Now let us examine the Hadith again:
“Whomsoever’s Mawla I am, this Ali is also his Mawla. O Allah, befriend whosoever befriends him and be the enemy of whosoever is hostile to him.”
The Definition of the Word “Mawla”
The Shia claim that the word “Mawla” here means “master.” It is based on this erroneous translation of the word that they claim that the Prophet (صلّى الله عليه وآله وسلّم) nominated Ali (رضّى الله عنه) as his successor. In fact, the word “Mawla”–like many other Arabic words–has multiple possible translations. The Shia lay-person may be shocked to know that indeed the most common definition of the word “mawla” is actually “servant” and not “master.” A former slave who becomes a servant and who has no tribal connections was referred to as a Mawla, such as Salim who was called Salim Mawla Abi Hudhayfah because he was the servant of Abu Hudhayfah.
One only needs to open up an Arabic dictionary to see the various definitions of the word “Mawla.” Ibn Al-Atheer says that the word “Mawla” can be used to mean, amongst other things, the following: lord, owner, benefactor, liberator, helper, lover, ally, slave, servant, brother-in-law, cousin, friend, etc.
The word “Mawla” here cannot refer to “master”, but rather the best translation of the word “Mawla” is “a beloved friend”. It is clear that “Mawla” here refers to love and close relation, not Caliphate and Imamah. Muwalat (love) is the opposite of Mu`adat (enmity). This definition of the word “Mawla” makes most sense due to the context, because the Prophet (صلّى الله عليه وآله وسلّم) immediately says “O Allah, befriend whosoever befriends him and be the enemy of whosever is hostile to him.”
The Shia may refuse to believe that Mawla here means “beloved friend” but the reality is that it cannot be translated in any other way when we take into account that the very second addition is about befriending him, not about being ruled by him or anything like that. It is in fact unbelievable that the Shia can translate it to mean Caliph and Imam when the context has nothing to do with that.
The Thaqalayn Muslim Association says:
The Meaning of Mawla:
The schools of thought differ on the interpretation of the word “Mawla.” In Arabic, the world “Mawla” has many meanings. It can mean master, friend, slave, or even client. If a word has more than one meaning, the best way to ascertain its true connotation is to look at the association (qarinah) and the context. There are scores of “associations” in this hadith which clearly show that the only meaning fitting the occasion can be “master”. Some of them are as follows.
Al-Jazari said in al-Nihaayah:
“The word Mawla is frequently mentioned in the Hadith, and this is a name that is applied to many. It may refer to a lord, to an owner, to a master, to a benefactor, to one who frees a slave, to a supporter, to one who loves another, to a follower, to a neighbor, to a cousin (son of paternal uncle), to an ally, to an in-law, to a slave, to a freed slave, to one to whom one has done a favor. Most of these meanings are referred to in various Hadith, so it is to be understood in the manner implied by the context of the Hadith in which it is mentioned.”
Imam Shafi’i said with regards to Mawla in this particular Hadith of Ghadir Khumm:
“What is meant by that is the bonds (of friendship, brotherhood, and love) of Islam.”
Allah says in the Quran:
“So today no ransom shall be accepted from you nor from those who disbelieved; your abode is the fire; it is your beloved friend (Mawla) and an evil refuge it is.” (Quran, 57:15)
No translator on earth–not even the staunchest Shia–has ever translated this to mean “Imam” or “Caliph”, as that would make the verse meaningless. The Hell-fire above is referred to as Mawla to the disbelievers because of their extreme closeness to it, and it is this definition of Mawla that is being referred to in the Hadith of Ghadir Khumm (i.e. extreme closeness to the Prophet, Ali, and the believers). Indeed, the word “Mawla” comes from “Wilayah” and not “Walayah”. Wilayah refers to love and Nusrah (help and aid), and is not to be confused with Walayah, which refers to the leadership.
Allah says in the Quran:
“That is because Allah is the Mawla (i.e. protecting friend, patron, etc) of those who believe, and because the disbelievers shall have no Mawla for them.” (Quran, 47:11)
This verse is not referring to Caliphate or Imamah, but rather it is referring to a close protecting friend. Otherwise, the verse would make no sense. The Shia commentators seem to ignore the second part of this verse in which Allah says: “the disbelievers shall have no Mawla for them”. Does this mean that the disbelievers will have no leader? Of course the disbelievers have a leader, such as today the American disbelievers have George Bush as their leader. This fact is mentioned in the Quran itself:
“Fight the leaders (imams) of kufr.” (Quran, 9:12)
“And We made them leaders (imams) who call towards the Fire.” (Quran, 28:41)
And so when Allah says “the disbelievers shall have no Mawla for them”, this refers to a protector of extreme closeness, not that they don’t have a leader. This verse is not using Mawla to mean Imam or Caliph at all, but rather it is referring to a close protecting friend.
The Hadith of Ghadir Khumm is meant to be interpreted in the same manner. The Prophet (صلّى الله عليه وآله وسلّم) was advising the people to love Ali (رضّى الله عنه) and be close to him. And this is exactly what Abu Bakr (رضّى الله عنه), Umar (رضّى الله عنه), and Uthman (رضّى الله عنه) did (i.e. they were beloved friends of Ali). In fact, Umar (رضّى الله عنه) was so beloved to Ali (رضّى الله عنه) that he (Ali) wed his daughter to him (Umar). Ali (رضّى الله عنه) served as a vizier and close confidante for all Three Caliphs, such was the mutual love and admiration between the Three Caliphs and Ali (رضّى الله عنه). In other words, the Hadith of Ghadir Khumm has nothing to do with the Prophet (صلّى الله عليه وآله وسلّم) nominating Ali (رضّى الله عنه) to be his successor, but rather it was for the people to stop criticizing Ali (رضّى الله عنه) and to love him.
Allah says in the Quran:
“Certainly your Mawla (beloved friends) are Allah and His Messenger and the believers–those who establish regular prayers and regular charity, and they bow down humbly. As to those who turn (for friendship) to Allah, His Messenger, and the believers, (let them know that) it is the party of Allah that will be triumphant.” (Quran, 5:55-56)
In this verse of the Quran, Allah refers to all of the believers as being Mawla. How then can the Shia claim that the word Mawla refers to Caliphate or Imamah, unless all of the believers are suddenly Caliphs or Imams? (To this, the Shia will make the outrageous claim that this verse refers to Ali alone, despite the fact that it refers to believers in the plural. No doubt, Ali–like many other righteous believers–was included in this verse, but it cannot refer only and exclusively to him since it is clearly in the plural.) Indeed, the word “Mawla” here refers to love, extreme closeness, and help. In fact, there is not a single instance in the Quran in which the word “Mawla” is used to refer to Imamah or Caliphate.
In another verse of the Quran, Allah says:
“No Mawla will benefit his Malwa on the Day of Judgment.”
Does this mean that “no leader will benefit his leader on the Day of Judgment”? Surely this makes no sense. Rather, we see in this verse of the Quran that Allah refers to two people and calls both to be Mawla; if Mawla were to mean leader, then only one of them could be the leader of the other. But if Mawla means beloved friend, then indeed they could be Mawla of each other and it would be linguistically correct to refer to both of them as Mawla as Allah does in the Quran.
The word “Mawla” is used in the Hadith to mean beloved friend; let us examine Sahih al-Bukhari (Volume 4, Book 56, Number 715). The Prophet (صلّى الله عليه وآله وسلّم) says:
“The tribes of Quraish, Al-Ansar, Juhaina, Muzaina, Aslam, Ghifar and Ashja’ are my beloved helpers (Mawali), and they have no protector except Allah and His Apostle.”
Does the word “Mawla” here refer to Caliphate or Imamah? Are these various tribes the Caliph or Imam over the Prophet (صلّى الله عليه وآله وسلّم)? Of course not. It makes more logical sense that they are in extreme closeness and love to the Prophet (صلّى الله عليه وآله وسلّم) and are thus referred to as Mawali (plural of Mawla).
It is also important to point out that the Prophet (صلّى الله عليه وآله وسلّم) did not say “after me” in the Hadith of Ghadir Khumm. He only said “whomsoever’s Mawla I am, this Ali is also his Mawla” without giving any time frame. This means that this fact is timeless. If the Prophet (صلّى الله عليه وآله وسلّم) had meant “whomsoever’s leader I am, this Ali is also his leader”, which is the meaning that our Shia brothers imply, then there would be a very big problem for the Muslim Ummah. There can never be two Caliphs in the same land at the same time, and there are many Hadith in which the Prophet (صلّى الله عليه وآله وسلّم) warns against having two Caliphs. Without the words “after me”, it would become a very confusing sentence that would cause a great deal of Fitnah. Of course, the Prophet (صلّى الله عليه وآله وسلّم) did not mean it that way and none of the Sahabah understood it that way. On the other hand, it is perfectly possible to have more than one Mawla (beloved friend) at the same time. One can love the Prophet (صلّى الله عليه وآله وسلّم) and be close to him, and at the same time love and be close to Ali (رضّى الله عنه).
If the Prophet (صلّى الله عليه وآله وسلّم) meant to nominate Ali (رضّى الله عنه), then why would he use such ambiguous phrasing? Instead of saying something vague such as “whomsoever’s Mawla I am, this Ali is also his Mawla”, why didn’t the Prophet (صلّى الله عليه وآله وسلّم) say something clearer such as “I nominate Ali to be the Caliph after I die” or “Ali is my successor and the first Caliph of the Muslims after me.” Surely, this would have cleared up the matter. The Prophet (صلّى الله عليه وآله وسلّم) was commanded to be clear in delivering the Message, and none of the Sahabah interpreted his statement at Ghadir Khumm to mean that Ali (رضّى الله عنه) was nominated as Caliph.
Now the Shiite propagandists have came up with the following explanation when faced with this solid hard truth:
“The prophet (SAW) did in fact say clearly that IMAM ALI (A.S.) was his successor and the next Caliph and many other clearer things but these hadeeth were not transmitted by the sahaba and the sunnis because they wished to deny the imamate of IMAM ALI (A.S.). The sahaba and sunnis didnt remove the mawla hadeeth because it could be misinterpreted to deny the imamate of IMAM ALI (A.S.).
Some even say that the prophet (SAW) used intentionally vague wording otherwise people would have tampered his words. Had he used a more direct and clear term, then the sahaba would know that the people would think that it is about the IMAMATE of IMAM ALI (A.S.) and they would then take it out. In fact, in other SHIA hadeeths, the prophet (SAW) did in fact say it clearly that IMAM ALI (A.S.) is the successor and the next Caliph but the Sunnis reject those.”
This argument is actually conceding the entire debate. Here, the Shia is saying:
1) The clear sayings of the Prophet (صلّى الله عليه وآله وسلّم) were removed by the Sunnis.
2) The Hadith of Ghadir Khumm about Ali (رضّى الله عنه) being Mawla was not removed because it was not as direct and clear about the matter of Imamah or Caliphate.
Well then, isn’t the entire debate over? Was it not the Shia who was arguing this entire time that the Hadith of Ghadir Khumm is a clear and definite proof for the Imamah and Caliphate of Ali (رضّى الله عنه)? Indeed, this argument is admitting the fact that the Hadith about Ghadir Khumm does not talk clearly about Imamah/Caliphate; the Prophet (صلّى الله عليه وآله وسلّم) saying that Ali (رضّى الله عنه) is Mawla of the believers does not in any way prove that Ali (رضّى الله عنه) was to be Caliph. In fact, had it been clear, then the Sahabah would not have transmitted it, correct? Therefore, we see–based on this line of thinking–that the Hadith of Ghadir Khumm could not have been clear about the Imamah of Ali (رضّى الله عنه), otherwise it wouldn’t have been narrated by the same Sahabah who sought to usurp his Caliphate. Indeed, this Hadith of Ghadir Khumm was never interpreted to mean that Ali (رضّى الله عنه) was Caliph and instead it was simply in reference to the virtues of Ali (رضّى الله عنه). If the Prophet (صلّى الله عليه وآله وسلّم) praises somebody, this does not automatically make this person the Caliph of the Ummah. As for the Shia Hadith on the matter, those are irrelevant to us because the Shia are known to be liars and mass fabricators when it comes to Hadith.
This is merely Shia guesswork and conjecture; the Shia imagination knows no bounds and he (the Shia) can read into the text amazing things. It is almost as if the Shia has some sort of special power or perhaps super goggles with which only he can read what is in between the lines that normal human beings cannot read, and it is this pair of goggles he uses when reading into both Quranic verses and Hadith. Perhaps aliens from Mars were about to attack and they would hate Ali (رضّى الله عنه), so this is why the Prophet (صلّى الله عليه وآله وسلّم) said this! And look, the word “aliens” even has the word “Ali” in it!
There is no need for this Shia guesswork and conjecture when we already know why Ali (رضّى الله عنه) had many enemies. There have been multiple narrations about how Ali (رضّى الله عنه) had angered his soldiers by taking back their spoils of war and these people were complaining about Ali (رضّى الله عنه). It was in this atmosphere of unrest that the Prophet (صلّى الله عليه وآله وسلّم) wanted to defend Ali (رضّى الله عنه) and urged these men to be friends with Ali (رضّى الله عنه) because Ali (رضّى الله عنه) should be loved by the entire Muslim Ummah, as indeed all of the Ahlus Sunnah loves Ali (رضّى الله عنه) to this day.
Let’s take more narrations this time from the books of the twelver shiites as usual:
So there is not dispute over the fact that Ali was in Yemen when the Prophet PBUH went to Pilgrimage Ali followed him to make Hajj, some Shia sources:
Al irshad(89), I’ilam al Wara(137), Al kafi, (2/233), Amali Al Tusi(252), Al Bihar (21/373…)
الإرشاد: (89)، إعلام الورى: (137)، الكافي: (2/233)، أمالي الطوسي: (252)، البحار: (21/373، 383، 384، 389، 391، 396).
A few examples:
رواه عمرو بن شاس الأسلمي: أنه كان مع علي بن أبي طالب في اليمن، فجفاه بعض الجفاة فوجد عليه في نفسه، فلما قدم المدينة اشتكاه عند من لقيه، فأقبل يوماً ورسول الله صلى الله عليه وسلم جالس في المسجد، فنظر إليه حتى جلس إليه، فقال: يا عمرو بن شاس، لقد آذيتني، فقلت: إنا لله وإنا إليه راجعون، أعوذ بالله وبالإسلام أن أؤذي رسول الله، فقال: من آذى علياً فقد آذاني
إعلام الورى: (137)، البحار: (21/360).
Translation: Amro bin Shas Al salami that he was with Ali in Yemen Then Ali treated him harshly so he went to Medinah and complained to everyone he saw, He came once when the prophet PBUH was in the mosque then he sat with him and Said: O Amro bin Shas you have hurt me, I said: I seek refuge with allah from doing such a thing as hurting you, He said: He who hurts Ali has hurt Me.
I’ilam al Wara (137), al bihar(21/360).
وعن الباقر قال: بعث النبي صلى الله عليه وسلم علياً إلى اليمن، فذكر قضاءه في مسألة فيها أن علياً رضي الله عنه قد أبطل دم رجل مقتول، فجاء أولياؤه من اليمن إلى النبي يشكون علياً فيما حكم عليهم، فقالوا: إن علياً ظلمنا وأبطل دم صاحبنا، فقال رسول الله صلى الله عليه وسلم: إن علياً ليس بظلام
البحار: (21/362)(38/101) (40/316) (104/389، 400)، أمالي الصدوق: (348)، الكافي: (7/372).
Translation: Al Baqir said: Prophet PBUH sent Ali to Yemen and then a conflict occurred between him and the Family of a certain individual who was killed, They later came to the Prophet PBUH from Yemen and complained about Ali and said: Ali has oppressed us and took our right, The Prophet Said: Ali is not an oppressor.
Al Bihar(21/362)…, Amali al Saduq(348), Al Kafi(7/372).
أن النبي صلى الله عليه وسلم لما أراد التوجه إلى الحج كاتب علياً رضي الله عنه بالتوجه إلى الحج من اليمن، فخرج بمن معه من العسكر الذي صحبه إلى اليمن ومعه الحلل التي كان أخذها من أهل نجران، فلما قارب مكة خلف على الجيش رجلاً، فأدرك هو رسول الله صلى الله عليه وسلم، ثم أمره بالعودة إلى جيشه، فلما لقيهم وجدهم قد لبسوا الحلل التي كانت معهم، فأنكر ذلك عليهم، وانتزعها منهم، فاضطغنوا لذلك عليه، فلما دخلوا مكة كثرت شكايتهم من أمير المؤمنين رضي الله عنه، فأمر رسول الله صلى الله عليه وسلم مناديه فنادى في الناس: ارفعوا ألسنتكم عن علي بن أبي طالب؛ فإنه خشن في ذات الله عز وجل، غير مداهن في دينه
الإرشاد: (89)، إعلام الورى: (138)، البحار: (21/383)، المناقب: (2/110).
Translation: Prophet PBUH when he wanted to go to pilgrimage he wrote Ali and told him to go to Hajj from Yemen, Ali set out with his army from yemen with the booty he acquired from the people of Najran So when he reached Mecca he left the army and went to the prophet PBUH then he was ordered to go back and Then he found out that his army had taken all the gold and armor that they had acquired from Nijran So he opposed this and took everything from them, as a result they hated him and when they entered Mecca their complains had risen and their tone got sharper as they criticized Ali Then the Prophet PBUH ordered The Companion to Say: Do not insult Ali with your Tongues for he is a Man loved by Allah and devoted to his religion.
Al irshad(89), I’ilam al Wara(138), Al bihar(21/383), Al manaqib(2/110).
وعن عمران بن حصين رضي الله عنه قال: بعث رسول الله صلى الله عليه وسلم جيشاً واستعمل عليهم علي بن أبي طالب رضي الله عنه، فمشى في السرية وأصاب جارية، فأنكروا ذلك عليه، وتعاقد أربعة من أصحاب رسول الله، فقالوا: إذا لقينا رسول الله صلى الله عليه وسلم أخبرناه بما صنع علي.. فذكر شكوى الأربعة وإعراض رسول الله صلى الله عليه وسلم عنهم، وقولـه: (من كنت مولاه فعلي مولاه)
Translation: imran bin Haseen RAA said: The prophet PBUH dispatched an army led by Ali Bin abi talib RAA and he marched with them then he had a problem with a female slave So the Men were displeased with him and four of the companions of Muhammad PBUH said: if we meet the prophet PBUH we will tell him what ali had done.. then they complained to the prophet PBUH and he said: (Ali is the Mawla of whomever I’m his Mawla).
Bihar al anwar (37/320)(38/149).
وعن بريدة رضي الله عنه قال: بعثنا رسول الله صلى الله عليه وسلم في سرية، فلما قدمنا قال: كيف رأيتم صحابة صاحبكم؟ قال: فإما شكوته أو شكاه غيري، قال: فرفعت رأسي وكنت رجلاً مكباباً، قال: فإذا النبي قد احمر وجهه وهو يقول: من كنت وليه فعلي وليه
Translation: Buraidah RAA said: The prophet PBUH sent us in an army and he asked us when we returned about our friend(Ali) I said: Either I complained about him and others complained, Then the prophet PBUh got angry and his face was red as he said: Ali is the Wali of Whomever I’am his Wali.
وفي رواية عنه أيضاً رضي الله عنه قال: غزوت مع علي اليمن، فرأيت منه جفوة، فلما قدمت على رسول الله صلى الله عليه وسلم تنقصته، فرأيت وجه رسول الله صلى الله عليه وسلم يتغير، فقال: يا بريدة، ألست أولى بالمؤمنين من أنفسهم؟ قلت: بلى يا رسول الله، قال صلى الله عليه وسلم: فمن كنت مولاه فعلي مولاه
البحار: (37/187)، الطرائف: (35)، العمدة: (45).
Translation: buraidah May Allah be pleased with him said: I went to war with Ali In Yemen But I felt that he was cold to us and when I went to the prophet PBUh I criticized him Then I saw his face change, he said: O’Buraidah Do I not have more authority (awla) upon you than you have yourselves? I said: Yes O prophet of Allah, He said: I’am the Mawla of whomever ali is his Mawla.
Al bihar (37/187), al tara’ef(35), Al umdah(45).
So hopefully the image is getting clearer for the Shiite propagandists who love to twist things and take them out of context:
The Prophet (صلّى الله عليه وآله وسلّم) mentioned that he had authority over the believers so that they would listen to him and befriend Ali (رضّى الله عنه) as was his wish. The Muslims under Ali’s command hated him, so the Prophet (صلّى الله عليه وآله وسلّم) was using his influence to cause them to love Ali (رضّى الله عنه) and take him as a beloved friend. An analogy to this is if a mafioso was about to hurt a baker, but that baker turned out to be a good friend of the mafia don. So the mafia don asks the mafioso: “Are you loyal to me and do you obey my commands?” The mafioso replies in the affirmative. So the mafia don says: “If you obey my command, then be nice to this baker. This baker is my good friend, and if you are my good friend, then you should also be friends with this baker.” This in no way means that the Baker is the successor of The Mafia Don after his death… so contemplate.
أن رجلاً كان باليمن فجفاه علي بن أبي طالب، فقال: لأشكونك إلى رسول الله صلى الله عليه وسلم، فقدم على رسول الله صلى الله عليه وسلم فسأله عن علي فشنا عليه، فقال: أنشدك بالله الذي أنزل علي الكتاب واختصني بالرسالة عن سخط تقول، ما تقول في علي بن أبي طالب؟ قال: نعم يا رسول الله، قال: ألا تعلم أني أولى بالمؤمنين من أنفسهم؟ قال: بلى، قال: فمن كنت مولاه فعلي مولاه
أمالي الطوسي: (610)، البحار: (33/218)(38/130).
Translation: Ali had oppressed a Man in Yemen, The Man said: I will Tell the Prophet of Allah about This, Then he went to the prophet PBUH who asked about Ali then the Man criticized him severely Then The prophet PBUH said: By Allah tell me, do you say what you say out of hatred for Ali bin abi talib? The Man Said: Yes o prophet of Allah, The Prophet PBUH then said: Do you not know that I have more authority (awla) upon you than you have yourselves? He said: Yes, The Prophet PBUH said: I’am the Mawla of whomever ali is his Mawla.
Amali al Tusi(610), Bihar al anwar (33/218)(38/130).
So now that you know why the Prophet PBUh said what he said and from their own books, there is something else you should notice, The Twelver Shiite books have so many occasions before Ghadeer khum in which the prophet PBUh tells the People “I’am the Mawla of whomever ali is his Mawla” as we just saw So why do they make a big deal out of Ghadeer khum? What makes it more special than all their other narrations? I’am sure everyone knows the answer by now.
Let’s give a few examples from their books about this:
حيث آخى رسول الله صلى الله عليه وسلم بين المهاجرين والأنصار وترك علياً فبكى فذهب إلى بيته، فأرسل رسول الله صلى الله عليه وسلم بلالاً رضي الله عنه في طلبه، فقال: يا علي، أجب النبي، فأتى علي النبي، فقال النبي: ما يبكيك يا أبا الحسن؟ فقال: آخيت بين المهاجرين والأنصار يا رسول الله وأنا واقف تراني وتعرف مكاني ولم تؤاخ بيني وبين أحد، قال: إنما ذخرتك لنفسي، ألا يسرك أن تكون أخا نبيك؟ قال: بلى يا رسول الله، أنَّى لي بذلك؟ فأخد بيده فأرقاه المنبر، فقال: اللهم إن هذا مني وأنا منه، ألا إنه مني بمنزلة هارون من موسى، ألا من كنت مولاه فهذا علي مولاه
الروضة: (11)، البحار: (37/186)(38/344).
Translation: In the event where the prophet PBUH made brotherhood between the Muhajirun and the Ansars after reaching Medinah, he left Ali aside so Ali cried and went home then the prophet PBUh sent bilal RAA to get him: O Ali come answer the Prophet PBUH, then ali came and the prophet PBUH told him: What Makes you cry Abu Al Hassan? He said: You made the Muhajirun and the Ansars brothers and I was standing there and you saw me but you never introduced me or made me their brother, The prophet PBUH said: I saved you for myself do you not like being the brother of your Prophet? He said: Yes O messenger of Allah can I be that? Then he took his hand and climbed the Minbar with him and said: O Allah he is from me and I’am from him like the rank of Aaron from Moses and whomever I’am his Mawlah Ali is also his Mawlah.
Al Rawdah(11), Al bihar(37/186)(38/344).
As you can see from the above narration firstly it is way before Ghadeer khum and secondly it is clear that he is saying it out of compliment and to make Ali feel better as he was late in reaching Madinah, so what’s so special about Ghadeer khum? …nothing according to this one.
ما كان يوم التصدق بالخاتم بزعمهم، فعن زيد بن الحسن، عن جده رضي الله عنه قال: سمعت عمار بن ياسر رضي الله عنه يقول: وقف لعلي بن أبي طالب سائل وهو راكع في صلاة تطوع، فنزع خاتمه فأعطاه السائل، فأتى رسول الله صلى الله عليه وسلم فأعلمه ذلك، فنزل على النبي صلى الله عليه وسلم هذه الآية: ((إِنَّمَا وَلِيُّكُمْ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ)) [المائدة:55]، فقرأها رسول الله صلى الله عليه وسلم علينا، ثم قال: من كنت مولاه فعلي مولاه، اللهم وال من والاه وعاد من عاداه
العياشي: (1/356)، البرهان: (1/482)، البحار: (35/187).
Translation: in the fabricated story when Ali gave the ring while in prayer, Zaid bin al Hassan narrated from his grandfather RAA: I heard Ammar bin Yasser RAA say: A Man stood next to Ali when in Ruku’u in prayer so he took his ring off and gave it to him Then the prophet PBUH came and it was revealed to him “Your Wali can be only Allah; and His messenger and those who believe, who establish worship and pay the poordue, and bow down.” [5:55] after he read it he said: Ali is the Mawla of Whomever I’am his Mawla, Allah befriends his friends and …
Al Ayyashi (1/356), Al burhan (1/482), Al Bihar (35/187).
Isn’t this more important than Ghadeer khum? Why make a big deal of Ghadeer of this happened way before it?
Also there are others like the Narration of the Bird:
ما جاء في حديث الطير وقول الرسول صلى الله عليه وسلم: اللهم ائتني بأحب خلقك إليك، فجاء علي، فقال: اللهم وال من والاه وعاد من عاداه
بشارة المصطفى: (202)، البحار: (38/354).
Translation: when the Prophet PBUh said just as he was about to eat a Bird: O Allah get me your best and most beloved creation, Then Ali came so the prophet PBUH Said: O Allah be the Wali of His Wali and The Enemy of His Enemy.
Bisharat al Mustafa(202), Al bihar(38/354).
Actually in this Narration it is clear what the word “Wali” means and it does not mean Caliph or Successor It is Obvious that Wali which has multiple meanings in this sentence it is the opposite of “Enemy” when the prophet PBUH allegedly says “O Allah be the Wali of His Wali and The Enemy of His Enemy” I hope it’s clear because the opposite of Enemy is not caliph, it is friend and Lover and Ally … Anyway this is not our point of research but the most important thing is the fact that this Bird Narration happened before ghadeer khum and is much more important than it, So why not make the Eid of the bird? Did the Prophet PBUh say anything new in ghadeer khum? According to this No he didn’t and why did allah have to Warn the messenger and why did they have to fabricate a billion narrations when he had already said that Ali is the Caliph and successor here?
And there is so much more from their fabrications which contradict Ghadeer khum and destroy its importance and place as the best of days and the day we should fast and the day our Soujoud is equal to 100,000 pilgrimages to Mecca and so on…
This reminds me of what their sheikh al Saduq says regarding ghadeer:
بقول الصدوق في حديث الغدير: ونظرنا فيما يجمع له النبي صلى الله عليه وسلم الناس ويخطب به ويعظم الشأن فيه، فإذا هو شيء لا يجوز أن يكونوا علموه فكرره عليهم، ولا شيء لا يفيدهم بالقول فيه معنى، لأن ذلك صفة العابث، والعبث عن رسول الله صلى الله عليه وسلم منفي
معاني الأخبار: (67)، البحار: (37/225).
Translation: Al Saduq says about Hadith of ghadeer: The Issue which requires the Prophet PBUH to gather the Muslims in ghadeer should be an important one and one which they necessarily didn’t previously know or could have heard about otherwise this event wouldn’t be important and it should be something to benefit them because they never knew about it and the Prophet PBUh never fools around.
Souce: Ma’ani al Akhbar (67), Al bihar(37/225).
Sadly al Saduq knows and I know and I have hundreds of proofs from narrations Fabricated by them that the prophet PBUh assigned Ali as Ameer as well as his 11 children before Ghadeer Khumm which destroys the importance of Ghadeer for eternity as well as Shi’ism altogether.
And another thing is that no one understands the Hadeeth of Ghadeer khum the same way the Twelvers do, for example:
Al Hussein PBUH in their books tells the army of al Sham (Mua’wiyah RAA): Do you know that ali is the Wali of All believers? They said: YES.
Amali Al Saduq(135), al bihar(44/318).
Al Baqir said: Two wondering arabs came to Umar RAA and they had a conflict So the Caliph said: O Abu al Hassan You judge between those two, so He passed his judgment on one of them and the man wasn’t happy with it so he said: O Ameer(Umar) of Believers Do you leave this Man(Ali) to judge between us? Then Umar RAA stood up and said: How Dare you say this!? He is My Mawla and The Mawla of each Believer, and if he isn’t your Mawla than you’re not a believer.
Bihar al anwar(40/124).
Although The Narration above is not authentic because it is found in a shiite book and has no correct chain of narrators yet it is believable because Ameer Umar RAA used to appoint Ameer Ali RAA as head of judges in his absence.
Ok so It’s obvious no one understood this “Wali/Mawlah” as leader or ruler of all Muslims Which is why the Shiite Propagandists made up funny narrations like this in order to make their theory more believable and to show that the prophet PBUh meant Caliph when he said Wali/Mawla:
الصادق أيضاً قال: لما أقام رسول الله أمير المؤمنين علي بن أبي طالب يوم غدير خم، أنزل الله تعالى على لسان جبرئيل، فقال له: يا محمد، إني منزل غداً ضحوة نجماً من السماء يغلب ضوؤه على ضوء الشمس، فأعلم أصحابك أنه من سقط ذلك النجم في داره فهو الخليفة من بعدك، فأعلمهم رسول الله، فجلسوا كلهم كل في منزلـه يتوقع أن يسقط النجم في منزلـه، فما لبثوا أن سقط النجم في منزل أمير المؤمنين علي بن أبي طالب وفاطمة
فرات: (2/452)، البحار: (35/283).
Al Sadiq says: When the prophet PBUH assigned Ali as Ameer and wasi in ghadeer khum Gabriel came and Allah said: O muhammad I will send a Star from the sky tomorrow morning which shines brighter than the sun, So he told his companions that where the Star Falls is the house of the Caliph after him so they all sat at home each expecting the star to hit his house then it fell in the house of Ameerul mumineen Ali Bin abi talib and Fatima.
Furat (2/452), al bihar(35/283).
Now you see what I’m talking about? They’re just making stuff up and they want us to believe it and they have no Sahih narration to prove anything, These are the twelver Shiites, the new reverts who get tricked into joining them, the poor souls who are born in a Shiite house and never question their religion and the sly hypocrites who get paid to join them, they’re all ignorant of the truth.
The Position of Ali’s Grandson, Al Hasan ibn Hasan ibn Ali ibn Abi Talib (رضّى الله عنه)
It is narrated in Ibn Saad’s “Al-Tabaqat Al-Kubra”:
A Rafidhi (a person who rejects the Caliphate of Abu Bakr and Umar) said to him (Al Hasan ibn Hasan), “Did not the Messenger of Allah say to Ali: ‘If i am Mawla of someone, Ali is his Mawla?’”
He (Al Hasan) replied, “By Allah, if he meant by that Amirate and rulership, he would have been more explicit to you in expressing that, just as he was explicit to you about the Salah, Zakat and Hajj to the House. He would have said to you, ‘Oh people! This is your leader after me.’ The Messenger of Allah gave the best good counsel to the people (i.e. clear in meaning).”
(Source: Al-Tabaqat Al-Kubra, Volume 5)
Besides we the Mainstream Muslims can say that anyone is Caliph and Imam For example Umar bin al Khattab RAA, I can take a few of the Narrations praising him and say that he is the Infallible Imam:
The Prophet (صلّى الله عليه وآله وسلّم) said: “The truth, after me, is with Umar wherever he is.” (Narrated ibn Abbas)
And yet, nobody uses this Hadith to say that the Prophet (صلّى الله عليه وآله وسلّم) was nominating Umar (رضّى الله عنه) as his successor; not even Umar (رضّى الله عنه) himself interpreted it in this way, and it was he himself who nominated Abu Bakr (رضّى الله عنه) to be Caliph instead. In yet another Hadith, we read:
The Prophet (صلّى الله عليه وآله وسلّم) said: “If a prophet were to succeed me, it would have been Umar ibn al-Khattab.” (Sunan al-Tirmidhi)
Had this been a Hadith in regards to Ali (رضّى الله عنه), then the Shia would have been quoting it left, right, and center; but a cool-headed understanding by the Ahlus Sunnah takes into account all of the various Hadith in which the Prophet (صلّى الله عليه وآله وسلّم) praised many Sahabah in various ways. These are all proofs for the exaltation of Sahabah definitely but they do not entail Prophetic nomination to Caliphate and they definitely do not convey any sense of divine appointment by Allah.
In another Hadith, we read:
The Prophet (صلّى الله عليه وآله وسلّم) said: “The first one whom the Truth will shake hands with is Umar…” (narrated Ubay ibn Kaab)
And in yet another Hadith, we read:
The Prophet (صلّى الله عليه وآله وسلّم) said: “There were in the nations before you people who were inspired, and if there is one in my Ummah it is Umar.” (narrated Abu Hurrairah)
Therefore, based on these Hadith and many other similar Hadith said to other Sahabah, we see that the Prophet (صلّى الله عليه وآله وسلّم) calling Ali (رضّى الله عنه) to be “Mawla” (beloved friend) was not a Prophetic nomination for Caliphate because others were praised in a similar fashion. What the Shia do is reject all the Hadith in regards to those they dislike and then accept only those in relation to Ali (رضّى الله عنه); what is a bit amusing is that the Shia does not care to look at Isnad, but to the Shia a Hadith is authentic if it praises Ali (رضّى الله عنه) and it is forged if it praises other Sahabah. This is the Shia “science” of Hadith; indeed, it would not be an exaggeration to say that the Shia would accept a narration on the authority of Mickey Mouse if it praised Ali (رضّى الله عنه), and they would reject a Hadith narrated through Ali (رضّى الله عنه) himself if it meant praising Abu Bakr (رضّى الله عنه), Umar (رضّى الله عنه), etc.
Now let us look at the second addition to the Hadith, namely the following:
The Prophet (صلّى الله عليه وآله وسلّم) said: “Befriend whoever befriends him (i.e. Ali), and be the enemy to whoever antagonizes him.”
The Shia will then use this Hadith to criticize those Sahabah who argued with Ali (رضّى الله عنه), and yet do they not know that the Prophet (صلّى الله عليه وآله وسلّم) also said similar things of other Sahabah? For example, we read the following Hadith:
The Prophet (صلّى الله عليه وآله وسلّم) said: “Whoever is angry with Umar is angry with me. Whoever loves Umar loves me.” (At-Tabarani)
In fact, the Prophet (صلّى الله عليه وآله وسلّم) said this not only about Ali (رضّى الله عنه) and Umar (رضّى الله عنه), but about all of his Sahabah:
The Prophet (صلّى الله عليه وآله وسلّم) said: “Allah, Allah! Fear Him with regard to my Sahabah! Do not make them targets after me! Whoever loves them loves them with his love for me; and whoever hates them hates them with his hatred for me. Whoever bears enmity for them, bears enmity for me; and whoever bears enmity for me, bears enmity for Allah. Whoever bears enmity for Allah is about to perish!” (Narrated from Abdallah ibn Mughaffal by Al-Tirmidhi, by Ahmad with three good chains in his Musnad, al-Bukhari in his Tarikh, al-Bayhaqi in Shu`ab al-Iman, and others. Al-Suyuti declared it hasan in his Jami` al-Saghir #1442).
Finally I say that the same people who nominated and gave allegiance to abu bakr, uthman and Umar in their Baya’ah also did the same for Ali after them.
وقال لمعاوية في موطنٍ آخر: إن بيعتي لزمتك بالمدينة وأنت بالشام؛ لأنه بايعني القوم الذين بايعوا أبا بكر وعمر وعثمان على ما بايعوهم عليه، فلم يكن للشاهد أن يختار، ولا للغائب أن يرد، وإنما الشورى للمهاجرين والأنصار؛ فإن اجتمعوا على رجل وسموه إماماً كان ذلك لله رضاً، فإن خرج عن أمرهم خارج بطعن أو بدعة ردوه إلى ما خرج منه، فإن أبى قاتلوه على اتباعه غير سبيل المؤمنين، وولاه الله ما تولى ويصليه جهنم وساءت مصيراً
البحار: (32/368)(33/76)، وانظر أيضاً: نهج البلاغة: (446)، نور الثقلين: (1/551).
Ali said to Mua’wiyah: …For the Ones who gave me Baya’ah are the same people who gave Baya’ah to abu bakr, Umar and Uthman and for the same reason. No one could refuse it after he had witnessed it and no one who is abscent has a choice of refusing it because the Shura(Mutual consultation) is for the muhajirun and the Ansars and if they agree upon a Man and wish to make him their leader and Imam Then Allah will be pleased with their decision and if one is to stray away and create innovation then they will stop him…
Source: Bihar al anwar (32/368)(33/76), Nahjul balagha(446), noor al thaqalayn(1/551).
Allah wishes for us to stay clear of innovations and remain on the true path of guidance, the answer to the innovators from the twelver Shiite sect is clear and simple so will they learn or will they stick to their falsehood and hatred? And Peace be upon Our Beloved prophet Muhammad the messenger of Allah and his family and companions.
Besides the word Mawla is used several times in the Quran and they all mean (Ally, Close friend, Supporter, Lover..) It never came even once in the sense of (Caliph/Ameer).
Also there are LOADS of Hadiths which prove that Ali RA wasn’t appointed as Caliph/Ameer by the Prophet PBUH… such as:
Sahih al Bukhari Volume 5, Book 59 (al Maghaazi), Chapter: Sickness of the Prophet PBUH and his death, Number 728:
Narrated ‘Abdullah bin Abbas:
Ali bin Abu Talib came out of the house of Allah’s Apostle during his fatal illness. The people asked, “O Abu Hasan (i.e. Ali)! How is the health of Allah’s Apostle this morning?” ‘Ali replied, “He has recovered with the Grace of Allah.” ‘Abbas bin ‘Abdul Muttalib held him by the hand and said to him, “In three days you, by Allah, will be ruled (by somebody else ), And by Allah, I feel that Allah’s Apostle will die from this ailment of his, for I know how the faces of the offspring of ‘Abdul Muttalib look at the time of their death. So let us go to Allah’s Apostle and ask him who will take over the Caliphate. If it is given to us we will know as to it, and if it is given to somebody else, we will inform him so that he may tell the new ruler to take care of us.”
‘Ali said, “By Allah, if we asked Allah’s Apostle for it (i.e. the Caliphate) and he denied it us, the people will never give it to us after that. And by Allah, I will not ask Allah’s Apostle for it.”
Narrated By Al-Qasim bin Muhammad : ‘Aisha said, “O my head!” Allah’s Apostle said, “If that (i.e., your death) should happen while I am still alive, I would ask Allah to forgive you and would invoke Allah for you.” ‘Aisha said, “O my life which is going to be lost! By Allah, I think that you wish for my death, and if that should happen then you would be busy enjoying the company of one of your wives in the last part of that day.” The Prophet said, “But I should say, ‘O my head!’ I feel like calling Abu Bakr and his son and appoint (the former as my successors lest people should say something or wish for something. Allah will insist (on Abu Bakr becoming a Caliph) and the believers will prevent (anyone else from claiming the Caliphate),” or “…Allah will prevent (anyone else from claiming the Caliphate) and the believers will insist (on Abu Bakr becoming the Caliph).”
Or this one in which some companions from the Ansars call Ali RA their Mawla (Close Ally, loved Friend, Supporter..) and He doesn’t understand what they’re talking about:
عن رياح بن الحارث قال : ( جاء رهط إلى على بالرحبة فقالوا السلام عليك يا مولانا قال كيف أكون مولاكم وأنتم قوم عرب قالوا سمعنا رسول الله صلى الله عليه وسلم يوم غدير خم يقول من كنت مولاه فان هذا مولاه قال رياح فلما مضوا تبعتهم فسألت من هؤلاء قالوا نفر من الأنصار فيهم أبو أيوب الأنصاري ) .
رواه الإمام أحمد في المسند 5/419 قال شعيب الأرناؤوط إسناده صحيح ، وأورده في فضائل الصحابة 2/570 حديث رقم 967 .
Narrated Rayeh bin al harith: A Group of Ansars came to Ali RAA in al Rahbah and said: Al Salamu Aleykum Ya Mawlana, He replied: How Can I be your Mawla and you are Arabian people? They Said: We heard the Prophet of Allah PBUH say on the Day of Ghadeer Khum: Whomsoever’s Mawla I am, this (Ali) is also his Mawla. Riyah said: When they left I followed them and asked whom they were, They said some folks from the Ansars and amongst them was Abu Ayoub al Ansari.
>Narrated Imam Ahmad in His Munad 5/419, Shu’eib al Arna’out said Its ISNAD IS SAHIH, and it was mentioned in the Virtues of companions 2/570 #967.
So this is Ali Bin Abi Talib RAA Who Did not understand the saying of Ansars ” Al Salamu Aekum Ya Mawlana” as ” Al Salamu Aleykum O CALIPH/AMEER”, Instead he understood it as a Muwalat of “Al Itq” meaning the ownership of a Slave or in other words “Freed slaves”, Then when they explained to him that it was the Muwalat of Lovers, Supporters and Allies Then he agreed with them.
These are the Ansars who were at Ghadeer khum and this is how they understood it, and this is Imam Ali RAA himself and this is how He Understands it, So until when will The Persian ignorants keep explaining the word Mawla as Caliph and Ruler?
Or these narrations from the Shia books of Hadith:
عن سالم قال: قيل (للخليفة) عمر: نراك تصنع بعلي شيئاً لا تصنعه بأحد من أصحاب رسول الله صلى الله عليه وسلم؟ فقال: إنه مولاي.
وعن الباقر قال: جاء أعرابيان إلى (الخليفة) عمر يختصمان، فقال عمر: يا أبا الحسن، اقض بينهما. فقضى على أحدهما، فقال المقضي عليه: يا أمير المؤمنين، هذا يقضي بيننا؟ فوثب إليه عمر فأخذ بتلبيبه ولبّبه، ثم قال: ويحك ما تدري من هذا؟! هذا مولاي ومولى كل مؤمن، ومن لم يكن مولاه فليس بمؤمن
البحار: ص 124 ج 40
Narrated Salem: they said to caliph Umar: we see you treating Ali like you treat no other of the Companions of the Prophet PBUH? he said: He is my Mawla.
imam al Baqir said: Once two wondering Arabs came to the caliph Umar so that he may Judge between them, So umar said to Ali: O Abu al Hassan why don’t you Judge between them. So he made his ruling on one of the two, Then That wondering Arab said: o Ameer al mumineen(Umar) Do you let this(man) judge between us!? So Umar quickly stood up and shouted at the Man: How dare you, do you not know who this is? He is my Mawla and the Malwa of every believer and if he’s not your Malwa then you’re not a believer.
Source: bihar al Anwar 40/124.
So as you can see No one understood Mawla as “Caliph/Ameer/Ruler” They understood it as beloved friend and supporter and Ally…