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الفتح الربانی
Fath al-Rabbani
كتاب الخلافة والإمارةThe Book of Caliphate and Leadership
الْفَصْلُ الثَّانِي وَفِيهِ أَحَادِيثُ مُتَفَرِّقَةٌ فِي مَنَاقِبِهِ رَضِيَ اللهُ عَنْهُThe Second Section: Various Hadiths Regarding His Merits, may Allah be pleased with him
Hadith 12303
اُردوEn
عَنْ مَيْمُونٍ أَبِي عَبْدِ اللَّهِ قَالَ قَالَ زَيْدُ بْنُ أَرْقَمَ وَأَنَا أَسْمَعُ نَزَلْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ بِوَادٍ يُقَالُ لَهُ وَادِي خُمٍّ فَأَمَرَ بِالصَّلَاةِ فَصَلَّاهَا بِهَجِيرٍ قَالَ فَخَطَبَنَا وَظُلِّلَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ بِثَوْبٍ عَلَى شَجَرَةِ سَمُرَةٍ مِنَ الشَّمْسِ فَقَالَ ”أَلَسْتُمْ تَعْلَمُونَ أَوْ لَسْتُمْ تَشْهَدُونَ أَنِّي أَوْل اللَّهُ عَلَيْكَ وَرَسُولُهُ“ قَالُوا بَلَى قَالَ ”فَمَنْ كُنْتُ مَوْلَاهُ فَإِنَّ عَلِيًّا مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالَاهُ وَعَادِ مَنْ عَادَاهُ“
It is narrated from Sayyiduna Zayd bin Arqam (may Allah be pleased with him), he says: We descended with the Noble Prophet (peace and blessings be upon him) in a valley, which was called the valley of Khumm. Then the Prophet (peace and blessings be upon him) ordered for prayer and led us in the Zuhr prayer in the intense heat. Then the Prophet (peace and blessings be upon him) delivered a sermon to us, and to protect him from the sun, a cloth was placed over an acacia tree to provide shade for him. The Prophet (peace and blessings be upon him) said: Do you not know, or do you not bear witness, that I am closer to every believer than his own self? The companions said: Yes, indeed. Then the Prophet (peace and blessings be upon him) said: Whomever I am a friend to, Ali is also his friend. O Allah! Show enmity to the one who shows enmity to Ali, and befriend the one who befriends Ali.
Brief Explanation
Benefits: … Ghadir Khumm: Allamah Sindhi said: This is a place with dense and abundant trees, which is at a distance of three miles from Juhfah. There is a famous pond nearby, which is attributed to this very place. In this, the virtue of Sayyiduna Ali radi Allahu anhu and his connection with you sallallahu alayhi wa sallam is mentioned. Mulla Ali Qari said: Its meaning is: Whoever I befriend, Ali also befriends him, or whoever befriends me, Ali will befriend him. The word "mawla" is applied to several meanings, such as Lord, Owner, Master, Benefactor, the one upon whom favor is bestowed, emancipator, emancipated, slave, helper, beloved, follower, neighbor, paternal cousin, ally, contract-holder, etc. Imam Shafi'i said: The intent of you sallallahu alayhi wa sallam is the friendship of Islam. It is said that the reason for narrating this hadith is that Sayyiduna Usamah radi Allahu anhu said to Sayyiduna Ali radi Allahu anhu: You are not my friend; my friend is the Messenger of Allah. But you sallallahu alayhi wa sallam refuted this by saying: Whoever is my friend, Ali is also his friend.
The Shia people believe that the meanings of the word "mawla" are of one who has authority, i.e., in those matters in which the Messenger of Allah sallallahu alayhi wa sallam had the right of authority, Sayyiduna Ali radi Allahu anhu also had that right; the affairs of the believers were also one such thing, therefore Sayyiduna Ali would also be the Imam. But Tayyibi said: Wilayah cannot be interpreted as that Imamate whose meaning is having authority over the affairs of the believers, because you sallallahu alayhi wa sallam, in your lifetime, were the independent and sole authority (in this attribute, no one else was a partner with you sallallahu alayhi wa sallam), therefore wilayah should be interpreted as love and Islamic friendship. (Summarized from Mirqat al-Mafatih: 10/463, 464)
Imam al-Albani rahimahullah says: The Shia people narrate this hadith from the Prophet sallallahu alayhi wa sallam regarding Sayyiduna Ali radi Allahu anhu: ((Innahu khalifati min ba'di.)) … After me, he will be the caliph.
But this narration is in no way authentic; rather, it is among the false narrations of these Shia. The historical event also indicates its falsity, because if this hadith were the statement of you sallallahu alayhi wa sallam, then it would have happened that Sayyiduna Ali radi Allahu anhu would have become the caliph first, and Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu would not have become the caliph, because the statement of you sallallahu alayhi wa sallam is revelation, and whatever is stated in revelation occurs exactly as stated, and Allah Ta'ala does not go against His promise. I have mentioned such narrations in Da'ifah (4923, 4932) and clarified their falsity. (Sahihah: 1750)
The Shia people believe that the meanings of the word "mawla" are of one who has authority, i.e., in those matters in which the Messenger of Allah sallallahu alayhi wa sallam had the right of authority, Sayyiduna Ali radi Allahu anhu also had that right; the affairs of the believers were also one such thing, therefore Sayyiduna Ali would also be the Imam. But Tayyibi said: Wilayah cannot be interpreted as that Imamate whose meaning is having authority over the affairs of the believers, because you sallallahu alayhi wa sallam, in your lifetime, were the independent and sole authority (in this attribute, no one else was a partner with you sallallahu alayhi wa sallam), therefore wilayah should be interpreted as love and Islamic friendship. (Summarized from Mirqat al-Mafatih: 10/463, 464)
Imam al-Albani rahimahullah says: The Shia people narrate this hadith from the Prophet sallallahu alayhi wa sallam regarding Sayyiduna Ali radi Allahu anhu: ((Innahu khalifati min ba'di.)) … After me, he will be the caliph.
But this narration is in no way authentic; rather, it is among the false narrations of these Shia. The historical event also indicates its falsity, because if this hadith were the statement of you sallallahu alayhi wa sallam, then it would have happened that Sayyiduna Ali radi Allahu anhu would have become the caliph first, and Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu would not have become the caliph, because the statement of you sallallahu alayhi wa sallam is revelation, and whatever is stated in revelation occurs exactly as stated, and Allah Ta'ala does not go against His promise. I have mentioned such narrations in Da'ifah (4923, 4932) and clarified their falsity. (Sahihah: 1750)
