Further Evidence of the Significance of the Tradition of Al-Ghadir (Part 1)
The First Evidence:
The Prophet Muhammad (PBUH) asked the people before appointing Imam Ali as guardian by saying, "Am I not worthier of your selves than you are?" Then he said: "Of whomsoever I had been guardian, Ali here is to be his guardian."
The Prophet, in getting them to confess that he (PBUH) is worthier of themselves than they are, before he said, 'Of whomsoever I had been guardian, Ali here is to be his guardian,' clarifies one of two things: either (1) to confirm the matter and that they confessed to. In this case the following would therefore become a fact which would be that Mawla, then, means worthier and nothing else.
Thus the Prophet’s saying would mean, "Am I not worthier of your selves than you are? Whoever's self I had been worthier than, Ali here is to be worthier of his self than he is." Or (2) forcing them not to deny what he (PBUH) wanted after this by appointing Ali a commander and a ruler over them. Therefore, Mawla, here, means authority and leadership and nothing else.
In both cases, the hadith means that Imam Ali (A.S) had the right to dispose of their affairs and that they had to obey him and not to prevent him from this.
Moreover, Many Sunni and Shiite scholars have quoted the Prophet’s saying, 'Of whomsoever I had been guardian, Ali here is to be his guardian,' after his saying, 'Am I not worthier of your selves than you are?' with slight differences in wording. Here are the names of some of such scholars:
| 1. Abu Hatim | 2. Abu Musa |
| 3. Abu Na’ im | 4. Abu Ya’ la |
| 5. Abul-Faraj | 6. Ad-Darqutni |
| 7. Ahmad bin Hanbal | 8. Al-Aasimi |
| 9. Al-Anbari | 10. Al-Ayji |
| 11. Al-Badkhashi | 12. Al-Bayhaqi |
| 13. Al-Bayzaawi | 14. Al-Hakim |
| 15. Al-Halabi | 16. Al-Hamawini |
| 17. Al-Hasakani | 18. Al-Haythami |
| 19. Al-Jazari | 20. Al-Kanji |
The Second Evidence:
The second evidence is the Prophet’s supplication to Allah for Imam Ali (A.S) by saying, "O Allah, be a supporter of whoever supports him and an enemy of whoever opposes him, and help whoever helps him and betray whoever betrays him
." This is mentioned at the end of the hadith in many forms. It shows that the matter that the Prophet (PBUH) had conveyed concerning Ali (A.S) needed help and support and that Imam Ali would have enemies and betrayers. In addition, it shows that Imam Ali (A.S) was infallible for he did not set about doing anything unless it was for the sake of Allah’s pleasure.
The Third Evidence:
Various narratives show that the Qur’anic verse (This day have I perfected for you your religion and completed My favour on you and chosen for you Islam as a religion. 5:3) had been revealed for this occasion. That which is a cause for perfecting the religion and completing the Divine favor upon the Muslims must be among the principles of the religion. A principle by which the order of life and religion would be completed and through which the efforts of the Muslims would be accepted.
Some narrations of the hadith mentioned in some books confirm this point. They attest that the Prophet (PBUH), after telling this hadith continued by saying, "Allah is the greatest for the perfection of this religion and the completion of the favor, and for His contentment with my mission and the guardianship of Ali bin Abu Talib." In other narratives, the following form is recorded: "…and the perfection of Allah’s religion by Ali’s guardianship after me."
The Fourth Evidence:
Many narratives show that the Qur’anic verse (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, and Allah will protect you from the people. 5:67,) was revealed for this occasion (Ghadir Khum), too. The verse showed the importance of this matter and it compared leaving this matter (informing of Ali’s guardianship) with leaving the Islamic mission as a whole.
It also showed that it was a principle of religion, but it was not about Divine Unity, prophecy or resurrection that the Prophet (PBUH) had informed of at the beginning of his mission. Nothing remained except the imamate of Ali (A.S), which the Prophet was hesitant to convey because he was afraid of the people. Therefore, Allah says, Allah will protect you from the people. (5:67)
The Fifth Evidence:
Many narratives have been mentioned in the reference books of hadith concerning the Qur’ anic verse, "This day have I perfected for you your religion and completed My favour on you," (5:3).
They have explained that it had been revealed after the event of al-Ghadir in which the Prophet (PBUH) informed that Ali would be the guardian of Muslims. Likewise, the verse showed that the perfection of the religion and the completion of the Divine favor of Islam were achieved through the conveyance of Ali’s guardianship and imamate.
The Sixth Evidence:
The Prophet (PBUH) said in some narrations of this tradition, "Allah had sent me with a mission, which my heart was unable to bear and I thought that the people would not believe me. Then Allah threatened me with Divine torment if I did not convey it."
Source: imamreza.net
Other links:
The Closing Sermon of Gods Prophet on the pond of khome
What Happened at Ghadir-e-Khumm?
Brief Facts about Ghadir Event
Ghadir in respect of the Present Imam (A.S)
The Significance of Ghadir
