HadīthNo. 11

أخرج سفيان بن عيينة... عن سعد بن أبي وقاص رضي الله عنه (في مناقب علي رضي الله عنه)،  إن له لمناقب أربع: لأن يكون لي واحدة منهن أحب إلي من كذا وكذا،  ذكر حمر النعم.

قوله صلى الله عليه وآله وسلم: لأعطين الراية. وقوله صلى الله عليه وآله وسلم: بمنزلة هارون بن موسى. وقوله صلى الله عليه وآله وسلم: من كنت مولاه،  ونسي سفيان الرابعة.

“Sufyān bin ‘Uyaynah (in praise of ‘Alī (RA)) relates it from Sa‘d bin Abī Waqās (RA) that of the four qualities of ‘Alī (RA) if I possessed anyone of them, I would have held it dearer than such and such, even the red camels. (The four qualities were as follows:) (first quality) he was blessed with the flag (on the occasion of the battle of Khaybar; (second quality is) the Prophet’s saying about him (that they are related) as Hārūn and Mūsā (were related); (third quality is) the Prophet’s saying about him that one who has me as his master (has ‘Alī as his master). (The sub-narrator) Sufyān bin ‘Uyaynah did not remember the fourth quality.”[11]

Hadīth No. 12

عن عبد الرحمن بن سابط (في مناقب علي رضي الله عنه)،  قال: قال سعد رضي الله عنه: سمعت رسول الله صلى الله عليه وآله وسلم يقول في علي رضي الله عنه ثلاث خصال،  لأن يكون لي واحدة منهن أحب إلي من الدنيا وما فيها،  سمعت رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه،  وأنت مني بمنزلة هارون من موسى،  ولأعطين الراية.

“‘Abd-ur-Rahmān bin Sābit (in praise of ‘Alī (RA)) relates that Sa‘d (RA) said: I heard Allāh’s Messenger (SAW) describe three of ‘Alī’s qualities that if I am blessed with anyone of them I would hold it dearer than the world and its contents. I heard Allāh’s Messenger (SAW) say: One who has me as his master (has ‘Alī as his master), and you are in my place as Hārūn was in place of Mūsā, and I shall bestow the flag on him (who is a friend of Allāh (SWT) and His Messenger (SAW), and Allāh (SWT) and His Messenger (SAW) are his friends).”[12]

Hadīth No. 13

عن رفاعة بن إياس الضبي،  عن أبيه،  عن جده،  قال: كنا مع علي رضي الله عنه يوم الجمل،  فبعث إلى طلحة بن عبيد الله أن القني،  فأتاه طلحة رضي الله عنه،  فقال: نشدتك الله! هل سمعت رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه فعلي مولاه،  اللهم! وال من ولاه،  وعاد من عاداه؟ قال: نعم. قال: فلم تقاتلني؟ قال: لم أذكر. قال: فانصرف طلحة رضي الله عنه.

“Rifā‘ah bin Iyās ad-Dabbī relates on the authority of his father who relates it on the authority of his grandfather. He said: We were with ‘Alī (RA) on the day of the Battle of Jamal. He sent a message for Talhah bin ‘Ubaydullāh (RA) who called on him. He said: I make you swear by Allāh! Have you heard from the Messenger of Allāh (SAW): One who has me as his master has ‘Alī as his master. O Allāh! Befriend him who befriends him and be his enemy who is his enemy. Talhah (RA) said: Yes. ‘Alī (RA) said: Then why do you battle with me? Talhah (RA) said: I did not remember it. The narrator said: (After this) Talhah (RA) went back.”[13]

HadīthNo. 14

عن بريدة،  قال: غزوتُ مع علي رضي الله عنه اليمن،  فرأيت منه جفوة،  فلما قدمتُ على رسول الله صلى الله عليه وآله وسلم،  ذكرت عليا،  فتنقصته،  فرأيت وجه رسول الله صلى الله عليه وآله وسلم يتغير،  فقال: يا بريدة! ألست أولى بالمؤمنين من أنفسهم؟ قلت: بلى،  يا رسول الله! قال: من كنت مولاه فعلي مولاه.

“It is narrated by Buraydah (RA): I took part in the Battle of Yemen with ‘Alī (RA) and I had a complaint against him. When I went to see the Prophet ((SAW) returning from war), I mentioned ‘Alī in rather improper words. I saw that the Prophet’s face had flushed, and he said: O Buraydah! Am I not nearer than the lives of the believers? I said: why not, O Messenger of Allāh! At this, he said: One who has me as his master has ‘Alī as his master.”[14]

Hadīth No. 15

عن ميمون أبي عبد الله،  قال: قال زيد بن أرقم رضي الله عنه وأنا أسمع: نزلنا مع رسول الله صلى الله عليه وآله وسلم بواد يقال له وادي خم،  فأمر بالصلاة،  فصلاها بهجير. قال: فخطبنا وظلل لرسول الله صلى الله عليه وآله وسلم بثوب على شجرة سمرة من الشمس،  فقال: ألستم تعلمون أو لستم تشهدون أنى أولى بكل مؤمن من نفسه؟ قالوا: بلى. قال: فمن كنت مولاه فإن عليا مولاه،  اللهم! عاد من عاداه،  ووال من والاه.

“Maymūn Abū ‘Abdullāh describes that he heard Zayd bin Arqam (RA) say: We came down to a valley, named the valley of Khum, with the Messenger of Allāh (SAW). So he commanded the people to gather for the prayer and led the congregation in terrible heat. Then he delivered the sermon, and a shade was improvised by hanging a piece of cloth from the tree to protect the Messenger of Allāh (SAW) from the heat of the sun. He said: Don’t you know or bear witness (to it) that I am nearer than the life of every believer? The people said: why not! He said: so one who has me as his master has ‘Alī as his master. O Allāh! Be you his enemy who is his (‘Alī’s) enemy and be you his friend who befriends him.”[15]

Hadīth No. 16

عن عطية العوفي،  قال: سألت زيد بن أرقم رضي الله عنه،  فقلت له: أن ختنا لي حدثني عنك بحديث في شأن علي رضي الله عنه يوم غدير خم،  فانا أحب أن أسمعه منك،  فقال: إنكم معشر أهل العراق فيكم ما فيكم،  فقلت له: ليس عليك منى بأس،  فقال: نعم،  كنا بالجحفة،  فخرج رسول الله صلى الله عليه وآله وسلم إلينا ظهرا وهو آخذ بعضد علي رضي الله عنه،  فقال: يا أيها الناس! ألستم تعلمون أنى أولى بالمؤمنين من أنفسهم؟ قالوا: بلى. قال: فمن كنت مولاه فعلي مولاه. قال: فقلت له: هل قال: اللهم! وال من والاه،  وعاد من عاداه؟ قال: إنما أخبرك كما سمعت.

“It is narrated by ‘Atiyyah al-‘Awfī. He says: I asked Zayd bin Arqam (RA): I have a son-in-law who relates a hadīth in praise of ‘Alī (RA) based on your narration on the day of Ghadīr Khum. I want to hear it (directly) from you. Zayd bin Arqam (RA) said: you are a native of Iraq. May you persist in your habits! So I said: you will not receive any torture from me. (At this) he said: we were at the spot of Juhfah that at the time of zuhr (noon prayer) the Prophet (SAW), holding ‘Alī’s hand, came out. He said: O people! Don’t you know that I am even nearer than the lives of the believers? They said: why not! Then he said: one who has me as his master has ‘Alī as his master. ‘Atiyyah said: I inquired further: Did he also say this: O Allāh! Be his friend who befriends him (‘Alī) and be his enemy who is his enemy? Zayd ibn Arqam said: I have told you all that I had heard.”[16]

Hadīth No. 17

عن جابر بن عبد الله رضي الله عنهما،  قال: كنا بالجحفة بغدير خم،  إذا خرج علينا رسول الله صلى الله عليه وآله وسلم،  فأخذ بيد علي رضي الله عنه،  فقال: من كنت مولاه فعلي مولاه.

“It is narrated by Jābir bin ‘Abdullāh رضي الله عنهما)) that when we were at Ghadīr Khum in Juhfah, the Messenger of Allāh (SAW) came out, then, holding ‘Alī’s hand, he said: One who has me as his master has ‘Alī as his master.” [17]

Hadīth No. 18

عن علي أن النبي صلى الله عليه وآله وسلم قام بحفرة الشجرة بخم،  وهو آخذ بيد علي رضي الله عنه،  فقال: أيها الناس! ألستم تشهدون أن الله ربكم؟ قالوا: بلى. قال: ألستم تشهدون أن الله ورسوله أولى بكم من أنفسكم؟ قالوا: بلى،  وأن الله ورسوله مولاكم؟ قالوا: بلى. قال: فمن كنت مولاه فإن هذا مولاه.

“It is narrated by ‘Alī that the Holy Prophet (SAW) was standing under a tree at Khum and he was holding ‘Alī’s hand. He said: O people! Don’t you bear witness that Allāh (SWT) and His Messenger (SAW) are even nearer than your lives? They said: Why not! (Then he added: Don’t you bear witness) that Allāh (SWT) and His Messenger are your masters. They said: Why not! He said: One who has me as his master has this (‘Alī) as his master.”[18]

Hadīth No. 19

عن حذيفة بن أسيد الغفاري رضي الله عنه... فقال صلى الله عليه وآله وسلم: يا أيها الناس! إني قد نبأني اللطيف الخبير أنه لم يعمر نبي إلا نصف عمر الذي يليه من قبله،  وإني لأظن أني يوشك أن أدعي فأجيب،  وإني مسؤول،  وإنكم مسؤولون،  فماذا أنتم قائلون؟ قالوا: نشهد أنك قد بلغت وجاهدت ونصحت،  فجزاك الله خيرا. فقال: أليس تشهدون أن لا إله إلا الله،  وأن محمدا عبده ورسوله،  وأن جنته حق،  وناره حق،  وأن الموت حق،  وأن البعث بعد الموت حق،  وأن الساعة آتية لا ريب فيها،  وأن الله يبعث من في القبور؟ قالوا: بلى،  نشهد بذلك. قال: اللهم! أشهد. ثم قال: أيها الناس! إن الله مولاي وأنا مولى المؤمنين،  وأنا أولى بهم من أنفسهم،  فمن كنت مولاه فهذا مولاه — يعني عليا — اللهم! وال من والاه،  وعاد من عاداه. ثم قال: يا أيها الناس إني فرطكم وإنكم واردون علي الحوض،  حوض أعرض ما بين بصرى وصنعاء،  فيه عدد النجوم قدحانٌ من فضة،  وإني سائلكم حين تردون علي عن الثقلين،  فانظروا كيف تخلفوني فيهما،  الثقل الأكبر كتاب الله عز وجل سبب طرفه بيد الله وطرفه بأيدكم،  فاستمسكوا به لا تضلوا ولا تبدلوا،  وعترتي أهل بيتي،  فإنه قد نبأني اللطيف الخبير أنهما لن ينقضيا حتى يردا علي الحوض.

“It is narrated by Hudhayfah bin Usayd al-Ghifārī (RA)… He (SAW) said: O people! I have been told by a highly reliable source that Allāh (SWT) gave every prophet half the life span of his predecessor and I apprehend I shall (soon) receive the call and I shall accept it. I shall be asked (about my responsibilities) and you will (also) be asked (about me). What do you say (about this)? They said: we bear witness that you struggled hard to groom us in the faith and taught us virtuous things. May Allāh (SWT) bless you with a noble reward! He said: Don’t you bear witness that there is no god but Allāh (SWT) and Muhammad is Allāh’s servant and His Messenger; Paradise and Hell are a reality and life after death is a reality and there is no doubt about the Day of Judgement and Allāh (SWT) will raise us again from the graves? All of them replied: why not! We bear witness to all this. He said: O Allāh! Be you a witness. He said: O people! Surely Allāh is my master and I am the master of all believers and I am nearer than their lives. One who has me as his master has ‘Alī as his master. O Allāh! Be his friend who befriends him and be his enemy who is his (‘Alī’s) enemy. O people! I am to leave before you and you will meet me at the Fountain (of kawthar). This fountain is even wider than the distance between Basra and San‘ā’. It has silver bowls as big as the stars. When you come to me, I will ask you about two highly important things. It is to be seen how you treat them in my absence. The first important thing is Allāh’s Book which is related in one aspect to Allāh (SWT) and, in another aspect, to His servants. If you hold on to it firmly, you will neither go astray nor deviate (from truth); and (the second important thing) is my progeny, that is, the members of my family. Hold on to them. The highest authority has told me that surely these two will never deviate from the truth and they will meet me at the Fountain.”[19]

Hadīth No. 20

عن جرير رضي الله عنه،  قال: شهدنا الموسم في حجة مع رسول الله صلى الله عليه وآله وسلم،  وهي حجة الوداع،  فبلغنا مكانا يقال له غدير خم،  فنادى: الصلاة جامعة،  فاجتمعنا المهاجرون والأنصار،  فقام رسول الله صلى الله عليه وآله وسلم وسطنا،  فقال: أيها الناس! بم تشهدون؟ قالوا: نشهد أن لا إله إلا الله. قال: ثم مه؟ قالوا: وأن محمدا عبده ورسوله. قال: فمن وليكم؟ قالوا: الله ورسوله مولانا. قال: من وليكم؟ ثم ضرب بيده على عضد علي رضي الله عنه،  فأقامه فنزع عضده فأخذ بذراعيه،  فقال: من يكن الله ورسوله مولياه فإن هذا مولاه،  اللهم! وال من والاه،  وعاد من عاداه،  اللهم! من أحبه من الناس فكن له حبيبا،  ومن أبغضه فكن له مبغضا.

“It is narrated by Jarīr (RA) that at the occasion of Hajjat-ul-wadā‘ we were with the Messenger of Allāh (SAW). We reached a place called Ghadīr Khum. When the call came for congregational prayer, all the (Makkan) Immigrants and (Medinan) Helpers rallied there. Then the Prophet (SAW) stood between us and addressed us: O people! What witness do you bear? They said: We bear witness that there is no god but Allāh (SWT). He said: Then what? They said: Surely Muhammad (SAW) is His servant and Messenger. He said: then who is your guardian? They said: Allāh (SWT) and His Messenger. Then added: who else is your guardian? Then he made ‘Alī (RA) stand up by holding his hand and, holding (‘Alī’s) both arms said: This (‘Alī) is his master whose master is Allāh (SWT) and His Messenger. O Allāh! Be his friend who befriends him and be his enemy who is his (‘Alī’s) enemy. O Allāh! Love him who loves him (‘Alī) from among the people and bear malice towards him who bears malice towards him (‘Alī).”[20]

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Refrences

[11]. Ibn Abī ‘Āsim related it in as-Sunnah (p.607 # 1385); and Diyā’ Maqdisī in al-Ahādīth-ul-mukhtārah (3:151 # 948).

Ahmad bin Hambal related it with a fair (hasan) chain of authorities in Fadā’il-us-sahāhah (2:643 # 1093).

Ibn ‘Asākir narrated this tradition through Sa‘d bin Abī Waqās who mentioned the four qualities in detail in Tārīkh Dimashq al-kabīr (45: 89-91).

[12]. Ibn Abī ‘Āsim related it in as-Sunnah (p.608 # 1386); Ibn Abī Shaybah, al-Musannaf (12:61 # 12127); and Diyā’ Maqdisī declared its chain of transmission sahīh (sound) in al-Ahādīth-ul-mukhtārah (3:207 # 1008).

Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr (45:88,89).

[13]. Hākim narrated it in al-Mustadrak (3:371 # 5594), Bayhaqī, al-I‘tiqād wal-hidāyah ilā sabīl-ir-rishād ‘alā madhhab-is-salaf wa ashāb-il-hadīth (p.373); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (27:76); Hindī, Kanz-ul-‘ummāl (11:332 # 31662); and Haythamī said in Majma‘-uz-zawā’id (9:107) that this tradition has been narrated by Bazzār through Nadhīr.

[14]. Ahmad bin Hambal related it in al-Musnad (5:347), and Fadā’il-us-sahābah (2:584, 585 # 989); Nasā’ī, as-Sunan-ul-kubrā (5:130 # 8465), Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (p. 86 # 78), and Fadā’il-us-sahābah (p.14 # 42); Hākim, al-Mustadrak (3:110 # 4578); Ibn Abī Shaybah, al-Musannaf (12:84# 12181); Ibn Abī ‘Āsim, al-Āhad wal-mathānī (4:325, 326); Shāshī, al-Musnad (1:127); Tabarānī, al-Mu‘jam-ul-awsat (1:229 # 348); Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:128); Abū ‘Ulā, Tuhfat-ul-ahwadhī (10:147); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (4:23); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:142, 146-8); and Hindī in Kanz-ul-‘ummāl (13:134 # 36422).

Ibn Kathīr said in al-Bidāyah wan–nihāyah (4:168; 5:457) that the tradition narrated by Nasā’ī has a sound chain of succession (isnāduhū jayyid qawī) and all of its narrators are of integrity (rijāluhū thiqah).

[15]. Ahmad bin Hambal related it in al-Musnad (4:372); Bayhaqī, as-Sunan-ul-kubrā (5:131); Haythamī, Majma‘-uz-zawā’id (9:104); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:166); and Hindī in Kanz-ul-‘ummāl (13:157 # 36485).

Tabarānī transmitted it through another chain of transmission in al-Mu‘jam-ul-kabīr (5:195 # 5068).

Ibn Kathīr graded its chain of authorities fine (jayyid) in al-Bidāyah wan-nihāyah (4:172), and its men are those of thiqah (trustworthy) hadīth.

[16]. Ahmad bin Hambal related it in al-Musnad (4:368), and Fadā’il-us-sahābah (2:586 # 992); Tabarānī, al-Mu‘jam-ul-kabīr (5:195 # 5070); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:165); and Hindī in Kanz-ul-‘ummāl (13:105 # 36343).

Nasā’ī has narrated this tradition through Sa‘d in Kasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (p.97 # 92) with a slight difference in the use of words.

Haythamī has referred to it in Majma‘-uz-zawā’id (9:107) that it has been narrated by Bazzar and its narrators are reliable (thiqah).

Maymūn Abū ‘Abdullāh describes that Zayd bin Arqam (RA) related this tradition when someone asked him about ‘Alī (RA), and Hindī has reproduced this tradition in Kanz-ul-‘ummāl (13:104, 105 # 36342).

[17]. Ibn Abī Shaybah related it in al-Musannaf (12:59 # 12121); Hindī, Kanz-ul-‘ummāl (13:137 # 32433); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:169, 170, 172); and Ibn Kathīr has written in al-Bidāyah wan-nihāyah (4:173) that Dhahabī has graded it fair (hasan).

Dhahabī narrated it through ‘Abdullāh bin Muhammad bin ‘Aqīl in Siyar a‘lām-in-nubalā’, (7:570, 571), who said, “‘Alī bin Husayn, Muhammad bin Hanafiyyah, Abū Ja‘far and I were at Jābir’s house.” Dhahabī says that the text of the tradition is successive.

[18]. Ibn Abī ‘Āsim related it in as-Sunnah (p. 603 # 1360); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:161, 162); and Hindī has said in Kanz-ul-‘ummāl (13:140 # 36441) that Ibn Rāhawayh, Ibn Jarīr, Ibn Abī ‘Āsim and Mahāmilī narrated it in Amālī, and graded it sahīh (sound).

[19]. Tabarānī related it in al-Mu‘jam-ul-kabīr (3:67, 180, 181 # 2683, 3052; 5:166, 167 # 4971); Haythamī, Majma‘-uz-zawā’id (9:164, 165); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:166, 167); Ibn Kathīr, al-Bidāyah wan-nihāyah (5:463); and Hindī in Kanz-ul-‘ummal (1:188, 189 # 957, 958).

Ibn ‘Asākir related it from Sa‘d also in Tārīkh Dimashq al-kabīr (45:169).

[20]. Tabarānī transmitted it in al-Mu‘jam-ul-kabīr (2:357 # 2505); Haythamī, Majma‘-uz-zawā’id (9:106); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:179); and Hindī in Kanz-ul-‘ummāl (13:138, 139 # 36437).