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The Ghadir Declaration

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Hadith 41 to 51

Hadīth No. 41

عن زيد بن أرقم رضي الله عنه، قال: استشهد علي الناس، فقال: أنشد الله رجلا سمع النبي صلى الله عليه وآله وسلم يقول: اللهم! من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه. قال: فقام ستة عشر رجلا، فشهدوا.

“Zayd bin Arqam (RA) has narrated that ‘Alī (RA), asking people to bear witness, said: I make you swear if anyone of you heard the Prophet (SAW) say: O Allāh! One who has me as his master has ‘Alī as his master. O Allāh! Befriend him who befriends him (‘Alī) and be his enemy who is his (‘Alī’s) enemy. So on this occasion sixteen men stood up and bore witness.”[45]

Hadīth No. 42

عن عمير بن سعد أن عليا رضي الله عنه جمع الناس في الرحبة وأنا شاهد، فقال: أنشد الله رجلا سمع رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه فعلي مولاه. فقام ثمانية عشر رجلا، فشهدوا أنهم سمعوا النبي صلى الله عليه وآله وسلم يقول ذلك.

“‘Umayr bin Sa‘d narrates that he heard ‘Alī (RA) gathered people in an open plain and I bear witness to it. So he said: I ask on oath if anyone had heard the Prophet (SAW) say: One who has me as his master has ‘Alī as his master. Eighteen persons stood up and bore witness that they heard the Prophet (SAW) say this.”[46]

Hadīth No. 43

عن أبي الطفيل، قال: جمع علي رضي الله عنه الناس في الرحبة، ثم قال لهم: أنشد الله كل امرئ مسلم سمع رسول الله صلى الله عليه وآله وسلم يقول يوم غدير خم، ما سمع لما قام، فقام ثلاثون من الناس — وقال أبو نعيم: فقام ناس كثير— فشهدوا حين أخذه بيده، فقال للناس: أتعلمون أنى أولى بالمؤمنين من أنفسهم؟ قالوا: نعم، يا رسول الله! قال: من كنت مولاه فهذا مولاه، اللهم! وال من والاه، وعاد من عاداه. قال: فخرجت وكأن في نفسي شيئا فلقيت زيد بن أرقم، فقلت له: إنى سمعت عليا رضي الله عنه يقول كذا وكذا. قال: فما تنكر قد سمعت رسول الله صلى الله عليه وآله وسلم يقول ذلك له.

“Abū Tufayl has narrated that ‘Alī (RA) gathered the people in an open place and said to them: I make every Muslim swear and ask him if he has heard the Prophet (SAW) say something (about me) on the day of Ghadīr Khum, he should stand up. At this, thirty persons stood up — while Abū Nu‘aym said that a larger number of people stood up — and they bore witness that (we remember that time) when the Messenger of Allāh (SAW) said to the people while holding your hand: Do you know that I am nearer than the lives of the believers? All of them said: yes, O Messenger of Allāh! Then he said: one who has me as his master has this (‘Alī) as his master. O Allāh! Befriend him who befriends him (‘Alī) and be his enemy who is his (‘Alī’s) enemy. The narrator says that when I came out I had some doubt. In the meantime, I met Zayd bin Arqam (RA) and told him that I had heard ‘Alī (RA) say this. At this Zayd bin Arqam (RA) said: how can you deny while I have myself heard the Messenger (SAW) say this about ‘Alī (RA)?”[47]

Hadīth No. 44

عن رياح بن الحرث، قال: جاء رهط إلى علي رضي الله عنه بالرحبة، فقالوا: السلام عليك يا مولانا! قال: كيف أكون مولاكم وأنتم قوم عرب؟ قالوا: سمعنا رسول الله صلى الله عليه وآله وسلم يوم غد ير خم يقول: من كنت مولاه فإن هذا مولاه. قال رياح: فلما مضوا تبعتهم، فسألت: من هؤلاء؟ قالوا: نفر من الأنصار، فيهم أبو أيوب الأنصاري رضي الله عنه.

“Riyāh bin al-Harth has narrated that a delegation met ‘Alī (RA) and said: O our master, May God bless you! ‘Alī (RA) asked: how am I your master as you are Arabs (and they do not readily acknowledge someone as their leader)? They said: we have heard it from the Messenger of Allāh (SAW) on the day of Ghadīr Khum: one who has me as his master, surely he has this (‘Alī) as his master. Riyāh said: when those people left, I asked him: who are these people? He said: it is a delegation of (Medinan) Helpers and Abū Ayyūb al-Ansārī (RA) is also one of them.”[48]

Hadīth No. 45

عن عمر رضي الله عنه: وقد نازعه رجل في مسألة، فقال: بيني وبينك هذا الجالس، وأشار إلى علي بن أبي طالب رضي الله عنه، فقال الرجل: هذا الأبطن؟ فنهض عمر رضي الله عنه عن مجلسه وأخذ بتلبيبه حتى شاله من الأرض، ثم قال: أتدري من صغرت، مولاي ومولا كل مسلم.

“It is narrated by ‘Umar (RA) that once a person had an argument with him. He said: the man sitting here will decide between you and me, and he pointed towards ‘Alī (RA). That man said: this pot-bellied person (will decide between us)! ‘Umar (RA) rose from his seat, caught him by the collar and lifted him from the ground. Then he said: Do you know that the person you consider worthless is my master as well as the master of every Muslim.”[49]

Hadīth No. 46

وعن عمر رضي الله عنه وقد جاءه أعرابيان يختصمان، فقال لعلي رضي الله عنه: إقض بينهما يا أبا الحسن! فقضى علي رضي الله عنه، فقال أحدهما: هذا يقضي بيننا؟ فوثب إليه عمر رضي الله عنه وأخذ بتلبيبه، وقال: ويحك! ما تدري من هذا؟ هذا مولاي ومولى كل مؤمن، ومن لم يكن مولاه فليس بمؤمن.

“It is narrated by ‘Umar (RA) that two Bedouins came to him disputing with each other. He said to ‘Alī (RA): O Abū Hasan: decide between these two. So he decided between them (and settled their dispute). One of them said: Is he the only one left to decide between us? (At this) ‘Umar (RA) moved towards him and caught him by his collar and said: May you be dead! Do you know who he is? He is my master and the master of every believer (and) one who does not acknowledge him as his master is not a believer.”[50]

Hadīth No. 47

عن عمر رضي الله عنه، أنه قال: علي مولى من كان رسول الله صلى الله عليه وآله وسلم مولاه.

عن سالم قيل لعمر رضي الله عنه: إنك تصنع بعلي رضي الله عنه شيئا ما تصنعه بأحد من أصحاب رسول الله صلى الله عليه وآله وسلم، قال: إنه مولاي.

“‘Umar (RA) said: one who has Allāh’s Messenger (SAW) as his master has ‘Alī as his master.

“Sālim narrates: ‘Umar was asked why he always treated ‘Alī (RA) differently from other Companions (RA). (At this) ‘Umar (RA) replied: Indeed that (‘Alī) is my master.”[51]

Hadīth No. 48

عن يزيد بن عمر بن مورق، قال: كنت بالشام وعمر بن عبد العزيز رضي الله عنه يعطي الناس، فتقدمت إليه، فقال لي: ممن أنت؟ قلت: من قريش. قال: من أي قريش؟ قلت: من بني هاشم. قال: من أى بنى هاشم؟ قال: فسكت. فقال: من أى بنى هاشم؟ قلت: مولى علي. قال: من علي؟ فسكت. قال: فوضع يده على صدري، وقال: وأنا والله مولى علي بن أبي طالب كرم الله وجهه، ثم قال: حدثني عدة أنهم سمعوا النبي صلى الله عليه وآله وسلم يقول: من كنت مولاه فعلي مولاه. ثم قال: يا مزاحم! كم تعطى أمثاله؟ قال مائة أو مائتي درهم. قال: أعطه خمسين دينارا — وقال ابن أبي داود: ستين دينارا — لولايته علي بن أبي طالب رضي الله عنه، ثم قال: ألحق ببلدك فسيأتيك مثل ما يأتي نظراءك.

“Yazīd bin ‘Umar bin Muwarriq narrates: At one occasion I was in Syria when ‘Umar bin ‘Abd-ul-‘Azīz (RA) was ladling out his blessings to the people. So I went to him, he asked me which tribe did I belong to? I said: to Quraysh. He asked: which (branch) of the Quraysh? I said: Banī Hāshim. He asked: which (family) of Banī Hāshim. The narrator says: I kept silent. He asked (again): which family of Banī Hāshim? I said: (the family) of master (mawlā) ‘Alī. He asked me: who is ‘Alī? I kept quiet. The narrator says he placed his hand on my chest and said: By God! I am a slave of ‘Alī bin Abī Tālib (RA). And then added: I have heard countless people say that they heard it from the Prophet (SAW): one who has me as his master has ‘Alī as his master. Then he asked Muzāhim: How much are you giving to the people of this category? He replied: hundred or two hundred dirhams. At this he said: give him fifty dinār on account of his nearness to ‘Alī bin Abī Tālib (RA) — and (according to the tradition) narrated by Ibn Abī Dāwūd (he directed that he should be paid) sixty dinār — and (facing him) he said: you go back to your city and you will get your share equal to that of your tribesmen.[52]

Hadīth No. 49

عن الزهري... قال: سمعت أبا جنيدة جندع بن عمرو بن مازن، قال: سمعت النبي صلى الله عليه وآله وسلم يقول: من كذب علي متعمدا فليتبوأ مقعده من النار، وسمعته وإلا صمتا، يقول: وقد انصرف من حجة الوداع، فلما نزل غدير خم قام فى الناس خطيبا وأخذ بيد علي رضي الله عنه، وقال: من كنت وليه فهذا وليه، اللهم! وال من والاه، وعاد من عاداه.

قال عبيد الله: فقلت للزهري: لا تحدث بهذا بالشام، وأنت تسمع ملء أذنيك سب علي رضي الله عنه، فقال: والله! إن عندي من فضائل علي رضي الله عنه ما لو تحدثت بها لقتلت.

“It is narrated by Zuhrī that Abū Junaydah Junda‘ bin ‘Amr bin Māzin said: I heard the Prophet (SAW) said: whoso deliberately lied about me will go to hell straightaway. I have heard it myself or I may grow deaf in both ears. The Prophet (SAW) returned from Hajjat-ul-wadā‘ and arrived at Ghadīr Khum, and addressed the people. He said while holding ‘Alī’s hand: one who has me as his guardian has this (‘Alī) as his guardian. O Allāh! Befriend him who befriends him (‘Alī) and be his enemy who is his (‘Alī’s) enemy.

“‘Ubaydullāh said: I said to Zuhrī: Don’t say these things in Syria, otherwise, you will hear so much against ‘Alī (RA) that your ears will get sore. (In reply to it) Zuhrī said: By God! There are so many qualities of ‘Alī (RA) safe and secure with me that if I narrate them I may be murdered.”[53]

Hadīth No. 50

عن عَمرو بن العاص رضي الله عنه، قال: سئله رجل عن علي رضي الله عنه، فقال له: يا عَمرو! إن أشياخنا سمعوا رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه فعلي مولاه، فحق ذالك أم باطل؟ فقال عَمرو: حق وأنا أزيدك: إنه ليس أحد من صحابة رسول الله صلى الله عليه وآله وسلم له مناقب مثل مناقب علي رضي الله عنه.

“Amr bin al-‘Ās (RA) narrates that someone asked him: O ‘Amr! Our elders heard it from the Messenger of Allāh (SAW) about ‘Alī: one who has me as his master has ‘Alī as his master. Is it correct or not? ‘Amr said: it is correct, and may I add that no one among the Companions (RA) deserves to be praised more than ‘Alī (RA).”[54]

Hadīth No. 51

عن علي رضي الله عنه، قال: عممني رسول الله صلى الله عليه وآله وسلم يوم غدير خم بعمامة سدلها خلفي، ثم قال: إن الله عز وجل أمدني يوم بدر وحنين بملائكة يعتمون هذه العمة، فقال: إن العمامة حاجزة بين الكفر والإيمان.

It is narrated by ‘Alī ((RA) himself). He said: on the day of Ghadīr Khum, the Messenger of Allāh (SAW) had a turban tied round my head (as a symbol of honour) and let the loose end hang down at the back. Then he said: The angels whom Allāh (عزوجل) had sent to help me at Badr and Hunayn were wearing turbans of the same kind. He then added: surely the turban differentiates between belief and disbelief.”[55]


Refrences

[41]. Haythamī said in Majma‘-uz-zawā’id (9:104, 105) that Bazzār related it in al-Musnad (3:35 # 786) and called its men sahīh (sound) except Fitr bin Khalīfah while he is thiqah (trustworthy).

Tahāwī related it in Mashkal-ul-āthār (2:308); Hindī, Kanz-ul-‘ummāl (13:158 # 36487); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:159, 160); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169; 5:462).

[42]. Ahmad bin Hambal narrated it in al-Musnad (1:84), and Fadā’il-us-sahābah (2:585 # 991); Ibn Abī ‘Āsim, as-Sunnah (p.604 # 1371); Tabarānī, al-Mu‘jam-ul-awsat (3:69 # 2131); Bayhaqī, as-Sunan-ul-kubrā (5:131); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:26); Ibn Jawzī, Sifat-us-safwah (1:313); Haythamī, Majma‘-uz-zawā’id (9:107); Hindī, Kanz-ul-‘ummāl (13:158 # 36487); and Shawkānī in Darr-us-sahābah (p.211).

Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169) has copied the tradition on the authority of Zādhān Abū ‘Umar and has put the number of witnesses at twelve.

Ibn Kathīr has put the number of witnesses at thirteen in the tradition narrated through Zādhān who narrated it on the authority of Ibn ‘Umar in al-Bidāyah wan-nihāyah (5:462).

[43]. Related by Hindī in Kanz-ul-‘ummāl (13:131 # 36417).

Ibn Athīr narrated it in Asad-ul-ghābah (3:487) through Abū Ishāq who had said: Yazīd bin Wadī‘ah and ‘Abd-ur-Rahmān bin Mudlij suffered because they concealed the facts.

Ibn ‘Asākir related it in Tārīkh Dimashq al-kabīr (45:158).

[44]. Ibn Athīr narrated it in Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:465); and Tahāwī in Mashkal-ul-āthār (2:308).

Ibn Athīr narrated it through Ya‘lā bin Murrah in Asad-ul-ghābah fī ma‘rifat-is-sahābah (2:362) and mentioned Yazīd or Zayd bin Sharāhīl among the witnesses. Najiyah bin ‘Amr was also mentioned among the witnesses at another place (5:282). ‘Āmir bin Laylā has been mentioned in another tradition through Ya‘lā bin Murrah (3:137).

[45]. Ahmad bin Hambal narrated it in al-Musnad (5:370); Tabarānī, al-Mu‘jam-ul-kabīr (5:171 # 4985); Ibn Kathīr, al-Bidāyah wan-nihāyah (5:461); and Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:127), and Dhakhā’ir-ul-‘uqbā fī manāqib dhaw-il-qurbā (pp.125, 126).

Haythamī has said in Majma‘-uz-zawā’id (9:106) that those who concealed the facts lost their eyesight.

[46]. Haythamī, relating this tradition in Majm‘-uz-zawā’id (9:108), has said that it has been narrated by Tabarānī and its chain of authorities is fair (isnāduhū hasan).

Ibn ‘Asākir related it from ‘Umayr bin Sa‘īd in Tārīkh Dimashq al-kabīr (45:158), and through ‘Umayr bin Sa‘d too. The latter has twelve witnesses.

Ibn Kathīr has related it from ‘Umayr bin Sa‘d in al-Bidāyah wan-nihāyah (4:171; 5:461) and it has twelve witnesses, including Abū Hurayrah, Abū Sa‘īd and Anas bin Mālik (RA).

Hindī copied it in Kanz-ul-‘ummāl (13:154, 155 # 36480); and Shawkānī in Darr-us-sahābah (p.211).

[47]. Ahmad bin Hambal related it with sound chain of authorities in al-Musnad (4:370), and Fadā’il-us-sahābah (2:682#1167); Bazzār, al-Musnad (2:133 # 492); Ibn Abī ‘Āsim, as-Sunnah (p.603#1366); Bayhaqī, as-Sunan-ul-kubrā (5:134); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:156); Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:127); Haythamī, Majma‘-uz-zawā’id (9:104); Ibn Kathīr, al-Bidāyah wan-nihāyah (5:460, 461); and Shawkānī in Darr-us-sahābah (p.209).

Nasā’ī, in addition to Abū Tufayl, has also narrated it on the authority of ‘Āmir bin Wāthilah.

Ibn Hibbān said in his as-Sahīh (15:376#6931) that its chain of authorities is sahīh (sound) and its men are thiqah (trustworthy).

Hākim graded it sahīh according to the conditions of Imām Bukhārī and Imām Muslim in al-Mustadrak (3:109#4576).

Tabarānī narrated it briefly in al-Mu‘jam-ul-kabīr (5:195#5071).

Ibn Athīr narrated in Asad-ul-ghābah fī ma‘rifat-is-sahābah (6:246) that seventeen persons witnessed the event.

Ibn Kathīr has written in al-Bidāyah wan-nihāyah (4:171) that rahbah means an open place in the mosque of Kufa.

Haytamī has written in as-Sawā‘iq-ul-muhriqah (p.122) that thirty Companions (RA) have narrated this tradition and its numerous chains of authorities come under the category of sahīh (sound) and hasan (fair).

Abū Mahāsin copied the tradition in al-Mu‘tasar min-al-mukhtasar min Mashkal-il-āthār(2:301).

[48]. Ahmad bin Hambal related it in al-Musnad (5:419), and Fadā’il-us-sahābah (2:572#967); Ibn Abī Shaybah, al-Musannaf (12:60 # 12122); Tabarānī, al-Mu‘jam-ul-kabīr (4:173, 174 # 4052, 4053); Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (2:169; 3:126); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:172; 5:462).

Haythamī has declared the narrators of this tradition trustworthy (thiqah) in Majma‘-uz-zawā’id (9:103,104).

Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr through Ziyād bin al-Hārith (45:161), Hasan bin al-Hārith (45:162), and Riyāh bin al-Hārith (45: 163).

Ibn Athīr narrated through Zirr bin Hubaysh in Asad-ul-ghābah fī ma‘rifat-is-sahābah (1:672) that twelve Companions including Qays bin Thābit, Hāshim bin ‘Utbah and Habīb bin Budayl acknowledged ‘Alī (RA) as their master.

[49]. Muhib Tabarī has said in ar-Riyād-un-nadrah fī manaqib-il-‘ashrah (3:128) that Ibn Sammān has documented this narration.

[50]. Muhib Tabarī has narrated this tradition in Dhakhā’ir-ul-‘uqbā fī manāqib dhaw-il-qurbā (p.126), and says that Ibn Sammān has mentioned it in his book al-Muwafaqah. He also narrated it in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:128).

[51]. Related by Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:128).

Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr (45:178).

[52]. Abū Nu‘aym related it in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:364); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (48:233; 69:127); and Ibn Athīr in Asad-ul-ghābah fī ma‘rifat-is-sahābah (6:427,428).

[53]. Related by Ibn Athīr in Asad-ul-ghābah fī ma‘rifat-is-sahābah (1:572,573).

[54]. Related by Ibn Qutaybah in al-Imāmah was-siyāsah (1:113).

[55]. Tayālisī related it in al-Musnad (p.23#154); and Bayhaqī in as-Sunan-ul-kubrā (10:14).

Hindī says in Kanz-ul-‘ummāl (15:306,482#41141,41909) that, besides Tayalisī, this tradition has also been narrated by Bayhaqī, Tabarānī, Ibn Abī Shaybah and Ibn Munī‘. Hindī has added the following words:

إن العمامة حاجزة بين المسلمين والمشركين.

Surely the turban differentiates between Muslims and polytheists.

‘Abd-ul-A‘lā bin ‘Adī has also narrated that the Prophet (SAW) called ‘Alī bin Abī Tālib (RA) on the day of Ghadīr Khum, tied a turban round his head (as a sign of honour) and let the loose end hang down at the back.

This tradition is recorded in the following books:

  1. Ibn Athīr, Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:170)
  2. Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:194).
  3. Zurqānī, Sharh-ul-mawāhib-il-laduniyyah (6:272).

[1]. Tirmidhī has declared it fair, sound and weak (hasan sahīh gharīb) in al-Jāmi‘us-sahīh, b. of manāqib (merits) 6:79 (#3713), and Shu‘bh, in the manner of Maymūn Abū ‘Abdullah, has also related it on the authority of Zayd bin Arqam (RA). Ahmad bin Hambal narrated it in Fadā’il-us-sahābah (2:569 # 959); Mahāmilī, Amālī (p.85); Tabarānī, al-Mu‘jam-ul-kabīr (5:195, 204 # 5071, 5096); Ibn Abī ‘Āsim, as-Sunnah (pp.603, 604 # 1361, 1363, 1364, 1367, 1370); Nawawī, Tahdhīb-ul-asmā’ wal-lughāt (p.318); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:163, 164); Ibn Athīr, Asad-ul-ghābah fī ma‘rifat-is-sahābah (6:132); Ibn Kathīr, al-Bidāyah wan-nihāyah (5:463); and ‘Asqalānī in Ta‘jīl-ul-manfa‘ah (p.464 # 1222).

It has been related from ‘Abdullāh bin ‘Abbās رضي الله) عنهما) in the following books:

  1. Hākim, al-Mustadrak (3:134 # 4652).
  2. Tabarānī, al-Mu‘jam-ul-kabīr (12:78 # 12593).
  3. Khatīb Baghdādī, Tārīkh Baghdad (12:343).
  4. Haythamī, Majma‘-uz-zawā’id (9:108).
  5. Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:77, 144).
  6. Ibn Kathīr, al-Bidāyah wan-nihāyah (5:451).

This tradition has been related on the authority of Jābir bin ‘Abdullāh رضي الله عنهما)) in the following books:

  1. Ibn Abī ‘Āsim, as-Sunnah (p.602 # 1355).
  2. Ibn Abī Shaybah, al-Musannaf (12:59 # 12121).

This tradition has been reproduced from Abū Ayyūb al-Ansārī (RA):

  1. Ibn Abī ‘Āsim, as-Sunnah (p.602 # 1354).
  2. Tabarānī, al-Mu‘jam-ul-kabīr (4:173 # 4052).
  3. Tabarānī, al-Mu‘jam-ul-awsat (1:299 # 348).

This tradition has been related by Sa‘d (RA) in the following books:

  1. Ibn Abī ‘Āsim, as-Sunnah (pp.602,605#1358,1375).
  2. Diyā’ Maqdisī, al-Ahādīth-ul-mukhtārah (3:139 # 937).
  3. Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (20:114).

The following narrated it through Buraydah (RA):

  1. ‘Abd-ur-Razzāq, al-Musannaf (11:225 # 20388).
  2. Tabarānī, al-Mu‘jam-us-saghīr (1:71).
  3. Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:143).

This tradition has been reproduced from Ibn Buraydahرضي الله عنهما)) in the following books:

  1. Ibn Abī ‘Āsim, as-Sunnah (p.601 # 1353).
  2. Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:146).
  3. Ibn Kathīr, al-Bidāyah wan-nihāyah (5:457).
  4. Hindī, Kanz-ul-‘ummāl (11:602 # 32904).

The following transmitted it through Hubshā bin Junādah (RA):

  1. Ibn Abī ‘Āsim, as-Sunnah (p.602 # 1359).
  2. Hindī, Kanz-ul-‘ummāl (11:608 # 32946).

This tradition has been related from Mālik bin Huwayrith in the following books:

  1. Tabarānī, al-Mu‘jam-ul-kabīr (19:252 # 646).
  2. Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:177).
  3. Haythamī, Majma‘-uz-zawā’id (9:106).

Tabarānī related it from Hudhyfah bin Usayd al-Ghifārī (RA) in al-Mu‘jam-ul-kabīr (3:179 # 3049).

Ibn ‘Asākir has narrated it through Hasan bin Hasan in Tārīkh Dimashq al-kabīr (15:60,61).

Ibn ‘Asākir related it from Abū Hurayrah, ‘Umar bin al-Khattāb, Anas bin Mālik and ‘Abdullāh bin ‘Umar (RA) in Tārīkh Dimashq al-kabīr (45:176, 177, 178, 178) respectively.

Ibn ‘Asākir related it from Buraydah (RA) with slightly different words in Tārīkh Dimashq al-kabīr (45:143).

Ibn Athīr narrated it through ‘Abdullāh bin Yāmīl in Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:412).

Haythamī narrated it through Abū Burdah رضي الله عنهما)) in Mawārid-uz-zam’ān (p.544 # 2204).

‘Asqalānī said in Fath-ul-bārī (7:74): Tirmidhī and Nasā’ī narrated the tradition and it is supported by numerous chains of transmission.

Albānī says in Silsilat-ul-ahādīth-is-sahīhah (4:331 # 1750) that its chain of authorities is sahīh (sound) according to the conditions of Bukhārī and Muslim.

[1]. Tirmidhī narrated it in al-Jāmi‘-us-sahīh, b. of manāqib (merits) 6:78 (#3712); Nasā’ī with the sound chains of transmission in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.77, 92 # 65, 86), and as-Sunan-ul-kubrā (5:132 # 8484); Ahmad bin Hambal in Fadā’il-us-sahābah (2:620 # 1060), and the last words of the tradition narrated in his Musnad (4:437, 438) are:

وقد تغير وجهه, فقال: دعوا عليا, دعوا عليا, إن علي مني وأنا منه, وهو ولي كل مؤمن بعدي.

And his face flashed. Then he said: give up (opposing) ‘Alī, give up (opposing) ‘Alī. Surely ‘Alī is from me and I am from ‘Alī and after me he is the guardian of every believer.

Ibn Kathīr also narrated it with these words in al-Bidāyah wan-nihāyah (5:458).

Hākim in al-Mustadrak (3:110,111#4579) has declared this tradition sound according to the conditions laid down by Imām Muslim while Dhahabī has kept silent about it.

Abū Ya‘lā has narrated it in al-Musnad (1:293 # 355) and its narrators are men of integrity while Ibn Hibbān has also called it sound.

The tradition in Tayālisī’s Musnad (p.111#829) also contains these words: The Prophet (SAW) said:

ما لهم ولعلي؟

Why are they so concerned about ‘Alī?

Ibn Hibbān narrated it with a firm (qawī) chain of transmission in as-Sahīh (15:373, 374 # 6929).

Ibn Abī Shaybah narrated it in al-Musannaf (12:80 # 12170); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (6:294); Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:129); Haythamī, Mawārid-uz-zam’ān (p.543 # 2203); and Hindī in Kanz-ul-‘ummāl (13:142 # 36444).

[1]. Ibn Mājah transmitted this sahīh (sound) hadīth in the preface (al-muqaddimah) to his Sunan (1:90 # 121); Ibn Abī ‘Āsim, as-Sunnah (p.608 # 1386); Mizzī, Tuhfat-ul-ashrāf bi-ma‘rifat-il-atrāf (3:203 # 3901); and Nasā’ī reproduced it with slightly different words in Khasā’is amīr-il-mu’minīm ‘Alī bin Abī Tālib (pp. 32,33 #91).

[1]. Ibn Mājah narrated this sound hadīth (tradition) in preface (al-muqaddimah) to his Sunan (1:88 # 116); Ibn Kathīr, al-Bidāyah wan-nihāyah (4:168); Hindī, Kanz-ul-‘ummāl (11:602 # 32904); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:167, 168); and Ibn ‘Abī ‘Āsim briefly mentioned in as-Sunnah (p.603 # 1362).

[1]. Ahmad bin Hambal related it from Barā’ bin ‘Āzib through two different chains of transmission in al-Musnad (4:281); Ibn Abī Shaybah, al-Musannaf (12:78 # 12167); Muhib Tabarī, Dhakhā’ir-ul-‘uqbā fī manāqib dhawī al-qurbā (p.125), ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:126, 127); Hindī, Kanz-ul-‘ummāl (13:133, 134 # 36420); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (5:167, 168); Ibn Athīr, Asad-ul-ghābah (4:103); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169; 5:464).

Ahmad bin Hambal in his book Fadā’il-us-sahābah (2:610 # 1042) has added the following words in the tradition related to ‘Umar bin al-Khattāb (RA). The Prophet (SAW) said:

وعاد من عاداه, وانصر من نصره, وأحب من أحبه.
قال شعبة: أو قال: و ابغض من أبغضه.

(O Allāh!) Be the enemy of one who is his (‘Alī’s) enemy, and help him who helps him, and love him who loves him.

Shu‘bah says that the Prophet (SAW) said in its place, “Bear malice towards him who bears malice towards (‘Alī).”

Manāwī has written in Fayd-ul-qadīr (6:217) that when Abū Bakr (RA) and ‘Umar (RA) had heard the Prophet’s saying — One who has me as his master has ‘Alī as his master — they said to ‘Alī (RA) : O son of Abū Tālib! You have become the master of every male and female believer, morning and evening (for ever).”

Dhahabī has said in Siyar a‘lām-in-nubalā’ (2:623, 624) that ‘Umar (RA) uttered the words:

هنيئا لك يا علي!

O ‘Alī! Congratulations.

[1]. Ahmad bin Hambal narrated it in al-Musnad (5:361), and Fadā’il-us-sahābah (2:563 # 947); Ibn Abī ‘Āsim, as-Sunnah (pp.601, 603 # 1351, 1366); Hākim, al-Mustadrak (2:131 # 2589); Ibn Abī Shaybah, al-Musannaf (12:57 # 12114); Tabarānī, al-Mu‘jam-ul-kabīr (5:166 # 4968), al-Mu‘jam-ul-awsat (3:100, 101 # 2204); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:143); Haythamī, Majma‘-uz-zawā’id (9:108); and Hindī in Kanz-ul-‘ummāl (11:602 # 32905).

The same tradition has been reproduced by Hindī in Kanz-ul-‘ummāl (15:168, 169 # 36511), using slightly different words and he says that it has been narrated by Ibn Rāhawayh and Ibn Jarīr.

Ibn ‘Asākir narrated it through Fātimah (رضي الله عنها) also in Tārīkh Dimashq al-kabīr (45:142).

[1]. Hākim narrated it in al-Mustadrak (3:109 # 4576); Nasā’ī, as-Sunan-ul-kubrā (5:45, 130 # 8148, 8464); Tabarānī, al-Mu‘jam-ul-kabīr (5:166 # 4969); and Ibn Abī ‘Āsim related it briefly in as-Sunnah (p.644 # 1555).

Nasā’ī related it with a sound chain of authorities in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.84, 85 # 76).

Abū Mahāsin copied it in al-Mu‘tasar min-al-mukhtasar min Mashkal-il-āthār (2:301).

[1]. Hākim related it in al-Mustadrak (3:109, 110 # 4577); Hindī, Kanz-ul-‘ummāl (1:381 # 1657); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:164); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:168).

[1]. Hākim graded it sahīh (sound) according to the conditions of Bukhārī and Muslim in al-Mustadrak (3:533 # 6272) and Dhahabī confirmed its soundness. Tabarānī transmitted it in al-Mu‘jam-ul-kabīr (5:171,172 # 4986); and Hindī in Kanz-ul-‘ummāl (11:602 # 32904).

[1]. Nasā’ī narrated it with sound chain of trasmission in Khasā’is amīr-il-mu’minīm ‘Alī bin Abī Tālib (pp.33, 34, 88 # 10, 80); and Hindī related it in Kanz-ul-‘ummāl (15:163 # 36496) through ‘Āmir bin Sa‘d with the addition of a few words.

Shāshī narrated it through ‘Āmir bin Sa‘d bin Abī Waqās in al-Musnad (1:165, 166 # 106).

Ibn ‘Asākir narrated it through ‘Āmir bin Sa‘d and Sa‘d bin Abī Waqās in Tārīkh Dimashq al-kabīr (45:88).

[1]. 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).

[1]. 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).

[1]. 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.

[1]. 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).

[1]. 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.

[1]. 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).

[1]. 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.

[1]. 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).

[1]. 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).

[1]. 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).

[1]. Tabarānī related it in al-Mu‘jam-ul-kabīr (5:192 # 5059); Haythamī, Majma‘-uz-zawā’id (9:104, 106); Hindī, Kanz-ul-‘ummāl (11:609 # 32946); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:170).

Nasā’ī has reproduced it in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.100,101 # 96) on the authority of ‘Amr Dhī Mur.

[1]. Qur'ān (al-Mā’idah, the Table spread) 5:3.

[1]. Khatīb Baghdādī related it in Tārīkh Baghdad (8:290); Wāhidī, Asbāb-un-nuzūl (p.108); Rāzī, at-Tafsīr-ul-kabīr (11:139); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:176,177); Ibn Kathīr, al-Bidāyah wan-nihāyah (5:464); and Tabarānī in al-Mu‘jam-ul-awsat (3:324#).

Ibn ‘Asākir narrated it through Abū Sa‘īd al-Khudrī in Tārīkh Dimashq al-kabīr (45:179)

Suyūtī said in ad-Durr-ul-manthūr fit-tafsīr bil-ma’thūr (2:259) that the verse (5:3) revealed when the Prophet (SAW) said on the day of Ghadīr Khum:

من كنت مولاه فعلي مولاه.

One who has me as his master has ‘Alī as his master.

[1]. Qur'ān (al-Mā’idah, the Table spread) 5:67.

[1]. Rāzī related the tradition in at-Tafsīr-ul-kabīr (12:49, 50).

Ibn Abī Hātim Rāzī has copied Abū Sa‘īd al-Khudrī’s tradition from ‘Atiyyah al-‘Awfī in Tafsīr-ul-Qur'ān-il-‘azīm (4:1172 # 6609) to point out that the verse (5:67) was revealed in praise of ‘Alī bin Abī Tālib (RA).

The following also related the tradition:

  1. Wāhidī, Asbāb-un-nuzūl (p. 115).
  2. Suyūtī, ad-Durr-ul-manthūr fit-tafsīr bil-ma’thūr (2:298).
  3. Ālūsī, Rūh-ul-ma‘ānī (6:193).
  4. Shawkānī, Fath-ul-qadīr (2:60).

[1]. Qur'ān (al-Mā’idah, the Table spread) 5:55.

[1]. Tabarānī related it in al-Mu‘jam-ul-awsat (7:129, 130 # 6228), al-Mu‘jam-ul-kabīr (4:174 # 4053; 5:195, 203, 204 # 5068, 5069, 5092, 5097), and in al-Mu‘jam-us-saghīr (1:65).

Ahmad bin Hambal narrated it in al-Musnad (1:119; 4:372); Hākim, al-Mustadrak (3:119, 371 # 4576, 5594); Diyā’ Maqdisī, al-Ahādīth-ul-mukhtārah (2:106, 174 # 480, 553); Haythamī, Majma‘-uz-zawā’id (7:17), Mawārid-uz-zam’ān (p.544 # 2205); Ibn Athīr, Asad-ul-ghābah fī ma‘rifat-is-sahābah (2:362; 3:487); Hindī, Kanz-ul-‘ummāl (11:332, 333 # 31662; 13:104, 169 # 36340, 36511); and Khatīb Baghdādī in Tārīkh Baghdad (7:377).

Hindī has written in Kanz-ul-‘ummāl (11:609 # 32950): Tabarānī related this tradition from Abū Hurayrah (RA) and twelve Companions (RA), and Imām Ahmad bin Hambal has related it from Abū Ayyūb al-Ansārī (RA) and a larger number of Companions (RA). Hākim has narrated it from ‘Alī (RA) and Talhah (RA) in al-Mustadrak. Imām Ahmad bin Hambal and Tabarānī have related this tradition from ‘Alī, Zayd bin Arqam and thirty Companions (RA). Abū Nu‘aym has copied it from Sa‘d in Fadāil-us-sahābah and Khatīb Baghdādī has copied it from Anas (RA).

Khatīb Baghdādī has copied it in Tārīkh Baghdad (12:343) from ‘Abdullāh bin ‘Abbās (RA) along with the words:

من كنت مولاه فعلي مولاه.
One who has me as his master has ‘Alī as his master.

[1]. Haythamī has related this tradition from Tabarānī in Majma‘-uz-zawā’id (9:108, 109) and has called its narrators credible (thiqah); and Hindī copied it in Kanz-ul-‘ummāl (11:611 # 32958).

Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr (45:181, 182).

[1]. Ahmad bin Hambal related it with a sound chain of authorities in al-Musnad (1:152), and Fadā’il-us-sahābah (2:705 # 1206); Ibn Abī ‘Āsim, as-Sunnah (p.604 # 1369); Tabarānī, al-Mu‘jam-ul-awsat (7:448 # 6878); Hindī, Kanz-ul-‘ummāl (13:77, 168 # 32950, 36511); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:161, 162, 163); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:171).

Haythamī, copying it in Majma‘-uz-zawā’id (9:107), has commented that its narrators are credible (rijāluhū thiqah).

[1]. Hākim related it in al-Mustadrak (2:129, 130 # 2589); Ahmad bin Hambal, al-Musnad (5:350, 358, 361); Nasā’ī, Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp. 85, 86 # 77); ‘Abd-ur-Razzāq, al-Musannaf (11:225 # 20388); Ibn Abī Shaybah, al-Musannaf (12:84 # 12181); and Manāwī in Fayd-ul-qadīr (6:218).

Hākim is of the view that this tradition is quite compatible with the requirements of Bukhārī and Muslim for a sahīh (sound) hadīth, and narrated the tradition through another chain of transmission on the authority of Sa‘d bin ‘Ubaydah (RA) who has relied on the narration of Abū ‘Awānah. He has also narrated it briefly on the authority of Buraydah al-Aslamī (RA) at another place in al-Mustadrak (3:110 # 4578).

Abū Nu‘aym related it briefly with the words —من كنت مولاه فعلي مولاه (one who has me as his master has ‘Alī as his master — in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (4:23).

Ibn ‘Asākir related it in Tārīkh Dimashq al-kabīr (45:76).

Haythamī copied it in Majma‘-uz-zawā’id (9:108) and said: Bazzar narrated it and its men are those of sound hadīth (rijīluhū sahīh)

Hindī related it briefly with the words — من كنت مولاه فعلي مولاه (one who has me as his master has ‘Alī as his master) — in Kanz-ul-‘ummāl (11:602 # 32905).

[1]. Tabarānī narrated it in al-Mu‘jam-ul-awsat (7:49, 50 # 6081); and Haythamī in Majma‘-uz-zawā’id (9:128).

[1]. Ahmad bin Hambal narrated it in al-Musnad (1:331); Nasā’ī, Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp. 44, 46 # 23); Hākim, al-Musadrak (3:132-134 # 4652); Tabarānī, al-Mu‘jam-ul-kabīr (12:77, 78 # 12593); Haythamī, Majma‘-uz-zawā’id (9:119, 120); and Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:174, 175), and Dhakhā’ir-ul-‘uqbā fī manāqib dhaw-il-qurbā (pp.156-158).

The words of this tradition as recorded in as-Sunnah (pp.600,601 # 1351) by Ibn Abī ‘Āsim are as follows:

من كنت وليه فعلي وليه.

Who has me as his guardian has ‘Alī as his guardian.

The tradition narrated by Nasā’ī has a sound chain of succession.

Dhahabī graded Hākim’s narrated tradition as sahīh (sound).

Haythamī has said that it has been narrated by Ahmad and Tabarānī and its men are those of sahīh (sound) hadīth except Abū Balj Farāzī while he is thiqah (trustworthy).

[1]. Hindī, while relating it in Kanz-ul-‘ummāl (11:608 # 32945), has commented that this tradition has been narrated by Abū Nu‘aym in Fadā’il-us-sahābah on the authority of Zayd bin Arqam (RA) and Barā’ bin al-‘Āzib (RA).

‘Asqalānī also narrated it in al-Isābah fī tamyīz-is-sahābah (4:328).

[1]. Abū Ya‘lā narrated it in al-Musnad (11:307 # 6423): Ibn Abī Shaybah, al-Musannaf (12:68 # 12141); Haythamī, Majma‘-uz-zawā’id (9:105, 106); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:175); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:174).

[1]. Ahmad bin Hambal related it in al-Musnad (5:366), and Fadā’il-us-sahābah (2:598, 599 # 1021); Bayhaqī, as-Sunan-ul-kubrā (5:131); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:160); and Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:127).

Nasā’ī graded it sahīh (sound) in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (p.90 # 83).

Diyā’ Maqdisī narrated it with a sound chain of authorities in al-Ahādīth-ul-mukhtārah (2:105 # 479).

Haythamī related it in Majma‘-uz-zawā’id (9:104) and declared that Ahmad’s men are sound (rijāluhū sahīh).

Ibn Kathīr said in al-Bidāyah wan-nihāyah (4:170; 5:462) that its chain of authorities is jayyid (fine).

[1]. Nasā’ī related it in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.89, 91 # 82, 85); Tabarānī, al-Mu‘jam-ul-awsat (3:134 # 2275); Bayhaqī, as-Sunan-ul-kubrā (5:132); and Mizzī in Tahdhīb-ul-kamāl (22:397, 398).

Ibn ‘Asākir’s narration in Tārīkh Dimashq al-kabīr (45:159) has eighteen witnesses.

Tabarānī related it in Mu‘jam-us-saghīr (1:64, 65) and it had twelve witnesses, including Abū Hurayrah, Abū Sa‘īd and Anas bin Mālik (RA). Haythamī copied in Majma‘-uz-zawā’id (9:108).

[1]. Tabarānī related it in al-Mu‘jam-ul-awsat (2:576 # 1987); Haythamī, Majma‘-uz-zawā’id (9:106); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:157, 158); Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:127); Hindī, Kanz-ul-‘ummāl (13:157 # 36485); and Shawkānī in Darr-us-sahābah (p.211).

[1]. Ahmd bin Hambal related it in al-Musnad (1:118); Ibn Abī Shaybah, al-Musannaf (12:67 # 12140); Tabarānī, al-Mu‘jam-ul-awsat (3:69, 134 # 2130, 2275), al-Mu‘jam-us-saghīr (1:65); Diyā’ Maqdisī, al-Ahādīth-ul-mukhtārah (2:105, 106 # 480); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:26); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:160); and Hindī in Kanz-ul-‘ummāl (13:157 # 36485).

Nasā’ī narrated it with sound (sahīh) chain of authorities in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.90, 100 # 84, 95).

Haythamī said in Majma‘-uz-zawā’id (9:107,108) that Tabarānī’s chain of authorities is hasan (fair).

[1]. The Companions (RA) who took part in defensive war fought at the plain of Badr near Medina after the aggression of Makkans on Medinan Muslims.

[1]. Ahmad bin Hambal narrated it in al-Musnad (1:119); Tahāwī, Mashkal-ul-āthār (2:308); Diyā’ Maqdisī, al-Ahādīth-ul-mukhtārah (2:80, 81 # 458); Khatīb Baghdādī, Tārīkh Baghdad (14:236); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:156, 157); Ibn Athīr, Asad-ul-ghābah (4:102, 103); Ibn Kathīr, al-Bidāyah wan-nihāyah (4:170; 5:461, 462); and Shawkānī in Darr-us-sahābah (p.209).

Ibn ‘Asākir related it from Ziyād bin Abī Ziyād too in Tārīkh Dimashq al-kabīr (45:161).

Muhib Tabarī related it from Ziyād bin Abī Ziyād in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:128).

Haythamī says in Majma‘-uz-zawā’id (9:105, 106) that it has been narrated by Abū Ya‘lā in al-Musnad (1:257 # 563) and its men are thiqah (trustworthy).

Hindī says in Kanz-ul-‘ummāl (13:170 # 36515) that this tradition has also been narrated by Ibn Jarīr, Sa‘īd bin Mansūr and Ibn Athīr Jazarī.

Ahmad bin Hambal has related the tradition from Ziyād bin Abī Ziyād also in al-Musnad (1:88); and Haythamī has copied it in Majma‘-uz-zawā’id (9:106) and declared its men trustworthy (rijāluhū thiqah).

[1]. Haythamī said in Majma‘-uz-zawā’id (9:104, 105) that Bazzār related it in al-Musnad (3:35 # 786) and called its men sahīh (sound) except Fitr bin Khalīfah while he is thiqah (trustworthy).

Tahāwī related it in Mashkal-ul-āthār (2:308); Hindī, Kanz-ul-‘ummāl (13:158 # 36487); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:159, 160); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169; 5:462).

[1]. Ahmad bin Hambal narrated it in al-Musnad (1:84), and Fadā’il-us-sahābah (2:585 # 991); Ibn Abī ‘Āsim, as-Sunnah (p.604 # 1371); Tabarānī, al-Mu‘jam-ul-awsat (3:69 # 2131); Bayhaqī, as-Sunan-ul-kubrā (5:131); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:26); Ibn Jawzī, Sifat-us-safwah (1:313); Haythamī, Majma‘-uz-zawā’id (9:107); Hindī, Kanz-ul-‘ummāl (13:158 # 36487); and Shawkānī in Darr-us-sahābah (p.211).

Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169) has copied the tradition on the authority of Zādhān Abū ‘Umar and has put the number of witnesses at twelve.

Ibn Kathīr has put the number of witnesses at thirteen in the tradition narrated through Zādhān who narrated it on the authority of Ibn ‘Umar in al-Bidāyah wan-nihāyah (5:462).

[1]. Related by Hindī in Kanz-ul-‘ummāl (13:131 # 36417).

Ibn Athīr narrated it in Asad-ul-ghābah (3:487) through Abū Ishāq who had said: Yazīd bin Wadī‘ah and ‘Abd-ur-Rahmān bin Mudlij suffered because they concealed the facts.

Ibn ‘Asākir related it in Tārīkh Dimashq al-kabīr (45:158).

[1]. Ibn Athīr narrated it in Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:465); and Tahāwī in Mashkal-ul-āthār (2:308).

Ibn Athīr narrated it through Ya‘lā bin Murrah in Asad-ul-ghābah fī ma‘rifat-is-sahābah (2:362) and mentioned Yazīd or Zayd bin Sharāhīl among the witnesses. Najiyah bin ‘Amr was also mentioned among the witnesses at another place (5:282). ‘Āmir bin Laylā has been mentioned in another tradition through Ya‘lā bin Murrah (3:137).

[1]. Ahmad bin Hambal narrated it in al-Musnad (5:370); Tabarānī, al-Mu‘jam-ul-kabīr (5:171 # 4985); Ibn Kathīr, al-Bidāyah wan-nihāyah (5:461); and Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:127), and Dhakhā’ir-ul-‘uqbā fī manāqib dhaw-il-qurbā (pp.125, 126).

Haythamī has said in Majma‘-uz-zawā’id (9:106) that those who concealed the facts lost their eyesight.

[1]. Haythamī, relating this tradition in Majm‘-uz-zawā’id (9:108), has said that it has been narrated by Tabarānī and its chain of authorities is fair (isnāduhū hasan).

Ibn ‘Asākir related it from ‘Umayr bin Sa‘īd in Tārīkh Dimashq al-kabīr (45:158), and through ‘Umayr bin Sa‘d too. The latter has twelve witnesses.

Ibn Kathīr has related it from ‘Umayr bin Sa‘d in al-Bidāyah wan-nihāyah (4:171; 5:461) and it has twelve witnesses, including Abū Hurayrah, Abū Sa‘īd and Anas bin Mālik (RA).

Hindī copied it in Kanz-ul-‘ummāl (13:154, 155 # 36480); and Shawkānī in Darr-us-sahābah (p.211).

[1]. Ahmad bin Hambal related it with sound chain of authorities in al-Musnad (4:370), and Fadā’il-us-sahābah (2:682#1167); Bazzār, al-Musnad (2:133 # 492); Ibn Abī ‘Āsim, as-Sunnah (p.603#1366); Bayhaqī, as-Sunan-ul-kubrā (5:134); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:156); Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:127); Haythamī, Majma‘-uz-zawā’id (9:104); Ibn Kathīr, al-Bidāyah wan-nihāyah (5:460, 461); and Shawkānī in Darr-us-sahābah (p.209).

Nasā’ī, in addition to Abū Tufayl, has also narrated it on the authority of ‘Āmir bin Wāthilah.

Ibn Hibbān said in his as-Sahīh (15:376#6931) that its chain of authorities is sahīh (sound) and its men are thiqah (trustworthy).

Hākim graded it sahīh according to the conditions of Imām Bukhārī and Imām Muslim in al-Mustadrak (3:109#4576).

Tabarānī narrated it briefly in al-Mu‘jam-ul-kabīr (5:195#5071).

Ibn Athīr narrated in Asad-ul-ghābah fī ma‘rifat-is-sahābah (6:246) that seventeen persons witnessed the event.

Ibn Kathīr has written in al-Bidāyah wan-nihāyah (4:171) that rahbah means an open place in the mosque of Kufa.

Haytamī has written in as-Sawā‘iq-ul-muhriqah (p.122) that thirty Companions (RA) have narrated this tradition and its numerous chains of authorities come under the category of sahīh (sound) and hasan (fair).

Abū Mahāsin copied the tradition in al-Mu‘tasar min-al-mukhtasar min Mashkal-il-āthār(2:301).

[1]. Ahmad bin Hambal related it in al-Musnad (5:419), and Fadā’il-us-sahābah (2:572#967); Ibn Abī Shaybah, al-Musannaf (12:60 # 12122); Tabarānī, al-Mu‘jam-ul-kabīr (4:173, 174 # 4052, 4053); Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (2:169; 3:126); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:172; 5:462).

Haythamī has declared the narrators of this tradition trustworthy (thiqah) in Majma‘-uz-zawā’id (9:103,104).

Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr through Ziyād bin al-Hārith (45:161), Hasan bin al-Hārith (45:162), and Riyāh bin al-Hārith (45: 163).

Ibn Athīr narrated through Zirr bin Hubaysh in Asad-ul-ghābah fī ma‘rifat-is-sahābah (1:672) that twelve Companions including Qays bin Thābit, Hāshim bin ‘Utbah and Habīb bin Budayl acknowledged ‘Alī (RA) as their master.

[1]. Muhib Tabarī has said in ar-Riyād-un-nadrah fī manaqib-il-‘ashrah (3:128) that Ibn Sammān has documented this narration.

[1]. Muhib Tabarī has narrated this tradition in Dhakhā’ir-ul-‘uqbā fī manāqib dhaw-il-qurbā (p.126), and says that Ibn Sammān has mentioned it in his book al-Muwafaqah. He also narrated it in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:128).

[1]. Related by Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:128).

Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr (45:178).

[1]. Abū Nu‘aym related it in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:364); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (48:233; 69:127); and Ibn Athīr in Asad-ul-ghābah fī ma‘rifat-is-sahābah (6:427,428).

[1]. Related by Ibn Athīr in Asad-ul-ghābah fī ma‘rifat-is-sahābah (1:572,573).

[1]. Related by Ibn Qutaybah in al-Imāmah was-siyāsah (1:113).

[1]. Tayālisī related it in al-Musnad (p.23#154); and Bayhaqī in as-Sunan-ul-kubrā (10:14).

Hindī says in Kanz-ul-‘ummāl (15:306,482#41141,41909) that, besides Tayalisī, this tradition has also been narrated by Bayhaqī, Tabarānī, Ibn Abī Shaybah and Ibn Munī‘. Hindī has added the following words:

إن العمامة حاجزة بين المسلمين والمشركين.

Surely the turban differentiates between Muslims and polytheists.

‘Abd-ul-A‘lā bin ‘Adī has also narrated that the Prophet (SAW) called ‘Alī bin Abī Tālib (RA) on the day of Ghadīr Khum, tied a turban round his head (as a sign of honour) and let the loose end hang down at the back.

This tradition is recorded in the following books:

  1. Ibn Athīr, Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:170)
  2. Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:194).
  3. Zurqānī, Sharh-ul-mawāhib-il-laduniyyah (6:272).

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