The Event of Ghad¢r and the introducing of the future leader
On his return from the Farewell Pilgrimage on the eighteenth of Dhu’l-°ijjah, and on the land of Ghad¢r Khumm[1] which is three miles away from al-Ju¦afah, the following verse was revealed to Holy Prophet:
“O Apostle! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message (5:67)”
He therefore ordered the caravan of one hundred thousand pilgrims to stop on that arid land and in that extremely hot weather. Having performed the Noon Prayer, he climbed a high location and delivered a sermon in which he informed of his near death. Then, he asked the Muslims' views on his prophethood. Every one confirmed that he had perfectly conveyed the Divine Message. He then put stress on the Holy Book and his Household, recommending Muslims not to leave these two lest they would be misled. These two, he added, shall never depart one another until they join him on the Resurrection Day; therefore, Muslims should follow them closely.
Then, he took `Al¢'s hand, raised it and introducing him as the future leader of Muslims, saying:
“God is my Master and I am the master of the believers; so, anybody whose master is I, `Al¢ is now his master. O God, love and care for those who love and care for `Al¢ and be an enemy of those who are `Al¢'s enemies. O God, assist the friends of `Al¢ and make miserable the foes of `Al¢. O God, let `Al¢ be in the pivotal center of righteousness.”
At this time, the following verse was revealed:
This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. (5:3)
The perfection of religion has been thus declared through the appointment of `Al¢ as the successor of the Holy Prophet. After that, the Holy Prophet's companions congratulated `Al¢ for this sublime position.[2]
This was a sketch of the significant and famous event at Ghad¢r Khumm which has been discussed in reference books from different dimensions.
`All¡mah Am¢n¢, in his worthy book of al-Ghad¢r, has thoroughly dealt with this historic event. Here, we shall mention a few points:
(1) The event of Ghad¢r is the most significant document for Imam `Al¢'s Divinely commissioned leadership and succession to the Holy Prophet (Wil¡yah) although it was not the only document. In this book, we have alluded to the fact that the Holy Prophet, since the early days of his prophethood and on various occasions such as the event of calling his close relatives to the new faith, referred to Imam `Al¢'s Wil¡yah, because of the importance of leadership to the people's fate.
Because the succession to the Holy Prophet is a matter defined by none but God, we have seen that during the first years of his general and open invitation to Islam and at the time introducing Islam to the tribes and in an answer to the proposal made by the chief of Ban£-`ªmir ibn S¡`idah, the Holy Prophet declared,
“My successor is decided by God alone. God will appoint anyone for this position that He desires.”
For many years, the Holy Prophet always laid emphasis on the question of his succession. He used to bring to light a certain personality, making sacrifices for Islam the criterion in selecting his successor. All these factors entail one conclusion, which is that Imam `Al¢ was such a unique person that he deserved to be the Holy Prophet’s successor. If truth be told, none of the Holy Prophet’s companions preceded Imam `Al¢ in virtuous features that prepare him to be the one and only successor of the Holy Prophet.
(2) The authenticity of the announcement of Imam `Al¢’s next leadership at Ghad¢r Khumm is undeniable; therefore, some Sunni scholars confess to this issue.[3]
As `All¡mah Am¢n¢ has proved in al-Ghad¢r, this historic event was reported by one hundred and ten companions of the Holy Prophet, eighty-four others, and three hundred and sixty Sunni narrators and scholars who recorded it in their books and confessed to its authenticity.[4] As a matter of fact, the event Ghad¢r Khumm is the most famous and authentic of all events that took place during the Holy Prophet’s lifetime.
Narrators have reported the event of Ghad¢r Khumm and historians seem to have censored these narrators. Among historians, Ya`q£b¢ has dealt with this event with a short description following the event of the Farewell Pilgrimage.[5] Although this event is not mentioned in T¡r¢kh al-±abar¢, which is supposed to have dealt with all historical events of Islam, the author has written a book on the verification of the event of Ghad¢r Khumm in a book entitled Kit¡b al-Wil¡yah.[6] This book existed up to eighth century—a fact confirmed by al-Naj¡sh¢ (450 AH)[7] and Shaykh al-±£s¢ (385-460 AH).[8]
Stating that the event of Ghad¢r Khumm too soon after the Farewell Pilgrimage, Ibn Kath¢r (774 AH) adds, “Abu Ja`far Mu¦ammad ibn Jar¢r ±abar¢, the historian, has shown interest in this ¦ad¢th and collected its wordings in a two-volume book.”[9] He then mentions some ways of narrating this event as recorded by ±abar¢.
He elsewhere writes, “The book of ±abar¢ which I saw is of two big volumes comprising the narrations related to the event of Ghad¢r Khumm.[10]
Ibn Shahr¡sh£b (588 AH) writes, “±abar¢ wrote the book of Ghad¢r Khumm, in which he described this event; he gave it the title of Kit¡b al-Wil¡yah.[11]
Counting the number of narrators who reported the event of Ghad¢r Khumm, Ibn ±aw£s says, “Mu¦ammad ibn Jar¢r, the historian, narrates the ¦ad¢th of Ghad¢r in seventy-five different ways. He wrote a separate book entitled ¦ad¢th al-Wil¡yah.[12]
Ya¦y¡ ibn °asan, known as Ibn al-Bi§r¢q (523-600 AH) writes, “Mu¦ammad ibn Jar¢r ±abar¢, the author of T¡r¢kh al-Umam wa’l-Mul£k, has described the event of Ghad¢r Khumm through seventy-five sources. He devoted an entire book to it entitled Kit¡b al-Wil¡yah.
The aforementioned scholars and historians have given us only a short report on Kit¡b al-Wil¡yah by ±abar¢. Others, such as Ibn Kath¢r, have only referred to some narrations mentioned therein. Al-Q¡¤¢ al-Nu`m¡n al-Maghrib¢ al-Mi¥r¢ (363 AH) is the only historian who has collected more than seventy-five of ±abar¢'s narrations on Imam `Al¢'s virtues in a book he entitled Shar¦ al-Akhb¡r f¢ Fa¤¡'il al-A'immah al-A§h¡r. Through this way, he presented ±abar¢’s narrations to the next generations.[13] He writes:
“This is an interesting book in which ±abar¢ describes `Al¢'s virtues in detail.”[14]
Mentioning ±abar¢'s motive in writing this book,[15] al-Nu`m¡n adds:
In this book, ±abar¢ has devoted one chapter to `Al¢'s successorship to the Holy Prophet. In this chapter, he mentions a ¦ad¢th that the Holy Prophet repeated before and after the Farewell Pilgrimage:
“`Al¢ is now the master of him who has considered me as his master. O Allah, be the confidant of him who confides with `Al¢; and be the enemy of him who incurs the hostility of `Al¢; and support him who supports `Al¢; and disappoint him who disappoints `Al¢.”
“`Al¢ is the commander of the believers.”
“`Al¢ is my brother.”
“`Al¢ is my vicegerent.”
“`Al¢ is my successor.”
“`Al¢ is my representative on my nation after me.”
“`Al¢ is superior in leadership over people after me.”
All these instructions and their likes clearly prove that `Al¢ would be the successor of the Holy Prophet.[16]
(3) The only spurious argument that some Sunni scholars have aroused against this issue mentionable doubt which is used concerning this issue is the purport of these prophetic instructions. For instance, al-Fakhr al-R¡z¢ and al-Q¡¤¢ `A¤ud «j¢ have claimed the Arabic word mawl¡ that the Holy Prophet used to refer to Imam `Al¢ might have indicated friendship and help, but not leadership of the Muslim nation and succession to the Holy Prophet! In other words, by all these statements, the Holy Prophet only wanted to say that `Al¢ is his friend! They further claim that the word mawl¡ is different in meaning from awl¡, which means superior.[17]
`All¡mah Am¢n¢, with a thorough research employing ample Qur'¡nic witnesses and making use of morphological data and philological bases, has proven the futility of such a statement and has shown that it is very common in Arabic to use the word mawl¡ in the sense of awl¡, meaning superior. For instance, in the following holy verses, the lexical item mawl¡ cannot have any other sense except that of wal¢; that is successor and man of authority:
So, today ransom shall not be accepted from you nor from those who disbelieved; your abode is the fire; it is your friend, and evil is the resort. (57:15)
Therefore keep up prayer and pay the poor-rate and hold fast by Allah; He is your Guardian; how excellent the Guardian and how excellent the Helper. (22:78)
That is because Allah is the protector of those who believe, and because the unbelievers shall have no protector for them. (47:11)
Nay! Allah is your patron and He is the best of the helpers. (3:150)
Say: Nothing will afflict us save what Allah has ordained for us; He is our patron. (9:51)
He calls upon him whose harm is nearer than his profit; evil certainly is the guardian and evil certainly is the associate. (22:13)
In the aforementioned verses, the word mawl¡ is taken to be guardian. Likewise, all traditionists and scholars of Muslim jurisprudence have unanimously agreed that the word mawl¡ has been mentioned in definite ¦ad¢ths to denote guardian.[18]
`All¡mah Am¢n¢ has found twenty-seven different meanings for the word mawl¡ proving that this word may be used to denote lie, blasphemy or indecency.[19] He then presents the claims and reasoning of fourteen distinguished Sunni scholars who have not taken the true sense of this word as used by the Holy Prophet in the sermon at Ghad¢r Khumm. For example, Shams al-D¢n Ab£’l-Mu¨affar Sib§ Ibn al-Jawz¢ °anaf¢ (511-654 AH) writes:
“Biographers unanimously believe that the event of Ghad¢r Khumm took place on the Holy Prophet's return from the Farewell pilgrimage on the eighteenth of Dh£’l-°ijjah in the presence of one hundred and twenty thousand companions during which the Holy Prophet declared, ‘`Al¢ is now the master of him who has considered me as his master.’
He then mentions ten probable meaning for mawl¡ nine of which he discards and only one he accepts citing as proof a verse in S£rah al-°ad¢d in which the word mawl¡ is used in a sense proving the Imamate of and acceptance of obedience to Imam `Al¢. Moreover, Arab poets, such as °ass¡n ibn Th¡bit, have used this word to denote the same meaning involved.
Witnesses and signs
The Holy Prophet’s sermon at Ghad¢r Khumm comprises a number of signs and witnesses confirming that the word mawl¡ has not been used to exclusively indicate befriending with Imam `Al¢.
(1) The order of halting at that place and in that extremely hot weather, which was issued to one hundred thousand Muslims, is not appropriate for the announcement of an insignificant issue like recommending them to love Imam `Al¢. As a matter of fact, brotherly terms among Muslims and caring for one another had now become so common among Muslims that the Holy Prophet did not need to announce it under such circumstances.
(2) As an introduction to his sermon, the Holy Prophet foretold the imminence of his passing away. This issue is strongly connected to the issue of the next leadership and succession to him. Besides, it has nothing to do with the recommendation of bearing love for `Al¢ ibn Ab¢-±¡lib.
(3) The Holy Prophet asked the attendants to witness that he was closer to them than their own selves; and they did. Immediately after that, he declared that `Al¢ would be closer to them than their own selves. This shows that he wanted to confirm a special position for `Al¢; that is `Al¢ being his successor.[20]
(4) After the sermon, the attendants congratulated Imam `Al¢. Of course, such congratulation could not be for any reason except appointing `Al¢ as the next leader and the successor to the Holy Prophet.
(5) After the Holy Prophet’s announcement of the next leader, the Holy Qur'¡n proclaimed the perfection of religion and the completion of the Divine Grace. Of course, these two things have nothing to do with the recommendation of bearing love for `Al¢ ibn Ab¢-±¡lib.
(6) °ass¡n ibn Th¡bit, the Holy Prophet’s poet and a famous literary personality of those days, was present at Ghad¢r Khumm. After he had been permitted by the Holy Prophet, °ass¡n composed a poem in which he used the same statements of the Holy Prophet’s sermon. He thus used the word mawl¡ to express Imam `Al¢’s Imamate and next leadership.
In one of his letters to Mu`¡wiyah, Imam `Al¢ demonstrated that he was appointed as the mawl¡ of Muslims by the Holy Prophet during the event of Ghad¢r Khumm.[21]
(7) Connecting the Holy Prophet’s announcement of Ghad¢r Khumm to Imam `Al¢’s journey to Yemen prior to the Farewell pilgrimage, Ibn Kath¢r claims that `Al¢, during that journey, stopped his companions to divide the booties among themselves prior to giving them to the Holy Prophet. This incident, Ibn Kath¢r claims, made his friends feel that they were offended.[22] For this reason, the Holy Prophet, at Ghad¢r Khumm, praised `Al¢ for his loyalty and justice and showed how much respect he had for him. In this way, Ibn Kath¢r contends, the Holy Prophet eradicated people's bad feelings towards `Al¢!
This reasoning, however, does not have any firm basis, because in the event of `Al¢'s journey to Yemen, the Holy Prophet, on his first visit to those who were with `Al¢, answered their criticism against `Al¢ by saying,
“Do not complain against `Al¢. By God I swear, `Al¢ is firm in the way of obeying God; he is brave and audacious in this regard.”[23]
With the firm and decisive statement, the case was over for those who listened to the Holy Prophet. It is therefore nonsense to think that three hundred[24] of those people were still at odds with `Al¢ and the Holy Prophet had to repeat it once more in front of one hundred thousand Muslims.
(8) Another doubt is aroused in the following way: If the Holy Prophet had appointed `Al¢ at Ghad¢r Khumm as his successor, the Companions would not have opposed to `Al¢'s manners and statements. This is because, the discussion goes on, the Holy Prophet's companions were sincere people; they had always been ready to sacrifice for Islam. It should be mentioned that the Holy Prophet's demise took place nearly seventy days after the announcement of Ghad¢r; thus, they say, the memories were still fresh.
To answer, we should be aware that a research of the events at the time of the Holy Prophet clearly shows that even some of the Holy Prophet's grand companions at times disobeyed him; so, disobedience to `Al¢ was justified. Whenever the Holy Prophet's commands contrasted their personal wishes or tribal and political inclinations, the companions tried to stop him from carrying out that decision. Sometimes, they refused to carry out these commands; and very often, they made oppositions. They objected to the Holy Prophet when he agreed to the °udaybiyah Truce. They objected and disobeyed his order of dispatching the troops of Us¡mah. They disobeyed him in the final hours of his blessed life when he ordered them to bring him a pen and an inkpot. Besides too many other objections and disobedience to the Holy Prophet’s acts and ordered, books of history of Islam are full of such events.
Sayyid Sharaf al-D¢n al-M£saw¢ has gathered all these cases in a book he entitled al-Na¥ wa’l-Ijtih¡d.
In addition, several verses of the Holy Qur'¡n emphasize obedience to the commands of the Holy Prophet, considering it part of faith. Others warn people against disobeying him. These verses prove that such cases of disobedience had actually taken place:
Therefore, let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement. (24:63)
O you who believe! Be not forward in the presence of Allah and His Apostle, and be careful of your duty to Allah; surely Allah is Hearing, Knowing. (49:1)
And know that among you is Allah's Apostle: should he obey you in many a matter, you would surely fall into distress. (49:7)
And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter; and whoever disobeys Allah and His Apostle, he surely strays off a manifest straying. (33:36)
And We did not send any apostle but that he should be obeyed by Allah's permission' and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had also asked forgiveness for them, they would have found Allah oft returning to mercy, Merciful. But no! By your lord! They do not believe in reality until they make a judge of that which has become a matter of disagreement among them, and then do not find any resistance in their hearts as to what you have decided and submit with entire submission.(4:64-65)
O you who believe! Obey Allah and His Apostle and do not turn back from Him while you hear. (5:20)
Although the Holy Prophet tried hard to remove the evil aspects of tribal prejudices and rivalries which were the source of all kinds of calamities during the Ignorance Era, the cultural aspects of the tribes still prevailed in society, demonstrating occasionally. As an example, as soon as the Holy Prophet passed away, the people of Aws and Khazraj enlivened their tribal inclinations.[25] Thus, it was clear that some political figures of Quraysh would be rivals to Ban£-H¡shim and they would never tolerate a government headed by Ban£-H¡shim.
There are disagreements among scholars concerning the time of the revelation of the holy verses appertained to the Holy Prophet’s declaring Imam `Al¢’s Imamate and succession to him. However, several documents prove the revelation of these two verses at Ghad¢r Khumm.[26]
The contents of these two verses show that they should have been revealed for an important topic, such as the succession to the prophethood. For instance, verse No. 3 of S£rah al-M¡'idah puts emphasis on four topics, which are only related to the issue of Imamate:
a) The infidels who wrongly assumed that Islam was dependant on the Holy Prophet only and by his demise, it would come to an end are now despairing. However, with the adoption of a strong, just and distinguished man such as `Al¢, it was clear that Islam would be ever-lasting.
b) Islam has been ultimately perfected. It could not have reached such perfection without the continuation of leadership.
c) The asset of guidance has been completed through the continuation of leadership.
d) God has accepted Islam as the perfect religion.[27]
[1] This was the final juncture of the pilgrims. The directions of the pilgrims of Egypt, Iraq and Medina were separated, each one taking their appropriate direction.
[2] All¡mah Am¢n¢, al-Ghad¢r f¢ al-Kit¡b wa’l-Sunnah wa’l-Adab 1:10.
[3] They only doubt the reference of this event to `Al¢. For instance, in the international symposium for the recognition of Sh¢`ism, which was held in Istanbul, Turkey, with the participation of great scholars of Islamic countries and with the presence of a group of distinguished Muslim scholars of the Islamic Republic of Iran, Dr. Mu¦ammad Sa`¢d Rama¤¡n al-B£§¢, one of the distinguished scholars of the University of Syria criticized the statements of one speaker who had denied the event of Ghad¢r saying, “There is no doubt about the narration of Ghad¢r and his participation in it. However, it does not pertain to Sh¢`ites…” This claim was answered by an Iranian scholar. See Congresses and Scientific Circles of ªyatull¡h, pp. 21, 27.
[4] Al-Ghad¢r 1:14-15.
[5] Returning to Medina, the Holy Prophet traveled at night until he reached a placed close to al-Ju¦afah called Ghad¢r Khumm. That was on the eighteenth of Dhu’l-°ijjah. Taking `Al¢ from the hand, the Holy Prophet delivered a sermon there in which he said, “Am I not superior to the believers than themselves?” The attendants answered affirmative. He then said, “`Al¢ is now the master of him who has considered me as his master. O Allah, be the confidant of him who confides with `Al¢ and be the enemy of him who incurs the hostility of `Al¢.” (2:102).
Contrary to what is commonly said, Mas`£d¢ has referred to this event to have taken place on the Holy Prophet's return from °udaybiyah:
On his return from °udaybiyah, the Prophet said to the Commander of the Believers `Al¢ ibn Ab¢-±¡lib (may Allah be pleased with him) at Ghad¢r Khumm, “`Al¢ is now the master of him whose master was I.” That was on the eighteenth of Dhu’l-°ijjah. See al-Tanb¢h wa’l-Ishr¡f, pp. 221.
In Mur£j al-Dhahab 2:245, counting the virtues of `Al¢, the author refers shortly to the event of the Divinely commissioned leadership of Imam `Al¢ by saying,
Things due to which the companions of Allah’s Messenger deserved favor are precedence to faith, migration, supporting Allah’s Messenger, nearness to him, satisfaction, self-sacrifice for him, knowledgeability with the Holy Book and the Revelation, strife for Allah’s sake, piety, asceticism, judicature, fair judgment, jurisprudence, and knowledge. In all these, `Al¢ (peace be upon him) had the biggest share and the greatest part. He was exclusively addressed by Allah’s Messenger when he associated as brothers each two of his companions, saying, “You are my brother.” Of course, Allah’s Messenger is matchless and incomparable. He also addressed `Al¢ by saying, “Your position to me is the same as Aaron’s position to Moses except that there will be no prophet after me.” He also said, “`Al¢ is now the master of him whose master was I. O Allah, support him who supports `Al¢ and antagonize him who incurs the hostility of `Al¢.”
[6] Ibn Shahr¡sh£b, Ma`¡lim al-`Ulam¡’, pp. 106; Ibn ±¡w£s, al-±ar¡’if; Ibn Bi§r¢q, `Uy£n ¯i¦¡¦ al-Akhb¡r 1:157.
This book is referred to by other names, such as Kit¡b al-Fa¤¡'il, ¦ad¢th al-wil¡yah, and Kit¡b Ghad¢r Khumm. These titles might have been taken by authors with regards to the content of the book. Some others have put the name of a special section of the book for the whole book. As we will see in the next footnote, al-Naj¡sh¢ entitles it as al-radd `al¡ al-¦urq£¥iyyah (Refutations of °urq£¥’s claims). °urq£¥ ibn Zuhayr was one of leaders of Khaw¡rij. Most probably, the adoption of this title was to indicate and refer to the opponents of `Al¢ as apostates.
[7] Al-Naj¡sh¢, Fihrist Mu¥annaf al-Sh¢`ah, pp. 225. In his book of Iqb¡l al-A`m¡l 2:239, Sayyid Ibn ±aw£s refers to this name.
[8] ±£s¢, al-Fihrist, pp. 281.
[9] It is worth mentioning that while Ibn Kath¢r mentions the event of al-Ghad¢r, he distorts its relation to `Al¢.
[10] Ibn Kath¢r, op cit, 11:147. This belongs to the events of the year 310 which coincides with ±abar¢'s death.
[11] Ma`¡lim al-`Ulam¡', pp. 106.
[12] Al-±ar¡’if 1:142.
[13] This book has been printed in three volumes in Qum by the Foundation for Islamic Publications in 1414 AH. In its first volume, page 130 on, ±abar¢'s narrations are recorded.
[14] Op cit, 1:130.
[15] Op cit, 1:130. His motive in writing this book was that he was informed that one of the experts in Baghdad has denied and rejected the event of Ghad¢r, claiming that on the Prophet's return from the Farewell Pilgrimage, `Al¢ was not with him; rather, he was in Yemen. ±abar¢ was extremely moved by this lie and denial; so, he wrote the book of al-Wil¡yah to repudiate the view of that expert. In his book, he described the event of Ghad¢r and confirmed its authenticity. (Shar¦ al-Akhb¡r 1:130; Y¡q£t al-°amaw¢, Mu`jam al-Buld¡n 18:84-85). According to Ibn `As¡kir and al-Dhahab¢, the expert mentioned above was Ab£-Bakr ibn Ab¢-D¡w£d al-Sajist¡n¢, the author of Sunan Ab¢-D¡w£d. (T¡r¢kh Mad¢nat Dimashq 52:197-198; T¡r¢kh al-Isl¡m, pp. 213; Tadhkirat al-°uff¡¨ 2:713.
Ab£-Bakr Ibn Ab¢-D¡w£d is accused of having hatred against `Al¢ (T¡r¢kh Mad¢nat Dimashq 29:87; M¢z¡n al-I`tid¡l 2:434; T¡r¢kh Baghd¡d 9:467-468.
[16] Shar¦ al-Akhb¡r 1:134-135. For more information on Kit¡b al-Wil¡yah, see Fa¤l `Al¢, by Ras£l Ja`fariy¡n, 34.
[17] Al-Ghad¢r 1:350, 354, 356.
[18] For instance, the Holy Prophet is reported to have said, “The matrimonial contract of any woman that is married before obtaining the permission of her mawl¡ (guardian) is void.”
[19] Al-Ghad¢r 1:367-370.
[20] According to a narration reported by A¦mad ibn °anbal Musnad A¦mad 1:119 and Ibn al-Ath¢r’s Usd al-Gh¡bah 4:28, the Holy Prophet said, “Am I not superior to the believers than their own lives? Aren't my wives their mothers?”
It is completely clear that when he refers to his wives as the mothers of the believers, the statement that is confirmed in verse 6 of S£rah al-A¦z¡b is uttered to strengthen his prophethood. His reference to his status as superior to the lives of Muslims shows that he wanted to emphasize his own prophetic position and later on `Al¢'s position.
It is worth mentioning that Ibn Kath¢r considers its source as dubious, without presenting any reason whatsoever. (al-Bid¡yah wa’l-Nih¡yah 5:211). This is while its first narrator, i.e.; `Abd al-Ra¦m¡n ibn Ab¢-Layl¡ has been confirmed by Sunni scholars as trustworthy. Besides, this ¦ad¢th has been narrated by many others. (see al-Ghad¢r 1:177-178).
[21] For a complete list of these signers and witnesses, see al-Ghad¢r 1:370-385; Leadership in the Eyes of Islam, Ja`far Sub¦¡n¢, pp. 234-238.
[22] For further information, see al-W¡qid¢, al-Magh¡z¢ 3:1081; al-Bid¡yah wa’l-Nih¡yah 5:208-209.
[23] Nih¡yat al-Irab 3:168; al-Bid¡yah wa’l-Nih¡yah 5:209; Ibn `As¡kir, T¡r¢kh Mad¢nat Dimashq 1:386.
[24] Historians and biographers mention the number of the troops under Imam `Al¢’s mission to Yemen as three hundred. See al-W¡qid¢, al-Magh¡z¢ 3:1019; al-±abaq¡t al-Kubr¡ 2:169.
[25] Ibn Qutaybah al-Daynawar¢, al-Im¡mah wa’l-Siy¡sah, pp. 24-25.
[26] For further information, see al-Ghad¢r 1: 214, 247.
[27] For further information concerning this and also data related to the distance between the abovementioned two verses (in S£rah al-M¡’idah) and the fact that what comes in the latter part of the 3rd verse deals with forbidden meats and not related to the issue of succession, see Tafs¢r Nam£nah 4:263-271.
