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Sermon ng Al-Ghadeer (Teksto)

Sermon ng Al-Ghadeer (Teksto)


Sermon ng Al-Ghadir (Teksto)
Ang Ghadīr Sermon (Arabe: خطبة الغدير) ay isang sermon na ibinigay ng Propeta (saww) kung saan ipinakilala niya ang 'Ali (as) bilang Wali (tagapag-alaga) ng mga Muslim. Ipinahayag ng propeta (saww) ang sermon na ito sa (Dhu l-Hijja 18 ng 10 / Marso 19, 632) sa kanyang pagbabalik mula sa Hajjat ​​al-Wida '[Hajj of Farewell] sa isang lugar na tinawag na Ghadeer Khumm. Maraming mga pantas ng mga Shi'a at Sunni ang nagkwento ng sermon na ito.



Ang Al-Ghadir Sermon

Ang Ghadeer Sermon (Arabe: خطبة الغدير) ay isang sermon na ibinigay ng Propeta (saww) kung saan ipinakilala niya si 'Ali (a) bilang Wali (tagapangalaga) ng mga Muslim. Ipinahayag ng propeta (saww) ang sermon na ito sa (Dhu l-Hijja 18 ng 10 / Marso 19, 632) sa kanyang pagbabalik mula sa Hajjat ​​al-Wida '[Hajj of Farewell] sa isang lugar na tinawag na Ghadeer Khumm. Maraming mga pantas ng mga Shi'a at Sunni ang nagkwento ng sermon na ito.

Ang sermon ng Al-Ghadeer, ay isa sa mga patunay na dinala at pangangatuwiran ng mga Shi'a para sa pangangalaga ni Imam 'Ali (a) pagkatapos ng Propeta (saww). Sinusuportahan din ng mga Shi'a ang kanilang pag-angkin sa iba pang mga patunay at ebidensya.

Ang Hadith al-Ghadeer, ay bahagi ng sermon na ito kung saan sinabi ng Propeta (saww) na, "Sinumang ako ang kanyang Mawla (Wali), pagkatapos ko ay si 'Ali naman (a) ang kanyang Mawla."

Dahil, ang pariralang ito ay isinalaysay ng higit sa 110 mga kasama ng Propeta (saww) at 84 na mga sumusunod, masasabing ang hadith na ito ay isinalaysay bilang mutawatir (madalas).

Kinolekta ito ni 'Abd al-Husayn Amini, mula sa kanyang Kitab, na tinawag na Al-Ghadeer. Ang lahat ng mga sanggunian para sa sermon na ito at ang Hadith al-Ghadeer mula sa mga mapagkukunan nito ay libro ng mga Sunni at nai-publish ang mga ito kasama ang lahat ng iba pang mga sumusuportang dahilan para sa kaganapan ng Ghadeer sa 11 dami ng kanyang aklat na al-Ghadeer.


Kaganapan sa al-Ghadeer

Noong 10/632, nagpasya ang Propeta (saww) na pumunta sa Hajj. Ang Hajj na ito ay nagyari sa huling taon ng kanyang buhay, na sa kalaunan ay tinawag na Hajjat ​​al-Wida '(Paalam na Hajj). [1] Habang ipinaalam ito sa mga tao ang pasya ng Propeta (saww) upang maghanda silang pumunta sa paglalakbay na (Hajj) ito. [2]

Maraming mga Muslim ang nagtipon sa Medina upang samahan ang Propeta (saww) para sa huling Hajj na ito. [3] Lumabas siya at ng kanyang mga kasamahan mula sa Medina para pumunta sa Mecca, sa buwan ng Dhu l-Qa'da ika-25. [4]

Mula noong Ramadan ng taong iyon, si Imam Ali (a) ay nagpunta siya sa Mahdhij, sa Yemen para labanan ang mga kumakalaban sa kanila. [5] Matapos siya (a) ay magtagumpay at makolekta ang mga nadambong, iniutosan siya ng Propeta (saww) na samahan siya para pumunta sa Mecca upang magsagawa ng mga ritwal ng Hajj. [6]

Sa Araw ng 'Arafa, ang Propeta (saw) ay naghahatid ng isang sermon para sa mga peregrino ng Hajj at pinaalalahanan sila ng mga mahahalagang isyu kabilang na dito ang mga kahalagahan ng dugo at pag-aari ng mga Muslim, pagpapanatili ng tiwala, pagbabawal ng usura, karapatan ng kababaihan, at pagbabawal sa mga tao ng pagsunod kay satanas. [7]

Matapos, ang mga ritwal ng Hajj, ang mga Muslim ay lumabas sa Mecca at bumalik na sila sa kani-kanilang sariling mga estado. Sa buwan ng Dhu l-Hijja 18, ang caravan ng mga manlalakbay sa Hajj ay dumating sila sa isang lugar na tinawag itong Ghadeer Khumm, [8] sa pagitan ng Mecca at Medina, mahigit-kumulang 5 km ang layo nito mula sa Juhfa kung saan magkakaiba ang mga ruta at maari na magkahiwalay ang bawat isa sa kanila. [9] Nang dumating ang mga caravan doon, isiniwalat ni Jibra'il (as) ang talata ng 67 ng Qur'an sa ika-limang bersikulo, ang Propeta (saww) at inihatid sa kanya ang utos ng Panginoong Diyos na ipahayag ang Wilaya (tagapag-alaga) ni 'Ali (a) sa lahat ng mga tao. [ 10] Nang tumigil at ipinahinto ang lahat ng mga Caravan sa utos ng Propeta (saww) at ang mga nasa likuran ay dumating sa kanila. Pagkatapos ng pagdarasal ng tanghali, ginawa ang isang pulpito at ang Propeta (saww) ay nagbigay ng isang sermon kung saan sinabi niya (saww) sa mga tao, na malapit na silang pabalik sa kani-kanilang mga bansa at bayan. Nabanggit niya ang dalawang mahalagang bagay na iiwan niya at pagkatiwalaan niya sa mga tao at pinag-uusapan ang tungkol sa kanyang Wilaya at prayoridad kaysa sa mga naniniwala. [11] Pagkatapos, itinaas niya (saww) ang kamay ni Ali at sinabi niya, "Sinumang ako ang kanyang Mawla (Wali), kung gayon ay si 'Ali (a) na ito ay ang kanyang Mawla." [12] Pagkatapos ay ipinagawa niya sa kanla (saww) ang kanyang mga kaibigan kay Ali at isinumpa niya ang kanyang mga kalaban. [13] Sa puntong iyon, si Hassan b. Humingi ng pahintulot si Thabit at gumawa ng isang tula tungkol sa kaganapang iyon. [14] Pagkatapos si 'Umar b. Khatab ay binati niya si 'Ali (a) para sa kanyang posisyon. [15]


Mga Pangunahing Punto

* Sa simula ng sermon, ang (mga) Propeta ay pinupuri ang Diyos at sa loob ng ilang minuto ay mahusay na inilarawan ang mga katangian ng Diyos para sa mga tao,
* Nabanggit ang utos ng Diyos para sa pagpapahayag ng isang bagay na mahalaga at ang paghahayag ng Talatang Tabligh,
* Ang (Mga) Propeta na humihiling sa Diyos na ibigay sa kanya ang anunsyo na iyon dahil sa kanyang takot sa mga kalokohan ng mga mapagpaimbabaw at maraming pagdating ni Jabra'il (Gabriel) para sa paulit-ulit na utos ng Diyos at ipinangako sa (mga) Propeta na siya (ay) ay ligtas mula sa kapahamakan. ng mga tao,
* Inihayag na ito ang kanyang huling pagdalo sa naturang pagtitipon ng mga tao at ang Imamate ng Ummah ay makakasama ni Ali (a) at kanyang mga inapo hanggang sa Araw ng Paghuhukom
* Sinasabi na ang mga bagay na binanggit ng Propeta bilang ipinagbabawal at mga bagay na binanggit niya bilang pinahihintulutan ay mananatili hanggang sa Araw ng Paghuhukom,
* Nabanggit ang mga antas ng 'Ali (a) kaalaman at mga merito,
* Sinasabi na ang pagtanggi kay Wilaya ng' Si Ali (a) ay magiging isang hindi mapatawad na kasalanan magpakailanman,
* Nabanggit na ang sinumang nagtatanong sa (mga) pagsasalita ng Propeta o alinman sa mga Imam (a) ay kapareho lamang ng mga hindi naniniwala sa edad ng pre-Islam na Kamangmangan,
* Sinasabi ang makasaysayang pahayag ng "sinumang ako ang kanyang panginoon (Wali), kung gayon ang 'Ali (a) na ito ang kanyang panginoon",
* Pag-uulit ng Hadith al-Thaqalayn at pagbanggit sa mga posisyon ng Qur'an at ng Ahl al-Bayt (a) sa tabi bawat isa,
* Binibigyang diin ang sunod at caliphate ng 'Ali (a),
* Pagdarasal para sa mga kaibigan ni Imam 'Ali (a) at pagmumura sa kanyang mga kaaway, "O Diyos, makipagkaibigan sa kanyang mga kaibigan at maging kaaway ng kanyang mga kaaway",
* Pagdating ni Jabra'il (Gabriel) at inihayag ang pagiging perpekto ng relihiyon ( isang bahagi ng talata 3 ng Qur'an),
* Pagbibigay diin sa posisyon ng Imamate at pagsunod sa mga tao na huwag inggit kay Imam,
* Pagbanggit ng kalikutan ng mga mapagpaimbabaw,
* Pagbanggit ng pagtatapos ng Imamate kasama ang Rising al-Mahdi (a), a inapo ng Imam 'Ali (a),
* Ipinagbabawal ang mga tao sa pagsunod sa mga maling Imam sa hinaharap,
* Pag-order sa madla na ihatid ang mensahe ng kanyang talumpati sa Ghadir Khum sa iba pa na wala,
* Pinagsasama ang mga tao na makipagkaibigan sa Ahl al-Bayt (a) at poot sa kanilang mga kaaway,
* Nabanggit ang tungkol sa 20 pangungusap tungkol sa Imam al-Mahdi (a) at sa kanyang gobyerno,
* Sinasabi na ang pinakamahusay sa mabuti ay ang pag-unawa sa (mga) salita ng Propeta at ihatid ito sa iba,
* Pagbanggit ng iba pang mga katangian ng Imam 'Ali ( a) at pag-uutos sa mga tao na opisyal na magbigay ng katapatan sa kanya bilang ang Imam at kahalili ng (mga) Propeta, Mga


Sanggunian

Ang sermon na ito sa kumpletong anyo tulad ng nabanggit sa itaas ay isinalaysay sa iba't ibang mga paraan sa Shi'a makasaysayang at mga sanggunian ng hadits sa mga daang siglo. Ang mga pagsasalaysay na ito ay sinipi mula sa (mga) Propeta sa alinman sa tatlong mga paraan: Imam al-Baqir (a), [16] Hudhayfa b. Yaman, [17] Zayd b. Arqam. [18]

Ang teksto ng sermon ng al-Ghadir ay nabanggit sa mga libro sa ibaba:

* Rawdat al-wa'izin
* Al-Ihtijaj
* Al-Yaqin
* Nuzhat al-kiram
* Al-Iqbal
* Al-'Udad al-qawiyya
* Al-Tahsin
* Al-Sirat al-mustaqim
* Nahj al-iman


Hadith al-Ghadeer

Hadith al-Ghadir ay bahagi ng sermon ng al-Ghadir na ay isinalaysay sa mga mapagkukunan ng Shi'a at ang karamihan sa mga sanggunian sa kasaysayan ng Sunni at hadith sa daang siglo Ang kanilang karaniwang tampok ay ang anunsyo ng Imam 'Ali's (a) Wilaya at anunsyo bilang Wali ng mga mananampalataya. Gayundin, ang pahayag ng
"sinumang ako ang kanyang panginoon, kung gayon ang 'Ali (a) na kanyang panginoon"

ay karaniwan sa lahat ng magkakaibang mga bersyon ng mga ulat tungkol sa okasyong ito. Ang nabanggit na pahayag ay naging tanyag bilang "Hadith al-Ghadir".

Mga Direktang Sipi

Ayon sa 'Allama Amini,

* Ahmad b. Hanbal mula sa 40 tanikala ng pagsasalaysay,
* Ibn Jarir al-Tabari mula sa 72 kadena,
* Jazri al-Muqri mula sa 80 tanikala,
* Ibn 'Uqda mula sa 105 tanikala,
* Abu Sa'id al-Sajistani mula sa 120 tanikala,
* Abu Bakr al -Ju'abi mula sa 125 chain [19]
* Hafiz Abu l-'Ala 'al-'Attar al-Hamdani mula sa 250 chain. [20]

Ang ilang mga Sunni na iskolar ng Rijal at hadd, ay isinasaalang-alang ang bilang ng mga sanggunian para sa hadis na ito na marami at karamihan sa kanila ay itinuring ito bilang Sahih (tunay) at Hasan (tama). [21] Kabilang sa mga nagsasalaysay ng Hadith na ito, halos 90 ang mga Kasamang Propeta (s) at 84 sa mga ito ay Mga Tagasunod.

Hindi Direktang Mga Sipi

Bilang karagdagan sa direktang mga sipi, ang ilan ay isinalaysay ito mula sa mga naroon sa kaganapan ni Ghadir Khumm. Isinalaysay ito ni

* Abu l-Tufayl mula sa 30 katao, [22]
* 'Amir b. Layli al-Ghifari mula sa 17 katao, [23]
* 'Umayra b. Mula sa 12 katao, [24]
* Zayd b. Arqam mula sa 16 na tao, [25]
* Ziyad b. Abi Ziyad mula sa 12 katao, [26]
* Zadhani Abi 'Umar mula sa 13 katao, [27]
*' Abd al-Rahman b. Abi Layli mula sa 12 katao, [28]
* 'Abd Khayr at' Amr Dhi Marra, at Habba al-'Arani mula sa 12 katao, [29]
* Abu Hurayra, Anas, at Abu Sa'id mula sa 9 na tao, [30]
* Abu Qulaba mula sa 12 katao, [31]
* Zayd b. Yathigh mula sa 12 katao [32]
* Sa'id b. Wahb mula sa 5 o 6 na tao.


Mga Pinagmulan ng Pananaliksik para sa Mga Sanggunian ng al-Ghadir Sermon

* Al-Tara'if [59]
* 'Abaqat al-anwar [60]
* Bihar al-anwar [61]
* Ithbat al-hudat [62]
* Al-Ghadir [63 ]
* Kashf al-muhim fi tariq khabar Ghadir Khumm [64]
* 'Awalim al-'ulum [65]
* Nafahat al-azhar fi khulasat Abaqat al-anwar [66] Mga

Kritika tungkol sa Mga Sanggunian

Ang ilan ay nagtangkang mag-agam-agam tungkol dito pangyayari sa kasaysayan kasama ang mga sumusunod:

Kahinaan ng Mga Sanggunian

Sa kabila ng dalas ng pagsasalaysay, maraming sanggunian, at maraming kadena kung saan naisalaysay ang hadis na ito, naniniwala ang ilang iskolar ng Sunni na ang hadith na ito ay hindi maaaring isaalang-alang bilang Mutawatir (madalas) at Sahih (tunay). [67] Ang kanilang katuwiran ay ang karamihan sa mga nagsasalaysay ng Hadith tulad ng al-Bukhari at Muslim al-Nisaburi ay hindi ikinuwento ito at ilang iba kabilang sina Abi Dawud at Abi Hatam al-Razi ay itinuring itong mahina. [68]

Ang kanilang pagdududa ay sinagot ng maraming mga iskolar ng Sunni tulad ng al-Tirmidhi (d. 279/892), [69] al-Tahawi (d. 279/892), [70] Hakim al-Nisaburi (d. 405/1014) , [71] Ibn Kathir (d. 774/1375), [72] Ibn Hajar al-'Asqalani (d. 852/1448), [73] Ibn Hajar al-Haytami (d. 974/1566) [74] mayroon nakumpirma ang pagiging tunay ng mga sanggunian para sa hadis na ito. Bukod dito, maraming iba pang direkta at hindi direktang pagsasalaysay mula sa mga kasama at tagasunod sa mga sanggunian sa kasaysayan at hadist na nagpapatunay sa pagiging tunay ng mga sanggunian ng hadis na ito at ang dahilan kung bakit hindi isinalaysay ni al-Bukhari at Muslim na dapat itong pag-aralan nang magkahiwalay, hindi na may kaugnayan sa kanilang pag-aalinlangan para sa mga sanggunian ng hadis na ito.

Ang pagpuna tungkol sa pagiging tunay

Ang isa pang pintas na binanggit ng mga kritiko ng hadith na ito ay ang 'Ali (a) ay wala sa Mecca upang makapasok sa kaganapan ng Ghadir at siya (a) ay gumagawa ng kanyang misyon sa Yemen; [75] habang, ang mga tagapagtaguyod ng ang hadis na ito ay tumutukoy sa mga mapagkukunan ng Sunni na binanggit na si Imam 'Ali (a) ay bumalik na sa Mecca mula sa Yemen at lumahok sa mga ritwal ng Hajj ng taong iyon. [76]


Pahiwatig

Si Hadith al-Ghadir ang gumawa ng lupa para sa maraming mga talakayan. Si Imam 'Ali (a) at Ahl al-Bayt (a) mga sanggunian sa hadith na ito ay kabilang sa mga unang paggamit ng hadith na ito. Gayundin, tinukoy ng mga teologo ng Shi'a ang hadith na ito upang patunayan ang mga karapatan at prayoridad ng Imam 'Ali (a) para sa caliphate. Ayon sa mga sangguniang teolohiko ng Shi'a, si al-Shaykh al-Mufid ay ang unang teologo na malawak na nakikinabang mula sa hadith na ito sa kanyang mga argumento. [77] Si Al-Shaykh al-Tusi [78] at al-'Allama al-Hilli [79] ay malawak ding nakinabang mula sa hadis na ito sa kanilang mga argumento. Sinubukan ng mga Sunniyang teologo tulad nina Fakhr al-Din al-Razi, [80] Qadi Iji, [81] al-Taftazani [82] at al-Jurjani [83] na sagutin ang mga Shi'a iskolar at naganap ang malawak na mga talakayan.

Pananaw ng Sunni

Karamihan sa mga iskolar ng Sunni ay naniniwala na ang salitang "Mawla" (Arabe: مَولی) sa hadis na ito ay hindi nangangahulugang "tagapag-alaga" o "bago sa paggawa ng desisyon para sa" at sa halip ay nangangahulugang "kaibigan at katulong". Ang mga iskolar tulad ng al-Taftazani, [84] Fakhr al-Din al-Razi, [85] Qadi Iji at al-Jurjani [86] ay sinasabing ang "Mawla" ay hindi maaaring mangahulugang "tagapag-alaga" at "bago sa pagpapasya para sa". Pinagtalo

rin nila na,

* Una, sa Arabe, ang verbal na form na "Maf'al" (Arabe: مَفعَل) ay hindi ginagamit para sa kahulugan na "Awla" (Arabe: أولی, bago). [87]

* Pangalawa, kung ang "Mawla" ay nangangahulugang "bago sa paggawa ng desisyon para sa", kung gayon dapat nating magamit silang palitan; habang halimbawa sa hadith na ito, sa halip na pariralang "kung sino man ako ang kanyang Mawla",

Bilang kapalit, sinagot ng mga iskolar ng Shi'a ang mga argumentong ito tulad ng sumusunod,

* Una, ang mga iskolar ng Sunni mismo ay inamin na ang "Mawla" ay ginamit din bilang "bago sa pagpapasya para sa." Ang mga iskolar ng panitikan tulad ng Ghyath al-Taghlabi al-Akhtal (d. 90/709), [90] Abu l-Sha'tha 'b. Ru'ba al-Sa'di al-'Ajaj (d. 90/709), [91] Abu Zakariyya Yahya b. Ziyad al-Farra '(d. 207/822), [92] Abu' Ubayda (d. 209/824), al-Akhfash (d. 215/830) at al-Zajjaj (d. 311/923) [93 ] nakumpirma ang isyung ito.

* Pangalawa, ang pangalawang problema na nabanggit sa itaas ay hindi totoo sapagkat kung ang isang salita ay hindi ginamit sa lugar ng iba, hindi ito nangangahulugang wala silang pareho na kahulugan; hal. alinsunod sa pagbibigay katwiran na ito, ang salitang "Nasir" [katulong] na pinaniniwalaan ni Sunni bilang isa sa mga kahulugan ng salitang "Mawla" ay dapat na magamit sa salitang "Mawla" na kapalit, ngunit sa gramatikal na "Mawla" ay hindi maaaring gamitin sa lugar ng "Nasir" kaya't ang dalawang salita ay hindi magkakaroon ng parehong kahulugan.

* Pangatlo, ang paggamit ng dalawang magkasingkahulugan na pagpapalit ay tama kung magkasya sila sa konteksto, samantalang dito hindi sila maaaring gamitin ng palitan dahil ang "Nasir" ay ginamit sa artikulong "Min", ngunit ang "Mawla" ay hindi. [94]

Shi'a Viewpoint

Naniniwala si Shi'a na ang salitang "Mawla" sa hadith na ito ay nangangahulugang "Awla bi-l-tasarruf" ("bago ang pagpapasya para sa") at kapareho ng Propeta (s) ay bago ang mga gawain ng mga Muslim sa paggawa ng mga desisyon para sa sa kanila kaysa sa kanilang sarili, si Imam 'Ali (a) ay may parehong priyoridad. Ang opinyon na ito ay may dalawang preconditions:

A) "Mawla" ay nangangahulugang "bago sa paggawa ng desisyon para sa";

B) Mayroong kinakailangang koneksyon sa pagitan ng priyoridad [higit sa mga Muslim] sa paggawa ng desisyon para sa [kanila] sa isang banda, at imamate at caliphate sa kabilang banda. [95]

Naniniwala si Shi'a na mayroong mga sanggunian ayon sa konteksto at pang-sitwasyon sa hadith na ito na nagmumungkahi na ang salitang "Mawla" sa hadith na ito ay makatarungan at nangangahulugang "bago sa paggawa ng desisyon para sa" at ang pagkakaroon ng priyoridad na ito ay napatunayan, ang (na) imamate ni Imam Ali ay ay pinatunayan, dahil ang mga 'Arabo ay gumagamit ng "Awla" (bago) sa mga kaso lamang kung saan ang "Mawla" ay may responsibilidad para sa mga tao at ang kanyang mga utos ay katanggap-tanggap para sa kanila. [96] At sa gayon, kapag ang "priyoridad sa paggawa ng desisyon" ay napatunayan, ang kanilang prayoridad ng mga pagpapasya para sa lahat ng aspeto ng buhay ng mga Muslim ay mapatunayan din habang ang Propeta (s) ay mayroong gayong priyoridad at awtoridad:
"Ang Propeta ay may higit na karapatan ( o isang mas malaking awtoridad) sa tapat kaysa sa kanila sa kanilang sarili… ”
- Quran, 33: 6

Upang mapatunayan ang puntong ito, pinag-aralan at tinalakay ng Shi'a ang nilalaman ng Hadith na ito. Ang salitang "Mawla" ay ginamit sa hadith na ito nang maraming beses. Ito ay hango sa salitang "Wali" at ito ay isang pangalan ng Diyos. [97] Iba't iba ang kahulugan nito. Sa isang diwa, binubuo ito ng verbal form na "Faʿīl" (Arabe: فعيل) na nangangahulugang "Fāʿil" (Arabe: فاعل) [98] at sa gayon ay may mga paggamit ng gobernador, pinuno, tagapag-alaga, tagapamahala at panginoon. [99] Ang iba pang mga paggamit nito ay "ang isang may higit na karapatan", "malapit", "nakakabit" at "isang sumusunod na kalaguyo". [100]

Mga Katibayan para sa Katwiran ng Shi'a

Ayon kay Shi'a, bagaman ang salitang ito ay may iba't ibang mga paggamit, may mga sanggunian ayon sa konteksto [sa at labas ng teksto] ng hadis na ito na nagpapahiwatig na ang salitang "Mawla" sa hadith na ito makatarungan at nangangahulugang "paunang awtoridad sa paggawa ng desisyon". Ang mga ebidensya na ito ay:

Sa Teksto

* Ang pagkakaugnay at ugnayan sa pagitan ng dalawang pariralang "Alast Awla Bikum Min Anfusakum"? ["Wala ba akong mas higit na karapatan sa iyo kaysa sa iyong sarili"?] At "Man Kunt Mawlah" ["isa para kanino ako ang Mawla"]:

Sa hadith na ito, nililinaw ng (mga) Propeta ang kanyang higit na karapatan at awtoridad sa mga tapat kaysa sa kanilang sarili, batay sa talata 6 ng Qur'an 33, "Ang Propeta ay may higit na karapatang (o isang higit na higit na awtoridad) sa mga tapat kaysa sa sila ay may higit sa kanilang sariling sarili ..... " Ang mas dakilang karapatan at awtoridad na nabanggit sa talatang ito ay tungkol sa buhay ng mga tapat at tungkol din sa pamamahala sa kanila kaysa sa kanilang sarili. Kapag mayroong isang higit na karapatan at awtoridad, hinihiling sa amin na sundin at sundin ang may taglay na higit na karapatan at awtoridad. [101] Ayon sa mga opinyon ng ilang mga exegetes, ang mas malaking karapatan at awtoridad na nabanggit sa talatang ito ay tumutukoy sa lahat ng mga gawain sa mundo at espiritwal ng mga Muslim, [102] dahil ang (mga) Propeta ay mag-uutos lamang sa mga tapat sa kung ano ang magdudulot sa kanila ng kaligayahan sa relihiyon at mundo. [103]

Samakatuwid, ang ugnayan na mayroon sa pagitan ng nabanggit na parirala na nagpapahiwatig ng "mas malaking karapatan at awtoridad" at ipinakilala ang 'Ali (a) sa ibang parirala ay ipinapakita na ang "Mawla" sa pangalawang parirala ay suportado ang' Ali (a) higit na karapatan at awtoridad sa mga Muslim. . [104]

* Mga Pangungusap sa Simula ng Sermon

Sa simula ng kanyang sermon, ang (mga) Propeta ay nagbigay ng balita tungkol sa kanyang pagkamatay at pagkatapos ay nagtanong tungkol sa pagkakaisa at kung nagawa niyang mabuti ang kanyang misyon. [105] Ito ang lahat ng mga palatandaan para sa katotohanan na ang (mga) Propeta ay sumusubok na makahanap ng solusyon para sa panahon pagkatapos ng kanyang pagkamatay, upang ang Umma ay hindi manatili nang walang pinuno at tagapag-alaga at ang malalaking pagsisikap na ginawa niya ay hindi maiiwan walang prutas. Nais niya (na) magtalaga ng isang matalino at karampatang kahalili upang pamahalaan ang iba't ibang mga isyu pagkatapos na siya (ang) pumanaw [106] at ang talata 67 ng Qur'an 5 ay isang katibayan upang suportahan ang pag-angkin na ito.

Mga Katibayan ng Sitwasyon

* 'Umar b. al-Khattab at Abu Bakr's Binabati kita:

Sa ilang mga bersyon ng pagsasalaysay ng hadith na ito, nabanggit na pagkatapos ng (mga) sermon ng Propeta, 'Umar b. Si al-Khattab at Abu Bakr ay lumapit kay 'Ali (a) at binati siya ng kanyang Wilaya. [107] 'Umar b. Sinabi sa kanya ni al-Khattab, "Maligaya, masaya para sa iyo, O Ibn Abi Talib! Ikaw ay naging aking Mawla at Mawla ng lahat ng mga Muslim." [108] Ang ganitong uri ng pagbati ay ipinapakita na nauunawaan ng mga kasama at ibang mga Muslim ang salitang "Mawla" na ipahiwatig ang kahulugan ng caliphate at pagkakaroon ng higit na mga karapatan at awtoridad. [109]

* Mga Tula ng Makata ng Maagang Islam

Ang ilang mga Muslim ay sumulat ng mga tula tungkol sa kaganapang iyon, na una sa kanila ay si Hassan b. Thabit. Naroroon siya roon at tinanong ang (mga) Propeta para sa pahintulot na bumuo ng ilang mga talata ng tula tungkol sa pangyayaring iyon. Sa mga talatang ito, ang pangyayaring iyon ay binanggit bilang pagtatalaga kay Imam 'Ali (a) bilang Imam at gabay ng Umma. [110]

Mamaya sa mga susunod na taon,

* 'Amr b. al-'As,
* Qays b. Sa b. 'Ubada, [111]
* Kumayt b. Zayd al-Asadi, [112]
* Muhammad b. 'Abd Allah al-Himyari, [113]
* Al-Sayyid Isma'il al-Himyari [114]

isinalaysay ang pangyayaring iyon sa kanilang mga tula.

Gayundin, si Imam 'Ali (a) ay sumulat ng ilang mga talata ng tula tungkol sa pangyayaring iyon. [115] Nabanggit ni 'Allama Amini ang pangalan ng ilang mga makata mula sa mga Kasamang, Mga Sumusunod, at mga makatang Muslim bago ang ikasiyam / labinlimang siglo. [116] Ang mensahe ng lahat ng mga talatang ito at tula ay nagmumungkahi na ang pag-unawa sa salitang "Mawla" sa mga ito ay naging higit na matuwid, awtoridad at caliphate.

Imam 'Ali (a):

Ang (mga) Propeta, sa Araw ng Ghadir,

Ginawa ang kanyang Wilaya sa iyo, isang obligasyon para sa akin,

kaya't sa aba at sa aba at sa aba,

Sa isang makikipagkita sa kanyang Panginoon bukas, habang gumawa ng kawalan ng katarungan sa akin

(Mga) Ahl al-Bayt na Nagbibigay ng Mga Katibayan at Sumangguni sa Hadith na ito

Sa ilang mga kaso, tinukoy ni Imam 'Ali (a) ang hadith na ito upang patunayan ang kanyang higit na karapatan para sa caliphate at imamate. Kabilang sa mga nasabing kaso ay ang kanyang argumento laban kay Talha sa Battle of Jamal, [117] ang kanyang argument sa bakuran ng mosque ng Kufa, [118] pagsulat ng ilang mga talata ng tula sa kanyang liham kay Mu'awiya [119] at ang kanyang argumento sa ang Labanan ng Siffin. [120] Tinukoy ni Lady Fatima (a) ang hadith na ito sa pagtatalo laban sa mga kalaban sa caliphate ni Imam 'Ali (a). [121]

Pagdurusa sa Ilang Mga Kasamang, na tumanggi sa Hadith na ito, mula sa Hindi Magagamot na Mga Karamdaman

Ang ilang mga Kasamang naroroon sa kaganapan ni Ghadir Khumm ay kalaunan ay nag-iwas upang magpatotoo sa kaganapang ito at pinahirapan ng sumpa ng Ahl al-Bayt (a) na pinahirapan sila ng mga karamdaman. Halimbawa, Anas b. Si Malik ay nagkasakit ng ketong [122] at Zayd b. Arqam [123] at al-Ash'ath b. Si Qays [124] ay nabulag. Ipinapakita nito na ito ay isang kaganapan na higit pa sa pagkakaibigan at tulong ng Imam 'Ali (a) na tinanggihan ito ng mga taong iyon at nakita ng Ahl al-Bayt (a) na karapat-dapat silang sumpain. [125]

Al-Tabligh Taludtod

O Apostol! Iparating ang ipinadala sa iyo mula sa iyong Panginoon, at kung hindi mo gagawin, hindi mo maiparating ang Kanyang mensahe, at protektahan ka ng Allah mula sa mga tao. Sa katunayan ang Allah ay hindi gumagabay sa walang pananampalatayang lote ”- Quran, 5:67

Ang talata 67 ng Qur'an 5 na alinsunod sa mga hadith [126] at ang opinyon ng ilang mga exegetes [127] ay isiniwalat sa Hajjat ​​al-Wida 'sa daan sa pagitan ng Mecca at Medina, naatasan ang (mga) Propeta na may anunsyo ng isang napakahalagang isyu na katumbas ng kanyang 23 taong misyon at kung hindi niya ito inanunsyo, para bang hindi niya natupad ang kanyang misyon. Gayunpaman, magkakaroon ito ng mga peligro na ipinangako sa kanya ng Diyos na aalagaan. Mayroong mga punto sa talata na nagmumungkahi na ang dapat gawin ng Propeta ay ang anunsyo ng Wilaya ng Imam 'Ali (a) [128] at ito ay binanggit ni Ibn' Abbas, Bara 'b. 'Adhib at Muhammad b. 'Ali. [129]

Ngunit, ang ilan ay naniniwala na ang layunin ng misyon na ito ay binabanggit ang ilang mga isyu tulad ng mga pagpapasya para sa qisas at rajm (pagbato), kasal sa asawa ng kanyang ampon na si Zayd, obligasyon ng Jihad, na sinasabi ang mga mahinang punto at problema ng mga Hudyo at Ang mga Quraisy at ang mga idolo ng mga polytheist. [130] Gayunpaman, ayon sa nabanggit kanina, ang mga naturang interpretasyon ay hindi wasto.

Talatang Al-Ikmal

"Ngayon ang mga walang pananampalataya ay nawalan ng pag-asa sa iyong relihiyon. Kaya't huwag silang matakot sa kanila, ngunit matakot ka sa Akin. Ngayon ay ginawang-perpekto ko ang iyong relihiyon para sa iyo, at nakumpleto ko ang Aking pagpapala sa iyo, at inaprubahan ko ang Islam bilang iyong relihiyon. ”- Quran, 5: 3

Matapos ang sermon ng (mga) Propeta, isang bahagi ng talata 3 ng Qur'an 5 ay nahayag sa kanya [131] na nagpapakita ng kahalagahan ng araw na ito. Pagkabigo ng mga hindi naniniwala mula sa Islam, pagiging perpekto ng mga katuruang panrelihiyon, pagkumpleto ng mga pagpapala ng Diyos at ang kasiyahan ng Diyos sa Islam na maging pinakahuling relihiyon para sa mga tao. [132]

Ayon sa ilang mga iskolar, binanggit ng talata ang huling tungkulin sa Islam at walang ibang obligasyon na nabanggit pagkatapos nito. [133] Gayundin ang (mga) Propeta, pagkatapos na isiwalat sa kanya ang talatang ito, ay pinuri ang Diyos para sa pagiging perpekto ng relihiyon. [134] Dahil walang pagpapasya na natitira sa perpektong relihiyon at bigo ang mga hindi naniniwala sa oras na iyon, ang anunsyo ng Wilaya ng 'Ali (a) ang nag-iisang isyu na mayroong lahat ng mga kalamangan na ito [135] tulad ng binanggit ng ilang mga hadith.

Sa kabaligtaran, ang ilan ay naniniwala na ang pagiging perpekto ng relihiyon ay sanhi ng pagiging perpekto ng mga pagpapasiwang panrelihiyon sa pamamagitan ng pagbanggit ng mga pagpapasiya na tumutugon sa mga pangangailangan ng mga hinaharap na Muslim at sa gayon ay walang bagong relihiyon na kailangang dumating; [137] habang, ito ay hindi totoo at pagiging perpekto ng ang mga pagpapasya ay hindi nauugnay sa pagkabigo ng mga hindi naniniwala sa pagtalikod at pagbabalik ng mga Muslim sa hindi paniniwala, dahil maraming mga hindi naniniwala ang umaasa na pagkatapos ng (mga) Propeta ay pumanaw, ang kanyang relihiyon ay makakalimutan din makalipas ang ilang sandali, ngunit anunsyo ng isang kahalili pagkatapos ng Propeta ( s) binigo sila. [138] Bukod dito, ang panlabas na kapangyarihan ng Islam ay nagsiwalat sa araw ng Pagsakop ng Mecca hindi noong 10/632 nang maganap ang kaganapan ng Ghadir Khum. Samakatuwid, ang pagiging perpekto ng relihiyon ay hindi dahil sa pagkakalantad ng panlabas na kapangyarihan ng Islam sa araw na iyon ngunit ilang iba pang mga kadahilanan na nabanggit sa itaas. [139]

Mga bersikulo sa Simula ng Sura al-Ma'arij

Matapos ipahayag ng (mga) Propeta ang isyu ng 'Ali's Wilaya sa mga tao, isang tao na tinawag na Nu'man b. Si Harith al-Fihri ay dumating sa (mga) Propeta at tinutulan iyon, "Inutusan mo kaming kilalanin ang Pagkakaisa ng Diyos, iyong pagiging propeta, gumaganap ng Jihad, Hajj, pag-aayuno, pagdarasal, at pagbibigay ng Zakat at tinanggap namin. Ngunit, hindi ka nasiyahan kasama nito hanggang sa hinirang mo ang binatang ito bilang aming Wali. Ang appointment ba na ito ay iyong sariling pasya o mula sa Diyos ?! " Kaagad na sinagot siya ng (mga) Propeta na ito ay utos ng Diyos, hindi pinahihiyaang tinanong ng lalaki ang Diyos na kung ang utos na ito ay mula sa Diyos, isang bato ang mahuhulog sa kanyang ulo mula sa langit. Pagkatapos, isang bato ang nahulog mula sa langit sa kanyang ulo at siya ay nahulog namatay at ang mga talata sa Simula ng Qur'an 70 pagkatapos ay nahayag: [140]

"Ang isang humihiling ay humiling ng parusa na sasapit sa (1) —na sinuman ang hindi makakaiwas sa mga walang pananampalataya - (2) mula kay Allah, Panginoon ng mga matataas na istasyon. ”- Quran 70: 1-3

Shi'a naniniwala na ang taong ito ay hindi naintindihan mula sa hadith ngunit ang caliphate ni Imam 'Ali (a) pagkatapos ng (mga) Propeta, kung hindi man, kung naiintindihan lamang niya ang (mga) kahilingan ng Propeta ng mga tao na mahalin si Ali (a), hindi siya maaabala mula sa (mga) anunsyo ng Propeta na mangangailangan ng gayong matinding parusa para sa kanya.


Mga sanggunian sa al-Ghadir Sermon

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Teksto: Al-Ghadir Sermon (ARABIC-ENGLISH)



الحمد لله الذي علا في توحده و دنا في تفرده و جل في سلطانه و عظم في أركانه و أحاط بكل شي ء علما و هو في مكانه و قهر جميع الخلق بقدرته و برهانه. َ ِ ً قدوس, سبوح, رب الملائكة و الروح, متفضل على جميع من برأه, متطول على جميع من أنشأه, يلحظ كل عين و العيون لا تراه, كريم, حليم, ذو أناة, قد وسع كل شي ء رحمته و من عليهم بنعمته, لا يعجل ِِْ قا. قد فهم السرائر و علم الضمائر و لم تخف عليه المكنونات و لا اشتبهت عليه الخفيات, له الإحاطة بكل شي ء و الغلبة على كل شي ء و القوة في كل شي ء و القدرة على كل شي ء و ليس مثله شي ء َ هُو ُُن ئ الششش شٌْ جََ عع أَت ال ال ال ال ال َ َ ل َ َ َ َ

و أشهد أنه الله الذي ملأ الدهر قدسه و الذي يغشي الأبد نوره و الذي ينفذ أمره بلا مشاورة مشير- و لا معه شريك في تقدير و لا تفاوت في تدبير صور ما أبدع على غير مثال و خلق ما خلق بلا معونة من أحد و لا تكلف و لَا احْتِيَالٍ. أَنََْ أَهه ففك. فهو الله الذي لا إله إلا هو, المتقن الصنعة, الحسن الصنيعة, العدل, الذي لا يجور و الأكرم الذي ترجع إليه الأمور.

َ ْ ي ك ْ • ص ص ص ص يَ َ َ ُ. لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ. ِيدده الْ ﴿يُولِ ج اللَلل لَ

أَحََْد ه وَ و و و و و ُ أسمع أمره و أطيع و أبادر إلى كل ما يرضاه و أستسلم لقضائه, رغبة في طاعته و خوفا من عقوبته, لأنه الله الذي لا يؤمن مكره و لا يخاف جوره و أقر له على نفسي بالعبودية و أشهد له بالربوبية و أؤدي ما أوحى إلي حذرا من أَنْ ََ أَفََ َ لا إله إلا هو لأنه قد أعلمني أني إن لم أبلغ ما أنزل إلي فما بلغت رسالته و قد ضمن لي تبارك و تعالى العصمة و هو الله الكافي الكريم فأوحى إلي )بسم الله الرحمن الرحيم.

أوْمأأ، ،أأأأ ععع ،. كلّّذذ كك ك ال ال ال ال ال ال ال ال ال ال ال ال ال ال ال ال ال ال ال ال

ثم تلا صلى الله عليه

وآله: )يا أيها الرسول بلغ ما أنزل إليك من ربك في علي وإن لم تفعل فما بلغت رسالته والله يعصمك من الناس( .

فاعلموا معاشر الناس أن الله قد نصبه لكم وليا وإماما مفترضا طاعته على المهاجرين والأنصار وعلى التابعين لهم بإحسان , وعلى البادي والحاضر, وعلى الأعجمي والعربي, والحر والمملوك, والصغير والكبير, وعلى الأبيض والأسود, وعلى كل موحد. ضٍضٍح

معاشر الناس, إنه آخر مقام أقومه في هذا المشهد, فاسمعوا وأطيعوا وانقادوا لأمر ربكم, فإن الله عز وجل هو مولاكم وإلهكم, ثم من دونه محمد وليكم القائم المخاطب لكم, ثم من بعدي علي وليكم وإمامكم بأمر ربكم, ثم الإمامة في ذريتي من ولده إلى يوْم تلْقوْن اللّه ورسوله. ا ا ع

معاشر الناس, لا تضلوا عنه ولا تنفروا منه, ولا تستنكفوا من ولايته, فهو الذي يهدي إلى الحق ويعمل به, ويزهق الباطل وينهى عنه, ولا تأخذه في الله لومة لائم. ثثّإإإ أ أ م من نآ عش ض. معاشر الناس, إنه إمام من الله, ولن يتوب الله على أحد أنكر ولايته ولن يغفر له, حتما على الله أن يفعل ذلك بمن خالف أمره فيه وأن يعذبه عذابا شديدا نكرا أبد الآباد ودهر الدهور. فا ا.

أيّه ال الن فمْ ك ، عاح ح عش ض. نا أنْز لل ال. لعو للغ ألا إن جبرئيل خبرني عن الله تعالى بذلك ويقول: من عادى عليا ولم يتوله فعليه لعنتي وغضبي, )ولتنظر نفس ما قدمت لغد واتقوا الله( أن تخالفوه )فتزل قدم بعد ثبوتها( )إن الله خبير بما تعملون(.

ع﴿َ النن ر

معاشر الناس, تدبروا القرآن وافهموا آياته وانظروا إلى محكماته ولا تتبعوا متشابهه , فو الله لن يبين لكم زواجره ولن يوضح لكم تفسيره إلا الذي أنا آخذ بيده ومصعده إلي وشائل بعضده ومعلمكم أن : من كنت مولاه فهذا علي مولاه, وهو علي بن أبي طالب أخي ووصيي ، م،م ل.

عّع نننن همْ أمنءءلل ه.

ألا وق أأ،، ألل تتتت ت. ألاإإللل ألا إ ّ «يْس «أمي ال» غغغ أ. ل إْ.

ثم ضرب بيده إلى عضد علي عليه السلام فرفعه , وكان أمير المؤمنين عليه السلام منذ أول ما صعد رسول الله صلى الله عليه وآله وشال عليا عليه السلام حتى صارت رجله مع ركبة رسول الله صلى الله عليه وآله . ثم قال:

معاشر الناس, هذا علي أخي ووصيي وواعي علمي, وخليفتي في أمتي وعلى تفسير كتاب الله عز وجل , والداعي إليه والعامل بما يرضاه والمحارب لأعدائه والموالي على طاعته والناهي عن معصيته . خلل

یقول الله: )ما یبدل القول لدی(, بأمرک یا رب أقول: اللهم وال من والاه وعاد من عاداه وانصر من نصره واخذل من خذله والعن من أنکره واغضب علی من جحد حقه. اللهم إنک أنزلت الاآیة فی علی ولیک عند تبیین ذلک ونصبک إیاه لهذا الیوم: )الیوم أکملت لکم دینکم وأتممت علیکم نعمتی ورضیت لکم الاءسلام دینا(, و قلت: )إن الدین عند الله الإسلام(, و قلت: )و من یبتغ غیر اءءل ََ َ ل ل ال أ أّمأ ُتت.

عّّ ع مّ ال أكج. فمن لم يأتم به وبمن يقوم مقامه من ولدي من صلبه إلى يوم القيامة والعرض على الله عز وجل فأولئك الذين حبطت أعمالهم وفي النار هم خالدون , يخفف )لا عنهم العذاب ولا هم ينظرون(

معاشر الناس, هذا علي, أنصركم لي وأحقكم بي وأقربكم إلي وأعزكم عليا ، وما نزلت آية رضا إلا فيه, وما خاطب الله الذين آمنوا إلا بدأ به, ولا نزلت آية مدح في القرآن إلا فيه, ولا شهد الله بالجنة في )هل أتى على الإنسان( إلا له , ولا أنزلها في سواه ولا مدح بها غيره. عش ، ، نبيمْ خي و و و و و و و و. عش م م م م م م م ل.

معاشر الناس, إن إبليس أخرج آدم من الجنة بالحسد, فلا تحسدوه فتحبط أعمالكم وتزل أقدامكم, فان آدم أهبط إلى الأرض لخطيئة واحدة, وهو صفوة الله عز وجل, وكيف بكم وأنتم أنتم ومنكم أعداء الله. ألا ّ. وفي علي والله نزلت سورة العصر: )بسم الله الرحمن الرحيم والعصر • إن الإنسان لفي خسر • إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر(.

عش م عتتن ت ل لل ل عآن ن ِ ما م م فََیْ کلممممم. معاشر الناس, النور من الله عز وجل مسلوك في ثم في علي بن أبي طالب, ثم في النسل منه إلى القائم المهدي الذي يأخذ بحق الله وبكل حق هو لنا, لأن الله عز وجل قد جعلنا حجة على المقصرين والمعاندين والمخالفين والخائنين والآثمين والظالمين من جميع العالمين .

عأ أ ﴿ومنْ ينْقلبْ على عقبيْه فلنْ يضرّ اللّه شيئئا وسيجْزي اللّه الشّاكرين﴾ الصّابرين. ألاإإ ل هوهْْ

عش

عش سيعي م ىإيييي إىو إى ى عّّلل و و ول و. عإشّمْ و وّ وم و و و و و و. ألاإإإهأّ!

قال: فذهب على النّاس ـ لاّ شرذذمةٌ منْهمْ ـ أمأر الصّحيفة.

معاشر الناس, إني أدعها إمامة ووراثة في عقبي إلى يوم القيامة, وقد بلغت ما أمرت بتبليغه حجة على كل حاضر وغائب وعلى كل أحد ممن شهد أو لم يشهد, ولد أو لم يولد, فليبلغ الحاضر الغائب والوالد الولد إلى يوم القيامة. س،ا عشلل ل ل عوشّ م م ااا عق قا الل

عّرللل ل ل و و و و و و ،. فعْ عاأ أ و و و

Mga Larawan:

فيّز ألاإإ أأ ل ألا إن أولياءهم الذين ذكرهم الله في كتابه, فقال عز وجل: )لا تجد قوما يؤمنون بالله واليوم الآخر يوادون من حاد الله ورسوله ولو كانوا آباءهم أو أبناءهم أو إخوانهم أو عشيرتهم, أولئك كتب في قلوبهم الإيمان ... (. ألا إن أولياءهم الذين وصفهم الله عز وجل فقال: )الذين آمنوا ولم يلبسوا ايمانهم بظلم أولئك لهم الأمن وهم مهتدون( ألا إن أولياءهم الذين يدخلون الجنة بسلام آمنين, تتلقاهم الملائكة بالتسليم يقولون: )سلام عليكم طبتم فادخلوها خالدين(. أَل إإإّ أَوِهههههههه ال ال ال الر ال

ألاإإإ أعع مممممممممممم ألاإإإ أأممم ال ال ال ال ألا إن أعداءهم الذين قال الله فيهم )كلما دخلت أمة لعنت أختها حتى إذا اداركوا فيها جميعا قالت أخراهم لأولاهم ربنا هؤلاء أضلونا فآتهم عذابا ضعفا من النار قال لكل ضعف ولكن لا تعلمون( ألا إن أعداءهم الذين قال الله عزوجل: )كلما ألقي فيها فوج سألهم خزنتها ألم ياتكم نذير • قالوا بلى قد جاءنا نذير فكذبنا وقلنا ما نزل الله من شيء, إن أنتم إلا في ضلال كبير • وقالوا لو كنا نسمع أو نعقل ما كنا في أصحاب السعير • فاعترفوا بذنبهم فسحقا لأصحاب السعير(. ألاإإ أأّأمم م﴿﴿﴿ن خل عشن ش.

معاشر الناس, ألا وإنی أنا النذیر وعلی البشیر. عا الن. عّ م و و و و و و. أل إإ ّا خا ما م. ألاإإظّظظظظعع. ألاإإإّ الْْمْْْْ. ألاإإ ات. ألاإإ ّا ل. ألاإإإ ال الْْمْْ. ألاإإّ ال ل. ألاإإإ ال الغغغغغ م. أل إإ ّس سسّ يّّ ّّّ يّّس ّ. أل إإ ّ خي. ألاإإإّ و لك ل. ألاإإإ الم ن ألاإإ الّ الْْمْْْ. أل إإ ّد د شش ب ب ب ب ب ب ب ب ب. ألاإ اله ج. ألاإإ ال لا.

عقن. ألاإإ ّ ألاإإ يد ﴿إ﴿إّ الذ ن ّ فمْ نثثث ​​فان عع علل

معاشر الناس, إن الحج والعمرة من شعائر الله, )فمن حج البيت أو اعتمر فلاجناح عليه أن يطوف بهما ومن تطوع خيرا فإن الله شاكر عليم(. عاح ِ عا ى عش ،ْ عش ح عو وو ذص ه.

ألا إن الحلال والحرام أكثر من أن أحصيهما وأعرفهما فآمر بالحلال وأنهى عن الحرام في مقام واحد, فأمرت أن آخذ البيعة منكم والصفقة لكم بقبول ما جئت به عن الله عز وجل في علي أمير المؤمنين والأئمة من بعده الذين هم مني ومنه إمامة فيهم قائمة, خاتمها المهدي إإى يومم للق ال ال ال ال الل ال عش ك، إإإّي مأْ ك. ألا ف ذك ب ب، ب ألاإإ :أ::::::::::::::::::: ألا وإن رأس الأمر بالمعروف والنهي عن المنكر أن تنتهوا إلى قولي وتبلغوه من لم يحضر, وتأمروه بقبوله عني, وتنهوه عن مخالفته فإنه أمر من الله عز وجل ومني. ل بلللل.

معاشر الناس, القرآن يعرفكم أن الأئمة من بعده ولده, وعرفتكم أنهم مني وأنا منه, حيث يقول الله في كتابه: )وجعلها كلمة باقية في عقبه( وقلت لن تضلوا ما إن تمسكتم بهما .

عش ، ا ذذكرر الْْْْْ. فمْ ءا

معاشر الناس, إنكم أكثر من أن تصافقوني بكف واحد, وقد أمرني الله عز وجل أن آخذ من ألسنتكم الإقرار بما عقدت لعلي أمير المؤمنين, ولمن جاء بعده من الأئمة مني ومنه, على ما أعلمتكم أن ذريتي من صلبه. فقل ب :ق «« «:« إإّس ع نباع ععل ذك. علىكذ ذ وذك و و. ل نطيع الله ونطيعك وعليا أمير المؤمنين والأئمة الذين ذكرتهم من ذريتك من ولده بعده, الحسن والحسين .... فالعهد والميثاق لهم مأخوذ منا, من قلوبنا وأنفسنا وألسنتنا وضمايرنا ومصافقة أيدينا. ندأأ نح ؤؤّّ ذذ ،،د

عا ، فانّ اللل ع ﴿﴿منْ ثفان ان عع

معاشر الناس, قولوا الذي قلت لكم وسلموا على علي بامرة المؤمنين , وقولوا: )سمعنا وأطعنا غفرانك ربنا وإليك المصير(, وقولوا: )الحمد لله الذي هدانا لهذا وما كنا لنهتدي لولا أن هدانا الله( .

معاشر الناس, إن فضائل علي بن أبي طالب عند الله عز وجل وقد أنزلها في القرآن أكثر من أن أحصيها في مقام واحد, فمن أنبأكم بها وعرفها فصدقوه. عش عش ،س إ عوق لّ مل



All Praise is due to Allah Who is Exalted in His Unity, Near in His Uniqueness, Sublime in His Authority, Magnanimous in His Dominance. He knows everything; He subdues all creation through His might and evidence. He is Praised always and forever, Glorified and has no end. He begins and He repeats, and to Him every matter is referred. Allah is the Creator of everything; He dominates with His power the earth and the heavens. Holy, He is, and Praised, the Lord of the angels and of the spirits. His favours overwhelm whatever He creates, and He is the Mighty over whatever He initiates. He observes all eyes while no eye can observe Him. He is Generous, Clement, Patient. His mercy encompasses everything, and so is His giving. He never rushes His revenge, nor does He hasten the retribution they deserve. He comprehends what the breast conceals and what the conscience hides. No inner I thought can be concealed from Him, nor does He confuse one with another. He encompasses everything, dominates everything, and subdues everything. Nothing is like Him. He initiates the creation from nothing; He is everlasting, living, sustaining in the truth; there is no god but He, the Omnipotent, the Wise One. He is greater than can be conceived by visions, while He conceives all visions, the Eternal, the Knowing. None can describe Him by seeing Him, nor can anyone find out how He is, be it by his intellect or by a spoken word except through what leads to Him, the Sublime, the Mighty that He is.

I testify that He is Allah, the One Who has filled time with His Holiness, the One Whose Light overwhelms eternity, Who effects His will without consulting anyone; there is no partner with Him in His decisions, nor is He assisted in running His affairs. He shaped what He made without following a preexisting model, and He created whatever He created without receiving help from anyone, nor did doing so exhaust Him nor frustrated His designs. He created, and so it was, and He initiated, and it became visible. So He is Allah, the One and Only God, the One Who does whatever He does extremely well. He is the Just One Who never oppresses, the most Holy to Whom all affairs are referred. I further testify that He is Allah before Whom everything is humbled, to Whose Greatness everything is humiliated, and to Whose Dignity everything submits. He is the King of every domain and the One Who places planets in their orbits. He controls the movements of the sun and of the moon, each circles till a certain time[1]. "He winds the night over the day, and winds the day over the night"[2], "seeking it incessantly"[3]. He splits the spine of every stubborn tyrant and annihilates every mighty devil.

Never has there been any opponent opposing Him nor a peer assisting Him. He is Independent; "He never begets nor is He begotten, • nor has He any equal"[4]. He is One God, the Glorified Lord. His will is done; His word is the law. He knows, so He takes account. He causes death and gives life. He makes some poor and others rich. He causes some to smile and others to cry .He brings some nearer to Him while distancing others from Him. He withholds and He gives. The domain belongs to Him and so is all the Praise. In His hand is all goodness, and He can do anything at all. "He lets the night cover the day and the day cover the night"[5]; there is no god but He, the Sublime, the oft-Forgiving One. He responds to the supplication; He gives generously; He computes the breath; He is the Lord of the jinns and of mankind, the One Whom nothing confuses, nor is He annoyed by those who cry for His help, nor is He fed-up by those who persist. He safeguards the righteous against sinning, and He enables the winners to win. He is the Master of the faithful, the Lord of the Worlds Who deserves the appreciation of all those whom He created and is praised no matter what.

I praise Him and always thank Him for the ease He brings me and for the constriction, in hardship and in prosperity, and I believe in Him, in His angels, in His Books and messengers. I listen to His Command and I obey, and I initiate the doing of whatever pleases Him, and I submit to His decree hoping to acquire obedience to Him and fear of His penalty, for He is Allah against Whose designs nobody should feel secure, nor should anyone ever fear His "oppression." I testify, even against my own soul, that I am His servant, and I bear witness that he is my Lord. I convey what He reveals to me, being cautious lest I should not do it, so a catastrophe from Him would befall upon me, one which none can keep away, no matter how great his design may be and how sincere his friendship. There is no god but He, for He has informed me that if I do not convey what He has just revealed to me in honor of' Ali in truth, I will not have conveyed His Message at all, and He, the Praised and the Exalted One, has guaranteed for me to protect me from the (evil) people, and He is Allah, the One Who suffices, the Sublime. He has just revealed to me the following (verse): "In The Name of Allah, the Most Gracious, the Most Merciful. O Messenger! Convey what has (just) been revealed to you (with regard to 'Ali), and if you do not do so, you will not have conveyed His Message at all, and Allah shall Protect you from (evil) people; surely Allah will not guide the unbelieving people"[6].

O people! I have not committed any shortcoming in conveying what Allah Almighty revealed to me, and I am now going to explain to you the reason behind the revelation of this verse: Three times did Gabriel command me on behalf of the Peace, my Lord, Who is the source of all peace, to thus make a stand in order to inform everyone, black and white, that: 'Ali b. Abi Talib is my Brother, Wasi, and successor over my nation and the Imam after me, the one whose status to me is like that of Aaron to Moses except there will be no prophet after me, and he is your master next only to Allah and to His Messenger, and Allah has already revealed to me the same in one of the fixed verses of His Book saying, "Your Master is Allah and His Messenger and those who believe, those who keep up prayers and pay zakat even as they bow down"[7], and, Ali b. Abi Talib the one who keeps up prayers, who pays zakat even as he bows down, seeking to please Allah, the Sublime, the Almighty, on each and every occasion. I asked Gabriel to plead to the Peace to excuse me from having to convey such a message to you, O people! Due to my knowledge that the pious are few while the hypocrites are many, and due to those who will blame me, and due to the trickery of those who ridicule Islam and whom Allah described in His Book as "saying with their tongues contrarily to what their hearts conceal"[8], thinking lightly of it, while it is with Allah magnanimous, and due to the abundance of their harm to me, so much so that they called me "ears" and claimed that I am so because of being so much in his (Ali's) company, always welcoming him, loving him and being so much pleased with him till Allah, the Exalted and the Sublime One, revealed in this regard the verse saying, "and there are some of them who harm the (feelings of the) Prophet and say: He is an ear. Say: One who listens is good for you; He believes in Allah and testifies to the conviction of the believers"[9]. Had I wished to name those who have called me so, I would have called them by their names, and I would have pointed them out. I would have singled them out and called them by what they really are, but I, by Allah, am fully aware of their affairs. Yet despite all of that, Allah insisted that I should convey what He has just revealed to me in honor of Ali.

Then the Prophet recited the following verse:

"O Messenger! Convey what has (just) been revealed to you (with regard to 'Ali), and if you do not do so, you will not have conveyed His Message at all, and Allah shall protect you from (evil) people"[10].

O people! Comprehend (the implications of) what I have just said, and again do comprehend it, and be (further) informed that Allah has installed him (Ali) as your Master and Imam, obligating the Muhajirun and the Ansar‎ and those who follow them in goodness to obey him, and so must everyone who lives in the desert or in the city, who is a non-Arab or an Arab, who is a free man or a slave, who is young or old, white or black, and so should everyone who believes in His Unity. His decree shall be carried out. His (Ali's) word is binding; his command is obligating; cursed is whoever opposes him, blessed with mercy is whoever follows him and believes in him, for Allah has already forgiven him and forgiven whoever listens to him and obeys him.

O people! This is the last stand I make in such a situation; so, listen and obey, and submit to the Command of Allah, your Lord, for Allah, the Exalted and the Sublime One, is your Master and Lord, then next to Him is His Messenger and Prophet who is now addressing you, then after me 'Ali is your Master and Imam according to the Command of Allah, your Lord, then the lmams from among my progeny, his offspring, till the Day you meet Allah and His Messenger. Nothing is permissible except what is deemed so by Allah, His Messenger, and they (the Imams), and nothing is prohibitive except what is deemed so by Allah and His Messenger and they (the Imams). Allah, the Exalted and the Sublime One, has made me acquainted with what is permissible and what is prohibitive, and I have conveyed to you what my Lord has taught me of His Book, of what it decrees as permissible or as prohibitive. O people! Prefer him (Ali) over all others! There is no knowledge except that Allah has divulged it to me, and all the knowledge I have learned I have divulged to Imam al-Muttaqin (leader of the righteous), and there is no knowledge (that I know) except that I divulged it to Ali, and he is "al-Imam al-Mubin" (the evident Imam)[11].

O people! Do not abandon him, nor should you flee away from him, nor should you be too arrogant to not accept his authority, for he is the one who guides to righteousness and who acts according to it. He defeats falsehood and prohibits others from acting according to it, accepting no blame from anyone while seeking to please Allah. He is the first to believe in Allah and in His Messenger; none preceded him as such. and he is the one who offered his life as a sacrifice for the Messenger of Allah and who was in the company of the Messenger of Allah while no other man was. He is the first of all people to offer prayers and the first to worship Allah with me. I ordered him, on behalf of Allah, to sleep in my bed, and he did, offering his life as a sacrifice for my sake. O people! Prefer him (over all others), for Allah has preferred him, and accept him, for Allah has appointed him (as your leader). O people! He is an Imam appointed by Allah, and Allah shall never accept the repentance of anyone who denies his authority, nor shall He forgive him; this is a must decree from Allah never to do so to anyone who opposes him, and that He shall torment him with a most painful torment for all time to come, for eternity; so, beware lest you should oppose him and thus enter "the fire the fuel of which is the people and the stones prepared for the unbelievers"[12].

O people! By Allah! All past prophets and messengers conveyed the glad tiding of my advent, and I, by Allah, am the seal of the prophets and of the messengers and the argument against all beings in the heavens and on earth. Anyone who doubts this commits apostasy similar to that of the early jahiliyya, and anyone who doubts anything of what I have just said doubts everything which has been revealed to me, and anyone who doubts any of the Imams doubts all of them, and anyone who doubts us shall be lodged in the fire. O people! Allah, the most Exalted and the Almighty, has bestowed this virtue on me out of His kindness towards Ali and as a boon to Ali and there is no god but He; to Him all praise belongs in all times, for eternity, and in all circumstances. O people! Prefer Ali (over all others), for he is the very best of all people after me, be they males or females, so long as Allah sends down His sustenance, so long as there are beings. Cursed and again cursed, condemned and again condemned, is anyone who does not accept this statement of mine and who does not agree to it. Gabriel himself has informed me of the same on behalf of Allah Almighty Who he said (in Gabriel's words), "Anyone who antagonizes Ali and refuses to accept his wilayat shall incur My curse on him and My wrath." "and let every soul consider what it sends ahead for tomorrow, and be wary of Allah.",[13] -in his opposition "lest a foot should slip after its stability"[14]- "Allah is fully aware of all what you do"[15]

O people! He (Ali) is the "janb Allah" (duty to Allah) mentioned in the Book of Allah, the Sublime One, The Almighty, forewarning his (Ali's) adversaries, says, "Lest a soul should say: O woe to me for what I fell short of my duty to Allah".[16]

O people! Study the Qur'an and comprehend its verses, look into its fixed verses and do not follow what is similar thereof, for by Allah, none shall explain to you what it forbids you from doing, nor clarify its exegesis, other than the one whose hand I am taking and whom I am lifting to me, the one whose arm I am taking and whom I am lifting, so that I may enable you to understand that: Whoever among you takes me as his master, this, Ali is his master, and he is Ali b. Abi Talib, my Brother and wasi, and his appointment as your wali is from Allah, the Sublime, the Exalted One, a commandment which He revealed to me.

O people! Ali and the good ones from among my offspring from his loins are the Lesser Weight, while the Qur'an is the Greater One: each one of them informs you of and agrees with the other. They shall never part till they meet me at the Pool (of Kawthar). They are the Trustees of Allah over His creation, the rulers on His earth.

Indeed now I have performed my duty and conveyed the Message. Indeed you have heard what I have said and explained. Indeed Allah, the Exalted One and the Sublime, has said, and so have I on behalf of Allah, the Exalted One and the Sublime, that there is no Amir al-Mu'minin (Commander of the Faithful) save this brother of mine; no authority over a believer is permissible after me except to him."

Then the Prophet patted Ali's arm, lifting him up. Since the time when the Messenger of Allah ascended the pulpit, Amir al-Mu'minin was one pulpit step below where the Messenger of Allah had seated himself on his pulpit. As Ali was on his (Prophet's) right side, one pulpit step lower, now they both appeared to the gathering to be on the same level; the Prophet lifted him up. The Prophet then raised his hands to the heavens in supplication while Ali's leg was touching the knee of the Messenger of Allah. The Prophet continued his sermon thus:

O people! This is Ali, my Brother, wasi (executor), the one who comprehends my knowledge, and my successor over my nation, over everyone who believes in me. He is the one entrusted with explaining the Book of Allah, the most Exalted One, the Sublime, and the one who invites people to His path. He is the one who does whatever pleases Him, fighting His enemies, befriending His friends who obey Him, prohibiting disobedience to Him. He is the successor of the Messenger of Allah and Amir al-Mu'minin (Commander of the Faithful), the man assigned by Allah to guide others, killer of the Nakithun and Qasitun and Mariqun by the command of Allah.

Allah says, "My Word shall not be changed,"[17] by the command of my Lord, I say, O Allah! Befriend whoever befriends him (Ali) and be the enemy of whoever antagonizes him; support whoever supports him and abandon whoever abandons him; curse whoever disavows him, and let Your Wrath descend on whoever usurps his right. O Lord! You revealed a verse in honor of Ali, Your wali, in its explanation and to effect Your own appointment of him this very day did You say, "This day have I perfected your religion for you, completed My favor on you, and chosen for you Islam as a religion"[18] and said, "Indeed, with Allah religion is Islam"[19] and said, "and whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers".[20] O Allah! I implore You to testify that I have conveyed (Your Message).

O people! Allah, the Exalted and the Sublime, has perfected your religion through his (Ali's) Imamate; so, whoever rejects him as his Imam or rejects those of my offspring from his loins who assume the same status (as lmams) till the Day of Judgment when they shall all be displayed before Allah, the Exalted and the Sublime, these are the ones whose (good) deeds shall be nil and void in the life of this world and in the hereafter, and in the fire shall they be lodged forever, "their torture shall not be decreased, nor shall they be given a respite".[21]

O people! Here is Ali, the one who has supported me more than anyone else among you, the one who most deserves my gratitude, the one who is closest of all of you to me and the one who is the very dearest to me. Both Allah, the Exalted and the Sublime, and I are pleased with him, and no verse of the Holy Qur'an expressing Allah's Pleasure except that he is implied therein, nor has any verse of praise been revealed in the Qur'an except that he is implied therein, nor has the Lord testified to Paradise in the (Qur'anic) Chapter al-Insan, nor was this Chapter revealed except in his praise. O people! He is the one who supports the religion of Allah, who argues on behalf of the Messenger of Allah. He is the pious, the pure, the guide, the one rightly guided. Your Prophet is the best of all prophets, and your wasi is the best of all wasis, and his offspring are the best of wasis. O people! Each prophet's progeny is from his own loins whereas mine is from the loins of Amir al-Mu'minin, Ali.

O people! Iblis caused Adam to be dismissed from the garden through envy; so, do not envy him lest your deeds should be voided and lest your feet should slip away, for Adam was sent down to earth after having committed only one sin, and he was among the elite of Allah's creation. How, then, will be your case, and you being who you are, and among you are enemies of Allah? Indeed, none hates Ali except a wretch, and none accepts Ali's wilayat except a pious person. None believes in him except a sincere mu'min, and in honor of, Ali was the Chapter of al-Asr (Q 103) revealed, I swear to it by Allah: "In the Name of Allah, the All-beneficent, the All-merciful. By Time! Indeed man is in loss, except those who have faith and do righteous deeds, and enjoin one another to [follow] the truth, and enjoin one another to patience".

O people! I have sought Allah to be my Witness and have conveyed my Message to you, "and the Messenger is obligated only to clearly convey (his Message)"[22]. O people! "Be wary of Allah with the wariness due to Him and do not die except as Muslims"[23]. O people! Believe in Allah and his Messenger and the light that has been sent down with him, "before We alter faces then turn them on their backs or curse them as We cursed the violators of the Sabbath"[24]. By Allah! Redid not imply anyone in this verse except a certain band of my sahaba whom I know by name and by lineage, and I have been ordered (by my Lord) to pardon them; so, let each person deal with Ali according to what he finds in his heart of love or of hatred. O people! The light from Allah, the Exalted One and the Sublime, flows through me then through 'Ali b. Abi Talib then in the progeny that descends from him till al-Qa'im al-Mahdi (the guided uriser), who shall effect the justice of Allah, and who will take back any right belonging to us because Allah, the Exalted and the Sublime, made us hujjat over those who take us lightly, the stubborn ones, those who act contrarily to our word, who are treacherous, who are sinners, who are oppressors, who are usurpers, from the entire world.

O people! I warn you that I am the Messenger of Allah; messengers before me have already passed away; so, should I die or should I be killed, are you going to turn on your heels? "and whoever turns on his heels shall not harm Allah in the least, and Allah shall reward those who are grateful"[25], those who persevere. 'Ali is surely the one described with perseverance and gratitude, then after him are my offspring from his loins.

O people! Do not think that you are doing me a favor by your accepting Islam. Nay! Do not think that you are doing Allah such a favor lest He should void your deeds, lest His wrath should descend on you, lest He should try you with a flame of fire and brass; surely your Lord is ever-watchful.

O people! There shall be after me "Imams who shall invite people to the fire, and they shall not be helped on the Day of Judgment"[26]. O people! Allah and I are both clear of them. O people! They and their supporters and followers shall be in the lowest rung of the fire; "miserable, indeed, is the resort of the arrogant ones"[27]. Indeed, these are the folks of the sahifa [28]; so, let each one of you look into his sahifa!

This reference to the sahifa has been overlooked by most people with the exception of a small band.

O people! I am calling for it to be an Imamate and a succession confined to my offspring till the Day of Judgment, and I have conveyed only what I have been commanded (by my Lord) to convey to drive the argument home against everyone present or absent and on everyone who has witnessed or who has not, who is already born or he is yet to be born; therefore, let those present here convey it to those who are absent, and let the father convey it to his son, and so on till the Day of Judgment. And they shall make the Imamate after me a property, a usurpation; may Allah curse the usurpers who usurp, and it is then "We shall soon make Ourselves unoccupied for you, O you notable two!"[29] and "there will be unleashed upon you a flash of fire and a smoke; then you will not be able to help one another"[30]. O people! Allah, the Exalted and the Sublime, is not to leave you "in your present state, until He has separated the bad ones from the good. Allah will not acquaint you with the Unseen"[31]. O people! There shall be no town that falsifies except that Allah shall annihilate it on account of its falsehood before the Day of Judgment, and He shall give al-lmam al-Mahdi (a) authority over it, and surely Allah's promise is true. O people! Most of the early generations before you have strayed, and by Allah, He surely annihilated the early generations, and He shall annihilate the later ones. Allah Almighty has said, "Did We not destroy the former generations? Then did We follow them up with later ones. Even thus shall We deal with the guilty. Woe on that Day to the rejecters!"[32].

O people! Allah has ordered me to do and not to do, and I have ordered 'Ali to do and not to do, so he learned what should be done and what should not; therefore. you should listen to his orders so that you may be safe, and you should obey him so that you may be rightly guided. Do not do what he forbids you from doing so that you may acquire wisdom. Agree with him, and do not let your paths be different from his. O people! I am al-Sirat al-Mustaqim (the Straight Path) of Allah whom He commanded you to follow, and it is after me Ali then my offspring from his loins, the Imams of Guidance: They guide to the truth and act accordingly.

Then the Prophet recited the entire text of Surat al-Fatiha and commented by saying:

It is in my honor that this (sura) was revealed, including them (the Imams) specifically; they are "the friends of Allah for whom there shall be no fear, nor shall they grieve"[33]; "truly the Party of Allah are the winners"[34]. Indeed, it is their enemies who are the impudent ones, the deviators, the brethren of Satan; "who inspire each other with flashy words, deceptively"[35]. Indeed, their (Imams') friends are the ones whom Allah, the Exalted One, the Great, mentions in His Book saying, "You shall not find a people who believe in Allah and in the latter Day befriending those who act in opposition to Allah and to His Prophet, even though they may be their own fathers or sons or brothers or kinsfolk; these are they into whose hearts He has impressed conviction"[36]. Indeed, their (Imams') friends are the mu'mins (believers) whom Allah, the Exalted One, the Sublime, describes as: "Those who believe and do not mix up their faith with iniquity, those are the ones who shall have the security, and they are the rightly guided"[37]. Indeed, their friends are those who believed and never doubted. Indeed, their friends are the ones who shall enter Paradise in peace and security; the angels shall receive them with welcome saying, "Peace be to you! You are welcome! Enter it to remain [forever]"[38]. Indeed, their friends shall be rewarded with Paradise where they shall be sustained without having to account for anything.[39]

Indeed, their enemies are the ones who shall be hurled into the fire. Indeed, their enemies are the ones who shall hear the exhalation of hell as it increases in intensity, and they shall see it sigh. Indeed, their enemies are the ones thus described by Allah: "every time that a nation enters [hell], it will curse its sister [nation]. When they all rejoin in it, the last of them will say about the first of them, 'Our Lord, it was they who led us astray; so give them a double punishment of the Fire.' He will say, 'It is double for each [of you], but you do not know.'"[40]. Indeed, their enemies are the ones whom Allah, the Exalted One and the Sublime, describes thus: "Whenever a group is thrown in it, its keepers will ask them, 'Did there not come to you any warner?' • They will say, 'Yes, a warner did come to us, but we impugned [him] and said, 'Allah did not send down anything; you are only in great error.' • And they will say, 'Had we listened or applied reason, we would not have been among inmates of the Blaze.' • Thus they will admit their sin. So away with the inmates of the Blaze!"[41]. Indeed, their friends are "those who fear their Lord in secret there will be forgiveness and a great reward"[42]. O people! What a difference it is between the fire and the great reward! O people! Our enemy is the one whom Allah censures and curses, whereas our friend is everyone praised and loved by Allah.

O people! I am the warner and Ali is the one who brings glad tidings. O people! I am the one who warns while 'Ali is the guide.[43] O people! I am a Prophet and Ali is the successor. O people! I am a Messenger and Ali is the Imam and the wasi after me, and so are the Imams after him from among his offspring. Indeed, I am their father, and they shall descend from his loins. Indeed, the seal of the lmams from among us is al-Qa'im al-Mahdi. He, indeed, is the one who shall come out so that the creed may prevail. He, indeed, is the one who shall seek revenge against the oppressor. He, indeed, is the one who conquers the forts and demolishes them. He, indeed, is the one who subdues every tribe from among the people of polytheism and the one to guide it. He is the one who shall seek redress for all friends of Allah. He is the one who supports the religion of Allah. He ever derives (his knowledge) from a very deep ocean. He shall identify each man of distinction by his distinction and every man of ignorance by his ignorance. He shall be the choicest of Allah's beings and the chosen one. He is the heir of all (branches of) knowledge, the one who encompasses every perception. He conveys on behalf of his Lord, the Exalted and the Sublime, who points out His miracles. He is the wise, the one endowed with wisdom, the one on whom (divine) authority is vested. Glad tidings of him have been conveyed by past generations, yet he is the one who shall remain as a hujja, and there shall be no hujja after him nor any right except with him, nor any light except with him. None, indeed, shall subdue him, nor shall he ever be vanquished. He is the friend of Allah on His earth, the judge over His creatures, the custodian of what is evident and what is hidden of His.

O people! I have explained (everything) for you and enabled you to comprehend it, and this Ali shall after me explain everything to you. At the conclusion of my khutba, I shall call on you to shake hands with me to swear your allegiance to him and to recognize his authority, then to shake hands with him after you have shaken hands with me. I had, indeed, sworn allegiance to Allah, and Ali had sworn allegiance to me, and I on behalf of Allah, the Exalted One and the Sublime, I require you to swear the oath of allegiance to him, "Indeed those who swear allegiance to you, swear allegiance only to Allah: the hand of Allah is above their hands. So whosoever breaks his oath, breaks it only to his own detriment, and whoever fulfills the covenant he has made with Allah, He will give him a great reward."[44].

O people! The pilgrimage (hajj) and the 'umra are among Allah's rituals "so whoever makes hajj to the House, or performs the ʿumrah, there is no sin upon him to circuit between them [Safa and Marwa]. Should anyone do good of his own accord, then Allah is indeed appreciative, all-knowing."[45]. O people! Perform your pilgrimage to the House, for no members of a family went there except that they became wealthy, and receive glad tidings! None failed to do so except that their lineage was cut-off and were impoverished. O people! No believer stands at a mawqif [i.e. 'Arafat, Mash'ar, Mina] except that Allah forgives his past sins till then; so, once his pilgrimage is over, he resumes his deeds. O people! Pilgrims are assisted, and their expenses shall be replenished, and Allah never suffers the rewards of the doers of good to be lost. O people! Perform your pilgrimage to the House by perfecting your religion and by delving into fiqh (understanding religious knownledge), and do not leave the sacred places except after having repented and abandoned (the doing of anything prohibited). O people! Uphold prayers and pay the zakat as Allah, the Exalted One and the Sublime, commanded you; so, if time lapses and you were short of doing so or you forgot, Ali is your wali and he will explain for you. He is the one whom Allah, the Exalted and the Sublime, appointed for you after me as the custodian of His creation. He is from me and I am from him, and he and those who will succeed him from my progeny shall inform you of anything you ask them about, and they shall clarify whatever you do not know.

Halal and haram things are more than I can count for you now or explain, for a commandment to enjoin what is permissible and a prohibition from what is not permissible are both on the same level, so I was ordered (by my Lord) to take your oath of allegiance and to make a covenant with you to accept what I brought you from Allah, the Exalted One and the Sublime, with regards to Ali Amir al-Mu'minin and to the wasis after him who are from me and from him, a standing Imamate whose seal is al-Mahdi till the Day he meets Allah Who decrees and Who judges. O people! I never refrained from informing you of everything permissible or prohibitive; so, do remember this and safeguard it and advise each other to do likewise; do not alter it; do not substitute it with something else. I am now repeating what I have already said: Uphold the prayers and pay the zakat and enjoin righteousness and forbid abomination. The peak of enjoining righteousness is to resort to my speech and to convey it to whoever did not attend it and to order him on my behalf to accept it and to (likewise) order him not to violate it, for it is an order from Allah, the Exalted and the Sublime, and there is no knowledge of enjoining righteousness nor prohibiting abomination except that it is with an infallible Imam.

O people! The Qur'an informs you that the Imams after him are his (Ali's) descendants, and I have already informed you that they are from me and from him, for Allah says in His Book, "And He made it a lasting word among his posterity so that they may come back [to the right path]."[46] while I have said: "You shall not stray as long as you uphold both of them (simultaneously)."[47]

O people! (Uphold) piety, (uphold) piety, and be forewarned of the Hour as Allah, the Exalted and the Sublime, has said, "surely the violence of the Hour is a grievous thing"[48]. Remember death, resurrection, the judgment, the scales, and the account before the Lord of the Worlds, and (remember) the rewards and the penalty. So whoever does a good deed shall be rewarded for it, and whoever commits a sin shall have no place in the Gardens.

O people! You are more numerous than (it is practical) to shake hands with me all at the same time, and Allah, the Exalted and the Sublime, commanded me to require you to confirm what authority I have vested on Ali Amir al-Mu'minin and to whoever succeeds him of the Imams from me and from him, since I have just informed you that my offspring are from his loins. You, therefore, should say in one voice: "We hear, and we obey; we accept and we are bound by what you have conveyed to us from our Lord and yours with regard to our Imam Ali Amir al-Mu'minin, and to the Imams, your sons from his loins. We swear the oath of allegiance to you in this regard with our hearts, with our souls, with our tongues, with our hands. According to it shall we live, and according to it shall we die, and according to it shall we be resurrected. We shall not alter anything or substitute anything with another, nor shall we doubt nor deny nor suspect, nor shall we violate our covenant nor abrogate the pledge. You admonished us on behalf of Allah with regard to Ali Amir al-Mu'minin, and to the Imams whom you mentioned to be from your offspring from among his descendants after him: al-Hassan and al-Hussain and to whoever is appointed (as such) by Allah after them. The covenant and the pledge are taken from us, from our hearts, from our souls, from our tongues, from our conscience, from our hands. Whoever does so by his handshake, it shall be so, or otherwise testified to it by his tongue, and we do not seek any substitute for it, nor shall Allah see our souls deviating there from. We shall convey the same on your behalf to anyone near and far of our offspring and families, and we implore Allah to testify to it, and surely Allah suffices as the Witness and you, too, shall testify for us.

O people! What are you going to say?! Allah knows every sound and the innermost of every soul; "Whoever chooses the right guidance, it is for his own soul that he is rightly guided, and whoever strays, it is only to its detriment that he goes astray"[49]. O people! Swear the oath of allegiance to Allah, and swear it to me, and swear it to Ali Amir al-Mu'minin, and to al-Hassan and al-Hussain and to the Imams from their offspring in the life of this world and in the hereafter, a word that shall always remain so. Allah shall annihilate anyone guilty of treachery and be merciful on everyone who remains true to his word: "Whoever reneges (from his oath), he reneges only to the harm of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward"[50].

O people! Repeat what I have just told you to, and greet Ali with the title of authority of "Amir al-Mu'minin" and say: "We hear, and we obey, O Lord! Your forgiveness (do we seek), and to You is the eventual course"[51], and you should say: "All praise is due to Allah Who guided us to this, and we would not have found the way had it not been for Allah Who guided us"[52].

O people! The merits of Ali b. Abi Talib with Allah, the Exalted and the Sublime, the merits which are revealed in the Qur'an, are more numerous than I can recount in one speech; so, whoever informs you of them and defines them for you, you should believe him. O people! Whoever obeys Allah and His Messenger and Ali and the Imams to whom I have already referred shall attain a great victory. O people! Those foremost from among you who swear allegiance to him and who pledge to obey him and who greet him with the greeting of being the Commander of the Faithful are the ones who shall win the Gardens of Felicity. O people! Say what brings you the Pleasure of Allah, for if you and all the people of the earth disbelieve, it will not harm Allah in the least. O Lord! Forgive the believers through what I have conveyed, and let Your Wrath descend on those who renege, the apostates, and all Praise is due to Allah, the Lord of the Worlds.

Mga Tala ng Teksto ng Al-Ghadir Sermon

1. Tumutukoy sa Quran 35:13
2. Quran 39: 5
3. Quran 7:54
4. Quran 112: 3-4
5. Quran 35:13
6. Qur'an 5:67
7. Qur'an 5:55
8. Quran 48:11
9. Qur'an 9:61
10. Qur'an 5:67
11. Binanggit ni Allah sa Surat Ya-Sin: "... at lahat ng aming kinalkula ay nasa (kaalaman ng) isang maliwanag Imam "(Qur'an 36:12)
12. Quran 2:24
13. Qur'an 59:18
14. Qur'an 16:94
15. Qur'an 59:18
16. Qur'an 39:56
17. Qur'an 50:29
18. Quran 5: 3
19. Quran 3:19
20. Qur'an 3:85
21. Qur'an 2: 162
22. Quran 24:54
23. Qur'an 3: 102
24. Qur'an, 4:47
25. Quran 3:144
26. Quran 28:41
27. Quran 16:29
28. isang tipan na isinulat ng maraming kilalang Muslim, na ang ilan sa kanila ay pinabanal ng ilang mga Muslim, na nangangakong patayin ang Propeta; isinulat ito at nilagdaan pagkatapos ay inilibing sa isa sa mga dingding ng Ka'ba
29. Quran 55:31
30. Quran 55:35
31. Quran 3: 179
32. Qur'an, 77: 16-19
33. Quran 10 : 62
34. Quran 5:56
35. Quran 6: 112
36. Qur'an 58:22
37. Qur'an 6:82
38. Quran 39:73
39. Quran 40:40
40. Qur'an 7:38
41. Qur'an 67: 8-11
42. Quran 67:12
43. Tumutukoy sa Quran 13: 7, "Ikaw ay isang tagabala lamang, at mayroong isang patnubay para sa bawat tao."
44. Qur'an 48:10
45. Qur'an 2: 158
46. ​​Qur'an 43:
47. Tumutukoy sa hadith al-Thaqalayn
48. Qur'an 22: 1
49. Qur'an 17:15
50. Qur'an 48:10
51. Qur'an 2: 285
52. Qur'an 7:43 Mga


Tala ng Al-Ghadir Sermon

1. Bukhari, Tarikh al-kabir, vol. 4, p. 1599; Al-Tabari, Tarikh al-umam, vol. 3, p. 152; Al-Halabi, Al-Sira, vol. 3, p. 360
2. Ibn Hisham, Al-Sira, vol. 2, p. 601
3. Al-Waqidi, Al-Maghazi, vol. 3, p. 1089; Ibn Kathir, Al-Bidaya wa l-nihaya, vol. 5, p. 110
4. Al-Tabari, Tarikh al-umam, vol. 3, p. 149
5. Al-Tabari, Tarikh al-umam, vol. 3, p. 152; Al-Halabi, Al-Sira, vol. 3, p. 360
6. Al-Waqidi, Al-Maghazi, vol. 3, p. 1079-1080; Al-Halabi, Al-Sira, vol. 3, p. 289
7. Al-Tabari, Tarikh al-umam, vol. 3, p. 150-152; Ibn Hisham, Al-Sira, vol. 2, p. 603-604
8. Al-Ya'qubi, Tarikh al-Ya'qubi, vol. 2, p. 118
9. Al-Hamawi, Mu'jam al-buldan, vol. 2, p. 103
10. Al-Mufid, Tafsir al-Qur'an, vol. 1, p. 184; 'Ayyashi, Tafsir, vol. 1, p. 332
11. Al-Ya'qubi, Tarikh al-Ya'qubi, vol. 2, p. 1
12. Ibn Athir, Usd al-ghaba, vol. 5, p. 253; Al-Kulayni, Al-Kafi, vol. 2, p. 27
13. Al-Baladhuri, Ansab al-ashraf, vol. 2, p. 111; Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 7, p. 349
14. Al-Saduq, Al-Amali, p. 575; Al-Mufid, Aqsam al-mawla, p. 35; Al-Tusi, Al-iqtisad, p. 351; Al-Tusi, Al-Rasa'il, p. 138
15. Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 7, p. 349
16. Ibn Fattal, Rawdat al-wa'izin, vol. 1, p. 9; Al-Tabrisi, Al-Ihtijaj, vol. 1, p. 66; Ibn Tawus, Al-Yaqin, p. 343; 'Alam al-Huda, Nuzhat al-kiram, vol. 1, p. 186
17. Ibn Tawus, Al-Iqbal, p. 454, 456
18. Hilli, Al-'Udad, p. 169; Ibn Tawus, Al-Tahsin, p. 578; Al-Bayadi, Al-Sirat al-mustaqim, vol. 1, p. 301; Ibn Jabur, Nahj al-iman, Sheet 26-34
19. Amini, Al-Ghadir, vol. 1, p. 40
20. Amini, Al-Ghadir, vol. 1, p. 158
21. Al-'Asqalani, Fath al-bari, vol. 7, p. 61
22. Ibn Hanbal, Musnad, vol. 4, p. 370
23. Al-'Asqalani, Al-Isaba, vol. 3, p. 484
24. Ibn Maghazili, Manaqib, vol. 1, p. 66
25. Ibn Hanbal, Musnad, vol. 5, p. 370
26. Ibn Hanbal, Musnad, vol. 1, p. 88
27. Ibn Hanbal, Musnad, vol. 1, p. 84
28. Ibn Hanbal, Musnad, vol. 1, p. 119; Khatib Baghdadi, Tarikh Baghdad, vol. 16, p. 348
29. Ibn Maghazili, Manaqib, vol. 1, p. 54
30. Haythami, Majma 'al-zawa'id, vol. 9, p. 136
31. Dulabi, Al-Kuna wa al-asma ', vol. 3, p. 928
32. Ibn Hanbal, Musnad, vol. 1, p. 118
33. Ibn Hanbal, Musnad, vol. 5, p. 366
34. Al-Haythami, Majma 'al-zawa'id, vol. 9, p. 107; Ibn Maghazili, Manaqib, vol. 1, p. 112; Ibn Athir, Usd al-ghaba, vol. 3, p. 307
35. Al-Bukhari, Tarikh al-kabir, vol. 1, p. 375
36. Ibn al-Jazari, Asna al-matalib, p. 49
37. Al-Baladhuri, Ansab al-ashraf, vol. 2, p. 108
38. Al-Qunduzi, Yanabi 'al-mawadda, vol. 3, p. 369
39. Nasa'i, p. 93
40. Sulaym b. Qays, Kitab Sulaym, p. 321
41. Al-Haskani, Shawahid al-tanzil, vol. 1, p. 201
42. Ibn Fattal, Rawdat al-wa'izin, vol. 1, p. 89; Ibn Tawus, Al-Yaqin, p. 343; 'Alam al-Huda, Nuzhat al-kiram, vol. 1, p. 186
43. Ibn 'Asakir, Tarjimat al-Imam al-Husayn, vol. 2, p. 70
44. Al-Hilli, Al-'Udad, p. 169; Ibn Tawus, Al-Tahsin, p. 578; Al-Bayadi, Al-Sirat al-mustaqim, vol. 1, p. 301; Ibn Jabur, Nahj al-iman, Sheet 26-34
45. Amini, Al-Ghadir, vol. 1, p. 14-15
46. ​​Al-Razi, Tafsir al-Razi, vol. 12, p. 49
47. Ibn Abi l-Hadid, Sharh Nahj al-blagha, vol. 1, p. 13
48. Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 5, p. 209
49. Ibn Sabbagh, Al-Fusul al-muhimma, vol., P. 235
50. Ibn Tawus, Al-Iqbal, p. 454-456
51. Al-Muttaqi al-Hindi, Kanz al-'ummal, vol. 13, p. 104-105, 131-138, 157-158, 168
52. Ibn Hamza al-Husayni al-Hanafi, Al-Bayan, p. 593
53. Al-Alusi, Ruh al-ma'ani, vol. 6, p. 194
54. Rashid Rida, Al-Minar, vol. 6, p. 384
55. Amini, Al-Ghadir, vol. 6, p. 11
56. Amini, Al-Ghadir, vol. 1, p. 14-15
57. Amini, Al-Ghadir, vol. 1, p. 145
58. Amini, Al-Ghadir, vol. 6, p. 59
59. Ibn Tawus, p. 33
60. Al-Hindi, Mir Hamid Husayn
61. Al-Majlisi, Bihar al-anwar, vol. 37, p. 181-182
62. Al-Hurr al-'Amili, vol. 2, p. 200-250
63. Amini, vol. 1, p. 12, 151, 294-322
64. Al-Bahrani, Al-Sayyid Hashim
65. Al-Bahrani, 'Abd Allah, vol. 3, p. 307-327
66. Milani, Sayyid 'Ali, vol. 6-9
67. Al-Taftazani, Shar al-maqasid, vol. 5, p. 272
68. Al-Jurjani, Sharh al-mawaqif, vol. 8, p. 361
69. Al-Tirmidhi, Sunan, vol. 5, p. 563
70. Al-Tahawi, Bayan mushkil al-athar, vol. 4, p. 212
71. Hakim al-Nisaburi, Al-Mustadrak, vol. 3, p. 118
72. Ibn Kathir, Al-Bidaya, vol. 5, p. 209
73. Al-'Asghalani, Fath al-bari, vol. 7, p. 74
74. Haytami, al-Sawa'iq, vol. 1, p. 106
75. Al-Tahawi, Bayan mushkil al-athar, vol. 4, p. 212; Al-Jurjani, Sharh al-Mawaqif, vol. 8, p. 361
76. Al-Waqidi, Al-Maghazi, vol. 3, p. 1079-1080; Al-Halabi, Al-Sira, vol. 3, p. 289
77. Al-Mufid, Aqsam al-mawla, p. 28; Al-Ifsah, p. 32
78. Al-Tusi, Al-Iqtisad, p. 345
79. Al-Hilli, Kashf al-murad, p. 369
80. Al-Razi, Al-Arba'in, vol. 2, p. 283
81. Al-Jurjani, Sharh al-Mawaqif, vol. 8, p. 360-365
82. Al-Taftazani, Sharh al-Maqasid, vol. 5, p. 273-275
83. Al-Jurjani, Sharh al-mawaqif, vol. 8, p. 360-365
84. Al-Taftazani, Sharh al-maqasid, vol. 5, p. 273-275
85. Al-Razi, Al-Arba'in, vol. 2, p. 283
86. Al-Jurjani, Sharh al-mawaqif, vol. 8, p. 360-365
87. Al-Jurjani, Sharh al-Mawaqif, vol. 8, p. 361
88. Al-Razi, Tafsir al-Razi, vol. 29, p. 459
89. Al-Taftazani, Sharh al-Maqasid, vol. 5, p. 273
90. Al-Sharif al-Murtada, Al-Shafi, vol. 2, p. 270
91. Al-Sharif al-Murtada, Al-Shafi, vol. 2, p. 270
92. Al-Razi, Tafsir al-Razi, vol. 29, p. 227
93. Al-Razi, Tafsir al-Razi, vol. 29, p. 227
94. Amini, Al-Ghadir, vol. 1, p. 624
95. Al-Razi, Al-Arba'in, vol. 2, p. 283
96. Al-Sharif al-Murtada, Al-Shafi, vol. 2, p. 277
97. Ibn Manzur, Lisan al-'Arab, vol. 5, p. 407; Al-Azhari, Tahdhib al-lugha, vol. 15, p. 324-327
98. Al-Fayyumi, Al-Misbah, vol. 1-2, p. 672
99. Ibn Faris, Mu'jam, vol. 6, p. 141
100. Ibn Manzur, Lisan al-'Arab, vol. 15, p. 411; Al-Azhari, Tahdhib al-lugha, vol. 15, p. 322; Al-Turayhi, Majma 'al-bahrayn, vol. 1, p. 464-465
101. Al-Tusi, Al-Tibyan, vol. 8, p. 317
102. Al-Baydawi, Anwar al-tanzil, vol. 4, p. 225; Al-Zamakhshari, Al-Kashshaf, vol. 3, p. 523
103. Al-Zamakhshari, Al-Kashshaf, vol. 3, p. 225
104. Al-Razi, Al-Arba'in, vol. 2, p. 283
105. Ibn Athir, Usd al-ghaba, vol. 1, p. 439; Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 7, p. 348-349; Baladhuri, Ansab al-ashraf, vol. 2, p. 108
106. Amini, Al-Ghadir, vol. 1, p. 657
107. Al-Manawi, Fayd al-ghadir, vol. 6, p. 217
108. Ibn Hanbal, Musnad, vol. 4, p. 281; Ibn Maghazili, Al-Manaqib, vol. 1, p. 46; Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 7, p. 349
109. Amini, Al-Ghadir, vol. 1, p. 667
110. Al-Tusi, Al-Iqtisad, p. 351; Al-Sharif al-Radi, Khasa'is al-a'imma, p. 43
111. Al-Sharif al-Radi, Khasa'is al-a'imma, p. 43; Al-Muzaffar, Dala'il al-sidq, vol. 4, p. 340
112. Al-Sharif al-Radi, Khasa'is al-a'imma, p. 43
113. Al-Majlisi, Bihar al-anwar, vol. 3, p. 270
114. Sharif al-Radiy, Khasa'is al-a'imma, p. 43
115. Al-Tabrisi, Al-Ihtijaj, vol. 1, p. 181
116. Amini, Al-Ghadir, vol. 2, p. 51-495
117. Hakim al-Nisaburi, Al-Mustadrak, vol. 3, p. 419
118. Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 5, p. 211
119. Al-Tabrisi, Al-Ihtijaj, vol. 1, p. 181
120. Al-Majlisi, Bihar al-anwar, vol. 33, p. 41
121. Ibn Kathir, Al-Bidaya wa al-nihaya, vol. 7, p. 304
122. Al-Saduq, Al-Amali, p. 22; Ibn Qutayba, Al-Imam wa l-siyasa, vol. 1, p. 580
123. Ibn Maghazili, Manaqib, vol. 1, p. 62
124. Al-Saduq, Al-Amali, p. 162
125. Amini, Al-Ghadir, vol. 1, p. 664
126. Al-Qummi, Tafsir, vol. 1, p. 171; Al-Tabrisi, Jawami 'al-jami', vol. 1, p. 343
127. Al-Suyuti, Al-Durr al-manthur, vol. 2, p. 298; Al-'Ayyashi, Tafsir, vol. 1, p. 332
128. Al-'Ayyashi, Tafsir, vol. 1, p. 331; Al-Tabrisi, Majma 'al-bayan, vol. 1, p. 334
129. Al-Razi, Tafsir al-Razi, vol. 12, p. 401
130. Al-Razi, Tafsir al-Razi, vol. 12, p. 400-402
131. Al-Bahrani, Kashf al-muhimm, p. 227
132. Tabataba'i, Al-Mizan, vol. 5, p. 181; Makarim, Tafsir-i nimunih, vol. 4, p. 258
133. Al-'Ayyashi, Tafsir, vol. 1, p. 293; Al-Qummi, Tafsir, vol. 1, p. 162; Al-Razi, Tafsir al-Razi, vol. 11, p. 288
134. Al-Suyuti, Al-Durr al-manthur, vol. 2, p. 259
135. Tabataba'i, Al-Mizan, vol. 5, p. 168-175
136. Al-'Ayyashi, Tafsir, vol. 1, p. 293
137. Al-Tabari, Jami 'al-bayan, vol. 5, p. 51
138. Tabataba'i, Al-Mizan, vol. 5, p. 284
139. Tabataba'i, Al-Mizan, vol. 5, p. 279
140. Al-Tabrisi, Majma 'al-bayan, vol. 10, p. 530; Al-Qurtubi, Al-Jami ', vol. 19, p. 278; Al-Tha'labi, Al-Kashf wa al-bayan, vol. 10, p. 35 Mga


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