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Verse 6 of al-Aḥzāb and Ghadir

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Template:Infobox Verse Verse 6 of Sura al-Aḥzāb is a verse concerning the Prophet's (s) "authority" over the believers, which has been established for Amir al-Muʾminin (a) in various contexts (al-Ghadir Sermon, at the time of the verse's revelation, and in supplications and pilgrimages related to Ghadir).

Verse 6 of Sura al-Aḥzāb is considered the first verse revealed in Medina as a prelude to the journey of Ḥajjat al-Wadāʿ and Ghadir. This revelation was used to define the meaning and limits of authority; thus, the beginning of Ghadir started with the issue of wilāya (guardianship) and the "authority of the people," and this connection was established in people's minds from the very beginning; on the other hand, by establishing exclusive authority for the Imams, it also proves their infallibility (ʿiṣma).

Furthermore, Verse 6 of Sura al-Aḥzāb is among the verses referred to in the al-Ghadir Sermon and is considered an introduction to clarifying the position of the concept of mawla in Ghadir: The essence of Ghadir is the statement man kuntu mawlāhu fa-ʿAlīyun mawlāhu. To clarify the meaning of mawla, a phrase from Verse 6 of Sura al-Aḥzāb, which relates to the exalted status of the Prophet (s), has been used. In that verse, the exact word used for the Seal of the Prophets (s) has been applied to Amir al-Muʾminin (a).

According to sources, Verse 6 of Sura al-Aḥzāb is cited in a part of the Ziyārat of Amir al-Muʾminin (a) on the Day of Ghadir, addressed to him. This verse is presented in this supplication to establish the Prophet's (s) awlā bi-nafsih (being more authoritative over oneself) for Amir al-Muʾminin (a); in this way, God, through this verse, made the Prophet (s) the absolute authority over the people. Towards the end of the Prophet's life, with the Verse of Tablīgh, the ground was prepared for the declaration of 'Ali's (a) authority, in the same sense as it was stated for the Prophet (s) in the preceding verse, and with the promise "God will protect you from the people," the Prophet (s) was commanded to announce it.

A Verse Related to the Prophet's (ṣ) Actions at Ghadir

Verse six of Sūrat al-Aḥzāb is considered the first verse revealed in Medina as a prelude to the Farewell Pilgrimage and Ghadir.[1] Many verses of the Qurʾān were revealed during the Prophet's journey from Medina to Mecca and his return. Twenty-one of these verses are directly related to the topic of Ghadir and its message. These verses indicate divine support and a direct command from God for the Ghadir event. Some verses refer to the conclusion of prophethood and the beginning of wilayah, while others prepare people for a great divine trial. Furthermore, Ghadir is introduced as a great victory and the despair of enemies, emphasizing the importance of proclaiming wilayah. Ultimately, these verses declare the perfection of religion and the pinnacle of God's blessing through wilayah. These verses number forty-nine and were revealed on twenty-one occasions.[2]

Among these verses is Verse six of Sūrat al-Aḥzāb: Template:قرآن.

Historical Context of the Verse's Revelation

The historical context of the revelation of Verse six of Sūrat al-Aḥzāb has been outlined by some researchers as follows: In Dhu l-Qaʿda of the tenth Hijri year, the decision for the pilgrimage had not yet been announced by God and His Messenger, when the intellectual preparation of the people for accepting and understanding the concepts of wilayah and imamate began in the name of the Qurʾān.

This beginning was accompanied by the revelation of the very important Verse six of Sūrat al-Aḥzāb concerning the status of the Prophet (ṣ), which subsequently became the central theme of Ghadir. This verse spoke of the Prophet's (ṣ) authority and served as an introduction to clarifying the word 'mawlá' in the phrase man kuntu mawlāhu fa-hādhā ʿAlīyun mawlāhu which was proclaimed at Ghadir. The use of the phrase awlá bi-nafs, which was a highly meaningful combination, also created motivations in people's minds for a more precise understanding of the reality of authority. For this reason, people asked the Prophet (ṣ): 'O Messenger of God, what is this wilayah by which you have more authority over us than we have over ourselves?' He replied: 'Acceptance and obedience in what you like and what you dislike and do not wish for.' Upon hearing this profound content, the people said: 'We accept and we obey.'[3]

A Verse for Determining the Meaning and Scope of Authority

Verse six of Sūrat al-Aḥzāb has been used to determine the meaning and scope of authority with the following explanation: The first intellectual sparks for the Ghadir event began in Medina, unconsciously drawing people's attention towards it. Verse six of Sūrat al-Aḥzāb was revealed before the Ghadir journey as an introduction to it, and its occasion of revelation was fully explained in the al-Ghadir Sermon. After its revelation, the people's question was: 'What does this wilayah mean and what is its scope?'

The Prophet (ṣ) interpreted this authority of prophethood over the people as absolute obedience to him in what they liked or disliked. With this understanding, the pilgrimage began, leading to the Day of Ghadir, when this same absolute authority was proclaimed for ʿAlī b. Abī Ṭālib (a) and the Imams after him. The text of the Hadith, which explicitly states the revelation of the verse before Ghadir, is as follows: ʿAṭiyya al-Saʿdī says: 'I asked Ḥudhayfa b. al-Yamān about the appointment of Amīr al-Muʾminīn (a) by the Prophet (ṣ) on the Day of Ghadir, and how it occurred.' Ḥudhayfa said: 'God revealed this verse to His Prophet in Medina: "The Prophet is closer to the believers than their own souls...".' They asked: 'O Messenger of God! What is this wilayah by which you have more authority over us than we have over ourselves?' He replied: 'To listen and obey in what you like or what you dislike.' We said: 'We hear and we obey.' It was after this that we set out for Mecca for the Farewell Pilgrimage, and Gabriel descended and said: 'O Muḥammad! Your Lord sends His greetings and says: Appoint ʿAlī as a standard (ʿalam) for the people.'[4]

With this understanding of 'prophetic wilayah,' the people departed from Medina, performed the pilgrimage, and arrived at Ghadir; Ghadir was the day when the occasion of revelation for Verse six of Sūrat al-Aḥzāb was to be completed, and its connection to Ghadir clarified. The Prophet (ṣ), by referring to this verse, obtained the people's acknowledgment of his own wilayah. Then, while explaining this wilayah, he clarified the continuation of this authority concerning Amīr al-Muʾminīn, Imam Ḥasan (a), and Imam Ḥusayn (a); in such a way that their wilayah would be considered a continuation of prophetic wilayah and derived from the text of the Qurʾān.

This important part of the history of Ghadir has been described by one of its witnesses, ʿAbd Allāh b. Jaʿfar, addressing Muʿāwiya b. Abī Sufyān, as follows: "I heard the Prophet (s) while he was on the minbar, and I, ʿUmar b. Abī Salama, Usāma b. Zayd, Saʿd b. Abī Waqqāṣ, Salmān al-Fārsī, Abū Dharr, Miqdād, and Zubayr were in front of him. At that moment, he said: 'Am I not more authoritative over the believers than they are over themselves?' We said: 'Yes, O Messenger of Allah.' He said: 'Are my wives not your mothers?' We said: 'Yes, O Messenger of Allah.' Then he said: 'Whoever I am his master, Ali is his master, and he has more authority over him than he has over himself' – and he struck Ali (a) on the shoulder with his hand – and said: 'O Allah, love whoever loves him, and be an enemy to whoever is an enemy to him.' Then he said: 'O people, I am more authoritative over the believers than they are over themselves, and with my presence, they have no command or authority. After me, Ali is more authoritative over the believers than they are over themselves, and with his presence, they have no command or authority. Then, my son Hasan is more authoritative over the believers than they are over themselves, and with his presence, they have no command or authority.' Then he returned to the point again and said: 'O people, when I am martyred, Ali will be more authoritative over you than you are over yourselves, and when Ali is martyred, my son Hasan will be more authoritative over the believers, and when Hasan is martyred, my son Husayn will be more authoritative over the believers than they are over themselves.'" [5]

Theological Analysis of the Verse Under the Concept of Authority

Regarding this verse, three theological analyses have been presented:

  1. One. The beginning of Ghadir started with the issue of _wilāya_ (guardianship) and the people's authority, and this connection was established in people's minds from the very beginning. Even the greatness of the matter was so clear to them that they immediately asked about its meaning and scope. With this mindset, is it not questionable to say that the Prophet (s) gathered that large crowd at Ghadir merely to say: 'Love Ali'? Therefore, if historical events are followed with all their aspects from beginning to end, it will have a profound impact on understanding and analyzing them, and sometimes the nature of the matter will change.
  2. Two. Regarding the connection between Ghadir and the Quran during the revelation of this verse, it can be said: The Quran proves prophetic _wilāya_. The Prophet (s) mentions the same verse at Ghadir as evidence for his _wilāya_. Then he explains the wilāya of Amīr al-Muʾminīn and the Imams (a) as a branch and continuation of his own _wilāya_. He then explains this _wilāya_ as meaning decision-making in all matters of the people. Then, by mentioning the _wilāya_ of three Imams, he clarifies its continuity.
  3. Three. The special emphasis in this hadith is on the phrase: لَيْسَ لَهُمْ مَعَهُ امْرٌ. The foundation of the absolute _wilāya_ of the Imams (a) lies in this point; that is, if they are the absolute commanders, no one else should have the right to interfere in that matter. The guarantee of such a decisive command is divine ʿiṣma (infallibility), which exists only concerning the Imams (a). This infallibility convinces everyone to prioritize the command of the infallible (a) over their own, because his command is the same as God's command.

[6]

An Ayah Related to Special Occasions at Ghadir

Ayah six of Sūrat al-Aḥzāb is among the verses referred to in the al-Ghadir Sermon. Considering that Ghadir was an elaborate three-day ceremony, in addition to the verses directly revealed during those days, some verses were also alluded to in the discourse, and their meaning was explained. These instances are found in the exegesis of eighteen verses.[7]

The reference to this ayah in the al-Ghadir Sermon was affirmed by Amīr al-Muʾminīn; Amīr al-Muʾminīn (a) himself made the people swear an oath about this in the square of Kūfa: "I adjure anyone who heard the Prophet (s) on the Day of Ghadīr Khumm say: 'Of whomever I am the mawlā, ʿAlī is his mawlā,' to stand up." Here, twelve of the participants in the Battle of Badr stood up and said: "We bear witness that on the Day of Ghadīr Khumm, we heard the Prophet (s) say: 'Am I not more deserving of authority over you than you are over yourselves?'" The people said: "Yes, O Messenger of Allah." Then he took ʿAlī's (a) hand and said: "Of whomever I am the one with authority, this ʿAlī is the one with authority over him. O Allah, befriend whoever befriends him, and be an enemy to whoever is his enemy."[8]

In the ḥadīths that narrate a summary of the event of Ghadir, before the phrase مَنْ كُنْتُ مَوْلاهُ …, the Prophet's (s) citation of Ayah six of Sūrat al-Aḥzāb is seen as its doctrinal preface. It is inferred from the narrations that this ayah was repeatedly cited during the three-day period of Ghadir, and the Prophet (s), in addition to the main sermon, brought up this pillar of Ghadir on other occasions. The position of this ayah is distinguished as the only explicit ayah regarding the wilāya of the Prophet (s) himself, although many ayahs indicate his exalted status. This ayah appears as a question in the form of a first-person pronoun in the Prophet's (s) address.[9]

An Ayah to Clarify the Concept of Mawlā in the al-Ghadir Sermon

Some researchers have considered Ayah six of Sūrat al-Aḥzāb in the al-Ghadir Sermon as a preface to clarify the position of the concept of "mawlā" in Ghadir: The essence of Ghadir is the phrase مَنْ كُنْتُ مَوْلاهُ فَعَلِىٌّ مَوْلاهُ, and the word "mawlā" is used in this sentence as the most profound and expressive term. To clarify the meaning of mawlā, a phrase from Ayah six of Sūrat al-Aḥzāb, which relates to the exalted status of the Prophet (s), has been used. In that ayah, the exact word used for the Seal of the Prophets (s) is applied to Amīr al-Muʾminīn (a): Template:قرآن; meaning, the Prophet's (s) authority over the believers is greater than their own over themselves. Then, when he says: مَنْ كُنْتُ مَوْلاهُ …; it means that the same priority and authority that you believe I possess, you must also believe ʿAlī (a) possesses, and you must consider him to have greater authority over yourselves than you do. This is the clearest form of explaining the meaning of mawlā.[10]

The Concept of Mawlā in Narrations

Regarding the Prophet's (s) 'being more deserving of authority over oneself' (awlā bi-nafsihī) and its connection to Amīr al-Muʾminīn's (a) 'being more deserving of authority over oneself', there are important points in some narrations from the Infallibles (a) that help clarify the concept of walī:

Hadith One

The Prophet (s) was asked: "What is this wilāya in which you have precedence over us?" He replied: "Listening attentively and obeying in all matters; whether you like it or dislike it."[11]

Hadith Two

Amīr al-Muʾminīn (a), in a gathering held during the time of ʿUthmān in the Prophet's (s) Mosque, made the people swear an oath regarding his virtues, and he reminded them of Ghadir, saying: "The Prophet (s) commanded that a call be made for all people to gather. Then he delivered a sermon and said: 'O people, do you know that Allah, the Exalted and Glorious, is my guardian, and I am the guardian of the believers, and I have greater authority over them than they have over themselves?'" They said: "Yes, O Messenger of Allah." He said: "O ʿAlī, stand up." I stood up, and the Prophet (s) said: "Of whomever I have been the guardian, ʿAlī is his guardian. O Allah, befriend whoever accepts his wilāya, and be an enemy to whoever is his enemy." Salmān stood up and asked: "O Messenger of Allah, what kind of wilāya is this?" He replied: "A wilāya like my wilāya. Whoever I have greater authority over than he has over himself, ʿAlī also has greater authority over him than he has over himself."[12]

In this Hadith, the expressions are more precise in conveying the wilāya of 'Ali (a). The Prophet (s) begins with the wilāya of God, then presents his own wilāya, and subsequently the wilāya of 'Ali (a). This sequence leaves no doubt about the meaning of wilāya, as God's authority signifies His absolute wilāya, and then He declares the next degree of wilāya from God for himself and 'Ali (a). Here, the Prophet (s) uses the exact word 'mawla' concerning God, himself, and 'Ali (a) so that no one can raise doubts even regarding word variations.[13]

Hadith Three

The Prophet (s) was asked: What is meant by man kuntu mawlāhu fa-'Alīyun mawlāhu? He (s) replied: God is my mawla and has more authority over me than I have over myself, and by His command, I have no command or authority. And I am the mawla of the believers and have more authority over them than they have over themselves, and by my command, they have no command or authority. And whoever I am the authority over, and by my command, he has no authority, 'Ali b. Abi Talib is his mawla and has more authority over him than he has over himself, and by his command, he has no command or authority.[14]

Hadith Four

jāʾa Abū Ayyūb al-Anṣārī maʿa rahṭin min al-Anṣār ilā ʿAlī ʿalayhi al-salām bi-al-Ruḥba, fa-qāla ʿalayhi al-salām: mani al-qawm? qālū: mawālīka yā Amīra al-Muʾminīn…. samiʿnā Rasūla Allāh ṣallā Allāh ʿalayhi wa ālihi yawma Ghadīr Khumm wa huwa ākhidhun bi-yadika, yaqūlu: ayyuhā al-nās, a-lastu awlā bi-al-muʾminīna min anfusihim? qulnā: balā yā Rasūla Allāh. fa-qāla: inna Allāha mawlāya wa anā mawlā al-muʾminīna, wa ʿAlīyun mawlā man kuntu mawlāhu, Allāhumma wāli man wālāhu wa ʿādi man ʿādāhu[15] Abū Ayyūb al-Anṣārī came with a group of Anṣār to Amīr al-Muʾminīn (a) in the square of Kūfa. He (a) asked: Who are you? They replied: Your adherents, O Amīr al-Muʾminīn…. We heard the Messenger of God (s) on the day of Ghadir Khumm, while he was holding your hand, saying: O people, am I not more authoritative over the believers than they are over themselves? We said: Yes, O Messenger of God. He (s) said: God is my mawla and authority, and I am the mawla and authority of the people, and 'Ali is the mawla and authority of whoever I have been his authority. O God, befriend whoever befriends him, and be hostile to whoever is hostile to him.[16]

In this narration, the phrase ʿAlīyun mawlā man kuntu mawlāhu is explicit in the meaning of the transmission of God's wilāya to the Prophet and from him to Amīr al-Muʾminīn, which signifies the establishment of the absolute divine wilāya for the Prophet and Amīr al-Muʾminīn (a) under the shadow of the Lord's wilāya.[17]

Hadith Five

Amīr al-Muʾminīn (a) once adjured the people concerning Ghadir Khumm, asking anyone who had been present to bear witness. Seventeen people rose, among whom was Abū Qudāma al-Anṣārī, and they said: We bear witness that we were returning with the Prophet (s) from the Farewell Pilgrimage until he (s) stood up and offered praise and glorification to God, and then said: O people, do you know that God, the Exalted, is my mawla and authority, and I am the mawla and authority of the believers, and I have more authority over you than you have over yourselves? And he repeated this several times. We replied: Yes – and this was while the Prophet (s) was holding your hand – at this point, he said: Whoever I have been his authority, 'Ali is his authority. O God, befriend whoever befriends him, and be hostile to whoever is hostile to him, and he said this three times.[18]

The reference to verse six of Sūrat al-Aḥzāb in this Hadith is presented in the form of a second-person pronoun. In this Hadith, this sentence has been referenced several times, such that the phrase man kuntu mawlāhu… has been repeated three times according to this narration. From this repetition, its importance can be understood; for the declaration of 'Ali (a) being more authoritative over the people than themselves is like the wilāya of the Prophet (s). The granting of these two positions was by the will of God, and for this reason, it is mentioned in the arrangement of the discourse after the mention of God's wilāya.[19]

Hadith Six

ʿAmr b. Maymūn al-Awdī says: 'Ali (a) is the master of the day of Ghadir Khumm; when the Prophet (s) called him by name and made his wilāya obligatory upon his umma, and introduced his greatness to them, and explained his status to them, and said: Who is more authoritative over you than yourselves? They replied: God and His Messenger. He (s) said: So whoever I am his authority, this 'Ali is his authority.[20]

In this Hadith, the quotation from verse six of al-Aḥzāb is in the form of a question that embodies the answer of that verse; he (s) asks: Who is more authoritative over yourselves? When they say: 'God and His Messenger,' the totality of this question and answer evokes this verse. The consequential 'fāʾ' in fa-man kuntu mawlāhu… in this narration is to strengthen the connection of Amīr al-Muʾminīn's (a) wilāya with the wilāya of God and the Prophet; meaning, now that you accept that God and the Messenger are your authorities, then 'Ali must be your authority after me.[21]

Hadith Seven

Qays b. Sa'd, in arguing against Mu'awiya b. Abi Sufyan, said about Amir al-Mu'minin (a): 'Ali (a) is the one whom the Prophet (s) appointed at Ghadir Khumm and said: "Whoever I am more authoritative over than himself, 'Ali is more authoritative over him than himself."[22]

In this hadith, the word "awla", which appears in Verse 6 of Surah al-Ahzab, is also used exactly for Amir al-Mu'minin (a). On the other hand, what was in two parts in the previous hadiths – one presenting the verse and the other concluding for the wilaya of 'Ali (a) – is structured in one sentence in this hadith, with the verse and its conclusion appearing together. The wording of this hadith reveals another aspect of the clarity of the meaning of wilaya at Ghadir and clarifies the precise meaning of the word "mawla".[23]

A Verse in a Ghadir Supplication

Based on sources, verse six of Sūrat al-Aḥzāb has been cited in a Ghadir supplication. According to some researchers, one of the Qurʾānic manifestations of Ghadir is the supplications and ziyārāt (visitation prayers) that explain and interpret verses related to the Ghadir event. In many supplications and ziyārāt—especially those pertaining to the night and day of Ghadir—unspoken aspects of the Ghadir issue are found that are not present in any other narration. In some cases, the occasion of revelation of verses, in others, citation of Qurʾānic verses, and in still others, the application of Ghadir to the aforementioned verse have been discussed; among these verses is verse six of Sūrat al-Aḥzāb.[24]

The Verse in the Text of the Ziyārah

Verse six of Sūrat al-Aḥzāb appears in a part of the Ziyārah of Amīr al-Muʾminīn ʿAlī (a) on the day of Ghadir, addressing him: اشْهَدُ انَّكَ اخُو رَسُولِ اللَّهِ صلَّى اللَّه عليه و آله …، و انَّهُ قَدْ بَلَّغَ عَنِ اللَّهِ ما انْزَلَهُ فيكَ، فَصَدَعَ بِأَمْرِهِ وَ اوْجَبَ عَلى امَّتِهِ فَرْضَ طاعَتِكَ وَ وِلايَتِكَ وَ عَقَدَ عَلَيْهِمُ الْبَيْعَةَ لَكَ وَ جَعَلَكَ اوْلى بِالُمؤْمِنينَ مِنْ انْفُسِهِمْ كَما جَعَلَهُ اللَّهُ كَذلِكَ. ثُمَّ اشْهَدَ اللَّهَ تَعالى عَلَيْهِمْ فَقالَ: الَسْتُ قَدْ بَلَّغْتُ؟ فَقالُوا: اللَّهُمَّ بَلى فَقالَ اللَّهُمَّ اشْهَدْ وَ كَفى بِكَ شَهيداً و حاكِماً بَيْنَ الْعِبادِ. فَلَعَنَ اللَّهُ جاحِدَ وِلايَتِكَ بَعْدَ الاقْرارِ وَ ناكِثَ عَهْدِكَ بَعْدَ الْميثاقِ.[25]

The Doctrinal Implication of the Verse in the Supplication

According to some researchers, this part of the Ghadir ziyārah alludes to two verses from the Qurʾān: one is Ayat al-Tablīgh and the other is verse six of Sūrat al-Aḥzāb, which concerns the Prophet (s) being more authoritative over Muslims than their own selves. This verse is presented in this supplication to prove the Prophet's (s) being more authoritative over Amīr al-Muʾminīn (a) than his own self: "He made you more authoritative over the believers than their own selves, just as God had made him so." This part refers to this verse.[26]

The following points have been inferred from the doctrinal analysis of verse six of Sūrat al-Aḥzāb in the text of this supplication:

From the Wilāyah of Muḥammad (s) to the Wilāyah of ʿAlī (a)

The presence of verse six in the text of this supplication can be considered an expression of the "secret of Ghadir" and the "most sensitive point of Ghadir"; that sensitive secret is the connection between the wilāyah of the Prophet (s) and the wilāyah of ʿAlī b. Abī Ṭālib (a). This means that the wilāyah and imamate of the Prophet (s) is an undeniable matter by the text of the Qurʾān, and there is no doubt about its meaning—which is absolute authority. The grandeur of the Ghadir ceremony and the successive verses revealed therein prove that the same wilāyah and the same status of the Prophet (s) are precisely established for ʿAlī (a). Moreover, just as accepting this wilāyah regarding the Prophet (s) is a doctrinal obligation, accepting it regarding ʿAlī (a) is also obligatory.[27]

The Path of Connection between Muḥammadan and ʿAlawī Wilāyah

What is depicted in this passage of the supplication is the connection between two verses, Ayat al-Tablīgh and verse six of Sūrat al-Aḥzāb, according to a ceremony. This means that the declaration of Amīr al-Muʾminīn (a) being "more authoritative over the believers than their own selves," just like the Prophet (s), was carried out in an official program. The form of this program followed a path that can be outlined as follows: God, through verse six of Sūrat al-Aḥzāb, made the Prophet (s) the absolute authority over the people. Towards the end of the Prophet's life, Ayat al-Tablīgh prepared the ground for the declaration of ʿAlī's (a) authority, in the same sense that it was stated for the Prophet (s) in the previous verse, and with the promise "God will protect you from the people," He commanded the Prophet to declare it.[28]

Results of the Declaration of Wilāyah

In this supplication, the results of the declaration of wilāyah are depicted as follows:

  1. فَصَدَعَ بِأَمْرِهِ: The divine command was conveyed, and the argument was completed.
  2. اوْجَبَ عَلى امَّتِهِ فَرْضَ طاعَتِكَ وَ وِلايَتِكَ: The obligation of obedience and acceptance of ʿAlī's (a) authority was formalized.
  3. عَقَدَ عَلَيْهِمُ الْبَيْعَةَ لَكَ: Allegiance, covenant, and pledge were taken from the people for you.
  4. جَعَلَكَ اوْلى بِالْمُؤْمِنينَ مِنْ انْفُسِهِمْ كَما جَعَلَهُ اللَّهُ كَذلِكَ: It was officially declared that ʿAlī (a), like the Prophet (s), has absolute authority over the people, in the same sense that it was declared for the Prophet (s).
  5. ثُمَّ اشْهَدَ اللَّهَ تَعالى عَلَيْهِمْ…: The Prophet (s) called God and the people to witness his conveyance, so that both he and the people would be accountable before God on the Day of Judgment.[29]

Efforts to Distort Ghadir by Changing the Meaning of Mawlā

In the Ghadiriyya ziyārah, based on verse six of Sūrat al-Aḥzāb, it is acknowledged that regarding the wilāyah of Amīr al-Muʾminīn (a), what was to be conveyed by the command of Ayat al-Tablīgh leaves no room for excuse or ambiguity. Regarding this verse and its connection with Hadith al-Ghadir, it has been stated: Enemies devised measures to deny the hadiths of the virtues of the Ahl al-Bayt (a) of the Prophet (s) and strove to conceal those hadiths in various ways;[30] these methods were ineffective for Hadith al-Ghadir, which was mutawātir (recurrently narrated). Thus, the only way to deny it was to interpret the meaning of the hadith, which was done by utilizing the different meanings of the word "Mawlā."

For the word "Mawlā," up to twenty-six meanings are recorded in lexicon books, but due to numerous contextual clues, none of them can be accepted in this hadith except "guardian and more authoritative over the believers than their own selves."[31] This semantic distortion began in the early days of Islam, and as attested by hadiths from Imam al-Sajjād, Imam al-Bāqir, and Imam al-Ḥasan al-ʿAskarī (a), this question was also raised during their time.[32]


Footnotes

  1. ↑ Wāqiʿat Qurʾānī Ghadīr, p. 11.
  2. ↑ Ghadīr dar Qurʾān, vol. 1, p. 25.
  3. ↑ al-Iqbāl, vol. 2, p. 241; ʿAwālim al-ʿUlūm, vol. 2/15, p. 296.
  4. ↑ al-Iqbāl, vol. 2, p. 241; ʿAwālim al-ʿUlūm, vol. 2/15, pp. 296–297.
  5. ↑ _Kitāb Sulaym b. Qays al-Hilālī_, pp. 191–192; _ʿAwālim al-ʿUlūm_, vol. 2/15, p. 271; _al-Ghadīr_, vol. 1, p. 401.
  6. ↑ _Ghadīr dar Qurʾān_, vol. 1, pp. 28–29.
  7. ↑ Ghadir dar Qur'an, vol. 2, p. 93.
  8. ↑ Mushkil al-Āthār, vol. 2, p. 308; al-Amālī, p. 255; Asad al-Ghāba, vol. 3, p. 605; ʿAwālim al-ʿUlūm, vol. 2/15, p. 245; ʿAwālim al-ʿUlūm, vol. 2/15, p. 251; al-Ghadīr, vol. 1, pp. 362–363; Arjaḥ al-Maṭālib, p. 580.
  9. ↑ Ghadir dar Qur'an, vol. 2, p. 104.
  10. ↑ Ghadir dar Qur'an, vol. 2, pp. 104–105.
  11. ↑ ʿAwālim al-ʿUlūm, vol. 2/15, p. 296.
  12. ↑ Kitāb Sulaym b. Qays al-Hilālī, p. 148; Farāʾid al-Simṭayn, vol. 1, pp. 312–316; ʿAwālim al-ʿUlūm, vol. 2/15, pp. 231–234.
  13. ↑ _Ghadir dar Qur'an_, vol. two, p. one hundred six.
  14. ↑ _ʿAwālim al-ʿUlūm_, vol. two/fifteen, p. one hundred thirty-three, ḥ. one hundred ninety.
  15. ↑ _Biḥār al-Anwār_: vol. thirty-seven, p. one hundred seventy-seven, ḥ. sixty-four. _Sharḥ Nahj al-Balāgha_ (Ibn Abī al-Ḥadīd): vol. one, p. three hundred seventeen. _ʿAwālim al-ʿUlūm_: vol. three/fifteen, p. two hundred fifty, sixty-two.
  16. ↑ _Sharḥ Nahj al-Balāgha_, vol. three, p. two hundred eight; _Biḥār al-Anwār_, vol. thirty-seven, p. one hundred seventy-seven, ḥ. sixty-four; _ʿAwālim al-ʿUlūm_, vol. two/fifteen, pp. sixty-one–sixty-two; _ʿAwālim al-ʿUlūm_, vol. two/fifteen, p. two hundred fifty.
  17. ↑ _Ghadir dar Qur'an_, vol. two, p. one hundred eight.
  18. ↑ _Usd al-Ghāba_, vol. five, p. two hundred fifty-two; _ʿAwālim al-ʿUlūm_, vol. two/fifteen, p. two hundred thirty-eight; _Iḥqāq al-Ḥaqq_, vol. six, p. three hundred twenty-nine.
  19. ↑ _Ghadir dar Qur'an_, vol. two, p. one hundred nine.
  20. ↑ _al-Amālī_, p. five hundred fifty-eight; _Biḥār al-Anwār_, vol. forty, pp. sixty-nine–seventy, ḥ. one hundred four; _ʿAwālim al-ʿUlūm_, vol. two/fifteen, p. two hundred seventy-eight, ḥ. three hundred ninety-two.
  21. ↑ _Ghadir dar Qur'an_, vol. two, pp. one hundred nine–one hundred ten.
  22. ↑ Kitab Sulaym b. Qays al-Hilali, p. 164; 'Awalim al-'Ulum, vol. 2/15, p. 274.
  23. ↑ Ghadir dar Qur'an, vol. 2, p. 110.
  24. ↑ _Ghadīr dar Qurʾān_, vol. three, p. 355.
  25. ↑ _Biḥār al-Anwār_, vol. ninety-seven, p. 360.
  26. ↑ _Ghadīr dar Qurʾān_, vol. three, p. 393.
  27. ↑ _Ghadīr dar Qurʾān_, vol. three, pp. 393–394.
  28. ↑ _Ghadīr dar Qurʾān_, vol. three, p. 394.
  29. ↑ _Ghadīr dar Qurʾān_, vol. three, p. 395.
  30. ↑ For an explanation of these methods, see: _Maʿālim al-Madrasatayn_, vol. one, pp. 402–438.
  31. ↑ For details on this, see: _al-Ghadīr_, vol. one, pp. 640–644.
  32. ↑ _Negāhī bar Ziyārat-e Ghadīrīyah_, pp. 111–150.

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