theocratic notion, which is only held by the Shi‘ah, especially when those Shi‘ah having weak-mindedness and stupidity to the extent that they believe in the Imamate of the Awaited al-Mahdi, who will fill the earth with equity and justice after being filled with oppression and tyranny.
We return to discuss, calmly and unfanatically, the ideas held by the two parties, to realize the occasion and purpose of the revelation of the verse of perfection of religion, so that truth be quite clear for us to follow. After that we have nothing to do with pleasure of these or displeasure of those ones, as long as we seek Allah’s pleasure in the first hand, and deliverance from His chastisement on the way when wealth and sons avail not (any man), save him who brings unto Allah a whole heart (26:88,89). On the Day when (some) faces will be whitened and (some) faces will be blackened, and as for those whose faces have been blackened, it will be said unto them; Disbelieved ye after your (profession of) belief? Then taste the punishment for that ye disbelieved. And as for those whose faces have been whitened, in the mercy of Allah they dwell for ever. (3.106,107).