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Abu Tufayl ‘Amir ibn Wathilah radiya Llahu ‘anhu says:
جمع علي الناس في الرحبة فقال أنشد بالله كل امرئ سمع رسول الله صلى الله عليه و سلم يقول يوم غدير خم ما سمع فقال أناس فشهدوا ان رسول الله صلى الله عليه و سلم قال يوم غدير خم ألستم تعلمون أني أولى بالمؤمنين من أنفسهم وهو قائم ثم أخذ بيد علي فقال: من كنت مولاه فعلي مولاه، اللهم وال من والاه، وعاد من عاداه. قال أبو الطفيل فخرجت وفي نفسي منه شئ فلقيت زيد بن أرقم فأخبرته فقال: وما تنكر أنا سمعته من رسول الله صلى الله عليه وسلم
‘Ali radiya Llahu ‘anhu gathered the people in the public square and said, “I entreat in the name of Allah every person who heard Rasulullah salla Llahu ‘alayhi wa sallam saying what he said on the day of Ghadir Khum.”
Many people stood up—and gave testimony that Rasulullah salla Llahu ‘alayhi wa sallam said on the day of Ghadir Khum whilst standing, “Do you not know that I am closer to the believers than themselves?”
Rasulullah salla Llahu ‘alayhi wa sallam then took hold of ‘Ali radiya Llahu ‘anhu’s hand and announced, “Whoever’s friend I am, ‘Ali is his friend. O Allah, befriend whom he befriends and be at war with the one who shows him hostility.”
Abu al Tufayl says, I left the gathering with some uncertainty. I then met Zaid ibn Arqam whom I related my uncertainty to. He said, “Why the uncertainty? I have personally heard this from Rasulullah salla Llahu ‘alayhi wa sallam.”[1]
The chain of narrators of this hadith are strong. Many other similar narrations have been recorded.
Whomsoever I love and assist, ‘Ali will love and assist. Therefore, whoever befriends and loves me should befriend and love ‘Ali. The supplication was to emphasise the sentiment, “O Allah love and assist that person who loves and assists ‘Ali and be at war with the one who shows him hostility.”
Yes, some other Sahabah radiya Llahu ‘anhum do share this virtue, such as Julaybib radiya Llahu ‘anhu regarding whom Rasulullah salla Llahu ‘alayhi wa sallam said,
هذا مني وانا منه
He is from me and I am from him.[2]
And Zaid ibn Harithah radiya Llahu ‘anhu to whom Rasulullah salla Llahu ‘alayhi wa sallam said,
انت اخونا ومولانا
You are our brother and friend.[3]
However, in the case of ‘Ali radiya Llahu ‘anhu Rasulullah salla Llahu ‘alayhi wa sallam emphasised this deep connection by the aforementioned supplication.
Answer: This apparent contradiction had led many scholars, including Ibn Taymiyyah, to declare the supplication in this hadith as an unacceptable addition. However, this view leaves much to be desired as many hadith scholars declared it as authentic. The answer to this apparent contradiction is better understood in this manner: Both groups of the Sahabah radiya Llahu ‘anhum had interpreted their view through logic based on the sources of Shari’ah; of which they were masters. Two groups had formed due to them coming to different conclusions which led to the fighting between the Sahabah radiya Llahu ‘anhum. The principle of Shari’ah is clear, one who comes to a conclusion based on an interpretation provided he possesses the necessary skills and knowledge to do so will not be held accountable if he errs. The safest path to traverse when coming upon the battles fought by the Sahabah radiya Llahu ‘anhum against each other, is to adopt silence. The pious predecessors would prefer to not comment on this issue. This is the safest path which also lends much respect to the Noble Companions radiya Llahu ‘anhum.
NEXT⇒ The Thirteenth Narration
[1] Al Sunan al Kubra li al Nasa’i, Hadith: 8424; Sunan Abu Dawood.
[2] Sahih Muslim, Hadith: 2472.
[3] Sahih al Bukhari, Hadith: 4005.
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Abu Tufayl ‘Amir ibn Wathilah radiya Llahu ‘anhu says:
جمع علي الناس في الرحبة فقال أنشد بالله كل امرئ سمع رسول الله صلى الله عليه و سلم يقول يوم غدير خم ما سمع فقال أناس فشهدوا ان رسول الله صلى الله عليه و سلم قال يوم غدير خم ألستم تعلمون أني أولى بالمؤمنين من أنفسهم وهو قائم ثم أخذ بيد علي فقال: من كنت مولاه فعلي مولاه، اللهم وال من والاه، وعاد من عاداه. قال أبو الطفيل فخرجت وفي نفسي منه شئ فلقيت زيد بن أرقم فأخبرته فقال: وما تنكر أنا سمعته من رسول الله صلى الله عليه وسلم
‘Ali radiya Llahu ‘anhu gathered the people in the public square and said, “I entreat in the name of Allah every person who heard Rasulullah salla Llahu ‘alayhi wa sallam saying what he said on the day of Ghadir Khum.”
Many people stood up—and gave testimony that Rasulullah salla Llahu ‘alayhi wa sallam said on the day of Ghadir Khum whilst standing, “Do you not know that I am closer to the believers than themselves?”
Rasulullah salla Llahu ‘alayhi wa sallam then took hold of ‘Ali radiya Llahu ‘anhu’s hand and announced, “Whoever’s friend I am, ‘Ali is his friend. O Allah, befriend whom he befriends and be at war with the one who shows him hostility.”
Abu al Tufayl says, I left the gathering with some uncertainty. I then met Zaid ibn Arqam whom I related my uncertainty to. He said, “Why the uncertainty? I have personally heard this from Rasulullah salla Llahu ‘alayhi wa sallam.”[1]
The chain of narrators of this hadith are strong. Many other similar narrations have been recorded.
Whomsoever I love and assist, ‘Ali will love and assist. Therefore, whoever befriends and loves me should befriend and love ‘Ali. The supplication was to emphasise the sentiment, “O Allah love and assist that person who loves and assists ‘Ali and be at war with the one who shows him hostility.”
Yes, some other Sahabah radiya Llahu ‘anhum do share this virtue, such as Julaybib radiya Llahu ‘anhu regarding whom Rasulullah salla Llahu ‘alayhi wa sallam said,
هذا مني وانا منه
He is from me and I am from him.[2]
And Zaid ibn Harithah radiya Llahu ‘anhu to whom Rasulullah salla Llahu ‘alayhi wa sallam said,
انت اخونا ومولانا
You are our brother and friend.[3]
However, in the case of ‘Ali radiya Llahu ‘anhu Rasulullah salla Llahu ‘alayhi wa sallam emphasised this deep connection by the aforementioned supplication.
Answer: This apparent contradiction had led many scholars, including Ibn Taymiyyah, to declare the supplication in this hadith as an unacceptable addition. However, this view leaves much to be desired as many hadith scholars declared it as authentic. The answer to this apparent contradiction is better understood in this manner: Both groups of the Sahabah radiya Llahu ‘anhum had interpreted their view through logic based on the sources of Shari’ah; of which they were masters. Two groups had formed due to them coming to different conclusions which led to the fighting between the Sahabah radiya Llahu ‘anhum. The principle of Shari’ah is clear, one who comes to a conclusion based on an interpretation provided he possesses the necessary skills and knowledge to do so will not be held accountable if he errs. The safest path to traverse when coming upon the battles fought by the Sahabah radiya Llahu ‘anhum against each other, is to adopt silence. The pious predecessors would prefer to not comment on this issue. This is the safest path which also lends much respect to the Noble Companions radiya Llahu ‘anhum.
NEXT⇒ The Thirteenth Narration
[1] Al Sunan al Kubra li al Nasa’i, Hadith: 8424; Sunan Abu Dawood.
[2] Sahih Muslim, Hadith: 2472.
[3] Sahih al Bukhari, Hadith: 4005.