In Islam, the concept of leadership is a fundamental one. This is simply because, of its crucial roles and effects in the reformation of the thoughts and actions of the individuals in the society. More importantly, based on the divine practice (Sunnah), Allah -right from the first creation- has never left humanity at any point in time without appointing for them designated leaders (i.e., The Prophets of God), whose sole objectives are to guard and guide their respective subjects. Allah says: “You are only a warner, and there is a guide for every people” (Qur’an 13: 7) In this article, we shall examine the role of Ghadir Khum in attaining the Islamic unity.
Naturally speaking, human society can never develop nor has any meaningful progress without the institution of leadership. That is the reason why even the secular society sees the need and necessity for the institution of leadership whose aim is to coordinate the affairs of the people.
In light of this, Ghadir Khum[1] was the day the noble Prophet of God -in accordance with a divine command- perfected the issue of leadership of the Muslim community immediately after him by an appointment of a successor. The day came to the limelight in Islamic history during the farewell pilgrimage of the noble Prophet of Islam (PBUHH) on his way back to Madinah.
On this historical day (i.e., 18th of Dhul-Hijjah, 10 A.H), verse 67 of Qur’an 5 (Surah Maidah) was revealed to the Messenger of Allah at Ghadir Khum[2]: “O Apostle! Communicate that which has been sent down to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. Indeed, Allah does not guide the faithless lot.”
Immediately after the revelation of the verse, the Messenger of Allah (PBUHH) commanded the caravan to halt, a pulpit was made for him and he delivered a lengthy sermon which included his famous statement while raising Ali’s hand “Whoever I am his master (Mawla), ‘Ali is his master (Mawla)”. Meanwhile, it is pertinent to mention that the authenticity of the event and this Prophetic statement is not contested among the Muslims[3], but only its interpretation is a source of controversy between the Sunni and Shia scholars.
However, a thorough investigation of the content, other related Qur’anic verses[4], and the circumstances of place and time surrounding the event clearly show that the word ‘Mawla’ or ‘Wali’ in “Whoever I am his ‘Mawla’, then Ali is his ‘Mawla’” has no other meaning than a guardian and master[5], not a friend; because usually if a word has several meanings, it is necessary for the speaker to bring a symmetry for the intended meaning.
Consequently, this divine appointment of Ali ibn Abi-Talib (a.s) on this day as the immediate successor of the Messenger of Allah (s.a.w.a) and the divine leader of the Muslim community brought about the perfection and approval of Islam as a religion of salvation and the completeness of the divine favour[6]: “Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion” (Qur’an 5: 3)
Thus, the continuity of the divine teachings of Islam is only guaranteed after the death of the Prophet (s.a.w.a) with the concept of leadership (i.e., Imamate) which was perfected at Ghadir Khum. In other words, the event of Ghadir Khum is the basis for the continuity of Islam preached by the noble Prophet of Islam (s.a.w.a).
However, it is observed that the deviation from the messages of Ghadir Khum brought about disunity among the Muslims immediately after the Prophet and which continues to the present time. And this has led to the weakness and the backwardness of the Muslim community today. Thus, reviving the messages of Ghadir Khum among the Muslims would not only bring about the desired harmony, and unity among the adherents of various schools of thought, but it will also assist the Muslim community to regain its lost glory.
While emphasizing the significant role of Ghadir Khum in maintaining unity and harmony among the Muslims, the Supreme Leader of the Islamic Republic of Iran, Ayatollah Sayyed Ali Khamenei (r.a) in an address, said: “Imam Ali (a.s) was appointed by the Noblest Messenger of Allah, but when he saw that Islam was in danger, he quit his right for the sake of Islam and Muslims’ unity. He even cooperated with someone who had not any right for governing the Islamic society. …the great lesson of Ghadir is to fight against difference and discord and for implementing this; the Islamic sects should avoid insulting each other’s beliefs and foil the Imperialism’s plot for sowing discord among Shia and Sunni[7]”
In light of this, it is very important at this crucial moment to revive and spread the messages of Ghadir Khum, as it serves as a formidable background towards achieving unity among all Muslim sects and denominations.
References:
1. Alusi, Mahmoud, Ruh al-Ma’ani fi Tafsir al-Quran al-Azeem wa al-Saba ‘al-Mathani, Beirut: Dar al-Kutub al- ‘Ilmiyah, 1994, first edition.
2. Fakhr Razi, Umar, Al-Tafsir Al-Kabir, Beirut: Dar Ihya Al-Turath Al-Arabi, 1999, third edition.
3. Haskani, Obaidullah, Shawa’id al-Tanzil li qawaid al-Tafdeel, Tehran: Ministry of Culture and Islamic Guidance Publications, 1990, first edition.
4. Ibn al-Jawzi, Sabt, Tazkirat al-Khawas, Qom: Sharif al-Radhi publication, 1376 AH.
5. Ibn Hajjaj, Muslim, Sahih Muslim, Cairo: Dar al-Hadith, 1991, first edition.
6. Ibn Hanbal, Ahmad, Musnad Imam Ahmad Ibn Hanbal, Beirut: Foundation of the Message, 1995, first edition.
7. Ibn Majah, Muhammad, Sunan Ibn Majah, Beirut: Dar Al-Jail, 1997, first edition.
8. Ibn Mardawiya, Ahmad, Manaqib Ali Ibn Abi Talib and Wa ma nazala minal-Qur’an fi Ali, Cairo: Dar al-Hadith, 2003, second edition.
9. Nisa’i, Ahmad, Sunan al-Kubra, Beirut: Dar al-Kitab al-‘Alamiyah, 1990, first edition.
10. Qurtabi, Mohammad, Al-Jami li Ahkam al-Qur’an, Tehran, Nasser Khosrow Publications, 1985, first edition.
11. Suyuti, Abdul-Rahman, 2000, Al-Itqan fi ‘ulum al-Quran, Beirut: Dar al-Kitab Al-Arabi, second edition.
12. Suyuti, Abdul-Rahman, Al-Durr al-Manthur fi al-Tafsir al-Mathur, Qom: Ayatollah Mar’ashi Najafi Public Library, 1983, first edition.
13. Tirmidhi, Muhammad, Al-Jami ‘al-Sahih (Sunan al-Tirmidhi), Cairo, Dar al-Hadith, 1998, first edition.
14. Wahidi, Ali, Asbabu al-Nuzu al-Qur’an, Beirut, Dar al-Kutub al-‘Ilmiyya, 1990 AD, first edition.
15. https://www.leader.ir/en/content/3658/Fight-against-disunity-great-lesson-of-Ghadir
Footnotes:
[1] . The word ‘Ghadir’ means a pond, and ‘Khum’ is a name of a place located between Mecca and Madinah.
[2] . Among the Sunni scholars who attested to the revelation of this verse on the 18th of Dhul-Hijjah, 10 A.H in relation to the appointment of Hazrat Ali (a.s) as the Prophet’s vicegerent include: Fakhr Razi, Tafsir al-Kabir, vol. 12, p. 401; Suyuti, Durr al-Manthur, vol. 2, p. 298; Wahidi, Asbab al-Nuzul, p.204; Ibn Mardawiyah, Manaqib Ali ibn Abi Talib, p. 121; Alusi, Ruhu al-Ma’ani, vol. 3, p. 359 etc.
[3] . Among the Sunni scholars who confirmed the authenticity of the event of Ghadir Khumm include: Ibn Hajjaj, Sahih Muslim, vol. 4, p. 187 (incomplete report); Nisa’i, Sunan al-Kubra, vol. 5, p. 45; Ibn Majah, Sunan Ibn Majah, vol. 1, p. 137; Tirmidhi, Sunan Tirmidhi, vol. 5, p. 451; Ibn Hanbal, Masnad Ahmad, vol. 2 p. 262.
[4] . The word ‘Mawla’ is used in 18 verses of the Qur’an, 10 of which are related to Almighty Allah and it means His priority and guardianship. (See: Hosseini Qazvini, Ghadir az Niqahi Ahli Sunnah, p.117)
[5] . Imam Abu-Hamid Al-Ghazali (505 AH) in his book, ‘Sirr al-‘Alameen’; Muhammad ibn Talha al-Shafi’i (652 AH) in his literal work ‘Matalib al-Su’al’; Ibn al-Jawzi (654 AH) in ‘Tazkirat al-Khawas’ and Muhammad ibn Yusuf Kanji al-Shafi’i (658 AH) in ‘Kifayat al-Talib’ are among the great Sunni scholars who interpreted the word “Mawla” in this hadith to mean “the one charged with authority”, “Guardian” and not “friend”. (See: Ibn Taliat, ‘Matalib al-Su’al’, p. 96; Ibn Jawsi, ‘Tazkirat al-Khawas’, p. 37)
[6] . Among the Sunni scholars who attested to the revelation of verse 3 of Surah al-Maidah during the event of Ghadir Khum include: Suyuti, Al-Itqan fi ‘Ulum Qur’an, vol. 1, p. 87; Alusi, Ruhu al-Ma’ani, vol. 3, p. 234; Suyuti, Durr al-Manthur, vol. 2, p. 259; Ibn al-Jawzi, Tadhkirat al-Khawas, p. 36.
[7] . See: https://www.leader.ir/en/content/3658/Fight-against-disunity-great-lesson-of-Ghadir
