Ghadir Tradition, The Expressive Evidence For

Guardianship
Ghadir Tradition, The expressive evidence for guardianship Prepared by Islamic Sciences and
Researches Group– Qom The Ghadir tradition is one of the conclusive evidences for the immediate
guardianship and caliphate of ‘Ali (a.s.) after the Prophet (s.a.w.a.), and the researchers render a special
importance to it. This text provides you a handful of documents and references in this respect which will
amaze the reader of how much proofs and evidences exist which was covered or neglected! These
logical analyses and evidences derived from the Sunnite references are presented as a means of
approaching the lines of world Muslims, and the facts which were previously left unattended to be taken
into precise consideration, specially by the young generation. *****

Unprecedented offence!

In the open political climate recently established in the country, a number of Sunnite Molavi in the
southern parts of the country, have started their offence to the Shiite beliefs (state’s official school) in
contrary to their commitment on the issue of solidarity, an example of which is the article with the title of
“The legendary of martyrdom of Hazrat Zahra (a.s.)”, which was published in the “Nedaye Islam”
magazine (licensed by Ministry of Guidance), and we replied it decisively. Now, we came to know that
one of the other southern Sunnite Molavi has stated provocative utterances in respect to “Ghadir
tradition”, which is in contradiction with the facts existing in the tradition, history and biography books. It
persuaded us to explain Ghadir tradition clearly and concisely, and let the public opinion to judge, to see
what is the conclusion of offence to the state’s official school? And how long we shall be silent?!

Preface

You may have heard the name of Ghadir. It is a territory between Mecca and Medina, near Juhfah,
which is 200 km far from Mecca. It is a cross road, where the pilgrims of different parts separate from
each other: • a road towards Medina, northward • a road towards Iraq, eastward • a road towards
Egypt, westward • a road towards Yemen, southward Today, it is an abandoned area, but once it was
the witness of one the greatest events in the Islamic history, that is, the day of appointment of ‘Ali (a.s.)
as the successor of Prophet (s.a.w.a.) (on eighteenth of Dhul-hijjah, 10th A.H.). Although for political
purposes, the caliphs have tried to erase the memory of this great historical event, and now too, some of
the fanatic individuals try to disappear or make it fade for some reasons, nevertheless, the dimensions of
this event is too extensive in history, tradition and Arab literature, to be erased, covered or forgotten. In
the present booklet, you will find the documents and references in this respect, so that you will be
amazed, and may ask yourself that how such a lot of proofs and evidences could be covered or
neglected?! We hope these logical analyses and evidences derived from the Sunnite references to be
the means of approaching the lines of world Muslims, and the facts which were previously left
unattended to be taken into precise consideration, specially by the young generation. Islamic Sciences
and Researches Group – Qom
Ghadir Tradition, The expressive evidence for guardianship

Ghadir tradition is one of the conclusive evidences for the immediate guardianship and caliphate of ‘Ali
(a.s.) after the Prophet (s.a.w.a.), and the researchers render a special importance to it. Unfortunately,
those who prejudice with regard to his guardianship, once accept validity of the tradition, and express
doubt for its implication, and once question about its authenticity. For clarification of different aspects of
this tradition, it is necessary to talk about both groups with authentic and valid evidences:

Background of Ghadir

The “Farewell pilgrimage” ceremony was completed in the last month of the 10th A.H. The Muslims
learned pilgrimage activities from the Prophet (s.a.w.a.), and then, Prophet (s.a.w.a.) decided to leave
Mecca to Medina. He instructed for departure. When the caravan reached an area called “Rabegh”
Rabegh is now located between Mecca and Medina., which is three miles far from Juhfah It is one of the
trysting-places, and in the past, the course of people of Medina, Egypt and Iraq branched there.,
Gabriel, the inspiration angel, revealed in a point called “Ghadir Khom”, and addressed the Prophet
(s.a.w.a.) with the following verse:

ِ‫ اﻟﻨﱠﺎس‬‫ﻦ‬‫ﻚَ ﻣ‬‫ﻤ‬‫ﺼ‬‫ﻌ‬‫ ﻳ‬‫ﻪ‬‫اﻟ‬‫ ۚ و‬‫ﺎﻟَﺘَﻪ‬‫ رِﺳ‬‫ﻠﱠﻐْﺖ‬‫ﺎ ﺑ‬‫ ﻓَﻤ‬‫ﻞ‬‫ ﺗَﻔْﻌ‬‫نْ ﻟَﻢ‬‫ا‬‫ِﻚَ ۖ و‬‫ﺑ‬‫ ر‬‫ﻦ‬‫ﻚَ ﻣ‬‫ﻟَﻴ‬‫ ا‬‫ﻧْﺰِل‬‫ﺎ ا‬‫ﻎْ ﻣ‬ّ‫ﻠ‬‫ ﺑ‬‫ﻮل‬‫ﺳ‬‫ﺎ اﻟﺮ‬‫ﻬ‬‫ﻳ‬‫ﺎ ا‬‫ﻳ‬

O Messenger! proclaim the (message) which hath been sent to thee from thy Lord. If thou didst
not, thou wouldst not have fulfilled and proclaimed His mission. And Allah will defend thee from
men (who mean mischief). (sura al-Maidah, 5:67) The tone of verse indicates that God has assigned
Prophet (s.a.w.a.) a critical mission, which equals with his prophetic mission, and caused despair of the
Islam enemies. Is any critical mission more important than appointment of ‘Ali (a.s.) to the rank of
caliphate, guardianship and succession in front of more than hundred thousand people?! Therefore, he
ordered to stop. Those who were ahead of caravan, stopped, and those who were at the back of
caravan, joined them. At noon, it was very hot, and a group of people put a part of their mantle on their
head and a part under their foot. A shading was made for the Prophet through casting a veil on the tree.
He sat on the high point, formed by the camel saddle, and he delivered a sermon with a loud voice, the
extract of which follows.

Prophet’s (s.a.w.a.) sermon in Ghadir Khom

Praise belongs to God. We seek help from Him, and believe in Him, and trust in Him. We turn to Him for
our evil and unrighteous deeds. The Lord, save whom there is no guide. Whoever is guided by Him,
there will be no deviator for him. I testify that there is no God, save Him, and Mohammad is his servant
and prophet. O people! Soon, I will die, and leave you. I am responsible and you too! Then he added:
What do you think about me!? (Have I fulfilled my responsibility against you?) The crowd all said: We
testify that you have accomplished your prophetic mission, and endeavored. God may grant you good
rewards. The Prophet (s.a.w.a.) said: Do you testify that the Lord of world is one, and Mohammad is His
servant and prophet, and there is no doubt about paradise, hell, the everlasting life in the other world?
All replied: Yes, that is right. We testify! He added: O people, I leave among you two precious things. I
shall see how you treat with my two heritage?! One stood up and asked loudly: What are these two
precious things?! Prophet (s.a.w.a.) said: One is divine book, one side of which is in the powerful hand
of God, and the other is with you. And the next is my Household. God has informed me that these two
will never separate! Beware, O People, do not surpass Quran and my Household. Do not fail to follow
both of them. Otherwise, you will perish! Then, he took ‘Ali’s hand (a.s.), and raised it too high that the
armpit of both of them was seen by the people, and introduced him to the people. He asked: Who is
more authorized and rightful to the believers than themselves? All replied: God and His messenger are
more aware. The Prophet (s.a.w.a.) said: God is my master and I am the master of believers, and I am
more authorized and rightful than themselves! Beware, O People!

‫ ﻣﻮﻻه‬‫ﻣﻦ ﮐﻨﺖ ﻣﻮﻻه ﻓﻬﺬا ﻋﻠ‬

Whoever I am his master and authority, this ‘Ali will be his master and authority. The Prophet repeated
this phrase for three times to avoid any future mistake!

‫اﻟﻠﻬﻢ وال ﻣﻦ واﻻه و ﻋﺎد ﻣﻦ ﻋﺎداه و اﺣﺐ ﻣﻦ اﺣﺒﻪ و اﺑﻐﺾ ﻣﻦ اﺑﻐﻀﻪ و اﻧﺼﺮ ﻣﻦ ﻧﺼﺮه و اﺧﺬل ﻣﻦ ﺧﺬﻟﻪ و‬
‫ادر اﻟﺤﻖ ﻣﻌﻪ ﺣﯿﺚ دار‬.

O God, be friend with whoever is friend with ‘Ali, and be enemy with whoever is an enemy of ‘Ali. Help
whoever helps him, and leave whoever leaves him, make him the criteria of right! This part of Ghadir
tradition, and sometimes its first part, without the second or visa versa, has been mentioned in the
following documents: ‫ﻣﺴﻨﺪ اﺑﻦ ﺣﻨﺒﻞ‬: vol. 1, p. 254; ‫ﺗﺎرﯾﺦ دﻣﺸﻖ‬: vol. 42, p. 207, 208 & 448; ‫ﺧﺼﺎﺋﺺ ﻧﺴﺎﯾ‬: p.
181; ‫ﺒﯿﺮ‬‫اﻟﻤﻌﺠﻢ اﻟ‬: vol. 17, p. 39; ‫ﺳﻨﻦ اﻟﺘﺮﻣﺬی‬: vol. 5, p. 633;‫ اﻟﺼﺤﯿﺤﻦ‬‫اﻟﻤﺴﺘﺪرک ﻋﻠ‬, vol. 13, p. 135; ‫اﻟﻤﻌﺠﻢ‬
‫ ;اﻻوﺳﻂ‬vol. 6, p. 95; ‫ ﯾﻌﻠ‬‫ﻣﺴﻨﺪ اﺑ‬, vol. 1, p. 280; ‫اﻟﻤﺤﺎﺳﻦ و اﻟﻤﺴﺎوﺋ‬: p. 41; ‫ﻣﻨﺎﻗﺐ ﺧﻮارزﻣ‬: p. 104, and other
books. If you study the above sermon A large group of known Sunnite scholars have narrated this
sermon in their books, such as: ‫ﻣﺴﻨﺪ اﺣﻤﺪ‬: vol. 1, p. 84, 88, 118, 119, 152, 281, 331, 332, 370; ‫ﺳﻨﻦ اﺑﻦ‬
‫ﻣﺎﺟﻪ‬, vol. 1, p. 55, 58; ‫ اﻟﺼﺤﯿﺤﯿﻦ ﺣﺎﮐﻢ ﻧﯿﺸﺎﺑﻮری‬‫اﻟﻤﺴﺘﺪرک ﻋﻠ‬, vol. 3, p. 118 & 613;‫ﺳﻨﻦ ﺗﺮﻣﺬی‬, vol. 5, p. 633;
‫ﻓﺘﺢ اﻟﺒﺎری‬, vol. 79, p. 74; ‫ﺗﺎرﯾﺦ ﺧﻄﯿﺐ ﺑﻐﺪادی‬, vol. 8, p. 290; ‫ﺗﺎرﯾﺦ اﻟﺨﻠﻔﺎء و ﺳﯿﻮﻃ‬, p. 114, etc. carefully, there
are quick evidences for Imamate of ‘Ali (a.s.) in every phrase of it. (we will explain it soon).

The eternity of Ghadir event

The Wise God has willed the Ghadir historical event to remain in all ages and centuries, as a live history,
attracting the hearts and minds, and the Islamic writers to discuss it in the commentary, history, tradition
and theology books, and the religious orators to deliver lectures about it, and call it one of the undeniable
virtues of Imam ‘Ali (a.s.). Not only the orators and lecturers, but also the poets too have been
suggested by this event, and have lighted their literary talent through thinking and reflection on it, as well
as increasing their loyalty to the owner of guardianship. They have left the best poems in different forms
and various languages. (The Late Allamah Amini has mentioned an important part of Ghadir poems in
every century of the Islamic history, while describing the attributes of the poets in the eleven volumes of
Al-Ghadir book narrated from popular Islamic resources). In other words, no other historical event in the
world, has been noted so much by different classes, including traditionist, commentator, theologian,
philosopher, orator, poet, historian and biographer. One of the reasons for eternity of this tradition, is
revelation of two Quranic verses In reference to Sura al-Maidah, 5:3 and 5:67. in respect to this event,
and since Quran is eternal and everlasting, this historical event too will be never forgotten. It is
noteworthy that referring to the history clarifies that eighteenth of Dhul-hijjah has been known among
Muslims as the Eid Ghadir, so that Ibn Khalkan says about Mostalli Ibn Mostansar: The people paid
homage to him on eighteenth of Dhul-hijjah, Eid Ghadir, 487 A.H. ‫ وﻓﯿﺎت اﻷﻋﯿﺎن‬: vol. 1, p. 60, and he
writes about Mostansar Bellah Abidi: He passed away twelve nights before the end of Dhul-hijjah, 487
A.H. It is the same night of eighteenth of Dhul-hijjah, the night of Eid Ghadir. ‫وﻓﯿﺎت اﻷﻋﯿﺎن‬: vol. 2, p. 223
It is interesting that Aboureyhan Birouni, in Assarol Baqieh, has called Eid Ghadir one of the feasts,
which all Muslims celebrated it. ‫; اﻟﻐﺪﯾﺮ‬395 :‫ﺗﺮﺟﻤﺔ اﻵﺛﺎر اﻟﺒﺎﻗﯿﻪ‬, vol. 1, p. 367. Not only Ibn Khalkan and
Aboureyhan Birouni have called it an Eid, but also Thalebi, one of the other famous Sunnite scholars has
called Ghadir one of the popular nights among the Islamic nation. 511 :‫ ﺛﻤﺎر اﻟﻘﻠﻮب‬This Islamic Eid dates
back to the time of Prophet (s.a.w.a.), because on that day, the Prophet (s.a.w.a.) instructed the
immigrants and helpers, and rather his wives, to go to ‘Ali (a.s.) and congratulate to him for guardianship
and Imamate. Zeid Ibn Arqam says: Abu Bakr, Umar, Uthman, Talha and Zubayr from among the
immigrants were the first who paid homage to ‘Ali (a.s.), but the congratulation and paying homage
ceremonies was continued till sunset. Congratulation of Umar Ibn Khattab has been mentioned in many
of Sunnite documents, such as, ‫ﻣﺴﻨﺪ اﺑﻦ ﺣﻨﺒﻞ‬, vol. 6, p. 401; ‫اﻟﺒﺪاﯾﺔ و اﻟﻨﻬﺎﯾﺔ‬, vol. 5, p. 209; ‫اﻟﻔﺼﻮل اﻟﻤﻬﻤﻪ اﺑﻦ‬
‫ﺻﺒﺎغ‬, p. 40; ‫ﻓﺮاءد اﻟﺴﻤﻄﯿﻦ‬, vol. 1, p. 71. Congratulation of Aboubakr, Umar, Uthman, Talha, Zubayr and
others have been stated in other books: ‫ ﺑﻦ اﺑﯿﻄﺎﻟﺐ‬‫ﻣﻨﺎﻗﺐ ﻋﻠ‬, composed by Ahmad Ibn Mohammad
Tabari (Alghadir, vol. 1, p. 270).

110 people of tradition narrators

For showing importance of this historical event, it is enough to say that one hundred ten of the Prophet’s
(s.a.w.a.) companions have narrated it. The documents of these important resources will be mentioned
all together. Of course, this does not mean that only these from among the host have narrated the event.
Rather, we mean that in the books of Sunnite scholars, the names of one hundred ten people are
mentioned. In the second Islamic century, called the age of followers, eighty nine of them have narrated
this tradition. The narrators of Ghadir tradition, in the next centuries too are among the Sunnite scholars
and leaders. Three hundred sixty of them have collected this tradition in their books, and a large group
have affirmed its validity and authenticity. A group of them have not contended with narration of the
tradition, and have also written separate books with regards to its documents and contents. It is strange
that the great Islamic historian, Tabari, has composed a book, ‫ ﻃﺮق ﺣﺪﯾﺚ اﻟﻐﺪﯾﺮ‬‫اﻟﻮﻻﯾﺔ ﻓ‬, and has narrated
the tradition based on seventy five chains of transmission from the Prophet! Ibn Oqdeh Koufi has
narrated it from one hundred five people in the, ‫وﻻﯾﺖ‬, essay. Abu Bakr Mohammad Ibn Umar Baghdadi,
known as Jamani, has narrated it through twenty five chains of transmission.

Sunnite Celebrated People

Ahmad Ibn Hanbal Sheybani Ibn Hajar Asqalani Jazari Shafei Abu Saeid Sajestani Amir Mohammad
Yamani Nessaei Abolalae Hamedani and Abolerfan Haban have narrated the tradition through numerous
chains of transmission. All of these documents are available in the first volume of Alghadir book, which
are generally collected from the known Sunnite references. Shiite scholars too have composed valuable
books regarding this historical event, and have referred to the Sunnite important references, the most
comprehensive of which is the historical book, ‫اﻟﻐﺪﯾﺮ‬, composed by the late Ayatullah Amini. (This book
has been the main reference in composition of this article). However, after appointment of ‘Ali (a.s.) as
his successor, the Prophet (s.a.w.a.) said: O People, just now the inspiration angel revealed to me and
brought this verse:

…‫ دِﻳﻨًﺎ‬‫م‬َ‫ﺳ‬‫ ا‬‫ﻢ‬َ‫ ﻟ‬‫ﻴﺖ‬‫ﺿ‬‫ر‬‫ و‬‫ﺘ‬‫ﻤ‬‫ﻌ‬‫ ﻧ‬‫ﻢ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﺖ‬‫ﻤ‬‫ﺗْﻤ‬‫ا‬‫ و‬‫ﻢ‬َ‫ دِﻳﻨ‬‫ﻢ‬َ‫ ﻟ‬‫ﻠْﺖ‬‫ﻤ‬‫ﻛ‬‫ ا‬‫م‬‫ﻮ‬‫…اﻟْﻴ‬

This day have I perfected your religion for you, completed My favour upon you, and have chosen
for you Islam as your religion. (Surah al-Maidah, 5:3) Then the Prophet (s.a.w.a.) said “Allahu
Akbar” and added: I thank God for perfecting His religion, and completing His Blessing, and approving
my mission and guardianship and succession of ‘Ali after me. Then, Prophet (s.a.w.a.) came down, and
said ‘Ali (a.s.): Sit under a tent so that the prominent Islamic chiefs and headmen pay homage and
congratulate to you. First of all, Umar and Abu Bakr congratulated to ‘Ali (a.s.) and called him their
master! Hassan Ibn Thabet availed himself of the opportunity and asking permission from the Prophet
(s.a.w.a.), versified some poems, and read them before the Prophet (s.a.w.a.). Hereunder we will
mention only two couplets of it:

‫ ﻓﺎﻧﻨ‬‫ﻓﻘﺎل ﻟﻪ ﻗﻢ ﯾﺎ ﻋﻠ‬

‫ ﻣﻦ ﺑﻌﺪی اﻣﺎﻣﺎَ و ﻫﺎدی‬‫رﺿﯿﺘ‬

‫ﻓﻤﻦ ﮐﻨﺖ ﻣﻮﻻه ﻓﻬﺬا وﻟﯿﻪ‬

He said ‘Ali: Get up, I selected you for succession and guidance of people after me. Whoever I am his
master and authority, this ‘Ali will be his master and authority, and you loving him heartily, follow him.
The poems of Hassan have been stated in several resources: ‫ﻣﻨﺎﻗﺐ ﺧﻮارزﻣ‬, p. 135, ‫ﻣﻘﺘﻞ اﻟﺤﺴﯿﻦ ﺧﻮارزﻣ‬,
vol. 1, p. 47, ‫ﻓﺮاﺋﺪ اﻟﺴﻤﻄﯿﻦ‬, vol. 1, p. 73 & 74;‫اﻟﻨﻮر اﻟﻤﺸﺘﻐﻞ‬, p. 56; ‫اﻟﻤﻨﺎﻗﺐ ﮐﻮﺛﺮ‬, vol. 1, p. 118 & 362. This
tradition has been one of the greatest evidences for excellence of Imam ‘Ali (a.s.) over all the Prophet’s
(s.a.w.a.) companions. Even, in the caliphate council meeting, hold after demise of the second caliph
This argument has been stated in the following books: ‫ ﺣﻨﻔ‬‫ﻣﻨﺎﻗﺐ اﺧﻄﺐ ﺧﻮارزﻣ‬, p. 217; ‫ﻓﺮاﺋﺪ اﻟﺴﻤﻄﯿﻦ‬
‫ﺣﻤﻮﯾﻨ‬, chapter 58; ‫اﻟﺼﻮاﻋﻖ اﻟﻤﺤﺮﻗﻪ اﺑﻦ ﺣﺠﺮ ﻋﺴﻘﻼﻧ‬,‫اﻟﺪر اﻟﻨﻈﯿﻢ اﺑﻦ ﺣﺎﺗﻢ ﺷﺎﻣ‬, p. 75; ‫ اﺑﻦ ﻋﻘﺪه‬‫اﻣﺎﻟ‬, p. 7, 212,
‫ اﻟﺤﺪﯾﺪ‬‫ﺷﺮح ﻧﻬﺞ اﻟﺒﻼﻏﻪ اﺑﻦ اﺑ‬, vol. 2, p. 61, ‫اﻻﺳﺘﯿﻌﺎب اﺑﻦ ﻋﺒﺪاﻟﺒﺮ‬, vol. 3, p. 35; ‫ﺗﻔﺴﯿﺮ ﻃﺒﺮی‬, vol. 3, p. 418 under
verse 55, Sura al-Maidah., as well as during the caliphate of Uthman, and his own caliphate, Imam ‘Ali
(a.s.) has argued it. ‫ﻓﺮاﺋﺪ اﻟﺴﻤﻄﯿﻦ‬, first part, chapter 58; ‫ اﻟﺤﺪﯾﺪ‬‫ﺷﺮح ﻧﻬﺞ اﻟﺒﻼﻏﻪ اﺑﻦ اﺑ‬, vol. 1, p. 362; ‫اﺳﺪ اﻟﻐﺎﺑﻪ‬,
vol. 3, p. 307, vol. 5, p. 205; ‫اﻻﺻﺎﺑﻪ اﺑﻦ ﺣﺠﺮ ﻋﺴﻘﻼﻧ‬, vol. 2, p. 408, vol. 4, p. 80; ‫ﻣﺴﻨﺪ اﺣﻤﺪ‬, vol. 1, p. 84,
88; ‫اﻟﺒﺪاﯾﺔ و اﻟﻨﻬﺎﯾﺔ اﺑﻦ ﮐﺜﯿﺮ ﺷﺎﻣ‬, vol. 5, p. 210, vol. 7, p. 348; ‫ﻣﺠﻤﻊ اﻟﺰواﺋﺪ ﻫﯿﺘﻤ‬, vol. 9, p. 106; ‫ذﺧﺎﺋﺮ اﻟﻌﻘﺒ‬, p.
67, … (‫اﻟﻐﺪﯾﺮ‬, p. 163, 164) Moreover, the great personalities, like Hazrat Zahra (a.s.) have repeatedly
reasoned the tradition against the opponents and deniers of the high rank of ‘Ali (a.s.). ‫ اﻟﻤﻄﺎﻟﺐ ﺷﻤﺲ‬‫اﺳﻨ‬
‫اﻟﺪﯾﻦ ﺷﺎﻓﻌ‬, as per narration of, ‫ اﻟﻀﻮء اﻟﻼﻣﻊ‬‫ﺳﺨﺎوی ﻓ‬, vol. 9, p. 256; ‫اﻟﺒﺪر اﻟﻄﺎﻟﻊ ﺷﻮﮐﺎﻧ‬, vol. 2, p. 297; ‫ﺷﺮح‬
‫ اﻟﺤﺪﯾﺪ‬‫ﻧﻬﺞ اﻟﺒﻼﻏﻪ اﺑﻦ اﺑ‬, vol. 2, page 273; ‫ﻣﻨﺎﻗﺐ ﻋﻼﻣﻪ ﺣﻨﻔ‬, p. 130; ‫ﺑﻼﻏﺎت اﻟﻨﺴﺎء‬, p. 72; ‫اﻟﻌﻘﺪ اﻟﻔﺮﯾﺪ‬, vol. 1, p.
162; ‫ﺻﺒﺢ اﻻﻋﺸ‬, vol. 1, page 259, ‫ﻣﺮوج اﻟﺬﻫﺐ اﺑﻦ ﻣﺴﻌﻮد ﺷﺎﻓﻌ‬, vol. 2, page 49; ‫ﯾﻨﺎﺑﯿﻊ اﻟﻤﻮده‬, p. 486.

To whom does the word master and authority (‫ )ﻣﻮﻟ‬apply?

The main issue here is the interpretation of concept of master, that while being clear and obvious, it has
been unfairly judged. Considering the aforementioned explanation, there would remain no doubt and
uncertainty about the authenticity of the tradition, the excuse seekers created doubt and uncertainty
about the meaning and concept of tradition, particularly the word

,‫ﻣﻮﻻ‬. ‫ﻣﻮﻻ‬,

in this tradition, and rather in most cases, has only one meaning, that is, priority and qualification, and in
other words, guardianship. Quran has applied the word, ‫ﻣﻮﻻ‬, for the concept of guardian and authority.
The word, ‫ﻣﻮﻻ‬, has been applied in 18 Quranic verses, 10 of which is concerned with God. It goes
without saying that it indicates His authority and guardianship, and only in some few cases, it has been
applied for friendship. Therefore, there shall be no doubt that the word, ‫ﻣﻮﻻ‬, primarily means the superior
and authority. In Ghadir tradition too, it has the same meaning. In addition, it is accompanied with so
many evidences and proofs, clearly proving that it means authority and guardianship.
The evidences certifying this claim

Even supposing that the term, ‫ﻣﻮﻻ‬, has lexically various meanings, but there are many evidences and
proofs in the Ghadir tradition and this great historical event, removing any ambiguity and conclusive for
all.

First evidence

As we said, on the day of Ghadir historical event, Hassan Ibn Thabet, Prophet’s (s.a.w.a.) poet, asked
permission from the Prophet (s.a.w.a.), and versified Prophet’s (s.a.w.a.) utterance. This eloquent and
fluent poet, having command on Arabic language, applied Imam and guide for the word,‫ﻣﻮﻟ‬, and said:

‫ ﻓﺎﻧﻨ‬‫ ﻗﻢ ﯾﺎ ﻋﻠ‬:‫ﻓﻘﺎل ﻟﻪ‬

‫ ﻣﻦ ﺑﻌﺪی اﻣﺎﻣﺎَ و ﻫﺎدی‬‫رﺿﯿﺘ‬

He said ‘Ali: Get up, I selected you for succession and guidance of people after me. The documents for
attribution of these poems to Hassan Ibn Thabet was already mentioned. As it is clear, he had not
understood the word, ‫ﻣﻮﻟ‬, in the Prophet’s (s.a.w.a.) utterance, anything save the rank of Imamate,
leadership and guardianship of the nation, while he knew well Arabic terminology and was one of the
eloquent Arab poets. Not only Hassan, the great Arab poet, has understood this concept from the word,
‫ﻣﻮﻟ‬, but also other great Islamic poets, most of which have been among the famous Arab poets and
literati, and some of them have been the great professors in this language, have understood the same
concept which Hassan did, that is, Imamate and leadership of nation!

Second evidence

Imam ‘Ali (a.s.) in his poems writing to Moavieh regarding Ghadir tradition says:

‫ﻢ‬‫ وﻻﯾﺘﻪ ﻋﻠﯿ‬‫و اوﺟﺐ ﻟ‬

‫ﻪ ﯾﻮم ﻏﺪﯾﺮ ﺧﻢ‬‫رﺳﻮل اﻟ‬

God’s Prophet (s.a.w.a.) enjoined my guardianship for you on the day of Ghadir Khom. The Late
Allamah Amini, in vol. 2 of Al-Ghadir, p. 25-30, has narrated this poems with other couplets from 11 of
Shiite and 26 of Sunnite scholars. Who can interpret the tradition and explain for us what the God’s
Prophet (s.a.w.a.) meant by, ‫وﻻﯾﺖ‬, on the Ghadir day, better than Imam? Does this interpretation show
not that as all present in the Ghadir event believe, it does not imply anything save social leadership and
headship?

Third evidence

Before stating the phrase,

‫ﻣﻦ ﮐﻨﺖ ﻣﻮﻻه‬

... the Prophet asked:

‫ﻢ؟‬‫ﻢ ﻣﻦ اﻧﻔﺴ‬‫ ﺑ‬‫اﻟﺴﺖ اوﻟ‬

Am I not more authorized and rightful to you than yourselves? In the above phrase, Prophet (s.a.w.a.)
has applied

‫ ﺑﻪ ﻧﻔﺲ‬‫اوﻟ‬

and has asked all people for confession to his authority over them. Then, he immediately said:

‫ ﻣﻮﻻه‬‫ﻣﻦ ﮐﻨﺖ ﻣﻮﻻه ﻓﻬﺬا ﻋﻠ‬

Whoever I am his master and authority, this ‘Ali will be his master and authority. What is the purpose of
conjunction in these two phrases? Is it anything save proving the same rank of Prophet (s.a.w.a.) as per
the text of Quran, for ‘Ali (a.s.)? The only difference is that he is the prophet and ‘Ali is Imam. On this
account, it is interpreted as: Whoever I am his master and authority, this ‘Ali will be his master and
authority. Allamah Amini has narrated the phrase, ‫ﻢ‬‫ﻢ ﻣﻦ اﻧﻔﺴ‬‫ ﺑ‬‫اﻟﺴﺖ اوﻟ‬, from 64 Islamic traditionists
and historians. Refer to vol. 1, p. 371. If the Prophet (s.a.w.a.) meant something else, there was no
reason for asking people’s confession for his mastership and authority. It is very unfair if one neglects
this message of Prophet (s.a.w.a.), and does not take into account such obvious evidence.

Fourth evidence

The Prophet (s.a.w.a.) asked for people’s confession to three basic Islamic principles and said:

‫ﻪ و ان ﻣﺤﻤﺪاَ ﻋﺒﺪه و رﺳﻮﻟﻪ و ان اﻟﺠﻨﺔ ﺣﻖ و اﻟﻨﺎر ﺣﻖ؟‬‫اﻟﺴﺘﻢ ﺗﺸﻬﺪون ان ﻻ اﻟﻪ اﻻ اﻟ‬

‫ﻣﻮﻟ‬

, meant friend and helper, the sentences lose their relation, and the utterances is not firm anymore.
Don’t you think so?

Fifth evidence

At the beginning of his sermon, the Prophet (s.a.w.a.) talks about his death and says:

‫ ﻓﺎﺟﯿﺐ‬‫ أن ادﻋ‬‫ أوﺷ‬‫اﻧ‬

Soon, I will die. Refer to Al-Ghadir, vol. 1, p. 26,27,30,32,333,34,36,47,176. The chain of transmission of
this subject from the Sunnite documents, such as: ‫ﺻﺤﯿﺢ ﺗﺮﻣﺬی‬, vol. 2, p. 298; ‫اﻟﻔﺼﻮل اﻟﻤﻬﻤﻪ اﺑﻦ ﺻﺒﺎغ‬, p.
25; ‫ اﻟﻔﺘﻮح‬‫اﻟﻤﻨﺎﻗﺐ اﻟﺜﻼﺛﻪ ﺣﺎﻓﻆ اﺑ‬, p. 19, ‫اﻟﺒﺪاﯾﺔ و اﻟﻨﻬﺎﯾﺔ اﺑﻦ ﮐﺜﯿﺮ‬, vol. 5, p. 209, vol. 7, p. 348; ‫اﻟﺼﻮاﻋﻖ اﻟﻤﺤﺮﻗﻪ‬, p.
25;‫ﻣﭽﻤﻊ اﻟﺰواﺋﺪ ﻫﯿﺘﻤ‬, vol. 9, p. 165,… The phrase indicates that the Prophet (s.a.w.a.) is going to make a
decision for the period after himself, and fill the vacancy caused by his demise. What can fill such
vacancy, is appointment of a successor, worthy and informed to manage the affairs after him, and
nothing else. If we interpret guardianship to something save caliphate, the logical relation of the
Prophet’s (s.a.w.a.) utterances is clearly disturbed, while he is one of the most eloquent and fluent
orators. What other clearer evidence could be found for guardianship?

Sixth evidence

‫ ﻣﻦ ﮐﻨﺖ ﻣﻮﻻه‬...

the Prophet (s.a.w.a.) said:

‫ ﻣﻦ ﺑﻌﺪی‬‫ و اﻟﻮﻻﯾﻪ ﻟﻌﻠ‬‫ اﻟﺮب ﺑﺮﺳﺎﻟﺘ‬‫ اﮐﻤﺎل اﻟﺪﯾﻦ و اﺗﻤﺎم اﻟﻨﻌﻤﻪ و رﺿ‬‫ﻪ اﮐﺒﺮ ﻋﻠ‬‫اﻟ‬

“Allahu Akbar”, I thank God for perfecting His religion, and completing His Blessing, and approving my
mission as well as guardianship and succession of ‘Ali after me. If he meant friendship and assistance of
one of the Muslims, how the God’s religion was perfected, and His blessing was completed through
friendship with ‘Ali (a.s.)? More obviously, he says: God approved my mission and guardianship of ‘Ali
(a.s.) after me. The late Allamah Amini has mentioned the documents for this part of tradition in vol. 1, p.
43,165,231,232,233,235, like: ‫اﻟﻮﻻﯾﺔ اﺑﻦ ﺟﺮﯾﺮ ﻃﺒﺮی‬, p. 310;‫ﺗﻔﺴﯿﺮ اﺑﻦ ﮐﺜﯿﺮ‬, vol. 2, p. 14; ‫ﺗﻔﺴﯿﺮ اﻟﺪر اﻟﻤﻨﺜﻮر‬, vol.
2, p. 259; ‫اﻻﺗﻘﺎن‬, vol. 1, p. 31; ‫ﻣﻔﺘﺎح اﻟﻨﺠﺎح ﺑﺪﺧﺸ‬, p. 220; ‫ ﺗﺎرﯾﺦ ﺧﻄﯿﺐ‬,‫ اﺑﻮﻧﻌﯿﻢ اﺻﻔﻬﺎﻧ‬,‫ ﻋﻠ‬‫ﻣﺎ ﻧﺰل ﻣﻦ اﻟﻘﺮآن ﻓ‬
‫ﺑﻐﺪادی‬, vol. 4, p. 290; ‫ﻣﻨﺎﻗﺐ ﺧﻮارزﻣ‬, p. 80; ‫اﻟﺨﺼﺎﺋﺺ اﻟﻌﻠﻮﯾﻪ اﺑﻮاﻟﻔﺘﺢ ﻧﻄﻨﺰی‬, p. 43; ‫ﺗﺬﮐﺮه ﺳﺒﻂ ﺑﻦ ﺟﻮزی‬, p. 18;
‫ﻓﺮاﺋﺪ اﻟﺴﻤﻄﯿﻦ‬, chapter 12. Are these not clear evidences for the concept of caliphate?

Seventh evidence

What evidence is more explanatory than congratulation of Umar and Abu Bakr, and a large number of
the Prophet’s (s.a.w.a.) companions to ‘Ali (a.s.) lasting till the time of sunset prayer, while Umar and
Abu Bakr were the first of those who congratulated Imam as follows:

‫ ﮐﻞ ﻣﺆﻣﻦ و ﻣﺆﻣﻨﻪ‬‫ ﻃﺎﻟﺐ اﺻﺒﺤﺖ و أﻣﺴﯿﺖ ﻣﻮﻻی و ﻣﻮﻟ‬‫ ﺑﻦ اﺑ‬‫ ﯾﺎ ﻋﻠ‬‫ﻫﻨﯿﺌﺎَ ﻟ‬

Congratulations to you, O ‘Ali Ibn Abu Talib, you wake up and go to sleep, while you are my guardian,
and the guardian of any believer man and woman! For information about the documents indicating
congratulation of Umar & Abu Bakr, refer to Al-Ghadir, vol. 1, p. 270, 283. A part of documents of this
tradition was already stated. What position did ‘Ali (a.s.) achieve on that day to be worthy of such
congratulation? Is any rank, save leadership and caliphate of the Islamic nation that was not officially
declared till then, worthy of such congratulation? Friendship and kindness was not a new issue.

Eighth evidence

If friendship of ‘Ali (a.s.) was meant, it was not necessary to express it in such a hot weather (stopping
one hundred thousand caravan, and asking the people to sit on the hot sands in the desert for delivering
a lecture)! Quran had already called all the society’s individuals as brothers, and it says:

َ‫ﻮن‬‫ﻤ‬‫ﺣ‬‫ ﺗُﺮ‬‫ﻢ‬‫ﻠﱠ‬‫ ﻟَﻌ‬‫ﻪ‬‫اﺗﱠﻘُﻮا اﻟ‬‫ ۚ و‬‫ﻢ‬‫ﻳ‬‫ﺧَﻮ‬‫ ا‬‫ﻦ‬‫ﻴ‬‫ﻮا ﺑ‬‫ﺤ‬‫ﻠ‬‫ﺻ‬‫ةٌ ﻓَﺎ‬‫ﺧْﻮ‬‫ﻨُﻮنَ ا‬‫ﻣ‬‫ﻮ‬‫ﺎ اﻟْﻤ‬‫ﻧﱠﻤ‬‫ا‬

The Believers are but a single Brotherhood: So make peace and reconciliation between your two
(contending) brothers; and fear Allah, that ye may receive Mercy. (Surah al-Hujurat, 49:10) Had
Quran not already introduced the believers as friends? ‘Ali (a.s.) too was one of the believers, and there
was no need for declaring his friendship. Even if it was expedient to declare his friendship, these
preparations and hard conditions were not required. It was possible to be declared in Medina. Surely,
the issue has been more important, requiring such exceptional preparations, which were unprecedented
in the Prophet’s (s.a.w.a.) life, and it was not repeated anymore.
Now let’s judge!

With such clear evidences, isn’t it strange if someone doubt about the Prophet’s (s.a.w.a.) purpose, that
is, caliphate and leadership of Muslims? How do those who doubt, persuade their conscience and what’s
their reply to God on the day of resurrection? Verily, if all Muslims start a new study and review on the
Ghadir tradition, free from any prejudice, they will reach desirable conclusions, and it will cause more
solidarity among the Muslims.

Question

It is remarkable that some say that the president, has interpreted the word, ‫ ﻣﻮﻻ‬, as friendship, in one of
his elective lectures, while he is one of the Shiite clergymen.

Reply

It is not true, because soon later, for removing any ambiguity and misunderstanding, he clarified in the
explanation published in many of dailies as follows: I shall remark the point, which I mentioned in one of
my recent lectures about the Ghadir event, that is, kindness and affection has a critical role in the God’s
religion, and particularly in the social life of the Islamic society. However, considering the time, place and
the homage paid to ‘Ali (a.s.) on the same day, by the word, ‫ﻣﻮﻟ‬, in the phrase, ‫ﻣﻦ ﮐﻨﺖ ﻣﻮﻻه ﻓﻬﺬا ﻋﻠ‬
‫ﻣﻮﻻه‬, the Prophet (s.a.w.a.) surely meant guardianship and leadership of the Islamic society, and as we
Shiite believe, and as per the authentic historical narration after demise of Prophet (s.a.w.a.), this
concept has been accepted and approved by the Prophet’s (s.a.w.a.) great companions. On the other
hand, the word, ‫ﻣﻮﻟ‬, conveys a special message and has been selected knowingly. Surely the Prophet
could apply other phrases such as, ‫ ﺳﻠﻄﺎن‬،‫ ﻗﺎﺋﺪ‏‬،‫اﻣﯿﺮ‏‏‬, but the word, ‫ﻣﻮﻟ‬, includes friendship and kindness
(one of the bases of desirable Islamic government) in addition to guardianship. Today, our nation wants
to enjoy a free and improved society, as well as growth with spirituality, morality and kindness. Islamic
Sciences & Researches Group – Qom

Three meaningful traditions!

1- Who is right?

Umm Salamah and ‘Ayshah, Prophet’s (s.a.w.a.) wives said: We heard from the Prophet (s.a.w.a.):

‫ اﻟﺤﻮض‬‫ ﯾﺮدا ﻋﻠ‬‫ ﻟﻦ ﯾﻔﺘﺮﻗﺎ ﺣﺘ‬‫ ﻣﻊ اﻟﺤﻖ و اﻟﺤﻖ ﻣﻊ ﻋﻠ‬‫ﻋﻠ‬

‘Ali is with right, and right is with ‘Ali, they do not separate each other until appearing to me besides the
Pond of Abundance. This tradition has been narrated in many of Sunnite popular resources. Allamah
Amini has mentioned these resources exactly in the third volume of Al-Ghadir. Mohammad Ibn Abu
Bakr, Abu Dharr, Abu Saeid Khadri, and others have narrated this tradition from the Prophet (s.a.w.a.).
(Refer to vol. 3, Al-Ghadir). The famous Sunnite commentator, Fakhr Razi, in his commentary book,
under the Opening sura says: ‘Ali Ibn Abu Talib (a.s.) recited

" ‫ﻪ‬‫"ﺑﺴﻢ اﻟ‬

loudly, and it has been proved by repeated transmission. Whoever follows ‘Ali in his religion, he has
been guided, as the Prophet (s.a.w.a.) says:

‫ ﺣﯿﺚ دار‬‫اﻟﻠﻬﻢ ادر اﻟﺤﻖ ﻣﻊ ﻋﻠ‬

O God, make him the criteria of right, to wherever he turns. ‫ﺗﻔﺴﯿﺮ ﮐﺒﯿﺮ‬, vol. 1, p. 205. Pay attention. It
says the right turns to wherever he turns!

2- Pledge of brotherhood

A group of known companions of the Prophet (s.a.w.a.) have narrated following tradition from the
Prophet (s.a.w.a.):

‫ﻪ‬‫ اﻟ‬‫ )رﺿ‬‫ ﻓﺠﺎء ﻋﻠ‬،‫ و ﻓﻼن و ﻓﻼن‬،‫ﺮ و ﻋﻤﺮ‏‬‫ ﺑ‬‫ ﺑﯿﻦ اﺑ‬‫ﻪ ﻋﻠﯿﻪ و آﻟﻪ( ﺑﯿﻦ اﺻﺤﺎﺑﻪ ﻓﺎﺧ‬‫ اﻟ‬‫ﻪ )ﺻﻠ‬‫ رﺳﻮل اﻟ‬‫آﺧ‬
‫ ﻓ‬‫ﻪ ﻋﻠﯿﻪ و آﻟﻪ( اﻧﺖ اﺧ‬‫ اﻟ‬‫ﻪ )ﺻﻠ‬‫ و ﺑﯿﻦ اﺣﺪ؟! ﻓﻘﺎل رﺳﻮل اﻟ‬‫ و ﻟﻢ ﺗﻮاخ ﺑﯿﻨ‬‫ﻋﻨﻪ( ﻓﻘﺎل آﺧﯿﺖ ﺑﯿﻦ اﺻﺤﺎﺑ‬
‫اﻟﺪﻧﯿﺎ و اﻵﺧﺮة‬.

The Prophet (s.a.w.a.) set the pledge of brotherhood between his companions, such as between Umar
and Abu Bakr, and the others (those in the same rank). Then, ‘Ali (a.s.) came to him and said: You set
the pledge of brotherhood for all, but not between anyone and me? The Prophet (s.a.w.a.) said: You are
my brother in the world and hereafter. The same content with similar phrases has been stated in 49
other cases. These traditions are generally found in the Sunnite resources! Allamah Amini has stated all
of these fifty traditions, and its documents and resources in details in the third volume of Al-Ghadir. Isn’t
the pledge of brotherhood between ‘Ali and the Prophet (s.a.w.a.) a proof for his excellence and
superiority to the all nation? Is it possible to prefer someone to the superior?

3- The sole means of salvation

Keeping in hand the door of Kabah, Abu Dharr called:

‫ﻢ‬‫ ﻓﯿ‬‫ ﻣﺜﻞ اﻫﻞ ﺑﯿﺘ‬:‫ﻪ ﻋﻠﯿﻪ و آﻟﻪ( ﯾﻘﻮل‬‫ اﻟ‬‫ )ﺻﻠ‬‫ ﺳﻤﻌﺖ اﻟﻨﺒ‬،‫ ﻓﺎﻧﺎ اﺑﻮذر‏‬‫( و ﻣﻦ ﻟﻢ ﯾﻌﺮﻓﻨ‬‫ )ﻓﻘﺪ ﻋﺮﻓﻨ‬‫ﻣﻦ ﻋﺮﻓﻨ‬
‫ و ﻣﻦ ﺗﺨﻠﻒ ﻋﻨﻬﺎ ﻏﺮق‬‫ ﻣﻦ رﮐﺒﻬﺎ ﻧﺠ‬،‫ﻣﺜﻞ ﺳﻔﯿﻨﺔ ﻧﻮح‬
Whoever knows me, he knows, and whoever doesn’t know me, may know that I am Abu Dharr. I heard
from the Prophet (s.a.w.a.): The similitude of my Household is like that of Noah ship. Whoever enters it,
is saved, and whoever leaves it, will be drowned. The references of the above tradition are very
numerous, to which will be referred in the footnote. ‫ﻣﺴﺘﺪرک ﺣﺎﮐﻢ‬, vol. 2, p. 150, (published in
Heydarabad), and at least 30 other books from the Sunnite known resources, have narrated it. When
Noah typhoon happened on the earth, there was no salvation means, save Noah ship. Even the high
mountains could not deliver Noah’s son who had associated with the evil-doers. As per the saying of the
Prophet (s.a.w.a.), is there any way for salvation of the nation after him, save resorting to the Household
(a.s.)?

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Ghadir Khumm [4]

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Imam Ali [7]

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[1] https://www.al-islam.org/printpdf/book/export/html/30064
[2] https://www.al-islam.org/printepub/book/export/html/30064
[3] https://www.al-islam.org/printmobi/book/export/html/30064
[4] https://www.al-islam.org/tags/ghadir-khumm
[5] https://www.al-islam.org/tags/wilayah
[6] https://www.al-islam.org/tags/guardianship
[7] https://www.al-islam.org/person/imam-ali
[8] https://www.al-islam.org/person/prophet-muhammad