Perhaps, by this point no doubt remains that the tradition of Ghadeer was indeed issued by the Holy Prophet (s.a.w.a.).
Evidence of this tradition on the Imamate of our master, Ameerul Momineen (a.s.)
We have no doubt whatsoever that the word of ‘Maula’ in this instance, only
implies the Imamate of Ameerul Momineen (a.s.). It does not make a difference
whether the dictionary meaning of the term of ‘Maula’ is clearly this or it has
numerous meanings or other implications. Whether it is according to the rule of
evidence of the meaning or without the rule; because what the people in that large
and magnificent gathering concluded from it and persons, who heard it after this
event and their statements; it becomes the evidence of its meaning. Without any
of them denying it and after them poets and litterateurs till the present age have
also understood it in the same way. And this is the strongest evidence and proof
on the meaning under discussion.
The foremost of them being: Our master, Ameerul Momineen (a.s.), who in
reply to the letter of Muawiyah, wrote couplets, which shall be mentioned in the
coming pages:
“On the day of Ghadeer the Messenger of Allah (s.a.w.a.) made my
mastership obligatory on you.”
And among them being: Hassan bin Thabit, who was present in Ghadeer and
who sought permission of the Messenger of Allah (s.a.w.a.) to recite couplets
regarding this grand occasion and then recited couplets including:
garding this grand occasion and then recited couplets including:
“He said: ‘O Ali, arise, as I have appointed you as Imam and leader after
me.’”
And among them is the senior companion, Qays bin Saad bin Ubadah
Ansari, who says:
“Ali is our Imam and Imam of all of us as Quran mentioned it. On the day
the Prophet (s.a.w.a.) said: Of whomsoever I am the master, Ali is (also) his
master. And this is a great matter.”
And among them is Muhammad bin Abdullah Himyari, who said:
“They have completely forgotten his appointment on the day of Ghadeer
Khum from the Almighty Allah and from the best of humans, Muhammad
(s.a.w.a.).”
Among them is Amr Aas, the companion, who said:
“So many times did we hear from the Messenger of Allah (s.a.w.a.) special advices about Ali. And on the day of Ghadeer Khum, he came to the pulpit while
his companions had not departed and from the side of Allah he bestowed to Ali
the authority on believers from the aspect of Shariah. His hand was in the hand of
Ali and he was calling aloud, by the command of God, he said: Of whomsoever I
am the master, Ali is (also) his master from today.”
And among them is Kumayt bin Zaid Asadi, the martyr (126), who says:
“On the day of Ghadeer, when thick trees were shading, the Messenger of
Allah (s.a.w.a.) designated Ali (a.s.) with Mastership (Wilayat). Alas, if it had
been followed. But the people sold away the Caliphate and I never saw such a
prohibited act before.”
Among them is Sayyid Ismail Himyari (d. 179 A.H.) in many of his poetic
couplets and Abdi Kufi from the poets of the second century in a long panegyric
composed by him and the master of Arabic literature, Abu Tammam (d. 231
A.H.) in his ode, entitled Raiyya.
There is a series of great intellectuals, who were experts of their time and
who had excellent command on knowledge and literature, all of them concluded
the correct implication of the meanings of the words and proper contexts have
understood the same meaning and they have used it in their couplets.
Among them being such teachers of language and literature like Dibil
Khuzai, Himani Kufi, Amir Abu Faraas, Alamul Huda Sayyid Murtada, Sayyid
Razi, Husain bin Hajjaj, Ibne Rumi, Kashajim Sanobari, Mufajja, Sahib bin
Ubbad, Nashi, Saghur Tankhi, Zahi, Abul Alaa Sarvari, Jauhari, Ibne Alawiya,
Ibne Hammad, Ibne Tabataba, Abul Faraj, Mihyar, Sulu Neeli, Fanjkardi and
there is a long list of such personalities, whose literary works have reached to the
present age. No expert of art and literature can dare to accuse those artists,
because all of them are sources of language and pillars of classical literature.
In addition to them there are many other important personalities, who, if not
in couplets, but through their statements, explained that the word of Maula and
Wali means the same Imamate and leadership.
Among them Abu Bakr and Umar top the list: they said while paying
allegiance to Ali (a.s.):egiance to Ali (a.s.):
“O Ali, you have become my master and the master of all believing men and
women.”
Respected readers know well that the rebellious Arabs never agreed to
accept obedience of anyone. They did not conclude anything from mastership,
except love, hate or anything else. From this they concluded supreme leadership,
Imamate and Caliphate, which was a burden on their nature, but on asking about
the clarification of Ameerul Momineen, it showed their humility.
Ameerul Momineen (a.s.) also intended to clarify this meaning that he
publicized the above mentioned question in the replies that they gave was that
they have understood the clear demand of the Prophet. Yes, this meaning was
also not concealed from ladies, who remained behind the veil.
Zamakhshari says in Rabiul Abrar:
“In the light of the statement of Daramiya Hajuniya, even ladies behind veil
concluded this. Muawiyah asked them about the reasons for affection for Ali
(a.s.); and they replied in protest that the Messenger of Allah (s.a.w.a.) declared
Mastership (Wilayat) for Ali on the day of Ghadeer and an incapable person like
you is prepared to fight with him, that is why I hate you. Muawiyah did not refute
this.”1
Before all these things are the evidences, challenges and details of protest
and arguments of Ameerul Momineen (a.s.) on the day of Rahba to prove his
Caliphate.