.
“You are to me as Harun (Aaron) is to Musa (Moses) with the only difference that there shall be no prophet after me.”20
In the course of the Farewell Pilgrimage {Hajj al-Wida‘} in Mina and in ‘Arafah also, the Holy Prophet (S) informed the people in several speeches about twelve persons shall be his successors and all of whom are from Banu Hashim.21
Finally, on the return from Mecca in Ghadir Khumm, he (S) received instruction from God to announce the succession of ‘Ali (‘a) to all the Muslims. He ordered the Muslims to halt and mounting a pulpit made out of the camel saddles he delivered a long speech. He then said:
.
Of whosoever I am Master {mawla}, then ‘Ali is also his Master {mawla}. O Allah! Be Thou a Friend of him who is a friend of him (‘Ali), and be Thou an Enemy of him who is his enemy. Help him whoever helps him, and forsake him whoever forsakes him.
Then, he asked the people to pay allegiance to ‘Ali (‘a). ‘Allamah al-Amini has given a comprehensive explanation of this subject in the first volume of the book, Al-Ghadir.
In this manner, the Messenger of Allah (S) asserted his successor’s identity to the people. Thus, the public was of the opinion that after ‘Ali (‘a) would succeed (as the leader of Muslims) the Prophet (S) after his demise. In this regard, Zubayr ibn Bakkar says: “All the Muhajirun22 and the Ansar23 had no doubt that ‘Ali will be the caliph and master of the affairs after the Messenger of Allah (S).”24
This subject is so clear in the poems that have been recorded from the time of Saqifah and these poems bespeak of a smaller degree of distortion that has ever happened in poetry. ‘Utbah ibn Abi Lahab recited this poem after the event of Saqifah and Abubakr’s inauguration:
ãÇ ßäÊ ÃÍÓÈ Ãä ÇáÃãÑ ãäÕÑÝ Úä åÇÔã Ëãø ãäåÇ Úä ÃÈí ÍÓä
ÃáíÓ Ãæøá ãä Õáøی áÞÈáÊßã æ ÃÚáã ÇáäøÇÓ ÈÇáÞÑÂä æ ÇáÓøää
æ ÃÞÑÈ ÇáäøÇÓ ÚåÏÇð ÈÇáäÈí æ ãä ÌÈÑÆíá Úæä áå Ýí ÇáÛÓá æ ÇáßÝä
ãÇ Ýíå ãÇ Ýíåã áÇíãÊÑæä Èå æ áíÓ Ýí ÇáÞæã ãÇ Ýíå ãä ÇáÍÓä
ãÇÐÇ ÇáøÐí ÑÏåã Úäå ÝäÚáãå åÇ Ãä ÐÇÛÈäÇð ãä ÃÚÙã ÇáÛÈä
I was not imagining that the caliphate affair would be withdrawn from the Banu Hashim and much less to Abu’l-Hasan (‘Ali).
Is he not the first person to pray facing your qiblah and of the people the most knowledgeable of the Qur’an and the Sunnah?
He is the last person to look at the face of the Prophet; Jibra’il (Archangel Gabriel) was his aid in bathing and enshrouding him (the Prophet).
They do not think about what he has and what they have; whereas within the community {qawm} there is nobody who possesses his points of goodness.
What is it that made them withdraw from him? Say that this loss of ours is the gravest of all losses!
After ‘Utbah’s recitation of this poem, ‘Ali (‘a) asked him not to recite it again and said: “For us the safety of religion is more important than anything else.”25
Ibn Abi ‘Abrah Qurshi has also said:
ÔßÑÇð áãä åæ ÈÇËäÇÁ ÞíÞ ÐåÈ ÇááøÌÇÌ æ ÈæíÚ ÇáÕÏíÞ
ßäøÇ äÞæá áåÇ Úáì æ ÇáÑÖÇ ÚãÑ æ ÃæáÇåã ÈÐÇß ÚÊíÞ
Thanks to Him Who is worthy to be praised! The dispute was no more and the allegiance was paid to Sadiq (Abubakr).
We were saying: “‘Ali is the owner of caliphate; we were also pleased with ‘Umar; but the best of them in this case is the old {‘atiq} (Abubakr)!”26
During the course of the dispute between the Ansar and Quraysh that had surfaced on the event of Saqifah, ‘Amru ibn al-‘As has spoken against the Ansar. In reply to him, Nu‘man ibn al-‘Ajlan—one of the poets of the Ansar—has recited a poem in which ‘Ali’s (‘a) right has been emphasized:
ÝÞá áÞÑíÔ äÍä ÃÕÍÇÈ ãßøÉ æ íæã Íäíä æ ÇáÝæÇÑÓ Ýí ÈÏÑ
æ ÞáÊã ÍÑÇã äÕÈ ÓÚÏ æ äÕÈßãÚÊíÞ Èä ÚËãÇä ÍáÇá ÃÈÇÈßÑ
æ Ãåá ÃÈæÈßÑ áåÇ ÎíÑ ÞÇÆã æ Ãä ÚáíÇð ßÇä ÃÎáÞ ÈÇáÃãÑ
æ ßÇä åæÇäÇ Ýí Úáíøò æ ÃäåáÃåá áåÇ íÇ ÚãÑ æ ãä ÍíË áÇÊÏÑí
ÝÐáß ÈÚæä Çááå íÏÚæ Åáì ÇáåÏìæ íäåì Úä ÇáÝÍÔÇÁ æ ÇáÈÛí æ ÇáäøßÑ
æÕíø ÇáäøÈí ÇáãÕØÝì æ ÇÈä Úãå æ ÞÇÊá ÝÑÓÇä ÇáÖáÇáÉ æ ÇáßÝÑ
Say to the Quraysh: “We are the army of (the Conquest of) Mecca and the Battle of Hunayn, and the cavalry of Badr!”
You said that appointment of Sa‘d to the caliphate is unlawful {haram}, but your appointment, ‘Atiq ibn ‘Uthman, of Abubakr is lawful {halal}.
{And you said:} Abubakr is the man of this task and can perform it well, but ‘Ali was the most deserving of people to the caliphate.
We were on ‘Ali’s side and he was the man for this job, but you do not understand, O ‘Amru!
This man (‘Ali), by the help of Allah, calls (us) toward guidance, and forbids perversion, oppression and evil.
He is the executor of will {wasi} of al-Mustafa the Prophet, his cousin, and the killer of the champions of disbelief {kufr} and misguidance {dhalalah}.27
With the aim of thanking Fadhl ibn al-‘Abbas who, under ‘Ali’s (‘a) order, had defended the Ansar, Hassan ibn Thabit has recited this poem:
ÌÒì Çááå ÚäøÇ æ ÇáÌÒÇÁ ÈßÝøå ÃÈÇ ÍÓä ÚäÇ æ ãä ßÇä ßÇÈì ÍÓä
ÓÈÞÊ ÞÑíÔÇð ÈÇáÐí ÃäÊ Ãåá åÝÕÏÑß ãÔÑæÍ æ ÞáÈß ããÊÍä
ÍÝÙÊ ÑÓæá Çááå ÝíäÇ æ ÚåÏå Åáíß æ ãä Ãæáì Èå ãäß ãä æ ãä
ÃáÓÊ ÃÎÇå Ýí ÇáåÏì æ æÕíøåæ ÃÚáã ãäåã ÈÇáßÊÇÈ æ ÈÇáÓøää
May God give good reward to Abu’l-Hasan for us as the reward is in his hand. Who, by the way, is like Abu’l-Hasan?
Concerning which you were a member, you were ahead of the Quraysh. Your breast is expansive and your heart tested (pure and sincere).
You preserved what the Messenger of Allah instructed regarding us. Except you, who could be foremost for him, and who could be?
Are you not his brother {akh} in guidance and the executor of his will {wasi}, and among them, the most knowledgeable of the Book and the Sunnah?28
Initially, Abu Sufyan opposed the institution of (Abubakr’s) as caliphate and defended the Commander of the Faithful (‘a). Apart from the speeches he delivered in this regard, he also composed the following poem:
Èäí åÇÔã áÇ ÊØãÚæÇ ÇáäøÇÓ Ýíßã æ áÇ ÓíøãÇ Êíã Èä ãÑøå Ãæ ÚÏí
ÝãÇ ÇáÃãÑ ÇáÇø Ýíßã æ Åáíßã æ áíÓ áåÇ ÇáÇø ÃÈæ ÍÓä Úáíø
O Bani Hashim! Do not allow others to get involve in your affair especially Taym ibn Murrah or ‘Adi.29
The affair of caliphate belongs to you alone and it is only Abu’l-Hasan ‘Ali who is its man.30
Finally, on that very day of Ghadir Khumm, the Prophet’s poet, Hassan ibn Thabit, asked the Messenger of Allah’s (S) permission to narrate the event of Ghadir in poetry, and thus recites:
íäÇÏíåã íæã ÇáÛÏíÑ äÈíøåã ÈÎãø æÇÓãÚ ÈÇáÑøÓæá ãäÇÏíÇ
æÞÏ ÌÇÁ ÌÈÑÆíá Úä ÃãÑ ÑÈøå ÈÇäøß ãÚÕæã ÝáÇÊß æÇäíÇ
æ ÈáÛåã ãÇ ÃäÒá Çááå ÑÈøåã Åáíß æ áÇ ÊÎÔ åäÇß ÇáÃÚÇÏíÇ
æ ÞÇã Èå ÇÐ ÐÇß ÑÇÝÚ ßÝøå ÈßÝ Úáíø ãÚáä ÇáÕæÊ ÚÇáíÇ
ÝÞÇá Ýãä ãæáÇßã æ äÈíøßã¿ ÝÞÇáæÇ æ áã íÈÏÇ ÃåäÇß ÇáÊøÚÇãíÇ
Åáåßó ãæáÇäÇ æ ÃäÊ äÈíøäÇ æ áã ÊáÞ ãäøÇ Ýí ÇáæáÇíÉ ÚÇÕíÇ
ÝÞÇá áå: Þã íÇ Úáíø ÝÅäøäí ÑÖíÊß ãä ÈÚÏí ÅãÇãÇð æ åÇÏíÇ
Ýãä ßäÊ ãæáÇå ÝåÐÇ æáíøå ÝßæäæÇ áå ÇÊÈÇÚ ÕÏÞ ãæÇáíÇ
åäÇß ÏÚÇ: Ãááøåãø æÇá æáíøå æßä ááøÐí ÚÇÏì ÚáíøÇð ãÚÇÏíÇ
ÝíÇ ÑÈø ÇäÕÑ äÇÕÑíå áäÕÑåã ÅãÇã åÏì ßÇáÈÏÑ íÌáæ ÇáÏíÇÌíÇ
Their Prophet calls on them on the day of Ghadir Khumm; now, listen to the call of the Prophet: Jibra’il brought a message from God that “You are under the protection of God; so, do not be dejected.”
Convey what has been revealed by Allah, their Lord, and here do not be afraid of the enemies.
He raises ‘Ali along with him; while he raises the hand of ‘Ali along with his hand, he announces in a loud voice.
Then he said to the people: “Who is your Master {mawla} and your guardian {wali}? Then, without showing inattention, they said: “Your Lord is our Master {mawla} and you are our guardian {wali}, and no one among us today disobeys you.”
Then he said: “Stand up O ‘Ali! For, I am indeed well pleased that you are the Imam and guide after me.”
{
He then said:} “Therefore, of whomsoever I am master, ‘Ali is his master also. May you be their true supporters!”
He then prayed, saying: “O Allah! Be Thou a Friend of those who are his {‘Ali’s} friends, and be Thou an Enemy of those who are his enemies.
So, O Lord! Help his supporters as they help the Imam of guidance who is like the moon during a dark night”31
As is evident from this poem, in transcribing the Prophet of Islam’s (S) speeches about ‘Ali (‘a), Hassan has called him Imam, guardian {wali} and guide {hadi}, which clearly stipulates the leadership and headship of the ummah.
Yes, the masses of Muslims did not imagine that after the Holy Prophet’s (S) demise, somebody would contest ‘Ali (‘a) on the issue of caliphate and succession to the Prophet (S). As Mu‘awiyah has written in reply to the letter of Muhammad ibn Abubakr,
We and your father during the period of the Messenger of Allah (S) used to consider obedience to the son of Abu Talib as expedient for us and his virtues were not concealed to us. After the demise of the Prophet (S), your father and ‘Umar were the first persons to trample upon his position and called on the people to pay allegiance to them.32
This is why those who were not around Medina during the last months of the Prophet’s (S) life and were uninformed of the conspiracies—such as Khalid ibn Sa‘id and Abu Sufyan—were vehemently agitated when they returned to Medina, after the demise of the Prophet (S), to see Abubakr sitting in the Prophet’s (S) lieu introducing himself as the Prophet’s (S) caliph.33 Even Abu Sufyan—when he returned from a journey and saw the situation as such—came to ‘Abbas ibn ‘Abd al-Muttalib and ‘Ali (‘a) and asked them to revolt in order to get their rights but they refused.34 Of course, Abu Sufyan has no intention in these moves.
In conclusion, although most of the Prophet’s (S) Companions recognized the caliphate of Abubakr officially, they did not forget ‘Ali (‘a) as being the most deserving {afdhal}. Whenever he was in the mosque, no know except him would issue edict {fatwa} on religious issues as they used to regard him as “the leading judge of the ummah” {aqdhi’l-ummah} as stipulated by the Most Noble Messenger (S).35
‘Umar used to say: “May God forbid that day when a problem would arise and Abu’l-Hasan is not present.”36 As he used to say to the Companions of the Prophet (S): “Whenever ‘Ali is in the mosque, no one except him has the right to issue any religious edict.”37
Although after the demise of the Prophet (S), ‘Ali (‘a) was not able to acquire political power, his virtues and distinctions were narrated by the same Companions of the Prophet (S). Ibn Haythami—who is one of the staunched Sunni ‘ulama’—regarded the number of narrators of the hadith about Ghadir as 30 persons from among the Companions,38 but Ibn Shahr Ashub has counted 80 narrators of the hadith on Ghadir from among the Companions.39
Meanwhile, the late ‘Allamah Amini has counted the following 110 narrators of the hadith on Ghadir from among the Companions: Abu Hurayrah; Abu Layla al-Ansari; Abu Zaynab al-Ansari; Abu Fudhalah al-Ansari; Abu Qudamah al-Ansari; Abu ‘Umra ibn ‘Amru ibn Muhsin al-Ansari; Abu’l-Haytham ibn Tayyihan; Abu Rafi‘; Abu Dha’ib; Abubakr ibn Abi Quhafah; Usamah ibn Zayd; Uba ibn Ka‘b; As‘ad ibn Zurarah al-Ansari; Asma’ bint ‘Umays; Umm Salmah; Umm Hani; Abu Hamzah Anas ibn Malik al-Ansari; Bara’ ibn ‘Azib; Zubaydah Aslami; Abu Sa‘id Thabit ibn Wadi‘ah al-Ansari; Jabir ibn Sumayrah; Jabir ibn ‘Abd Allah al-Ansari; Jublah ibn ‘Amru al-Ansari; Jabir ibn Mut‘am al-Qurshi; Jarir ibn ‘Abd Allah Bajli; Abu Dharr Jundab ibn Junadah; Abu Junaydah al-Ansari; Hubbah ibn Jawin ‘Arni; Habashi ibn Junadah as-Saluli; Habib ibn Badil ibn Warqa’ Khaza‘i; Hudhayfah ibn Asid Ghaffari; Abu Ayyub Khalid ibn Zayd al-Ansari; Khalid ibn Walid al-Makhzumi; Khuzaymah ibn Thabit; Abu Sharih Khuwaylid ibn ‘Amru Khaza‘i; Rafa‘ah ibn ‘Abd al-Mundhir al-Ansari; Zubayr ibn ‘Awwam; Zayd ibn al-Arqam; Zayd ibn Thabit; Zayd ibn Yazid al-Ansari; Zayd ibn ‘Abd Allah al-Ansari; Sa‘d ibn Abi Waqqas; Sa‘d ibn Junadah; Salmah ibn ‘Amru ibn Aku‘; Samrah ibn Jundab; Sahl ibn Hanif; Sahl ibn Sa‘d al-Ansari; Sadi ibn ‘Ajlan; Ḍamirah al-Asadi; Talhah ibn ‘Ubayd Allah; ‘Amir ibn ‘Amir; ‘Amir ibn Layla; ‘Amir ibn Layla al-Ghaffari; ‘Amir ibn Wathilah; ‘A’ishah bint Abibakr; ‘Abbas ibn ‘Abd al-Muttalib; ‘Abd ar-Rahman ibn ‘Abd Rabbih al-Ansari; ‘Abd ar-Rahman ibn ‘Awf al-Qurshi; ‘Abd ar-Rahman ibn Ya‘mur ad-Dayla; ‘Abd Allah ibn Abi ‘Abd al-Athar al-Makhzumi; ‘Abd Allah ibn Badil; ‘Abd Allah ibn Bashir; ‘Abd Allah ibn Thabit al-Ansari; ‘Abd Allah ibn Ja‘far al-Hashimi; ‘Abd Allah ibn Huntab al-Qurshi; ‘Abd Allah ibn Rabi‘ah; ‘Abd Allah ibn al-‘Abbas; ‘Abd Allah ibn Abi ‘Awf; ‘Abd Allah ibn ‘Umar; ‘Abd Allah ibn Mas‘ud; ‘Abd Allah ibn Yamil; ‘Uthman ibn ‘Affan; ‘Ubayd ibn ‘Azib al-Ansari; Abu Tarif ‘Adi ibn Hatam; ‘Atiyyah ibn Basar; ‘Uqbah ibn ‘Amir; ‘Ali ibn Abi Talib; ‘Ammar ibn Yasir; ‘Umarah al-Khazraji; ‘Amru ibn al-‘As; ‘Amru ibn Murrah Jahni; Fatimah bint Rasul Allah (S); Fatimah bint Hamzah; ‘Umar ibn Abi Salmah; ‘Umran ibn Hasin al-Khaza‘i; ‘Amru ibn Humq al-Khaza‘i; ‘Amru ibn Sharahil; Qays ibn Thabit al-Ansari; Qays ibn Sa‘d al-Ansari; Ka‘b ibn ‘Ujrah al-Ansari; Malik ibn Huwayrath al-Laythi; Miqdad ibn ‘Amru; Najiyah ibn ‘Amru; al-Khaza‘i’ Abu Burzah Fadhlah ibn ‘Utbah Aslami; Nu‘man ibn ‘Ajlan al-Ansari; Hashim Marqal; Wahshi ibn Harb; Wahhab ibn Hamzah; Abu Juhayfah; Wahhab ibn ‘Abd Allah; and Yu‘la ibn Murrah.40
Among the narrators of the hadith on Ghadir, individuals who had hostile relationship with ‘Ali (‘a)—such as Abubakr, ‘Umar ‘Uthman, Talhah, ‘Abd ar-Rahman ibn ‘Awf, Zayd ibn Thabit, Usamah ibn Zayd, Hassan ibn Thabit, Khalid ibn Walid, and ‘A’ishah—can also be noticed. Even those Companions who sometimes disagreed with him defended him against his enemies.
For example, Sa‘d ibn Abi Waqqas—who was among those who voted in favor of ‘Uthman and against ‘Ali (‘a) at the 6-man council after the death of ‘Umar, and did not extend cooperation with ‘Ali (‘a) during his caliphate and preferred neutrality—in his conversation with Mu‘awiyah, thus said to Mu‘awiyah: “You fought and waged war with a person who was more deserving than you to the caliphate.” Mu‘awiyah asked: “Why?” He replied: “One reason is that the Messenger of Allah (S) said concerning: ‘Of whosoever I am Master {mawla}, then ‘Ali is also his Master {mawla}. O Allah! Be Thou a Friend to him who is a friend of him (‘Ali), and be Thou an Enemy to him who is his enemy,’ and other reasons are his virtues and merits.”41
Similarly, ‘Abd Allah, the son of ‘Amru ibn al-‘As, along with his father was in the army of Mu‘awiyah. When ‘Ammar ibn Yasir was killed and his head was brought before Mu‘awiyah, two persons were in dispute as each of them was claiming to have killed ‘Ammar. ‘Abd Allah said: “It is better for one of you to relinquish his right to the other because I heard the Messenger of Allah (S) say: ‘‘Ammar shall be killed by a tyrant group’.” Mu‘awiyah was annoyed and said: “So, what is he doing here?!” ‘Abd Allah replied: “Since the Messenger of Allah (S) ordered me to obey my father, I am here with you, but I will not fight.”42
The presence of ‘Ammar in the ranks of the Commander of the Faithful (‘a) whose killers had been described by the Messenger of Allah (S) as a tyrant group during that chaotic period was a clear testimony to the truthfulness of ‘Ali (‘a) so much so that even the son of ‘Amru ibn al-‘As admitted it.
Lesson 5: Summary
After the caliphate of the Commander of the Faithful ‘Ali (‘a), other names have also been given to the Shi‘ah. Contemptuous labels such as Rafidhi and Turabi were used by the enemies of the Shi‘ah with the aim of debasing them. Some other labels such as ‘Alawi, Imami, Husayniyyah, ‘Ithna ‘Ashari, Khassah, and Ja‘fari were applied to them as well.
‘Ali (‘a) had a distinguished position among the Companions of the Prophet (S) as well as being the nearest one to the Prophet (S) among the Banu Hashim. He grew up in the Prophet’s (S) house, and most important of all, the Most Noble Messenger (S) had appointed him as his minister {wazir} and successor {khalifah} and the masses of people were aware of it.
Lesson 5: Questions
1. Briefly list the terms used to refer to the Shi‘ah.
2. What labels did the enemies of the Shi‘ah address them with?
3. Why were the Shi‘ah called ‘Alawi or Ja‘fari?
4. What is the statement of Mas‘udi regarding ‘Ali’s (‘a) position?
5. How many narrators are there for the hadith on Ghadir from among the Companions of the Prophet (‘a)?
6. The poems that were recited on the event of Saqifah bespeak of which subject?
7. What was the position of the Companions of the Prophet (S) vis-à-vis abusing ‘Ali (‘a)?
1. Sham or Shamat: up until five centuries ago, included Syria of today, Lebanon and parts of Jordan and Palestine. It was then the capital of the Umayyad caliphate. {Trans.}
2. Ahmad ibn Yahya ibn Jabir Baladhuri, Insab al-Ashraf, researched by Muhammad Baqir Mahmudi (Beirut: Ma’assasah al-A‘lami Li’l-Matbu‘at, 1394 AH), vol. 2, p. 423.
3. ‘Ali ibn Husayn ibn ‘Ali Mas‘udi, Murawwij adh-Dhahab (Beirut: Manshurat Mu’assasah al-A‘lami Li’l-Matbu‘at, 1411 AH), vol. 3, p. 110.
4. Haythami al-Makki, As-Sawa’iq al-Muhriqah, p. 123; Sayyid Muhsin Amin, A‘yan ash-Shi‘ah (Beirut: Dar at-Ta‘aruf Li’l-Matbu‘at, n.d.), vol. 1, p. 21.
5. Shahristani. Kitab al-Milal wa’n-Nihal (Qum: Manshurat ash-Sharif ar-Radi, 1364 AHS), vol. 1, p. 139.
6. Sayyid Muhsin Amin, A‘yan ash-Shi‘ah, vol. 1, p. 19.
7. ‘Abd ar-Rahman ibn Muhammad Ibn al-Khaldun, Al-Muqaddimah (Beirut: Dar Ihya’ at-Turath al-‘Arabi, 1408 AH), p. 197.
8. Ibn Shahr Ashub Mazandarani. Manaqib Al Abi Talib (Qum: Mu’assasah Intisharat-e ‘Allameh, n.d.), vol. 4, p. 102.
9. Ibn ‘Abd Rabbih, Ahmad ibn Muhammad. Al-‘Aqd al-Farid. Beirut: Dar Ihya’ at-Turath al-‘Arabi, 1409 AH
10. Shahristani. Kitab al-Milal wa’n-Nihal, p. 150.
11. ‘Ali ibn Husayn ibn ‘Ali Mas‘udi, Murawwij adh-Dhahab (Beirut: Manshurat Mu’assasah al-A‘lami Li’l-Matbu‘at, 1411 AH), vol. 3, p. 92.
12. Ibid., vol. 2, p. 446.
13. ‘Ali ibn al-Husayn Abu’l-Faraj al-Isfahani, Maqatil at-Talibiyyin (Qum: Manshurat ash-Sharif ar-Radi, 1416 AH), p. 41.
14. ‘Ali ibn Husayn ibn ‘Ali Mas‘udi, Murawwij adh-Dhahab, p. 294.
15. Muhammad Hadi Yusufi Gharawi, Mawsu‘ah at-Tarikh Islami, 1st edition (Qum: Majma‘ al-Fikr al-Islami, 1417 AH), vol. 1, p. 410.
16. Ibn Shahr Ashub Mazandarani, Manaqib Al Abi Talib, vol. 3, p. 211. {Trans.}
17. Hafiz Nur ad-Din ‘Ali ibn Abibakr Haythami, Majma‘ az-Zawa’id (Beirut: Dar al-Fikr Li’t-Tiba‘ah wa’n-Nashr wa’t-Tawzi‘, 1414 AH), vol. 9, p. 173.
18. Ibn Shahr Ashub, Munaqib Al Abi Talib, pp. 211-212.
19. Ibid., p. 207.
20. Tarikh at-Tabari, vol. 2, pp. 62-63; Tarikh al-Kamil, vol. 2, pp. 40-41; Musnad Ahmad ibn Hanbal, vol. 1, p. 111; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah, vol. 13, pp. 210-212.
21. Sayyid Ja‘far Murtada al-Amili, Al-Ghadir wa’l-Mu‘aridhun, 3rd edition (Beirut: Dar as-Sirah, 1418 AH), pp. 62-66.
22. Muhajrun (lit. “Emigrants”): The Meccan Muslims who accompanied the Prophet (S) in his hijrah {emigration} to Medina. {Trans.}
23. Ansar (lit. “Helpers”): The Muslims of Medina who invited the Prophet (S) and Muslims of Mecca to migrate (hijrah) to Medina. {Trans.}
24. Zubayr ibn Bakkar. Al-Akhbar al-Muwaffaqiyyat (Qum: Manshurat ash-Sharif ar-Radi, 1416 AH), p. 580.
25. Zubayr ibn Bakkar. Al-Akhbar al-Muwaffaqiyyat, p. 581.
26. Ibid., p. 580.
27. Ibid., p. 592.
28. Ahmad ibn Abi Ya‘qub Ibn Wadhih, Tarikh al-Ya‘qubi, 1st edition (Qum: Manshurat ash-Sharif ar-Radi, 1414 AH), vol. 2, p. 128.
29. Taym is the tribe to which Abubakr belongs while ‘Adi is the tribe of ‘Umar.
30. Tarikh al-Ya‘qubi, vol. 2, p. 126.
31. ‘Abd al-Husayn Amini, Al-Ghadir fi’l-Kitab wa’s-Sunnah wa’l-Adab (Tehran: Dar al-Kitab al-Islamiyyah, 1366 AHS), vol. 1, p. 11; vol. 2, p. 39.
See also Khwarazmi al-Maliki, Al-Manaqib, p. 80; Sibt ibn Jawzi al-Hanafi, Tadhkirah Khawas al-Ummah, p. 20; Ganji Shafi‘i, Kifayah at-Talib, p. 170; and others. {Trans.}
32. Ahmad ibn Yahya ibn Jabir Baladhuri, Insab al-Ashraf (Beirut: Ma’assasah al-A‘lami Li’l-Matbu‘at, 1394 AH), vol. 2, p. 396.
33. Tarikh al-Ya‘qubi, vol. 2, p. 126.
34. ‘Izz ad-Din Abu’l-Hasan ‘Ali ibn Muhammad Abi’l-Kiram Ibn Athir, Asad al-Ghabah fi Ma‘rifah as-Sahabah (Beirut: Dar Ihya’ at-Turath al-‘Arabi, n.d.), vol. 3, p. 12; Tarikh al-Ya‘qubi, vol. 2, p. 126.
35. Baladhuri, Insab al-Ashraf, vol. 2, p. 97.
36. Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (Beirut: Dar Ihya’ at-Turath al-‘Arabi, 1378 AH), vol. 1, p. 18.
37. Ibid.
38. Sawa’iq al-Muhriqah (Cairo: Maktabah al-Qahirah, 1385 AH), p. 122.
39. Manaqib Al Abi Talib (Qum: Mu’assaseh-ye Intisharat-e ‘Allameh, n.d.), vol. 3, pp. 25-26.
40. ‘Abd al-Husayn Amini, Al-Ghadir fi’l-Kitab wa’s-Sunnah wa’l-Adab, vol. 1, pp. 14-16.
41. Baladhuri, Insab al-Ashraf, vol. 2, p. 109; Akhtab Khwarazm, Al-Manaqib (Najaf: Manshurat al-Matba‘ah al-Haydariyyah, 1385 AH), pp. 59-60.
42. Baladhuri, Insab al-Ashraf, vol. 2, p. 312-313.