Ghadir vol 1, p 24 to 47

In the name of Allah, the most Beneficent, the most Merciful.

Eid Ghadir Mubarak

The Significance of Ghadir in History

No man with a clear head (1) doubts that the honor of a thing lies in its purpose. Thus, the greatest importance in historical matters falls to that upon which a religion was founded, or a sect arose, and on which the pillars of a doctrine were established. Nations bowed to it, states were built upon it, and its ذكر (mention) endures forever. Because of this, the masters of history strive to accurately record the origins and teachings of religions, and to document the movements, wars, governments, and administrations that followed, through which ages and years have passed, and centuries have elapsed. "Such is the way of Allah with those who passed away before; and you will not find any change in the way of Allah." (2) 

If a historian neglects any part of this, he leaves a void in his record that no other matter, however important, can fill. He presents an incomplete (3) work, its beginning severed, its origin unknown. This can leave the reader ignorant of its destiny and its end.

The event of Ghadir Khumm is among the most vital of these matters. Upon it—and many other irrefutable proofs—rests the doctrine of those who follow the path of the Prophet’s Purified Household (peace be upon him and them). These are millions in number, possessing knowledge and eminence, including wise men, scholars, exemplary figures, and geniuses in ancient and modern sciences, kings, politicians, princes, leaders, and those with abundant literature and immense virtue, who have authored valuable books in every art.

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 * Meaning: one with abundant intellect and sound judgment.

 * The Confederates: 62.

 * Al-Khidaj: deficiency in everything. Its origin is from a camel giving birth to a physically incomplete offspring.

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If a historian is one of them, it is his duty to impart to his nation the beginning of their call. If he is not, he cannot avoid mentioning it plainly when he recounts the history of a great nation such as this. Or he may supplement it with what he perceives as a flaw in its indication, if his own disposition inclines him to emotional judgment and the prejudices of his own sect. Yet, he cannot cast doubt on its authenticity, for what the Prophet of Islam (peace be upon him and his Purified Family) proclaimed on the Day of Ghadir, calling to the meaning of his discourse, has not been disputed by any two men, even if they have differed on its import due to aims and impurities not hidden from the discerning and aware.

Mention of it by masters of history: Al-Baladhuri: died 279 AH, in Ansab al-Ashraf. Ibn Qutaybah: died 276 AH, in Al-Ma'arif and Al-Imamah wal-Siyasah. Al-Tabari: died 310 AH, in a separate book. Ibn Zulak al-Laythi al-Misri: died 287 AH, in his work. Al-Khatib al-Baghdadi: died 463 AH, in his Tarikh. Ibn Abd al-Barr: died 463 AH, in Al-Isti'ab. Al-Shahrastani: died 548 AH, in Al-Milal wal-Nihal. Ibn Asakir: died 571 AH, in his Tarikh. Yaqut al-Hamawi [died 626 AH]: in Mu'jam al-Udaba (18/84) of the last edition. Ibn al-Athir: died 630 AH, in Usd al-Ghabah. Ibn Abi al-Hadid: died 656 AH, in Sharh Nahj al-Balagha. Ibn Khallikan: died 681 AH, in his Tarikh. Al-Yafi'i: died 768 AH, in Mir'at al-Janan. Ibn al-Shaykh al-Balawi [died 604 AH]: in Alif Ba. Ibn Kathir al-Shami: died 774 AH, in Al-Bidaya wal-Nihaya. Ibn Khaldun: died 808 AH, in the introduction to his Tarikh. Shams al-Din al-Dhahabi [died 748 AH]: in Tadhkirat al-Huffaz. Al-Nuwayri: died around 833 AH, in Nihayat al-Arab fi Funun al-Adab. Ibn Hajar al-Asqalani: died 852 AH, in Al-Isabah and Tahdhib al-Tahdhib. Ibn al-Sabbagh al-Maliki: died 855 AH, in Al-Fusul al-Muhimmah. Al-Maqrizi: died 845 AH, in Al-Khitat. Jalal al-Din al-Suyuti: died 910 AH, in several of his books. Al-Qarmani al-Dimashqi: died 1019 AH, in Akhbar al-Duwal. Nur al-Din al-Halabi: died 1044 AH, in Al-Sirah al-Halabiyyah. And others.

This matter in the science of history is no less important than in the art of hadith. For the hadith scholar, wherever he turns in the vast expanse of his art, he finds authentic traditions and narrations confirming this act of devotion to the guardian of religion (peace be upon him and his Purified Family). Successive generations have always received it (1) from their predecessors until the chain reaches the generation of the Companions, who understood the report. With the passage of time, he finds for it a clarity and light that dazzles the eyes. If the hadith scholar overlooks such a matter, he has defrauded the nation of a right and deprived it of much good that its Prophet, the Prophet of Mercy (peace be upon him and his Purified Family), bestowed upon it through his vast beneficence and guidance to the best path.

Mention of it by masters of hadith: Imam al-Shafi'iyyah Abu Abdullah Muhammad ibn Idris al-Shafi'i: died 204 AH, as in Nihayat Ibn al-Athir. Imam al-Hanabilah Ahmad ibn Hanbal: died 241 AH, in his Musnad and Manaqib. Ibn Majah: died 273 AH, in his Sunan. Al-Tirmidhi: died 279 AH, in his Sahih. Al-Nasa'i: died 303 AH, in Al-Khasa'is. Abu Ya'la al-Mawsili: died 307 AH, in his Musnad. Al-Baghawi: died 317 AH, in Al-Sunan. Al-Dulabi: died 320 AH, in Al-Kuna wal-Asma'. Al-Tahawi: died 321 AH, in Mushkil al-Athar. Al-Hakim: died 405 AH, in Al-Mustadrak. Ibn al-Maghazili al-Shafi'i: died 483 AH, in Al-Manaqib. Ibn Mandah al-Asbahani: died 512 AH, through several طرق (paths) in his work. Al-Khatib al-Khawarizmi: died 568 AH, in Al-Manaqib and Maqtal al-Imam al-Sibt (peace be upon him). Al-Kanji: died 658 AH, in Kifayat al-Talib. Muhibb al-Din al-Tabari: died 694 AH, in Al-Riyadh al-Nadira and Dhakha'ir al-Uqba. Al-Hamawi: died 722 AH, in Fara'id al-Simtayn. Al-Haythami: died 807 AH, in Majma' al-Zawa'id. Al-Dhahabi: died 748 AH, in Al-Talkhis. Al-Jazari: died 830 AH, in Asna al-Matalib. Abu al-Abbas al-Qastallani: died 923 AH, in Al-Mawahib al-Ladunniyyah. Al-Muttaqi al-Hindi: died 975 AH, in Kanz al-Ummal. Al-Harawi al-Qari: died 1014 AH, in Al-Mirqat fi Sharh al-Mishkat. Taj al-Din al-Manawi: died 1031 AH, in Kunuz al-Haqa'iq fi Hadith Khayr al-Khala'iq and Fayd al-Qadir. Al-Shaykhani al-Qadiri: in Al-Sirat

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 * The pronoun in "received it" (يتلقاه) refers to the act of devotion (المأثرة), conveyed through the transmitted report (الخبر) and tradition (الحدیث).

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Al-Sawi fi Manaqib Aal al-Nabi. Bakathir al-Makki: died 1047 AH, in Wasilat al-Ma'al fi Manaqib al-Aal. Abu Abdullah al-Zarqani al-Maliki: died 1122 AH, in Sharh al-Mawahib. Ibn Hamza al-Dimashqi al-Hanafi: in Kitab al-Bayan wal-Ta'rif. And others.

Likewise, the interpreter has before his eyes verses (1) from the Holy Quran that descended concerning this matter. He considers it his duty to elaborate on their revelation and interpretation, and he would not be satisfied with an incomplete work or a deficient endeavor. So, among the masters of interpretation who mentioned it are: Al-Tabari: died 310 AH, in his Tafsir. Al-Tha'labi: died 427, 437 AH, in his Tafsir. Al-Wahidi: died 468 AH, in Asbab al-Nuzul. Al-Qurtubi: died 567 AH, in his Tafsir. Abu al-Sa'ud: in his Tafsir. Fakhr al-Din al-Razi: died 606 AH, in his Tafsir al-Kabir. Ibn Kathir al-Shami: died 774 AH, in his Tafsir. Al-Nisaburi: died in the eighth century AH, in his Tafsir. Jalal al-Din al-Suyuti: in his Tafsir. Al-Khatib al-Shirbini: in his Tafsir. Al-Alusi al-Baghdadi: died 1270 AH, in his Tafsir. And others.

When the theologian presents proofs for every issue in the science of Kalam, and his journey leads him to the issue of the Imamate, he cannot avoid addressing the Ghadir tradition as a proof for his claim or as a narration of the opponent's proof, even if he follows it with discussion in calculation concerning its indication. Such as Qadi Abu Bakr al-Baqillani al-Basri: died 403 AH, in Al-Tamhid. Qadi Abd al-Rahman al-Iji al-Shafi'i: died 756 AH, in Al-Mawaqif. Al-Sayyid al-Sharif al-Jurjani: died 816 AH, in Sharh al-Mawaqif. Al-Baydawi: died 685 AH, in Tawali' al-Anwar. Shams al-Din al-Isfahani: in Matali' al-Anzar. Al-Taftazani: died 792 AH, in Sharh al-Maqasid. Al-Qushji, Mawla Ala al-Din: died 879 AH, in Sharh al-Tajrid. This is their wording:

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 * Such as His saying, the Most High: "This day have I perfected your religion for you, and completed My favour upon you, and have chosen for you Islam as your religion." [Verse: 3] in Surah al-Ma'idah, and His saying therein [Verse: 67]: "O Messenger! Deliver what has been sent down to you from your Lord" (the verse). And His saying in al-Ma'arij [Verse: 1]: "A questioner asked concerning a torment about to befall" (The Author).

"Indeed, the Prophet (peace be upon him and his Purified Family) gathered the people on the day of Ghadir Khumm—a place between Mecca and Medina, at Juhfa (1)—and that was after his return from the Farewell Pilgrimage. It was a hot day, so much so that a man would place his cloak under his feet due to the intense heat. He gathered the camel saddles and ascended upon them, addressing the people: 'O community of Muslims, am I not closer to you than your own selves?' They said: 'Yes, O Allah, indeed.'

He said: 'Whoever I am his Mawla, Ali is his Mawla.' He repeated it three times—and in the wording of Ahmad, the Imam of the Hanbalis: four times. Then he said: 'O Allah, befriend those who befriend him, and be hostile to those who are hostile to him, and help those who help him, and forsake those who forsake him, and turn the truth with him wherever he turns. Let those present inform those absent.' Then they did not disperse until the trustworthy spirit of revelation descended with His saying: 'This day have I perfected for you your religion and completed My favor upon you.' The Messenger of Allah (peace be upon him and his purified Family) then said: 'Allah is the Greatest, for the perfection of religion, the completion of favor, and the Lord's satisfaction with my mission and the Wilayah for Ali after me.'"

Then the people began to congratulate the Commander of the Faithful (peace be upon him). Among those who congratulated him—at the forefront of the Companions—were the two Shaykhs: Abu Bakr and Umar, each saying: "Bravo! Bravo to you, son of Abu Talib! You have become my Mawla and the Mawla of every believing man and woman." And Ibn Abbas said: "By Allah, it became incumbent upon the necks of the people."

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 * It was a large village three stages from Mecca on the road to Medina, and it is the Miqat for the people of Egypt and Syria. Mu'jam al-Buldan: 2/111.

 * We mentioned their wording because it is not attributed to a specific chain, but rather they mentioned it as an established truth. (The Author)

 * He said: "Ghadir Khumm is well-known, and it is the place where the Messenger of Allah (peace be upon him and his family) stood to deliver a sermon about the virtue of Amir al-Mu'minin Ali ibn Abi Talib." This is how it appears in the printed Jamharah [1/108]. Ibn Shahrashub and others, in older manuscript copies of Jamharah, narrated from him that he stated: "It is the place where the Prophet (peace be upon him and his family) appointed Ali (peace be upon him)." This has been altered by the "trustworthy" printing press. (The Author)

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 * Al-Nihayah fi Gharib al-Hadith wal-Athar: 5/228.

 * Mu'jam al-Buldan: 2/389.

 * Taj al-Arus: 10/399.

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Hassan then said: "Allow me, O Messenger of Allah, to recite some verses about Ali for you to hear." He said: "Speak, with the blessing of Allah."

Hassan stood and said: "O assembly of Quraysh elders, I follow my words with a testimony from the Messenger of Allah concerning the enduring guardianship." Then he recited:

"On the Day of Ghadir, their Prophet calls to them,

In Khumm, so listen to the caller, the Messenger (1)..."

This is a summary of the discourse on the event of Ghadir. The details of its wording will follow. The Ummah has agreed upon this, and there is no other Islamic event called "Ghadiriyyah" in the entire world—on the vast expanse of the earth (2). If its day is mentioned, it refers only to it, and if its place is mentioned, it is this well-known location near (3) Juhfa. No researcher or investigator has known any other. Yes, Dr. Mulhim Ibrahim al-Aswad strayed from this consensus in his commentary on Abu Tammam's Diwan, for he said: "It is a well-known battle!" We have an extensive discussion on this, which you will find in the biography of Abu Tammam in the second volume, God willing.

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 * To the end of the verses that will appear in the biography of Hassan in the poets of the first century in the second volume. (The Author)

 * Al-Basit and al-Basitah: the wide earth and the vast place.

 * Al-Amam: proximity.

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The Attention to the Ghadir Hadith

The Master, Glorified be He, took great care to make this hadith famous, so that tongues would repeat it and the mouths of narrators would chew on it. This was so it might stand as an enduring proof for the protector of His religion, the Imam to be followed (peace be upon him). For this reason, He fulfilled the command to convey it at a time when masses of people were gathered as His Prophet (peace be upon him) returned from the Greater Pilgrimage. So he rose to the call, with throngs of people and groups from various lands surrounding him. He ordered those who had gone ahead to return, and those who lagged behind to wait at that place. He forbade anyone from stopping under five closely spaced, large samurah (8) trees. When the people had taken their places, the area beneath these trees was swept clean. When the call to prayer was made—the Dhuhr prayer—he proceeded to them and led the people in prayer beneath them. It was a scorching day, and people placed part of their cloaks over their heads and part under their feet to shield themselves from the intense heat. A cloth was spread for the Messenger of Allah (peace be upon him and his Purified Family) over a samurah tree to shade him from the sun. When he finished his prayer, peace be upon him, he stood delivering a sermon amidst the people (1) atop camel saddles (2), making himself heard to all, raising his voice, and he said:

"Praise be to Allah, we seek His help, we believe in Him, we rely on Him, and we seek refuge with Allah from the evils of our souls and from the evil consequences of our deeds. There is no guide for whomever He leads astray (3), and no misleader for whomever He guides. I bear witness that there is no god but Allah, and that Muhammad is His servant and His messenger.

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 * Al-Nasa'i, in one of the paths of the Ghadir hadith, narrated from Zayd ibn Arqam in Al-Khasa'is: p. 21 [p. 96, Hadith 79 and Al-Sunan al-Kubra: 5/130, Hadith 8464], and in it: Abu al-Tufayl said: "Did you hear it from the Messenger of Allah (peace be upon him)?" He replied: "[Yes], and there was no one among the trees but saw him with his eyes and heard him with his ears." Al-Dhahabi authenticated it, as in Ibn Kathir al-Shami's Tarikh: 5/208 [5/228, events of the year 10 AH]. And in Manaqib al-Khawarizmi, in one of the Ghadir hadiths, p. 94: "The Messenger of Allah called out at the top of his voice." Ibn al-Jawzi said in Al-Manaqib: "There were with him (peace be upon him) from the Companions, the Arabs, and those residing around Mecca and Medina 120,000, and they are the ones who witnessed with him the Farewell Pilgrimage and heard from him this speech." (The Author)

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 * Ahmad narrated in his Musnad: 1/109 [1/175, Hadith 861] from Zayd ibn Yath'i, from Ali, from the Prophet (peace be upon him) in a hadith: "And if you appoint Ali (may Allah be pleased with him) as your leader—and I do not think you will—you will find him a guiding and rightly guided one, taking you on the straight path." Al-Khatib al-Baghdadi narrated in his Tarikh: 11/47 [No. 5728] with his chain from Hudhayfah in a hadith—its beginning was corrupted and additions were made—from the Prophet (peace be upon him and his Purified Family): "And if you appoint Ali (peace be upon him) as your leader, you will find him a guiding and rightly guided one, leading you on the straight path." In a narration by Abu Dawud: "If you appoint him (Ali, peace be upon him) as your successor—and you will not do that—he will guide you on the path, and you will find him a guiding and rightly guided one." And in Abu Nu'aym's hadith in Al-Hilyah: 1/64 [No. 4] from Hudhayfah, who said: They said: "O Messenger of Allah, will you not appoint Ali as your successor?" He said: "If you appoint Ali, you will find him a guiding and rightly guided one, leading you on the straight path." In another wording: "And if you appoint Ali—and I do not think you will—you will find him a guiding and rightly guided one, taking you on the straight path." And in Kanz al-Ummal: 6/160 [11/630, Hadith 33072] from Fada'il al-Sahabah by Abu Nu'aym, and in his Hilyah: 1/64 [No. 4]: "If you appoint Ali—and I do not think you will—you will find him a guiding and rightly guided one, leading you on the clear path." Al-Hafiz al-Kanji al-Shafi'i narrated it in Al-Kifayah: p. 67 [p. 163] with this wording and with Abu Nu'aym's first wording. And in Al-Kanz: 6/160 [11/631, Hadith 33075] from Al-Tabarani, and in Al-Mustadrak by Al-Hakim [3/153, Hadith 4785]: "If you appoint Ali, he is a guiding and rightly guided one, establishing you on a straight path." Al-Khatib al-Khawarizmi narrated in Al-Manaqib: p. 68 [p. 114, Hadith 124] with a chain from Abdullah ibn Mas'ud, who said: I was with the Messenger of Allah (peace be upon him and his Purified Family) and he was in the open desert. He sighed deeply, and I said: "O Messenger of Allah, why do you sigh?" He said: "O Ibn Mas'ud, my soul has been announced to me." I said: "O Messenger of Allah, appoint a successor." He said: "Who?" I said: "Abu Bakr." He was silent, then sighed again, and I said: "Why do I see you sighing?" He said: "My soul has been announced to me." I said: "Appoint a successor."

"Now then, O people, the All-Subtle, the All-Aware has informed me that no prophet has lived but half the life of the one before him. And I am about to be called, and I shall answer. And I am responsible, and you are responsible. So what will you say?"

They said: "We bear witness that you have conveyed the message, advised sincerely, and striven. May Allah reward you well."

He said: "Do you not bear witness that there is no god but Allah, and that Muhammad is His servant and His messenger, and that His Paradise is true and His Hellfire is true, and that death is true, and that the Hour is coming, no doubt about it, and that Allah will resurrect those in the graves?"

They said: "Yes, we bear witness to that." He said: "O Allah, bear witness." Then he said: "O people, do you not hear?" They said: "Yes."

He said: "Indeed, I am your forerunner (4) at the حوض Basin, and you will come to the Basin after me. And its width is what lies between Sana'a and Busra (1). In it are cups as numerous as the stars, made of silver. So look how you will deal with me concerning the two weighty things (2)."

Then a caller cried out: "And what are the two weighty things, O Messenger of Allah?"

He said: "The greater weighty thing is the Book of Allah, one end of which is in the hand of Allah Almighty, and the other end is in your hands. So hold fast to it and you will not go astray. And the other, the lesser, is my progeny (`itrah). Indeed, the All-Subtle, the All-Aware has informed me that they will not separate until they meet me at the Basin. So I asked my Lord for that for them. Do not precede them, lest you perish, and do not fall short of them, lest you perish."

Then he took Ali's hand and raised it until the whiteness of their armpits was seen, and all the people recognized him. He said: "O people, who is closer to the believers than their own selves?" They said: "Allah and His Messenger know best."

He said: "Indeed, Allah is my Mawla, and I am the Mawla of the believers, and I am closer to them than their own selves. So whoever I am his Mawla, Ali is his Mawla." He said it three times—and in the wording of Ahmad, the Imam of the Hanbalis: four times. Then he said: "O Allah, befriend those who befriend him, and be hostile to those who are hostile to him, and love those who love him, and hate those who hate him, and help those who help him, and forsake those who forsake him, and turn the truth with him wherever he turns. Let those present inform those absent." Then they did not disperse until the trustworthy spirit of revelation descended with His saying: "This day have I perfected for you your religion and completed My favor upon you." The Messenger of Allah (peace be upon him and his Purified Family) then said: "Allah is the Greatest, for the perfection of religion, the completion of favor, and the Lord's satisfaction with my mission and the Wilayah for Ali after me."

Then the people began to congratulate the Commander of the Faithful (peace be upon him). Among those who congratulated him—at the forefront of the Companions—were the two Shaykhs: Abu Bakr and Umar, each saying: "Bravo! Bravo to you, son of Abu Talib! You have become my Mawla and the Mawla of every believing man and woman." And Ibn Abbas said: "By Allah, it became incumbent upon the necks of the people."

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 * As came in the wording of Al-Hafiz Al-Haythami in Majma' al-Zawa'id: 9/106 and others. (The Author)

 * Thimar al-Qulub: p. 511 [p. 636, No. 1068], and other sources, as mentioned on p. 8. (The Author)

 * In the original (ضلّ) and the correct is what we established, and the author pointed to this error in the copies in the margin of p. 88.

 * Al-Farath: the one who goes ahead of his people to the water. It applies equally to singular and plural.

 * Sana'a: the capital of Yemen today, and Busra: the capital of the Hauran region, part of Damascus. (The Author)

 * Al-Thaqal—with opening of the triliteral and biliteral—: every valuable and important thing. (The Author)

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But for this very reason, the Imams of the religion (peace be upon them) have never ceased to proclaim this event and to use it as proof for the Imamate of their pure ancestors. Just as the Commander of the Faithful (peace be upon him) himself never ceased to use it as proof throughout his noble life, and he would seek testimony from the Companions who were present at the Farewell Pilgrimage in gatherings and assemblies of people. All of this was to keep it fresh and vibrant despite the passage of ages and years. For this reason, they commanded their followers to celebrate on the day of Ghadir and to gather and exchange congratulations and glad tidings; this was to revive the freshness of that great event, as the details of these statements will come to you in this book, God willing. So, until we meet.

The Imamiyyah have a magnificent gathering on the day of Ghadir at the most holy Shrine of Ali (peace be upon him) , bringing together tribal leaders and prominent figures from near and far, in commemoration of this noble remembrance. They narrate from their Imams elaborate visitation texts, which enumerate the signs of the Imamate and the conclusive proofs of the Caliphate from the Quran and Sunnah, and they expand on the narration of the Ghadir hadith. You see every individual among those thousands upon thousands reciting it, raising their voice, rejoicing in what Allah has specifically granted them: the gift of Wilayah and guidance to His straight path. They consider themselves narrators of that virtue, establishing it, and believing in its meaning before Allah. And whoever is not granted the fortune of being present at that sacred site, he recites it in distant lands and points to it from his abode. The day of Ghadir has specific observances of fasting, prayer, and supplication, in which its remembrance is proclaimed, performed by the Shi'a in their cities, capitals, central regions, villages, and rural areas (1). There you will find millions, or perhaps one-third or half of the Muslims, as narrators of the hadith, submitting to it and embracing it as a religion and a creed.

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 * Al-Rasatiq: Arabized Persian, plural of RustaQ, meaning rural areas or the countryside.

As for the books of the Imamiyyah in Hadith, Tafsir, History, and Kalam, lay your hand on any of them, and you will find it brimming with the affirmation of the Ghadir story and the argumentation with its import. From chains of narration that the narrators passed down to the wellspring of Prophetic lights, and from Mursal (loose) narrations that authors transmitted as established truths, having removed their chains of transmission due to the consensus of the Muslim factions on them.

I do not believe that the Sunnis lag far behind the Imamiyyah in affirming this hadith, submitting to its authenticity, relying on it, authenticating it, and acknowledging its Tawatur (mass narration). Unless, of course, there are some deviants who have strayed from the path, and blind fanaticism has led them to utter baseless statements. These represent only themselves within the community of scholars. For the affirming and verifying scholars who are passionate about this art harbor no doubt whatsoever regarding the validity of their chains of transmission, which they have traced—mutually supportive, reinforcing, indeed mutawatir (1)—to masses of Companions and Tabi'in. Here are the names of a group whose chains of transmission we have come across, listed alphabetically:

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 * Narrated by Ahmad ibn Hanbal through forty paths, Ibn Jarir al-Tabari through over seventy paths, al-Jazari al-Muqri through eighty paths, Ibn Uqdah through one hundred and five paths, Abu Sa'id al-Sijistani through one hundred and twenty paths, Abu Bakr al-Ju'abi through one hundred and twenty-five paths, and in the commentary of Hidayat al-Uqul (p. 30) from Amir Muhammad al-Yamani—one of the poets of Ghadir in the twelfth century—that it has one hundred and fifty paths. (The Author)

Narrators of the Ghadir Hadith from the Companions

"The Letter Alif"

 * Abu Hurayrah al-Dawsi: Died (57, 58, 59 AH), at the age of seventy-eight.

   His hadith is found with a chain of narration in (1) Tarikh al-Khatib al-Baghdadi (8/290) through two paths from Matar al-Warraq, from Shahr ibn Hawshab, from him, with the following wording. Also in Tahdhib al-Kamal fi Asma' al-Rijal by Abu al-Hajjaj al-Mizzi, and Tahdhib al-Tahdhib (7/337), and Manaqib al-Khawarizmi (p. 130). He (Al-Khawarizmi) counted him in his book Maqtal al-Imam al-Sibt al-Shahid (peace be upon him) among those Companions who narrated the Ghadir hadith. Also in Asna al-Matalib by al-Jazari (p. 3), and Al-Durr al-Manthur by al-Suyuti (2/259) from Ibn Marduwayh, and al-Khatib and Ibn Asakir through their paths from him. And Tarikh al-Khulafa' (p. 114) quoting from Abu Ya'la al-Mawsili through his path from him. And Fara'id al-Simtayn by al-Hamawi with his chain from Shahr

 * Tahdhib al-Kamal: 20/484 No. 4089, Tahdhib al-Tahdhib: 7/296, Al-Manaqib: p. 156 No. 184, Maqtal al-Imam al-Husayn (peace be upon him): 1/48, Asna al-Matalib: p. 48, Al-Durr al-Manthur: 3/19, Tarikh Madinat Dimashq: 12/234, and in the biography of Imam Ali ibn Abi Talib (peace be upon him) - the authenticated edition -: No. 572, Tarikh al-Khulafa': p. 158, Musnad Abi Ya'la: 11/307 No. 6423 under the title: Hadith of Fasting on the Day of Ghadir, Fara'id al-Simtayn: 1/77 No. 44 Chapter 13, Kanz al-Ummal: 11/609 No. 32950 and 13/157 No. 36486, Al-Isti'ab: Section Three / 1099 No. 1855, Al-Bidaya wal-Nihaya: 5/232 events of year 10 AH.

 * We have taken the paths of Ibn Uqdah in his book Hadith al-Wilayah from Usd al-Ghabah, Al-Isabah, and Tara'if al-Sayyid al-Akbar al-Sayyid Ibn Tawus [pp. 140-141] and others. (The Author)

 * The paths of al-Ju'abi were recounted by al-Allamah al-Sarawi in Al-Manaqib 1/529 [3/34] from al-Sahib ibn Abbad, from al-Ju'abi, and al-Allamah Abu al-Hasan al-Sharif narrated his paths from his book Nukhab al-Manaqib in Diya' al-Alamin, so we take them from both of them. (The Author)

 * Nuzul al-Abrar: p. 53.

 * Musnad Abi Ya'la: 11/307 No. 6423.

 * Musannaf Ibn Abi Shaybah: 12/68 No. 12141, Book of Virtues of Ali ibn Abi Talib.

 * Among those who narrated the Ghadir hadith from him are al-Baladhuri in Ansab al-Ashraf: hadith 45, and al-Bazzar in his Musnad - Kashf al-Astar: hadith 2531 and 2532. And Abu Ya'la narrated it in his Musnad: hadith 6423, and Ibn Jarir al-Tabari in his book on Ghadir, and from him Ibn Kathir in his Tarikh: 5/213. And al-Tabarani narrated it in Al-Mu'jam al-Saghir: 1/64 and in Al-Awsat: hadith 1115, 2275, and 8599, also - as in Al-Ahadith al-Sahiha by al-Albani: 4/342 - and in Al-Mu'jam al-Kabir also. Al-Haythami said in Majma' al-Zawa'id: 9/105: "Al-Tabarani narrated it in Al-Kabir and Al-Awsat, and the narrators of Al-Awsat are trustworthy." And Al-Hafiz Ibn Marduwayh narrated it as in Al-Durr al-Manthur 2/259 and Al-Bidaya wal-Nihaya: 7/349 and 350. And Ibn Adi narrated it in Al-Kamil: 948, 1327, and 2593. And Abd al-Wahhab al-Kalabi al-Dimashqi in Manaqib Amir al-Mu'minin (peace be upon him): hadith 31. And Abu Nu'aym in Hilyat al-Awliya': 5/26 and in Akhbar Asbahan: 1/107. And Abu Bakr al-Mulhami in his assembly found in Majmu' 79 in al-Zahiriyyah Library. And Muhammad ibn Talhah al-Na'ali in a part of his hadith found in Majmu' 21 in al-Zahiriyyah. And al-Mubarak ibn Abd al-Jabbar al-Sayrafi in

 * Al-Manaqib: p. 61 Hadith 31.

 * Tarikh al-Khulafa': p. 158.

 * Jawahir al-Aqdayn: Manuscript 171.

 * Al-Dhahabi counted him in Kitab al-Ghadir: hadith 121, and al-Shihab al-Iji in Tawdih al-Dala'il: fol. 197/b, and al-Sakhawi in Istijlab Irtiqaa' al-Ghuraf: fol. 22/b, among the Companions from whom the Ghadir hadith was narrated. (Al-Tabataba'i)

 * Usd al-Ghabah: 3/469 No. 3341 and 6/130 No. 5926.

 * Al-Dhahabi counted him in Kitab al-Ghadir: hadith 123, among those who testified to Amir al-Mu'minin (peace be upon him) concerning the Ghadir hadith when he sought their testimony. (Al-Tabataba'i)

 * Its narration has been mentioned previously.

 * Ibn Hajar said in Al-Isabah: 4/159 [No. 927]: "Perhaps he is Abu Qudamah ibn Suhayl ibn al-Harith ibn Ja'dabah ibn Tha'labah ibn Salim ibn Malik ibn Waqif, and he is Salim." (The Author)

 * Usd al-Ghabah: 6/252 No. 6169.

 * Jawahir al-Aqdayn: Manuscript 171.

 * Al-Dhahabi counted him in Kitab al-Ghadir: hadith 123, among those who testified to Amir al-Mu'minin (peace be upon him) concerning the Ghadir hadith when he sought their testimony. (Al-Tabataba'i)

 * Usd al-Ghabah: 3/470 No. 3341.

 * His manuscript is available to us. (The Author)

 * Jawahir al-Aqdayn: Manuscript 171.

 * His name has been disputed among (Ibrahim), (Aslam), (Hormuz), (Thabit), (Yasar), (Qarman), (Abd al-Rahman), and (Yazid). (The Author)

 * Maqtal al-Imam al-Husayn (peace be upon him): 1/48.

 * The previous source.

 * Al-Dhahabi also counted him in Kitab al-Ghadir: hadith 121, among those from whom this hadith was narrated. (Al-Tabataba'i)

 * Likewise, Al-Dhahabi began with him in Kitab al-Ghadir: hadith 1. (Al-Tabataba'i)

 * Asna al-Matalib: p. 48.

 * I say: Al-Khatib al-Baghdadi also narrated it in Muwaddih Awham al-Jam' wal-Tafriq: 1/191 from his shaykh Ibn Abi

 * Refer to Kitab al-Yaqin, Chapter Thirty-Seven [p. 183]. (The Author)

 * Ibn Tawus narrated it from him in Al-Yaqin [p. 168, Chapter 17], and Ibn Hatim in Al-Durr al-Nazim fi al-A'immah al-Lahmamim [p. 105, Chapter 2]. (The Author)

 * In the original (Al-Sini), and the correct is what is here, and he is the author of Al-Amali mentioned in the Introduction: p. 106, line 5. His biography is in Tarikh Baghdad: 8/146, No. 4243, and his narration from Ibn Uqdah is explicitly stated. (Al-Tabataba'i)

 * Asna al-Matalib: p. 48.

 * Jawahir al-Aqdayn: Manuscript 174, Yanabi' al-Mawaddah: 1/38 Chapter 4, Wasilat al-Ma'al: p. 117 Chapter 4. Photocopied manuscript in the Library of Mar'ashi Najafi.

 * Jawahir al-Aqdayn: Manuscript 174.

( Exerpts from Al Ghadir vol 1, by Allama Amini )