Sunnite Celebrated People
Ahmad Ebne Hanbal Sheybani
Ebne Hajar Asqalani
Jazari Shafei
Abou Saeid Sajestani
Amir Mohammad Yamani
Nessaei
Abolalae Hamedani
and Abolerfan Haban
have narrated the tradition through numerous chains of transmission. (14)
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, 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: Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam for your religion. (15)
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, Omar and Aboubakr congratulated to Ali (a.s.) and called him their master!
Hassan Ebne 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: 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. (16)
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 (17), as well as during the caliphate of Osman, and his own caliphate, Imam Ali (a.s.) has argued it. (18)
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.). (19)
To whom does the word master and authority apply
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, We shall explicitly say that the word, 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, for the concept of guardian and authority.
The word,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, 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,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 Ebne 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, مولي, and said: He said Ali: Get up, I selected you for succession and guidance of people after me. (20)
As it is clear, he had not understood the word, مولي, 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, 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: God's Prophet (s.a.w.a.) enjoined my guardianship for you on the day of Ghadir Khom. (21)
Who can interpret the tradition and explain for us what the God's Prophet (s.a.w.a.) meant by, on the Ghadir day, better than Imama Does this interpretation show not that as all present in the Ghadir event believe, it does not imply anything save social leadership and headshipa
Third evidence: Before stating the phrase, ..., the Prophet asked: Am I not more authorized and rightful to you than yourselvesa In the above phrase, Prophet (s.a.w.a.) has applied,and has asked all people for confession to his authority over them. Then, he immediately said: Whoever I am his master and authority, this Ali will be his master and authority.
What is the purpose of conjunction in these two phrasesa Is it anything save proving the same rank of Prophet (s.a.w.a.) as per the text of Quran, for Ali (a.s.)a 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. (22)
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: Do you testify that the Lord of world is one, and Mohammad is His servant and prophet, and there is no doubt about paradise, hella What did he mean for asking the confessiona Does he want to make people's mind ready to consider the rank and position, which he will later prove for Ali (a.s.), as the previous tenets, and know that confession to his caliphate and guardianship is the same as triple tenets of religion, to which all confessa If the word, meant friend and helper, the sentences lose their relation, and the utterances is not firm anymore. Don't you think soa
Fifth evidence: At the beginning of his sermon, the Prophet (s.a.w.a.) talks about his death and says: Soon, I will die. (23)
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 guardianshipa
Sixth evidence: After the phrase, من كنت مولاه ..., the Prophet (s.a.w.a.) said: "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 Moslems, how the God's religion was perfected, and His blessing was completed through friendship with Ali (a.s.)a More obviously, he says: God approved my mission and guardianship of Ali (a.s.) after me. (24) Are these not clear evidences for the concept of caliphatea
Seventh evidence: What evidence is more explanatory than congratulation of Omar and Aboubakr, 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 Omar and Aboubakr were the first of those who congratulated Imam as follows: Congratulations to you, O Ali Ebne Abitaleb, you wake up and go to sleep, while you are my guardian, and the guardian of any believer man and woman! (25)
What position did Ali (a.s.) achieve on that day to be worthy of such congratulationa Is any rank, save leadership and caliphate of the Islamic nation that was not officially declared till then, worthy of such congratulationa 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: The believers indeed are brothers. (26)
Had Quran not already introduced the believers as friendsa 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 Moslemsa How do those who doubt, persuade their conscience and what's their reply to God on the day of resurrectiona Verily, if all Moslems 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 Moslems.
Question: It is remarkable that some say that the president, has interpreted the word, 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, مولي, in the phrase,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, مولي, conveys a special message and has been selected knowingly. Surely the Prophet could apply other phrases such as, but the word, مولي, 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 righta
Omme Salameh and Ayesheh, Prophet's (s.a.w.a.) wives say: We heard from the Prophet (s.a.w.a.): 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. Allameh Amini has mentioned these resources exactly in the third volume of Alghadir. (27)
The famous Sunnite commentator, Fakhr Razi, in his commentary book, under the Opening sura says: Ali Ebne Abitaleb (a.s.) recited, 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: O God, make him the criteria of right, to wherever he turns. (28)
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.): The Prophet (s.a.w.a.) set the pledge of brotherhood between his companions, such as between Omar and Aboubakr, 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 mea 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! (29)
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 nationa Is it possible to prefer someone to the superiora
3- The sole means of salvation
Keeping in hand the door of Kabah, Abouzar called: Whoever knows me, he knows, and whoever doesn't know me, may know that I am abouzar. 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. (30)
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.)
