We would like to congratulate the believers on this auspicious occasion of 13th of Rajab to mark the birth celebration of the commander of the faithful Imam Alee ibn Abi Talib (a.s). To mark this blessed day, we would like to present our latest article on the topic of Hadeeth Al-Ghadeer.
The Prophet (saw) completed his last and only Hajj Pilgrimage (Hujjat Al-Wada) a year before he was martyred. Knowing that his (saw) time on this earth was coming to an end, he stopped at a place which is known as the pond of Khumm (Ghadeer Khumm) and gathered a large number of Muslims to witness his sermon. Various Islamic sources have cited this particular sermon – but the part that we wish to discuss in this article is the direct quote from the Prophet (saw) in which he says, "Man Kuntu Mawla Fa Aliyyun Mawla." This translates as, "Whosoever I am his Mawla (i.e all real Muslims) then Alee (a.s) is his Mawla too." There really is no real room for misinterpretation here as it was explicitly said in front of a large crowd of people.
This particular part of the sermon is known as 'Hadeeth Al-Ghadeer' and it is an important hadeeth for Shi'a Muslims as it, and others of its like, illustrates the fact that Mawla Alee (a.s) and the rest of the Ahlulbayt (a.s) should have been the natural successors of the Prophet (saw). For this reason, this hadeeth is often used to prove to the so-called 'Ahl ul Sunnah' that the Caliphs which they adhere to, were indeed usurpers and directly went against the wishes of the Prophet (saw).
We shall address this issue more in-depth in this article whilst including the common misconceptions posed by the so-called 'Ahl ul Sunnah' such as, why do the Shi'a resort to Hadeeth Al-Ghadeer and not the Holy Qur'aan to prove their point? What exactly does Mutawatir mean? And is Hadeeth Al-Ghadeer Mutawatir?
The so-called Sunnis may not agree with the usage of Hadeeth Al-Ghadeer as proof for the successorship of Imam Alee (a.s), and frankly why would they? After all, it makes the very foundations of their faith a joke. However, it must be stressed that this article is dedicated to prove that Mawla Alee (a.s) was indeed the chosen successor of the Prophet (saw) and hence, we are leaving other narrations and verses of The Holy Qur'aan aside for another upcoming article - Insha'Allah Ta'ala.
Indeed, both Shi'a and Sunni schools of thought alike reject the notion that hadeeth alone can establish beliefs. We find that both schools have testified that both The Holy Qur'aan and hadeeth must be applied.
We also find that many statements have been made by the so-called Sunnis in which they have declared Takfir against those who deny an Islamic belief which was approved solely by Hadeeth and without The Holy Qur'aan.
Ibn Uthaymeen:
O brothers, there are some people who interpret the statement of Allah (swt): "And in no way is there a beast (moving) in the earth nor a bird flying with its two wings except that they are nations like you. In no way have We neglected anything whatever in the Book; thereafter to their Lord they will be mustered"; interpret His statement: "In no way have We neglected anything whatever in the Book" that the Book here is the Holy Qur'aan.
The correct is that book is the Preserved Tablet (Al-Lawh Al-Mahfoodh), and as for the Holy Qur'aan, then Allah (swt) had described the Holy Qur'aan in a more eloquent style than the negation one, wherein His statement about it is: "And We have been sending down on you the Book as an evident (exposition) of everything," which is more eloquent and voluble than His statement: "In no way have We neglected anything whatever in the Book."
Perhaps someone says: Where could we find the number of the five prayers in the Holy Qur'aan? And the number of each prayer in the Holy Qur'aan? And how could that we do not find the number of each prayer mentioned in the Holy Qur'aan while Allah (swt) says: "And We have been sending down on you the Book as an evident (exposition) of everything?!"
The answer of which is that Allah (swt) has clarified for us in His book that it is obligatory upon us to take what the Prophet (saw) had uttered and what he pointed to. "Whoever obeys the Messenger (saw), then he has already obeyed Allah (swt)," "And whatever the Messenger (saw) brings you, then take it; and whatever he forbids you, then give over."
Therefore, anything that is explained by the Sunnah was pointed out by the Holy Qur'aan itself, since the Sunnah is one of the two revelation forms which was revealed and taught to the Prophet (saw) by Allah (swt), as Allah Almighty says: "And Allah has sent down on you the Book and (the) Wisdom." And thus, anything which is mentioned in the Sunnah was actually mentioned in book of Allah Almighty.
Source: Majmoo' Fatawa Wa Rasa'il. Vol. 5, Pg. # 244 - 245.
In regards to the field of beliefs and the field of allowing and prohibition (judging actions and acts as Halal and Haram), as well as other fields, those two (i.e. Holy Qur'aan and Hadeeth) have the same status, wherein referring to and taking them both is obligatory as well as depending on them in issuing rulings of Halal and Haram.
So if a man came to you and said: "The Book of Allah (swt) is enough and sufficient for us, and you have not to bring anything (to prove your point) but the Book of Allah (swt), and that the Book of Allah (swt) is between our hands, what it permits, we permit, and what it prohibits, we prohibit," then be sure he is either a Mubtadi' (innovator) or a Zindeeq (disbeliever).
Source: Awn Al-Bari. Vol 2, Pg. # 827 - 828.
As for His statement: "And We have been sending down on you the Book as an evident (exposition) of everything," He explained in that verse that He has been sending down on His messenger that great Book as an evident (exposition) of everything, and He did that in other places too, as in His statement: "In no way have We neglected anything whatever is in the Book." If we are to accept that the Book here means the Holy Qur'aan, and if we are to hold the opinion that it is the Preserved Tablet, then the verse does not signify that. But, anyway, there is no doubt that the Holy Qur'aan contains an evident (exposition) of everything, and the whole Sunnah is included in one verse of the Qur'aan, which is His saying: "And whatever the Messenger brings you, then take it; and whatever he forbids you, then give over."
Source: Adhwaa' Al-Bayan. Vol. 3, Pg. # 403 - 404.
Ibn Qayyim:
The saying of the enquirer: What is the wisdom behind the torment of the grave not being mentioned in the Holy Qur'aan, despite the extreme importance of knowing it and believing in it so one may be aware and careful in regards to it?
So, the answer is to be explained in two ways, elaborated and summarized.
As for the summarized answer, Allah Almighty sent down on His messenger (saw) two forms of revelation, and made it mandatory upon His slaves to believe in and apply both of them, and those two are the Book (i.e. The Holy Qur'aan) and the wisdom, as He Almighty says: "And Allah (swt) has sent down on you the Book and (the) Wisdom," and He also says: "He is The One Who has sent forth among the Ummis (i.e. plural of an Ummi, it is left untranslated as long as its meaning is disputed, and according to the narration of Ahlulbayt (a.s), it means an individual who is from Umm Al-Qura, the old name of the city of Makkah) a Messenger from among them to recite His ayat (Verses, signs) to them, and to cleanse them, and to teach them the Book and (the) Wisdom," and also: "And remember what is recited in your homes of the signs of Allah and (the) Wisdom; surely Allah has been Ever-Kind, Ever-Cognizant."
An undisputed point among the Salaf that the Book is the Holy Qur'aan, and the Wisdom is the Sunnah. Thus, what the Messenger (saw) had said from Allah (swt) is mandatory to believe as God Himself has revealed to us by His Messenger (saw). This is an assumptive essential belief among Muslims, which no one denies except if he is not one of them, and the Prophet (saw) said: "I was given the Book and something similar along with it."
Source: Kitab Al-Ruh. Pg. # 218.
Al-Barbahari:
Once you hear a man who does not want Hadeeth while you bring it for him, and he instead, demands (to prove your point by) the Holy Qur'aan, then never doubt that he is a person who contains Zandaqa (disbelief) within himself/herself, so leave him and keep yourself away from him/her.
Source: Sharh Al-Sunnah. Pg. # 122, # 145.
In one word, the proofs from both the Book (i.e. Holy Qur'aan) and the Sunnah, the acts of the companions and the sayings of the scholars obviously show, as we have explained before, the obligation of taking the Ahaad Hadeeth in all aspects of Shari'ah, whether that be in the aspect of beliefs, or in the aspect of worshipping-acts. Truly, the differentiating between those two (Holy Qur'aan and Hadeeth) is a Bid'ah that the Salaf did not recognize.
Source: Al-Hadeethu Hujjatun Bi-Nafsihi Fi Al-Aqa'id Wa Al-Ahkam. Pg. # 60.
Question: What is the ruling on the one who denies the torment of the grave, with the argument that those narrations regarding the torment of the grave, are just Ahaad Hadeeths (i.e. Hadeeth which do not fulfill all of the conditions necessary to be deemed Mutawatir), and the Ahaad Hadeeth should not be taken seriously at all. They (those who deny the torment of the grave) do not look at the Hadeeth from the aspect of being Saheeh (Authentic), Hasan (Good) or Dha'eef (weak), rather they look at it from the aspect of being Ahaad or that it was narrated by different chains, so, once they find out that it is an Ahaad Hadeeth, they do not take it. What is the answer to those folks?
Answer: Thanks only be to Allah (swt), and blessings and peace be upon His messenger (saw) and his companions, so: Once the Ahaad Hadeeth has been approved that it was uttered by the Messenger (saw), it becomes a Hujjah (proof) on what it shows, whether it is in the field of beliefs or in the field of acts, with a consensus from the Ahl ul Sunnah, and he who denies using the Ahaad Hadeeths after establishing the proofs against him, is truly a disbeliever. Go back (for further information) on that topic to the book Al-Sawa'iq by ibn Al-Qayyim or its abridged version by Al-Mousli. And from Allah (swt) is the success, and may Allah (swt) bless our Prophet Muhammad (saw), his offspring (a.s) and his companions.
The Chief (of the committee):
Abdullah bin Abdul-Aziz bin Baz
The Vice-chief (of the committee):
Abdul-Razzaq Afifi
A member (of the committee):
Abdullah bin Ghadyan.
Source: Researches and Fatwas. Vol. 5, Pg. # 13.
We can quite confidently conclude that according to the scholars of the so-called 'Ahl us-Sunnah,' there is no difference between The Holy Qur'aan and Hadeeth to form an Islamic belief. Hence, that leaves no room for any objections from the so-called Sunnis when the Shi'a utilise and provide Hadeeth as proof to prove their point of view.
Now, let us concentrate on the topic of this article, 'Hadeeth of Al-Ghadeer,' and put it into discussion.
The meaning of Tawatur and Mutawatir
A Mutawatir Hadeeth is defined as the Hadeeth whose words are narrated by such a large number that it is not conceivable that they have agreed upon an untruth thus being accepted as unquestionable in its veracity.
Ibn Hajar Al-Asqalani:
And 'Mutawatir' [the recurrent narration] should not be asked and examined about its men [narrators], however, it should be taken without searching about it.
Source: Nuzhat Al-Nazar Fi Tawdih Nukhbat Al-Fikar. Pg. # 58.
Abdul Karim Al-Khudhair:
The 'Mutawatir' [the recurrent narration] should be necessarily accepted because it is useful for certain and necessary knowledge therefore there is no need to look for the status of the chain of its narrators.
Source: Tahqiq Al-Raghba Fi Tawdih Al-Nukhba. Pg. # 46.
Al-Suyuti:
...'Mutawatir' [the recurrent narration] it is known that all of them are necessarily honest, because it cannot be that all of them can compile to lie (about others like them from the beginning) of the chain of reference (to the end of it). Therefore it must be used without examination about the men of the chain of narrators and there is no specific number that should be accepted for this. And Al-Estakhry said, "At least there should be ten, and it is the chosen one because it is the first group for the multiplicity of crowds."
Source: Tadreeb Al-Rawi Fi Shareh Takreeb Al-Nawawi. Vol. 2, Pg. # 751.
Once a Hadeeth reaches such a level, it is said that the Hadeeth has reached the level of Tawatur. Undoubtedly, the Hadeeth of Al-Ghadeer is one of the most Mutawatir Hadeeth's in Islamic sources (both of the Shi'a and the so-called Sunnis) which will be evidenced below. It can be seen that many so-called Sunni scholars confirmed that, and those who denied the Tawatur of the Hadeeth are only some extremely bigoted pseudo-scholars, whose statements are to be mentioned and refuted later.
The following quotations are a few statements of Shi'a scholars regarding the Hadeeth of Al-Ghadeer.
Qadhi Nurullah Shushtari:
As for our companions (i.e. fellow Shi'a scholars), they have narrated it (the Hadeeth of Al-Ghadeer) with a higher level than the level of Tawatur, and they have narrated the sermon of the Prophet (saw) on that day with its (full) context, and it includes the clear and evident appointment (of Imam Alee (a.s) as a successor of the Prophet (saw)) several times in a confirmatory way, and it also contains repeatedly the warning of opposing that decision, which at the ends leaves no way by any means to interpret (its meaning with a different interpretation).
Source : Masa'ib Al-Nawasib. Vol. 2, Pg. # 103.
Ibn Shahrashub:
The (Muslim) scholars (from both Shi'a Muslims and so-called 'Sunnis') are in an agreement in regards to (the veracity of) that narration, but the disagreement occurred in interpreting its meaning. It was recorded by Muhammad bin Ish'aq, Ahmad Al-Baladhuri, Muslim bin Al-Hajjaj, Aboo Nu'aym Al-Isfahani, Aboo Hasan Al-Darqutni, Aboo Bakr bin Mardawayh, ibn Shahin, Aboo Bakr Al-Baqillani, Aboo Al-Ma'ali Al-Juwayni, Aboo Is'haq Al-Tha'labi, Aboo Sa'ad Al-Kharkushi, Aboo Al-Modhaffar Al-Sama'ani, Aboo Bakr bin Shaybah, Alee bin Al-Ja'ad, Shu'ba, Al-A'mash, ibn Abbas, ibn Al-Thallaj, Al-Shu'bi, Al-Zuhri, Al-Iqlishi, ibn Al-Bay,' ibn Majah, ibn Abd Rabbih, Al-Alkani, Aboo Ya'la Al-Mouseli from different chain of narrators, Ahmad bin Hanbal from 40 chain of narrators, ibn Battah from 23 chain of narrators, ibn Jarir Al-Tabari from slightly more than 70 chain of narrators in Kitab Al-Walayah, Aboo Al-Abbas bin Uqdah from 105 chain of narrators, Aboo Bakr bin Al-Ju'abi from 125 chain of narrators.
Source: Al-Manaqib. Vol. 3, Pg. # 33 - 34.
The narration of the pond of Khumm has reached the level of Tawatur from the narrators of the Ammah (i.e. so-called 'Sunnis') and the Shi'a, to a degree that Muhammad ibn Jareer, the author of the History book, narrated the narration of the pond of Khumm from 75 different chain of narrators, and he dedicated a whole book for it called Kitab Al-Walayah, although he belongs to the Madhab of the Ammah (i.e. so-called 'Sunnis').
Source: Ghayat Al-Moram. Vol. 2, Pg. # 302.
It should be known that those who narrated and recorded the Hadeeth of Al-Ghadeer are a huge number of the prominent Imams, the dignified scientists, the Shuyukh of Islam, the great investigators, the reliable Muhadditheen (i.e. scholars of Hadeeth), the trustworthy researchers, the skilled Huffadh (plural of Hafidh, i.e. a scholar who memorizes the Holy Qur'aan and/or Hadeeth by heart), the well-versed critics, the sources of graciousness and perfection, the investigators in the science of Hadeeth and Rijal, the protectors of the dignity of the sciences of Diraya and Usool, the senior leaders, the great and potent scholars, among whom are the following:
People of the Second (Islamic/Hijri) century:
- Muhammad bin Is'haq
- Mo'ammar bin Rashid, Aboo Urwa Al-Azdi.
- Isra'eel bin Yunous Al-Subay'i, Aboo Yusuf Al-Koofi.
- Shurayk bin Abdullah Al-Qadhi.
- Muhammad bin Ja'far Al-Madani, better known as Ghandar.
- Al-Wakee' bin Al-Jarrah bin Mulayh Al-Rawasi.
- Abdullah bin Numayr Al-Hamadani.
People of the Third (Islamic/Hijri) century:
- Yahya bin Adam bin Sulayman Al-Umawi.
- Muhammad bin Idrees Al-Shafi'i.
- Aswad bin Amir, Shadhan Al-Shami.
- Abdul-Razzaq bin Homam Al-Sana'ani
- Hussain bin Muhammad Al-Marwazi.
- Al-Fadhl bin Dukayn, Aboo Nu'aym Al-Koofi.
- Affan bin Muslim Al-Saffar.
- Sa'eed bin Mansoor Al-Khorasani.
- Ibraheem bin Al-Hajjaj Al-Shami.
- Alee bin Hakeem Al-Iwadi.
- Alee bin Muhammad Al-Tanfasi.
- Hadba bin Khalid Al-Basri
- Abdullah bin Muhammad bin Abi Shayba Al-Absi.
- Ubaydullah bin Umar Al-Qawareeri.
- Is'haq bin Ibraheem Al-Handhali, better known as ibn Rahawayh.
- Uthman bin Muhammad, Abul-Hassan bin Abi Shaybah.
- Qutaybah bin Sa'eed Al-Balkhi.
- Ahmad bin Muhammd bin Hanbal Al-Shaybani.
- Haroon bin Abdullah, Aboo Moosa Al-Hammal.
- Muhammad bin Bashar Al-Abdi.
- Muhammad bin Al-Muthanna, Aboo Moosa Al-Anzi.
- Al-Hassan bin Urfa Al-Abdi.
- Muhammad bin Yahya Al-Dhuhli.
- Hajjaj bin Yusuf Al-Sha'ir Al-Baghdadi.
- Isma'eel bin Abdullah Isfahani, nicknamed as Samaweh.
- Hassan bin Alee bin Affan Al-Amiri.
- Muhammad bin Yazid bin Majah Al-Qazwini.
- Ahmad bin Yahya Al-Baladhuri.
- Abdullah bin Muslim Al-Dinawari, better known as ibn Qutaybah.
- Muhammad bin Isa bin Sura Al-Tirmidhi.
- Ahmad bin Amr Al-Shaybani, known as ibn Abi Asim.
- Zakariya bin Yahya Al-Khayyat.
- Abdullah bin Ahmad bin Muhammad bin Hanbal Al-Shaybani.
- Alee bin Muhammad Al-Mosaysi.
- Ibraheem bin Yunus Al-Baghdadi, nicknamed as Harami.
- Ahmad bin Amr bin Abdul-Khaliq Al-Bazzar.
People of the Fourth (Islamic/Hijri) century:
- Ahmad bin Shu'ayb Al-Nasa'i
- Hassan bin Sufyan Al-Nasawi.
- Ahmad bin Alee, Aboo Ya'la Al-Mosuli.
- Muhammad bin Jareer Al-Tabari.
- Abdullah bin Muhammad, Aboo Al-Qassim Al-Baghawi.
- Muhammad bin Alee bin Al-Hussain bin Bashir, Aboo Abdullah Al-Zahid Al-Hakeem Al-Tirmidhi.
- Ahmad bin Salama Al-Tahawi.
- Ahmad bin Muhammad bin Abd-Rabbeh, Aboo Amr Al-Qurtubi.
- Husain bin Isma'il Al-Mahamili.
- Ahmad bin Muhammad bin Sa'eed, Aboo Al-Abbas, better known as ibn Uqdah.
- Yahya bin Abdullah Al-Ghabari.
- Da'laj bin Ahmad Al-Sanjari.
- Muhammad bin Abdullah Al-Bazzar Al-Shafi'i.
- Muhammad bin Hayyan Al-Basti.
- Sulayman bin Ahmad Al-Tabarani.
- Ahmad bin Ja'far Al-Qutay'i.
- Alee bin Umar Al-Darqutni.
- Ubaydullah bin Abdullah, known as ibn Batta.
People of the Fifth (Islamic/Hijri) century:
- Muhammad bin Abdullah, Aboo Abdillah Al-Hakim.
- Abdul-Malik bin Muhammad bin Ibraheem Al-Kharkooshi.
- Ahmad bin Abdul-Rahman bin Ahmad Al-Farisi Al-Shirazi.
- Ahmad bin Mousa bin Mardawayh Al-Ispahani.
- Ahmad bin Muhammad bin Ya'qoub, Aboo Alee Meskawayh.
- Ahmad bin Muhammad bin Ibraheem Al-Tha'labi.
- Ahmad bin Abdullah, Aboo Nu'aym Al-Ispahani.
- Isma'il bin Alee bin Al-Hussain bin Zanjawayh Al-Razi, known as ibn al-Samman.
- Ahmad bin Al-Hussain bin Alee Al-Bayhaqi.
- Yusuf bin Abdullah, better known as ibn Abd Al-Barr, Al-Namri Al-Qurtubi.
- Ahmad bin Alee, known as al-Khateeb Al-Baghdadi.
- Alee bin Ahmad, Aboo Al-Hassan Al-Wahidi.
- Mas'oud bin Nasir Al-Sijistani.
- Alee bin Muhammad Al-Jilabi, known as ibn Al-Maghazili.
- Ubaydullah bin Abdullah, Aboo Al-Qassim Al-Hasakani.
- Alee bin Al-Hassan bin Al-Hussain Al-Khal'i.
People of the Sixth (Islamic/Hijri) century
- Muhammad bin Muhammad, Aboo Hamid Al-Ghazali.
- Al-Hussain bin Mas'oud Al-Baghawi.
- Razeen bin Mu'awiyah Al-Abdari.
- Ahmad bin Muhammad Al-Asimi.
- Mahmood bin Umar Al-Zamakhshari.
- Muhammad bin Alee bin Ibraheem, Aboo Al-Fath Al-Natanzi.
- Muwaffaq bin Ahmad, Aboo Al-Mow'ayyad, better known as Akhtab Kharazim.
- Umar bin Muhammad bin Khidr Al-Ardabili, known as Al-Mullah.
- Alee bin Al-Hassan bin Hibatullah, better known as ibn Asakir Al-Dimashqi.
- Muhammad bin Umar bin Ahmad bin Aboo Moosa Al-Madini Al-Ispahani.
- Fadhlullah bin Abi Sa'eed, Al-Hassan bin Al-Hassan Al-Toorbeshti.
- As'ad bin Mahmood bin Khalaf, Aboo Al-Fath Al-Ijli.
People of the Seventh (Islamic/Hijri) century:
- Muhammad bin Umar Al-Razi.
- Mubarak bin Muhammad bin Muhammad, Aboo Al-Sa'adat, better known as ibn Al-Athir.
- Alee bin Muhammad bin Muhammad bin Abd al-Karim Al-Jazari, Aboo Al-Hassan, (also) known as ibn Al-Athir.
- Muhammad bin Abd Al-Wahid Al-Maqdisi Al-Hanbali.
- Muhammad bin Talha Al-Nusaybi.
- Yusuf bin Muhammad, Aboo Al-Hajjaj Al-Balawi, known as ibn Al-Shaykh.
- Yusuf bin Kazghali, the grandson of ibn Al-Jawzi.
- Muhammad bin Yusuf Al-Ganji Al-Shafi'i.
- Abdul-Razzaq bin Rizqullah Al-Ras'ani.
- Yahya bin Sharaf Al-Nawawi.
- Ahmad bin Abdullah, Muhib Al-Din, Al-Tabari Al-Makki.
- Ibraheem bin Abdullah Al-Wisabi Al-Yamani Al-Shafi'i.
People of the Eighth (Islamic/Hijri) century:
- Ibraheem bin Muhammad Al-Hamawayni.
- Ahmad bin Muhammad bin Ahmad, Ala' Al-Dawla Al-Simnani.
- Yusuf bin Abdul-Rahman Al-Mazzi.
- Hassan bin Hussain, Nidham Al-Din Al-A'araj Al-Nishapuri.
- Muhammad bin Abdullah, Wali Al-Din Al-Khatib.
- Umar bin Mudhaffar bin Umar, Aboo Hafs Al-Ma'ari Al-Halabi, famously known as ibn Al-Wardi.
- Ahmad bin Abd al-Qadir bin Maktoom, Taj Al-Din Al-Qaysi Al-Nahwi.
- Muhammad bin Yusuf Al-Zarandi.
- Muhammad bin Mas'oud Al-Kazeruni.
- Abdullah bin As'ad bin Alee Al-Yamani Al-Yafi'i.
- Isma'il bin Umar Al-Dimashqi, better known as ibn Kathir.
- Umar bin Al-Hassan, Aboo Hafs Al-Maraghi.
- Alee bin Shihab Al-Din Al-Hamadani.
- Muhammad bin Abdullah bin Ahmad Al-Maqdisi.
- Muhammad bin Ahmad Al-Farghani
People of the Ninth (Islamic/Hijri) century:
- Muhammad bin Muhammad, known as Khajeh Parsa.
- Muhmmad bin Muhammad, Shams Al-Din Al-Jazari.
- Ahmad bin Alee bin Abd Al-Qadir Al-Maqrizi.
- Shihab Al-Din bin Shams Al-Din Al-Dawlat Abadi.
- Ahmad bin Alee bin Muhammad, known as Ibn Hajar Al-Asqalani.
- Alee bin Muhammad bin Ahmad, known as ibn Al-Sabbagh Al-Maliki Al-Makki.
- Mahmood bin Ahmad Al-Ayni Al-Hanafi.
- Hussain bin Mo'een Al-Din Al-Yazdi Al-Maybadhi.
- Abdullah bin Abdul-Rahman, famously known as Asil Al-Din Al-Muhaddith.
- Fadhlullah bin Roozbehan bin Fadhlullah Al-Khonji Al-Shirazi.
People of the Tenth (Islamic/Hijri) century:
- Alee bin Abdullah, Nur Al-Din Al-Samhoodi.
- Abdul-Rahman bin Abi Bakr, Jalal Al-Din Al-Suyuti.
- Ata' Allah bin Fadhlullah Al-Shirazi, known as Jamal Al-Din Al-Muhaddith.
- Abdul-Wahab in Muhammad, Rafi' Al-Din Ahmad.
- Ahmad bin Muhammad bin Alee bin Hajar Al-Haythami Al-Makki.
- Alee bin Hussam Al-Din Al-Muttaqi.
- Muhammad Tahir Al-Fattuni.
- Mirza Makhdoom bin Abd Al-Baqi.
People of the Eleventh (Islamic/Hijri) century:
- Alee bin Sultan Muhammad Al-Harawi, known as Al-Qari.
- Muhammad bin Abd Al-Ra'oof bin Taj Al-Arifin Al-Manawi.
- Sheikh bin Abdullah Al-Aydaroos Al-Yamani.
- Mahmood bin Muhammad bin Alee Al-Shaykhani Al-Qadiri Al-Madani.
- Alee bin Ibraheem bin Ahmad bin Alee, Nur Al-Din Al-Halabi.
- Ahmad bin Al-Fadhl bin Muhammad, Bakathir Al-Makki.
- Abd Al-Haqq bin Sayf Al-Din Al-Bukhari Al-Dehlavi.
- Muhammad bin Muhammad Al-Misri.
- Muhammad bin Safi Al-Din, Ja'far, called as Mahboob-e Alam.
- Salih bin Mahdi Al-Muqbili.
People of the Twelfth (Islamic/Hijri) century:
- Muhammad bin Abd Al-Rasool Al-Barzanji Al-Madani.
- Husam Al-Din bin Muhamma Bayazid Al-Saharnpuri.
- Mirza Muhammad bin Mu'tamid Khan Al-Badakhshani.
- Muhammad Sadr Aalam, the author of Ma'arij Al-Ula.
- Waliullah Ahmad bin Abd Al-Rahim Al-Dehlavi.
- Muhammad bin Isma'il bin Salah Al-Amir Al-Yamani Al-Sana'ani.
- Muhammad bin Alee Al-Sabban.
- Ibraheem bin Mor'i bin Atiyyah Al-Shabarkhiti Al-Maliki.
- Ahmad bin Abd Al-Qadir Al-Ijli.
People of the Thirteenth (Islamic/Hijri) century:
- Rashid Al-Din Khan Al-Dehlavi.
- Al-Moulawi Muhammad Mobin Al-Lucknawi.
- Muhammad Salim Al-Bukhari Al-Dehlavi.
- Al-Moulawi Waliullah Al-Lucknawi.
- Al-Moulawi Haydar Alee Al-Faydhabadi.
Source: Faydh Al-Qadeer. Pg. # 174 - 182.
The above list of Sunni scholars by Sheikh Al-Qummi is not a comprehensive list. However, it highlights the fact that the Hadeeth of Al-Ghadeer is not just a Mutawatir Hadeeth, rather, it is beyond the level of Tawatur, and that scholars century after century recorded it in their books.
If we wanted to quote the Hadeeth narrated by all of them, we would need volumes, but to elaborate more and to leave no space for any doubt, we shall mention only two scholars from amongst them whom of which attempted to collect the chains of narrators of the Hadeeth of Al-Ghadeer.
The Book Of Ibn Uqda
Sayed ibn Tawous:
Aboo Al-Abbas Ahmad bin Sa'eed bin Uqdah Al-Hafidh, who was endorsed and attested with his knowledge by the author of Tarikh Al-Baghdad, had authored a book called, Hadeeth Al-Walayah. I have found a manuscript of that book was written at the time of Abi Al-Baas bin Uqda, the author himself, and it is dated back to year 330 A.H. (941 / 942 C.E.), and its transmission is veritable. The handwritings of Al-Tusi and some of the Shuyukh of Islam were on that manuscript. The veracity of what that manuscript includes is not to be concealed from wise people, and he narrates in it the appointment of our master Alee (a.s) by the Prophet (saw) from 150 different chain of narrators.
Source: Al-Iqbal. Vol. 2, Pg. # 239 - 240.
Sayed Ibn Tawous:
The scholars had authored numerous books on the Hadeeth of the day of Al-Ghadeer and, his (Imam Alee's (a.s)) incidents in wars, and in recording exceptional merits and virtues of him, and in attesting what we have mentioned. Among those who wrote books containing details of what we have discussed is Aboo Al-Abbas bin Muhammad bin Sa'eed Al-Hamdani Al-Hafidh, better known as ibn Uqdah, who is trustworthy according to the chiefs of the Mad'habs, and he dedicated a whole book for this (for the Hadeeth of Al-Ghadeer), and he called it Hadeeth Al-Walayah. He mentioned the narrations from the Prophet (saw) on that, and the names of the narrators (of the Hadeeth) from the Sahaba. I have the book with the handwritings of the Sheikh, the perfect scholar, Aboo Ja'far Al-Tusi and some of the Shuyukh of Islam on the manuscript. The veracity of what that manuscript includes is not to be concealed from wise people. Al-Khatib, the author of Tarikh Baghdad, praised ibn Uqda and recognized him.
Here are the names of those who narrate the Hadeeth of the day of Al-Ghadeer (as stated in the book of ibn Uqdah), and the appointment of Alee (a.s) by the Prophet (saw), and declaring that in front of all people. Some of the following, also, had congratulated him (Imam Alee (a.s)) with that:
- Aboo Bakr, Abdullah bin Uthman.
- Umar bin Khattab.
- Uthman bin Affan.
- Alee bin Abi Talib (a.s).
- Talha bin Ubaydullah.
- Al-Zubayr bin Al-Awwam.
- Abdul-Rahman bin Awf.
- Sa'eed bin Malik.
- Al-Abbas bin Abdul-Muttalib.
- Al-Hassan bin Alee bin Aboo Talib (a.s).
- Al-Hussain bin Alee bin Aboo Talib (a.s).
- Abdullah bin Abbas.
- Abdullah bin Ja'far bin Aboo Talib.
- Abdullah bin Mas'ood.
- Ammar bin Yasir.
- Aboo Dharr, Jundub bin Junadah Al-Ghifari.
- Salman Al-Farsi.
- As'ad bin Zurara Al-Ansari.
- Khuzayma bin Thabit Al-Ansari.
- Aboo Ayoub, Khalid bin Zayd Al-Ansari.
- Sahl bin Hunayf Al-Ansari.
- Hudhayfa bin Al-Yaman.
- Abdullah bin Umar bin Khattab.
- Al-Baraa' bin Umar bin Aazib Al-Ansari.
- Rufa'a bin Rafi'.
- Samora bin Jundub.
- Salama bin Al-Akwa' Al-Aslami.
- Zayd bin Thabit Al-Ansari.
- Aboo Layla Al-Ansari.
- Aboo Qudama Al-Ansari.
- Sahl bin Sa'ad Al-Ansari.
- Uday bin Hatim Al-Ta'ei
- Thabit bin Zayd bin Wadee'a.
- Ka'b bin Ajra Al-Ansari.
- Aboo Al-Haytham bin Al-Tayhan Al-Ansari.
- Hashim bin Utba bin Abi Waqqas Al-Zuhri.
- Al-Miqdad bin Amr Al-Kindi.
- Amr bin Abi Salama.
- Abdullah bin Abi Abd Al-Asad Al-Makhzoomi.
- Imran bin Hussain Al-Khuza'i.
- Yazid bin Al-Khaseeb Al-Aslami.
- Jabala bin Amr Al-Ansari.
- Aboo Hurayrah Al-Doosi.
- Aboo Barza, Nadhla bin Utba Al-Aslami.
- Aboo Sa'eed Al-Khudri.
- Jabir bin Abdullah Al-Ansari.
- Hurayz bin Abdullah.
- Zayd bin Abdullah.
- Zayd bin Arqam Al-Ansari.
- Aboo Rafi', the servant of the Messenger of Allah (saw).
- Aboo Amra bin Amr bin Mohsin Al-Ansari.
- Anas bin Malik Al-Ansari.
- Najiya bin Amr Al-Khuza'i.
- Aboo Zaynab bin Awf Al-Ansari.
- Ya'la bin Murra Al-Thaqafi.
- Sa'eed bin Sa'ad bin Ubadah Al-Ansari.
- Hudhayfah bin Usayd.
- Aboo Shurayha Al-Ghifari.
- Amr bin Al-Hamiq Al-Khuza'i.
- Zayd bin Haritha Al-Ansari.
- Thabit bin Wadee'a Al-Ansari.
- Malik bin Huwayrith, Aboo Sulayman.
- Jabir bin Samura Al-Sawani.
- Abdullah bin Thabit Al-Ansari.
- Jaysh bin Junadah Al-Salooli.
- Dhumayrah Al-Asadi.
- Abdullah bin Aazib Al-Ansari.
- Abdullah bin Abi Awfa Al-Aslami.
- Yazid bin Sharaheel Al-Ansari.
- Abdullah bin Basheer Al-Mazini.
- Al-Nu'man bin Al-Ajlan Al-Ansari.
- Abdul-Rahman bin Ya'mur.
- Al-Daylami, Aboo Hamza, the servant of the Messenger of Allah (saw).
- Aboo Al-Fadhala Al-Ansari.
- Atiyyah bin Bashir Al-Mazini.
- Aamir bin Layla Al-Ghifari.
- Aboo Al-Tufayl, Aamir bin Wathila Al-Kinani.
- Abdul-Rahman bin Abd-Rabb Al-Ansari.
- Hassan bin Thabit Al-Ansari.
- Sa'ad bin Junada Al-Awfi.
- Aamir bin Umayr Al-Numayri.
- Abdullah bin Yameel.
- Habba bin Juwayn Al-Arni.
- Uqba bin Aamir Al-Jahani.
- Aboo Dhu'ayb, the poet.
- Aboo Shurayh Al-Khuza'i.
- Aboo Juhayfa, Wahab bin Abdullah Al-Nasawi.
- Aboo Umamah, Al-Sada bin Ajlan Al-Bahili.
- Aamir bin Layla bin Jundub bin Sufyan Al-Ghafli Al-Bajali.
- Usama bin Zayd bin Harith Al-Kalbi.
- Wahshi bin Harb.
- Qays bin Thabit bin Shama Al-Ansari.
- Abdul-Rahman bin Mudayh.
- Habib bin Budayl bin Warqa Al-Khuza'i.
- Faatima (s.a), the daughter of the Messenger of Allah (saw).
- A'isha bint Aboo Bakr.
- Umm Salama, the mother of the believers.
- Umm Hani bint Aboo Talib.
- Faatima bint Hamza bin Abdul-Muttalib.
- Asmaa' bint Umays Al-Khat'amiya.
Then ibn Uqdah states there are 28 more men from the companions, whom he did not mention and did not name.
Source: Al-Tara'ef fi Ma'rifat Madhahib Al-Tawa'af. Vol. 1, Pg. # 139 - 140.
The following are a few statements from high-ranking so-called Sunni scholars attesting the book of ibn Uqdah:
Ibn Taymiyyah:
And Abul-Abbas bin Uqdah authored a book, where he attempted to collect its (the Hadeeth of Al-Ghadeer) chains of narrators.
Source: Minhaj Al-Sunnah Al-Nabawiyah. Vol. 7, Pg. # 320.
As for the Hadeeth of "Man Kuntu Mawla Fa Aliyyun Mawla," Al-Tirmidhi and Al-Nasa'i have recorded it, and its chains (of narrators) are very numerous, and ibn Uqdah has collected them in a separated book. Many of those chains are either Saheeh (Authentic) or Hasan (Good), and we have narrated from Imam Ahmad (bin Hanbal) that he said: Nothing has reached us (of narrations) about the (merits and virtue of the) Sahaba as much as what has reached us about Alee bin Abi Talib (a.s).
Source: Fath Al-Bari Bi-Sharh Saheeh Al-Bukhari. Vol. 7, Pg. # 92.
The chains of narrators are very numerous, and ibn Uqdah has collected them in a separated book. Many of those chains are Saheeh (Authentic) and Hasan (good).
Source: Al-Mawahib Al-Ladunniyah bil-Minah Al-Muhammadiyah. Vol. 3, Pg. # 365.
For this Hadeeth (the Hadeeth of Al-Ghadeer) there are many other chains, and Ibn Hajar Al-Haythami recorded numerous of those chains in Al-Mu'jam (Vol. 9, Pg. # 103 -108), and I have just mentioned and recorded few after examing its chains which makes the one who look at it absolutely certain about the veracity of the Hadeeth, otherwise those chains are extremely numerous (to be mentioned), and ibn Uqdah has collected it in a separate book. Al-Hafidh Ibn Hajar said: Many of them (those chains) are either Saheeh (Authentic) or Hasan (Good).
Source: Silsilat Al-Ahadeeth Al-Saheeha. Vol. 4, Pg. # 343.
Few 'Sunni' scholars find no way to answer Shi'a Muslims who use the book of ibn Uqdah, so, therefore cast doubts concerning the author ibn Uqdah, accusing him of being 'Zaydi Shi'a.'
Shah Abdul-Aziz Dehlavi:
The 81st way of (Shi'as' ways of) deception: It is that they narrate narrations which match with their beliefs from books of men who are mistakenly attributed to the Ahl us Sunnah, but in reality they are not, such as ibn Uqdah who was a Jaroudi (a sub-sect of Zaydism) Rafidhi.
Source: Tohfa Ithna Ashari. Pg. # 148.
The reply to Dehlavi and his kinds of extremely prejudiced so-called 'Sunni' scholars is that, early Sunni scholars attest ibn Uqdah as a high-ranking Sunni scholar, and the accusation of being Zaydi only occurred by Dehlavi and the later generations of so-called Sunni scholars. Not to mention that Zaydis themselves do not consider ibn Uqdah as one of their scholars. The worst part of it, is that Dehlavi considered Shi'as using the words of ibn Uqda, as one of their ways of plotting and deception against the so-called 'Ahl us Sunnah!" Whilst it is more worthy that Dehlavi's denial of ibn Uqda being a Sunni scholar is infact one of his own ways of plotting and deception to escape from the truth.
In the following quotations, we read statements by Sunni scholars who praised ibn Uqdah, and that they hold ibn Uqdah's views and opinion in high esteem and so quote him in their books.
Mir Hamid Hussain:
It is not a hidden fact that ibn Uqdah, according to them (so-called Sunnis) is one of the earliest trustworthy scholars of Hadeeth, and the greatest. And their investigating Imams and their chief leaders transmit his statements here and there in their books, as you have seen examples. Haven't you heard that Ibn Hajar Al-Asqalani in his book, Al-Isabah, used the narrations of ibn Uqdah as proofs to confirm some of the Sahaba being Sahaba, and those Sahaba being mentioned by ibn Uqdah's book was sufficient for him to confirm them as Sahaba.
Source: Abaqat Al-Anwar. Vol. 1, Pg. # 52 - 53.
Ahmad bin Muhammad bin Nayzak bin Habib Al-Baghdadi, Aboo Ja'far, better known as Al-Tusi. (...) Aboo Al-Abbas bin Uqdah said: There is a doubt in regards to him. He has settled in Baghdad, and passed away there.
Source: Tahdheeb Al-Kamal. Vol. 1, Pg. # 475.
Al-Dhahabi:
And on it (Year 353 A.H.), Aboo Is'haq bin Hamza bin Al-Hafidh (passed away), and he is Ibraheem bin Muhammad bin Hamza bin Umara, in Isfahan, in the month of Ramadhan, and he was in his eighties.
Aboo Nu'aym said: After Abdullah bin Mudhahir, there has not been seen anyone like him in memorizing, where he compiled the Shuykh and the Musnad both.
Aboo Abdullah bin Mandah Al-Hafidh said: I have not seen anyone more retentive than him.
Ibn Uqdah said: Few are those whom I have seen like him.
Source: Al-Ibar Fi Khabar-i Man Ghabar. Vol. 2, Pg. # 91.
The Seventh: Ijazat Al-Mujaz (Giving authorization to narrate Hadeeth by one who has been authorized before), like he says: I authorize you to narrate what I have been authorized to narrate. It was considered as prohibited by some of those whose opinions should not be relied on, but the correct opinion which I am holding it to, is that it is permitted, and this is the opinion which held is by the following Huffadh (plural of Hafidh, i.e. a scholar who memorizes Qur'aan and/or Hadeeth): [Aboo Al-Hassan] Al-Darqutni, [Aboo Al-Abbas] ibn Uqdah, Aboo Nu'aym [Al-Isfahani], Aboo Al-Fath Nasr Al-Maqdisi.
Source: Tadreeb Al-Rawi. Vol 2, Pg. # 24 (The text is by Al-Nawawi, and what is between those brackets [] are comments of Al-Suyuti).
Al-Suyuti:
Ibn Uqdah is one of the greatest Huffadh, and opinions held by people on him differ, where they have positive or negative views about him. Al-Darqutni said: Lied the one who accused him of fabricating (Hadeeths). Hamza Al-Sahmi said: No one accuses him of fabricating untruths. Aboo Alee Al-Hadfidh said: He is an Imam and Hafidh, and he is worthy to be inquired and (get information from) about the Tabi'een and the subsequent generations.
Source: Al-La'ale' Al-Masnoo'a Fi Al-Ahadeeth Al-Mawdoo'a. Vol. 1, Pg. # 337.
Ibn Uqdah is one of the greatest Huffadh, people authenticated and attested him, and no one weakened him but narrow-minded folks.
Source: Tadhkirat Al-Mawdhu'at. Pg. # 96.
Ibn Uqdah being Sunni, is mentioned by the statements of Sunni scholars.
Al-Suyuti:
Ibn Uqdah, the Hafidh of the era, the ocean-like scholar of Hadeeth, Aboo Al-Abbas Ahmad bin Muhammad bin Sa'eed Al-Kufi. A servant of Bani Hashim, his father was a righteous grammarian, and he was nicknamed as Uqdah. He (Ibn Uqdah) heard (the Hadeeths) from uncountable folks, and wrote every high and low (of narrations he heard) even (what he has heard) from his own companions, and he had the extreme ability of memorizing and the maximizing in narrating Hadeeths. His journeys and travels are few. He authored and compiled (books). Al-Darqutni has narrated from him, and said: People of Al-Kufah were in consensus that there would not have been any retentive individual more than him from the time of ibn Mas'oud (till now). And also he reports that he (Ibn Uqdah) said: I memorize 100,000 Hadeeth's along with their chains of narrators, and I can answer questions about 300,000 Hadeeths from the Hadeeths of Ahlulbayt (a.s) and the clan of Bani Hashim. Aboo Alee said: I have not seen any individual that is retentive of the Hadeeth's of the people of Al-Kufah more than him, and he has a Shi'ite tendency.
He was born on 249 A.H., and passed away on Dhul-Qa'dah 323 A.H.
Source: Tabaqat Al-Huffadh. Pg. # 350.
The answer is that the meaning of the term, 'Shi'a' according to Sunni scholars is not the same as what is commonly exressed at present such as, the 'Shi'a Rafidhis.' Referring to someone as 'Shi'a' in their utterance does not necessarily make one 'Shi'a.'
Ibn Hajar Al-Asqalani:
Shi'ism means loving Alee (a.s) and believing in his superiority over the Sahaba, but if anyone believes he is superior to Aboo Bakr and Umar, then he is exaggerating in Shi'ism, and he is to be called Rafidhi (not Shi'a), otherwise he is Shi'a, and if he adds to that cursing and showing hatred (for Aboo Bakr and Umar) then he is Ghali (exaggerating/exterimist) Rafidhi, and if he believes in Al-Raj'a, then he is Ghali more and more.
Source: Hadiyu Al-Sari Muqaddimat Fath Al-Bari. Pg. # 483.
It must be known that early Shi'as, who are actually the Sunni and Tafdhili (i.e. Sunnis who believe that Imam Alee (a.s) is superior to other Sahaba) sects were called Shi'a, and since Ghulat, Rafidhis, Zaydis and Isma'ilis called themselves with that title, and it became a signification for their evil and bad beliefs and deeds, and because of fear of mixing the truth with the falsehood; Sunnis and Tafdhilis did not like the title for themselves, and thenceforth, they have been called Ahl Al-Sunnah Wa Al-Jama'ah. Now it has been clear that what is found in old historical book that person X is of the Shi'as, or he is of Alee's (a.s) Shias, meanwhile he being of the chief leaders of Ahl al-Sunnah Wa Al-Jama'ah, that is true, and in Tarikh Al-Waqidi and Al-Isti'ab there are numerous examples on that which attention should be paid for.
Source: Tohfa Ithna Ashari. Pg. # 25 - 26.
The Book Of Al-Tabari
Besides the book of ibn Uqdah, who we evidenced as being a Sunni scholar, a similar book also exists by one of the greatest scholars of the so-called, 'Ahl ul Sunnah,' who is Muhammad bin Jarir Al-Tabari. He is most commonly known for his two books, Tarikh Al-Tabari and Tafsir Al-Tabari. We have no need by any means to introduce the man since his position is as clear as day, so it is sufficient for us to only mention the information reagrding his book.
Mir Hamid Hussain:
Aboo Ja'far, Muhammad bin Jarir bin Yazid Al-Tabari, who is of the greatest Sunni Hadeeth scholars and their diligent Imams, authored a book regarding the chains (of narrators) of the Hadeeth of Al-Ghadeer, as the author of the book Al-Umdah, may his soul rest in peace, says: And Muhammad bin Jarir Al-Tabari, the author of the history book (Tarikh Al-Tabari), mentioned the narration of Al-Ghadeer's day with 75 different chains (of narrators), and he dedicated a whole book for that, and he called it 'Kitab Al-Walayah.'
And his eminence, Sayed Alee bin Tawous, may Allah (swt) sanctify his soul and shower His graces upon him, says in his book Al-Iqbal bi Salih Al-A'mal: And from that, what Muhammad bin Jarir Al-Tabari, the author of the voluminous book of history (Tarikh Al-Tabari) has authored, and he called it Kitab Al-Radd 'Alaa Al-Harqousiya, wherein he narrated there the Hadeeth of Al-Ghadeer's day, and what the Prophet (saw) has declared of appointing Alee (a.s) with the Al-Walayah and the dignified position, and he narrated that (Hadeeth) from 75 differen chains (of narrators).
He also says in the book Al-Iqbal: As for what Muhammad bin Jarir, the author of the history book, has mention in regards to that, it is a volume, and also what Al-Abbas ibn Uqda and other fellow scholars and narrations' narrators have mentioned which all comprises many volumes.
And in the book Al-Tara'if, he says: And Muhammd bin Jarir Al-Tabari, the author of the history book, has narrated the Hadeeth of Al-Ghadeer's day from 75 different chains (of narrators), and he dedicated a whole book for that, and he called it Kitab Al-Walayah, and I've looked at some of what Al-Tabari wrote in regards to the veracity of the narration of Al-Ghadeer's day, that his book's name is Al-Radd Alaa Al-Harqousiya (A Rebuttal to Harqouis), meaning Hanbalis with that title, since Ahmad bin Hanbal is of Harqous bin Zuhair Al-Khariji's offspring, and it was said that the reason behind calling it with such a title is that, Al-Barbahari Al-Hanbali had questioned some aspects of the Hadeeth of Ghadeer Khumm.
Source: Abaqat Al-Anwar. Vol. 1, Pg. # 123 - 125.
Al-Hafidh al-Dhahabi said in Tadhkirat Al-Huffadh in the entry of Muhammad bin Jarir Al- Tabari: "Man Kuntu Mawla", Muhammad bin Jarir Al-Tabari has authored a book in regards to it. Al-Dhahabi says: I have seen it and was shocked of the multitude of its chains.
Source: Al-Rawdha Al-Nadiyyah. Pg. # 185.
Aboo Ja'far bin Muhammad bin Jareer Al-Tabari, the author of the History book and the Tafsir book, took care of that Hadeeth (the Hadeeth of Al-Ghadeer), so he collected its chains and different wordings in two volumes.
Source: Al-Bidayah Wa Al-Nihayah. Pg. # 790.
Some of the Shuyukh in Baghdad had denied (the incident of) Ghadeer Khumm, and said that Alee bin Abi Talib (a.s) was in Yemen when the Messenger of Allah (saw) was in Ghadeer Khumm. This man, in a dual poem where he describes every single country and every single place, has composed poetic verses which denotes the Hadeeth of Ghadeer Khumm, where he says:
And then we have moved through Ghadeer Khumm, where they have fabricated a lot of untruths about Alee (a.s) and the Ummi Prophet (saw)...etc.
The news reached Aboo Ja'far, so he started to speak out about the virtues of Alee (a.s), and he narrated the chains of the Hadeeth of Khumm.
Source: Mu'jam Al-Udaba'. Pg. # 2464.
Sunni Scholars Attesting The Tawatur Of The Hadeeth Of Al-Ghadeer
Concluded from the above information is that the Hadeeth of Al-Ghadeer is one of the most Mutawatir Hadeeths, wherein it was narrated by extremely numerous chains of narrators to a degree that four Sunni scholars wrote books, only attempting to collect those chains! How can anyone then doubt the Hadeeth being Mutawatir? And if some prejudiced and narrow-minded folks are going to deny the Tawatur of the Hadeeth, then indeed, he will fail to prove the Tawatur of any other Hadeeth in existence.
Here we would like to quote some Sunni scholars who attested the Tawatur of the Hadeeth, although they are 'anti-Shi'a' themselves.
Mirza Makhdoom:
If I am to be inquired by you about the Mutawatir Hadeeth of Al-Ghadeer, I would mention the summary that their (Sheikh) Mufid - who is often referred to as ibn Al-Mu'allim in our books has mentioned in Rawdhat Al-Wa'idhin, so then you could know that they (i.e. Shi'as) are on misguidance.
Source: Masa'ib Al-Nawasib. Vol. 2, Pg. # 83 (quoted from Nawaqidh Al-Rawafidh, which is a treatise by Mirza Makhdoom dedicated to refute the Shi'ite beliefs).
The beginning of the Hadeeth is Mutawatir (the part of: "Man Kuntu Mawla Fa Aliyyun Mawla"), which I am certain that the Messenger of Allah (saw) has said it. As for the part of, "Allahumma Wali Man Walah", it is an additional part which its narration is strong. As for the fasting part, it is not Saheeh.
Source: Al-Bidayah Wa Al-Nihayah. Pg. # 793.
Mulla Alee Al-Qari:
In one word, the Hadeeth is absolutely Saheeh (Authentic) without any doubt, and moreover, some Huffadh regard it as Mutawatir, because as it was narrated by Ahmad, he reports that it (the Hadeeh) was heard from the Prophet (saw) by three companions, and they had testified when Alee (a.s) was conflicted during his Caliphate days.
Source: Mirqat Al-Mafatih Sharh Mishkat Al-Masabih. Vol. 11, Pg. # 248.
Al-Suyuti (quoted by Mir Hamid Hussain):
The well-learned scholar, Jalal Al-Din Al-Suyuti, has also confirmed the Tawatur of that sacred Hadeeth, as in his treatise, Al-Azhar Al-Mutanathira Fi Al-Akhbar Al-Mutawatira, which three copies of it are owned by me, and the introduction of it, he writes the following:
And so, I have compiled a book, and called it, Al-Fawa'id Al-Mutakathira Fi Al-Akhbar Al-Mutawatira, where I have recorded what have been narrated from ten companions or more, and made it comprehensive for each Hadeeth's chains and its different wordings, so it became a thorough book, which has no alike, but the multitude of the chains recorded there, no one would be concerned to read it, unless he has a high interest and concern in the science of Hadeeth, and those folks are always few, so; I have decided to abridge its contents in that booklet so its benefit become wider, in that way, I mention the Hadeeth and name few of the companions who narrated it, followed by listing some of who recorded it of the prominent Imams, and it would be sufficient for knowledge seekers, and I called it, Al-Azhar Al-Mutanathira Fi Al-Ahadeeth Al-Mutawatira.
There, he mentioned the Hadeeth of Al-Ghadeer among the Mutawatir Hadeeth, as he says, in the chapter of the Hadeeths of the virtues of his holiness, the Commander of the Faithful (a.s):
The Hadeeth of "Man Kuntu Mawla Fa Aliyyun Mawla":
- Al-Tirmidhi narrated it from Zayd bin Arqam, Ahmad bin Alee and Aboo Ayub al-Ansari.
- Al-Bazzaz from Aboo Hurayra, Talha, Umara, ibn Abbas and Buraydah.
- Al-Tabarani from ibn Umar, Malik bin Al-Huwayrith, Habshi bin Junadah, Hawshab, Sa'ad bin Abi Waqqas, Abi Sa'eed Al-Khudri and Anas.
- Aboo Nu'aym from Khudayj Al-Ansari.
- Ibn Asakir narrated it from Umar bin Abdul-Aziz, who said: Many (of the companions) informed that they have heard from the Messenger of Allah (saw) saying; Man Kuntu Mawla Fa Aliyyun Mawla.
- Ibn Uqdah, recorded, in Kitab Al-Muwalat, that ibn Hubaysh said: Alee (a.s) asked: "Who are here from the companions of Muhammad?" So, twelve men, among whom are Qays bin Thabit, Habib bin Budayl bin Warqa, and they all testified that they have heard the Messenger of Allah (saw) saying, "Man Kuntu Mawla Fa Aliyyun Mawla." He also recorded it as narrated by Ya'la bin Murrah, who said: When Alee (a.s) came to Kufa, he asked from people, who have heard the Messenger of Allah (saw) saying, "Man Kuntu Mawla Fa Aliyyun Mawla?" So, came to him ten and few more men, among them are Yazid or Zayd bin Sharhabeel Al-Ansari.
The end of the words of Al-Suyuti.
It is clear from the above statement that Al-Suyuti, absolutely, verily, surely and definitely believed that the Hadeeth is undoubtedly uttered by the Prophet (saw), and he, indeed, flamed the hearts of the leaders of denial and arrogance (denial of facts and arrogance to accept it) by the sparks of the Tawatur.
Source: Abaqat Al-Anwar. Vol. 1, Pg. # 203 - 205.
Conclusion
The Hadeeth of Al-Ghadeer is not only a Mutawatir Hadeeth, but it is beyond the level of Tawatur to a degree that some scholars from the so-called, 'Ahl ul Sunnah' dedicated whole books only to collect the chains of its narrators. Additionally, the fact of Hadeeth of Al-Ghadeer being Mutawatir is attested by many of their scholars.
Please also refer to our related articles on how Hadeeth Al-Ghadeer changed the life of the last remaining companion of the Prophet (saw), namely Aboo Tufayl (r.a):
http://www.revisitingthesalaf.org/2012/08/the-rawafid-companion-of-prophet-saw.html
And when the Prophet (saw) addressed Imam Alee ibn Abi Talib (a.s) as the, 'Master of believers':
http://www.revisitingthesalaf.org/2012/04/alee-as-master-of-every-believer.html
As Salam, how many series on Gadeer is expected to come if this one is as part 1...
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