Shia/Sunni

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The Status of Khidr (as)

 

In the Name of Allah, the Beneficent, the Merciful

 

Many Sunnis have forgotten that Prophet Khidr (as) is still alive, and is a member of this Ummah. So, when you claim that Abubakr is the best of this Ummah, you imply that he is better than Prophet Khidr (as)! We read this hadith in the English translation of Mishkat al-Masabih, Book I, ch. VI, p. 49:


Jabir told how 'Umar b. al-Khattab brought God's messenger a copy of the torah saying, "Messenger of God, this is a copy of the torah." When he received no reply he began to read to the obvious displeasure of God's messenger, so Abu Bakr said, "Confound you, do you not see how God's messenger is looking?" So 'Umar looked at God's messenger's face and said, "I seek refuge in God from the anger of God and His messenger. We are satisfied with God as Lord, with Islam as religion, and with Muhammad as Prophet." Then God's messenger said, "By Him in whose hand Muhammad's soul is, were Moses to appear to you and you were to follow him and abandon me, you would err from the right way. Were he alive and came in touch with my prophetic mission he would follow me." Darimi transmitted it.

 

The margin writer of the original Arabic, Shaykh al-Albani in his commentary of the above hadith (see Mishkat al-Masabih [Arabic] 1/42 No. 194) states “hasan”. The hadith proves that whichever of the prophets were alive during the mission of the Holy Prophet (pbuh) became his followers and joined his Ummah.

 

This fact creates a serious problem for our Sunni brothers. They either accept that Abubakr is superior to Khidr (as) or he is not the best of the Ummah. So, there are some of them, especially the Salafis, that assert that Prophet Khidr (as) is NOT alive! For instance, we read this Salafi fatwa[1]:

 

Is al-Kihdr living on the face of the earth?

 

Is al-Khidr still living on the face of the earth until the present day? And will he remain alive until the Day of Resurrection?

Praise be to Allaah.  

Al-Shanqeeti said:

The stories of al-Khidr told by the righteous are innumerable. They claim that he and Ilyaas perform Hajj each year and they narrated du’aa’s from them, and these stories are well known and widespread, but the basis of what they say is very weak, because most of them are stories narrated from some of those whom they think are righteous, or dreams and ahaadeeth that are attributed to Anas or others, but all of them are da’eef (weak) and cannot be used to prove anything.

What seems to me to be more likely, based on the evidence concerning this matter, is that al-Khidr is not alive, rather he died. This is for a number of reasons:

1 – The apparent meaning of the aayah (interpretation of the meaning)

“And We granted not to any human being immortality before you (O Muhammad); then if you die, would they live forever?”

[al-Anbiya’ 21:34]

2 – The Prophet SAWS (peace and blessings of Allaah be upon him) said: “O Allaah, if you allow this group of Muslims to be destroyed, You will not be worshipped on earth.” (Narrated by Muslim)

3 – The Prophet SAWS (peace and blessings of Allaah be upon him) said that one hundred years after the night on which he was speaking, none of the people who were on the face of the earth then would still be alive. If al-Khidr had been alive at that point he would not have remained after the hundred years mentioned. Muslim ibn al-Hajjaaj said that ‘Abd-Allaah ibn ‘Abd-Allaah ibn ‘Umar said: “The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) led us in praying ‘Isha’ one night towards the end of his life, then he stood up and said: ‘Do you see this night of yours? One hundred years from now not one of those who are on the face of the earth now will remain.” Ibn ‘Umar said: “The people did not understand these words of the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him), and they said that this meant that the Day of Resurrection would come after one hundred years. The Prophet SAWS (peace and blessings of Allaah be upon him) said, ‘not one of those who are on the face of the earth now will remain’ meaning that that generation would pass away.”

4 – If al-Khidr had lived until the time of the Prophet SAWS (peace and blessings of Allaah be upon him), he would have followed him, supported him and fought alongside him, because he was sent to the two races of jinn and mankind.

 

Adwaa’ al-Bayaan, 4/178-183

 

The last point raised by this Salafi fatwa supports our position. So, Prophet Khidr (as) is part of this Ummah. The question would be why he was not the fittest person to succeed the Holy Prophet (pbuh). There are also other sound questions on this matter. Salafis claim that he died before the Holy Prophet (pbuh) was born. But, other Sunnis disagree.

 

There is even a radical anti-Shi’a Salafi scholar, Uthman al-Khamis[2] who, in his Kashf al-Jaanee  28 states:

 

Whoever claims that Khidr is alive is a Sufi. The Ahl al-Sunnah do not make any such claim.

 

This is however a very reckless mistake since Ibn Taymiyyah, the founder of Salafism, himself believed that Khidr (as) is alive!

 

We read in Ibn Taymiyyah’s Majma’ al-Fatawa 4/76:

Question:  Was Khidr (as) a Prophet or a Wali? And is he alive to the present day? And if he is alive, then what do you say about what has been narrated about the Prophet saying “Had he been alive, he would surely have visited me”? Is this hadith sahih or not?”

Answer:

As for his Prophethood: then after the advent of the Messenger of Allah (pbuh), neither he nor anyone else received wahi (revelation). As for before the advent of the Messenger of Allah (pbuh), then people have differed regarding the question of his Prophethood. Those who say that he was a Prophet do not say that he gave up his Prophethood, rather they say he is a Prophet like Ilyas (as), and that he does not get any wahi in this time. And the absence of wahi for a specified period does not invalidate Prophethood, just as the Messenger (s) did not receive any wahi at times during the span of his Messengerhood.

And the majority of the ‘ulema believe that he was not a Prophet …

And as for [the question regarding] his life: then he is alive. And the hadith is question [meaning “Had he been alive, he would surely have visited me”] has no basis, and no isnad is known for it either. On the contrary, what has been narrated in Musnad Al-Shafi’i and other books is that [Khidr] did meet the Prophet (pbuh). And as for he who says he did not meet the Prophet (pbuh) then he has stated what he has no knowledge of, for this is from the knowledge that he does not encompass. And he who claims he died relying on the hadith “Have you seen this night of yours? At the end of one hundred years after this none would survive on the surface of the earth” then there is no proof for him in it, for it it is possible that Khidr was not on the surface of the earth at that moment …

Also, regarding Dajjal - and similarly Al-Jasasa - the sahih is that he was alive and present during the era of the Prophet (pbuh), and he is alive till today not having escaped (from his chains), and he is on an island from the islands of the Oceans.

So the responses concerning (Dajjal) is the response for Khidr as well: And that is: the phrase ’surface of the earth’ does not apply. Or that the Prophet (s) meant the known human beings. And those who are special cases do not enter the generality, just like the Jinns don’t enter it - unless a word was used that encompassed both Jinns and humans.

And examples of specifications like this are many. Wallahu A’lam.

Ibn Taymiyyah has nicely refuted the other Salafi fatwa. But, possibly to avoid the necessary dilemma, he has stated that the majority of Sunni scholars claim that Khidr (as) was NOT a prophet (pbuh). Shaykh Nuh Ha Mim Keller, a modern-day Sunni scholar, on page 1067 of his book RELIANCE OF THE TRAVELER, however thinks differently:

Scholars disagree as to whether he is presently alive, though most believe he is and will remain so until the Day of Judgement because of having drunk of the water of life — and also as to whether he is a prophet, angel or friend of Allah (wali), the majority holding him to be a prophet. (al Futuhaat Al Ilahiyya, Siraj Al Munir)

Also, Shaykh G F Haddad in his work SHAYKH MUHYI AL-DIN IBN ‘ARABI[3], footnote 2, writes in greater detail:

Ibn ‘Ata’ Allah in Lata’if al-Minan (1:84-98) states that there is con­sensus among the Sufis that al-Khidr is alive. Ibn al-Jawzi in his book ‘Ujala al-Muntazir fi Sharh Hal al-Khadir (cf. Hajji Khalifa, Kashf al-Zunun [2:1125] and Abu Ghudda infra) voices the extreme view that to suggest that al-Khidr is alive contradicts the Shari‘a, yet in his Mana­qib al-Imam Ahmad (p. 144) he himself narrates the report of a meeting of Bilal al-Khawass with al-Khidr! Ibn al-Qayyim in al-Manar al-Munif (p. 67-76) and his editor, ‘Abd al-Fattah Abu Ghudda, also claim that al-Khidr is not alive. Among the strongest transmitted proofs to the contrary are two reports, one narrated by Imam Ahmad in al-Zuhd whereby the Prophet e said that Ilyas and al-Khidr meet every year and spend the month of Ramadan in al-Qudus, and the other narrated by Ya‘qub ibn Sufyan from ‘Umar ibn ‘Abd al-‘Aziz whereby a man he was seen walking with was actually al-Khidr. Ibn Hajar declared the chain of the first fair and that of the second sound in Fath al-Bari (1959 ed. 6:435). He goes on to cite another sound report narrated by Ibn ‘Asakir from Abu Zur‘a al-Razi where­by the latter met al-Khidr twice, once in his young age, the other in his old age, but al-Khidr him­self had not changed.

 

Al-Qadi ‘Iyad in his notice on Ibn Abi Zayd in Tartib al-Madarik narrates from al-Ajdabi: “I was sitting with Abu Muhammad [Ibn Abi Zayd] when Abu al-Qasim ‘Abd al-Rahman ibn ‘Abd al-Mu’min the mutakallim was with him. A man asked them about al-Khidr and whether it could he said that he was still in this world in spite of all this time and would not die until the Final Hour comes and whether this is refuted by the words of the Almighty,[We did not give any human being before you immortality] (21:34). They both replied to him that that was possible and per­mitted and al-Khidr could live until the Final Trumpet was blown. For immortality is connected to remaining as long as the Next World remains, while remaining until the Trumpet is blown is not immortality. Do you not see that Iblis – may Allah curse him – is not immortal, but he is one of those deferred until the Day of a Known Time?”

 

The hadith master al-Sakhawi stated: “It is well-known that al-Nawawi used to meet with al-Khidr and converse with him among many other unveilings (mukâ­shafât).” Al-Sakhawi, Tarjima Shaykh al-Islam Qutb al-Awliya’ al-Kiram wa Faqih al-Anam Muhyi al-Sunna wa Mumit al-Bid‘a Abi Zakariyya Muhyi al-Din al-Nawawi (“Biogra­phy of the Shaykh of Islam, the Pole of the Noble Saints and Jurist of Mankind, the Reviver of the Sunna and Slayer of Innovation Abu Zakariyya Muhyiddin al-Nawawi”) (Cairo: Jam‘iyya al-Nashr wa al-Ta’lif al-Azhariyya, 1354/1935 p. 33).

 

Al-Barzanji in his book al-Isha‘a li Ashrat al-Sa‘a (1997 ed. p. 279-281; 1995 ed. p. 204-205) lists proofs to the effect that al-Khidr u is alive and shall face and belie the Antichrist (al-Dajjâl), as he is the one meant in the hadith whereby a man faces the Antichrist and belies him, whereupon the latter saws him in half then revives him only to be belied again. Narrated from Abu Sa‘id al-Khudri by Abu Ya‘la in his Musnad (2:332) and al-Hakim (1984 ed. 4:581=orig. ed. 4:537), both with a chain containing ‘Atiyya ibn Sa‘d who is weak, and with another chain (by Abu Ya‘la 2:535) containing Sufyan ibn Waki‘ who is weak; also narrated from Abu Umama al-Bahili by Ibn Majah in his Sunan (book of Fitan) with a chain containing Isma‘il ibn Rafi‘, who is weak in his memorization; also narrated by Nu‘aym ibn Hammad (d. 288) in Kitab al-Fitan (2:551) who said: al-Zuhri said: ‘Ubayd Allah ibn ‘Abd Allah [ibn] ‘Utba narrated to us that Abu Sa‘id al-Khudri said... The latter is a sound chain but there are several unnamed links between Nu‘aym and al-Zuhri. Also narrated by al-Dani (d. 444) in his book al-Sunan fi al-Fitan (6:1178) but with a chain that stops at the Tabi‘i Abu Mijlaz. None of the weakness mentioned above in the chains raised to the Prophet e is grave. If the weak links are at the same levels of the narrators’ biographical layers and are judged to strengthen each other, it would raise the grade of the hadith to “fair due to corroborative/witness chains” (hasan li ghayrih). It is confirmed by the hadith related from Abu ‘Ubayda ibn al-Jarrah whereby the Prophet e said: “It may be that one of those who saw me and heard my speech shall meet the Dajjal.” Narrated by Ibn Hibban in his Sahih (15:181) with a weak chain according to Shaykh Shu‘ayb al-Arna’ut, however, Imam al-Tirmidhi in his Sunan said it is also narrated from three other Companions and thus graded the hadith itself “fair and single-chained (hasan gharîb) as narrated from Abu ‘Ubayda,” and Allah knows best.

Those who claim that Khidr (as) is not a prophet are confronted by the fact that he taught Musa (as), an Ulul Azm prophet[4]. In mainstream Sunni Islam, a non-prophet cannot be more knowledgeable than a prophet. Also, even the Salafis agree that he was sent to men and jinn, and that makes him a Messenger (and not even only a prophet)[5]. The verse against immortality that Salafis normally cite is also irrelevant here since everyone believes that Khidr (as) will eventually die. If the Salafis maintain that it means that everyone before the Holy Prophet (pbuh) died at the normal human lifespan, then they need to tell us why Isa (as) is still alive. If they claim that it is because Isa (as) is not on the earth, we ask: what about Dajjal?

It is now very clear that Khidr (as) is a member of our Ummah. Rather, he joined our Ummah. So, the question, simply put, is: is Abubakr really the best of this Ummah?? What about Khidr (as)?

KHIDR (as) AND THE AHL AL-BAYT (as)

It is clear that both Khidr (as) and Ilyas (as) are alive and are part of our Ummah. Both of them are prophets. They are superior to Abubakr and Umar in all ways. What we want our esteemed readers to note is that both of them now offer Salat according to the true Sunnah of the Ahl al-Bayt (as). In the Prophetic Salat, sending Salat upon the Ahl al-Bayt (as) is compulsory. Shaykh Nasiruddin al-Albani has proved this point in his Sifat Salat al-Nabi. This means that Allah (swt) would reject their five daily prayers unless they bless the Ahl al-Bayt (as) during their final Tashahhud.

Also, the Holy Prophet (pbuh), in Hadith Thaqalayn, ordered the entire Ummah to follow the Ahl al-Bayt (as) after him. He also declared Imam Ali (as) the master of the believers after himself. Both Khidr (as) and Ilyas (as) are among the believers. Besides, Prophet Isa (as) will be a follower of Imam al-Mahdi (as), and this is a mutawatir fact even within Sunnism.

Imam Jalaluddin al-Suyuti mentions:

 

I have heard some of the deniers of (truth) deny what has been conveyed about Isa that when he descends will pray the Fajr prayer behind al-Mahdi. They say, Jesus has higher status than to pray behind a non-Prophet. This is a bizarre opinion since the issue of prayer of Isa behind al-Mahdi has been proven strongly via numerous authentic traditions from the Messenger of Allah, who is the most truthful.

Nuzool Isa Ibn Maryam Akhir al-Zaman, by Jalaluddin al-Suyuti, p56

 

Hafiz Ibn Hajar al-Asqalani states:

 

The Mahdi is of this Ummah, and Isa (as) will come down and pray behind him.

Fath al-Bari 5/362

 

Ibn Hajar al-Makki quotes Abu al-Husain al-Ajiri saying:

 

The traditions of al-Mustafa (pbuh) on the rising of al-Mahdi has been transmitted via numerous authorities and is more than the level of (being sufficient for) Mutawatir, describing that he is of his Ahl al-Bayt, and will fill the earth with justice, and that Isa (as) will come at the same time and he will assist Jesus for killing al-Dajjal in the land of Palestine, and that he will lead this nation and Jesus will pray behind him.

Al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p254

 

Prophet Isa (as) will join this Ummah. But the leader wil be Imam al-Mahdi (as).

 

Shaykh al-Islam Tahir Qadri al-Hanafi records the hadith below, verbatim, as Hadith Number 1 in his book THE GHADIR DECLARATION[6]:

“Shu‘bah relates it from Salmah bin Kuhayl: I heard it from Abū Tufayl that Abū Sarīhah (RA) — or Zayd bin Arqam (RA) (Shu‘bah has doubts about the narrator) — relates that the Prophet (SAW) said: One who has me as his master has ‘Alī as his master.

“Shu‘bah has related the tradition from Maymūm Abū ‘Abdullāh, who related it on the authority of Zayd bin Arqam (RA) and he has related it from the Holy Prophet (SAW).”

Commenting on its sources, he states:

Tirmidhī has declared it fair, sound and weak (hasan sahīh gharīb) in al-Jāmi‘us-sahīh, b. of manāqib (merits) 6:79 (#3713), and Shu‘bh, in the manner of Maymūn Abū ‘Abdullah, has also related it on the authority of Zayd bin Arqam (RA). Ahmad bin Hambal narrated it in Fadā’il-us-sahābah (2:569 # 959); Mahāmilī, Amālī (p.85); Tabarānī, al-Mu‘jam-ul-kabīr (5:195, 204 # 5071, 5096); Ibn Abī ‘Āsim, as-Sunnah (pp.603, 604 # 1361, 1363, 1364, 1367, 1370); Nawawī, Tahdhīb-ul-asmā’ wal-lughāt (p.318); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:163, 164); Ibn Athīr, Asad-ul-ghābah fī ma‘rifat-is-sahābah (6:132); Ibn Kathīr, al-Bidāyah wan-nihāyah (5:463); and ‘Asqalānī in Ta‘jīl-ul-manfa‘ah (p.464 # 1222).

It has been related from ‘Abdullāh bin ‘Abbās) in the following books:

  1. Hākim, al-Mustadrak (3:134 # 4652).
  2. Tabarānī, al-Mu‘jam-ul-kabīr (12:78 # 12593).
  3. Khatīb Baghdādī, Tārīkh Baghdad (12:343).
  4. Haythamī, Majma‘-uz-zawā’id (9:108).
  5. Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:77, 144).
  6. Ibn Kathīr, al-Bidāyah wan-nihāyah (5:451).

This tradition has been related on the authority of Jābir bin ‘Abdullāhا)) in the following books:

  1. Ibn Abī ‘Āsim, as-Sunnah (p.602 # 1355).
  2. Ibn Abī Shaybah, al-Musannaf (12:59 # 12121).

This tradition has been reproduced from Abū Ayyūb al-Ansārī (RA):

  1. Ibn Abī ‘Āsim, as-Sunnah (p.602 # 1354).
  2. Tabarānī, al-Mu‘jam-ul-kabīr (4:173 # 4052).
  3. Tabarānī, al-Mu‘jam-ul-awsat (1:299 # 348).

This tradition has been related by Sa‘d (RA) in the following books:

  1. Ibn Abī ‘Āsim, as-Sunnah (pp.602,605#1358,1375).
  2. Diyā’ Maqdisī, al-Ahādīth-ul-mukhtārah (3:139 # 937).
  3. Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (20:114).

The following narrated it through Buraydah (RA):

  1. ‘Abd-ur-Razzāq, al-Musannaf (11:225 # 20388).
  2. Tabarānī, al-Mu‘jam-us-saghīr (1:71).
  3. Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:143).

This tradition has been reproduced from Ibn Buraydah)) in the following books:

  1. Ibn Abī ‘Āsim, as-Sunnah (p.601 # 1353).
  2. Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:146).
  3. Ibn Kathīr, al-Bidāyah wan-nihāyah (5:457).
  4. Hindī, Kanz-ul-‘ummāl (11:602 # 32904).

The following transmitted it through Hubshā bin Junādah (RA):

  1. Ibn Abī ‘Āsim, as-Sunnah (p.602 # 1359).
  2. Hindī, Kanz-ul-‘ummāl (11:608 # 32946).

This tradition has been related from Mālik bin Huwayrith in the following books:

  1. Tabarānī, al-Mu‘jam-ul-kabīr (19:252 # 646).
  2. Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:177).
  3. Haythamī, Majma‘-uz-zawā’id (9:106).

Tabarānī related it from Hudhyfah bin Usayd al-Ghifārī (RA) in al-Mu‘jam-ul-kabīr (3:179 # 3049).

Ibn ‘Asākir has narrated it through Hasan bin Hasan in Tārīkh Dimashq al-kabīr (15:60,61).

Ibn ‘Asākir related it from Abū Hurayrah, ‘Umar bin al-Khattāb, Anas bin Mālik and ‘Abdullāh bin ‘Umar (RA) in Tārīkh Dimashq al-kabīr (45:176, 177, 178, 178) respectively.

Ibn ‘Asākir related it from Buraydah (RA) with slightly different words in Tārīkh Dimashq al-kabīr (45:143).

Ibn Athīr narrated it through ‘Abdullāh bin Yāmīl in Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:412).

Haythamī narrated it through Abū Burdah)) in Mawārid-uz-zam’ān (p.544 # 2204).

‘Asqalānī said in Fath-ul-bārī (7:74): Tirmidhī and Nasā’ī narrated the tradition and it is supported by numerous chains of transmission.

Albānī says in Silsilat-ul-ahādīth-is-sahīhah (4:331 # 1750) that its chain of authorities is sahīh (sound) according to the conditions of Bukhārī and Muslim.

Since the Holy Prophet (pbuh) is the master of both Khidr (as) and Ilyas (as) and Imam al-Mahdi (as) and Isa (as), Imam Ali (as) is also their master.

At Ghadir Khumm, two verses were revealed to confirm the high esteem in which Allah (swt) holds the Wilayah of Imam Ali (as). The first of them is this:

[Shakir 5:67] O Messenger! deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.

Many Sunnis deny the revelation of this verse at Ghadir Khumm. But, their own authentic sources say otherwise. For instance, seven of the Sahabah have reported that it was revealed at Ghadir Khumm. They are:

1.      Abu Sa’eed al-Khudri: Tafsir Ibn Abu Hatim 4/1172; Asbab al-Nuzul al-Wahidi 135; Shawahid al-Tanzil al-Haskani 1/250; Tarikh Dimashq Ibn Asakir 42/237; Durr al-Manthur al-Suyuti 2/298; and Fath al-Qadeer al-Shawkani 2/90.

2.      Ibn Abbas: Shawahid al-Tanzil 1/239, 1/251, 1/256-257

3.      Abdullah ibn Abi Awfi: Shawahid al-Tanzil 1/252

4.      Jabir ibn Abdullah: Shawahid al-Tanzil 1/255-256

5.      Hudhayfah ibn Yaman: Shawahid al-Tanzil 1/391

6.      Abdullah ibn Mas’ud: Durr al-Manthur 2/298; Fath al-Qadeer 2/60

7.      Bara ibn Azib: Tafsir Tha’alabi 4/92; Tafsir al-Razi 12/53

Ibn Abu Hatim in the introduction to his Tafsir (1/14) states that he has relied upon only full-chained authentic narrations throughout his Tafsir. This means that any narration found in his Tafsir is authentic. In his book al-Lali al-Masnoo’at 1/19, Imam al-Suyuti too confirms that Abu Hatim has recorded only authentic narrations in his Tafsir. Imam al-Suyuti again echoes this same statement in his al-Itqan 2/567. Ibn Abu Hatim was a pillar of Sunni ilm al-rijal and science of hadith. So, when he includes a narration in his Tafsir, it is certain that he had critically examined it and found its narrators to be reliable. Mam al-Dhahabi in his Tadhkirat al-Huffaz 3/829 No. 830 states:

He is an Imam, Hafiz, strict examiner of hadith chains, Shaykh al-Islam … Abu Ya’la al-Khalili states: He took his knowledge from his father and from Abu Zur’ah, and he is an ocean of knowledge when it comes to the narrators of hadith.

Al-Wahidi too claims to have included only authentic narrations in his book, Asbab al-Nuzul. Although he might not be as versed in the science of hadith as Abu Hatim, he too was some authority. Al-Dhahabi states about him in his Siyar Alam al-Nubala 18/339 No. 342:

He was a master of Tafsir, and the Imam of the Tafsir scholars.

Both Ibn Abu Hatim and al-Wahidi have recorded the narration of Abu Sa’eed al-Khudri.

The second verse is:

Abu Hurayrah said:

 

Whoever fasts on 18 Dhul-hijjah will receive a reward equal to 60 months of fasting. This was the day of Ghadīr Khum when the Prophet (pbuh), holding Ali ibn Abi Talib’s hand, said: Am I not the master of the believers? They said: why not, O messenger of Allāh! He said: One who has me as his master has Ali as his master. At this ‘Umar bin al-Khattab said: congratulations! O Ibn Abi Talib! You are my master and (the master of) every Muslim. (On this occasion) Allāh revealed this verse: Today, I have perfected your religion for you.

Tarikh Baghdad 8/290

Asbab al-Nuzul 108

Tafsir al-Razi 11/139

Tarikh Dimashq Ibn Asakir 45/176, 177 and 179 (from Abu Sa’eed al-Khudri)

Al-Bidayah wa al-Nihayah, Ibn Kathir 5/464

Mu’jam al-Awsat al-Tabarani 3/324

Imam al-Suyuti, after examining the combined strength of the reports, state clearly in his Durr al-Manthur 2/259 that the verse  revealed when the Holy Prophet (pbuh) said on the day of Ghadīr Khum:

One who has me as his master has Ali as his master.

Whoever thinks about these two verses will see one of them equating the Wilayah of Imam Ali (as) with Islam itself. If the Holy Prophet (pbuh) failed to declare it, he would have failed in his entire mission. The second verse declares Islam complete after the Ghadir Declaration. This shows that without belief in the Wilayah of Imam Ali (as), the Islam of an individual is not complete.

At Ghadir Khumm, however, the Holy Prophet (pbuh) made other fundamental declarations:

 

Whomsoever Allah and His Messenger are his Master, Ali is also his Master. And I have left among you that which if you adhere to, you will never go astray: the Book of Allah, one end of which is in the Hand of Allah and the other end in your hands, and my Ahl al-Bayt.

 

Al-Hafiz al-Busayri in his Ithaf al-Khayrat al-Mahirat, Vol. 9, p. 279, No. 8974 (Maktabat al-Rushd, Riyadh, Saudi Arabia), comments:

 

Ishaq has narrated it with a sahih chain.

 

Al-Hafiz Ibn Hajar al-Asqalani in his al-Matalib al-Aliya, Vol. 4, p. 65, No. 3972, writes:

 

This chain is sahih.

 

The Holy Prophet (pbuh) also said:

 

I am leaving among you that which if you hold firmly onto, you will never go astray after me. One of them is greater than the other. It is the Book of Allah, a rope stretching from the heavens to the earth. The second is my near kindred, who are my Ahl al-Bayt. The two will never separate until they meet me at the Pond (of Kawthar). Therefore, watch carefully how you treat them both after me.

 

Shaykh al-Saqqaf has declared it sahih in his Sahih Sharh al-Aqidat al-Tahawiyah, p. 654 (Dar Imam al-Nawawi, Jordan). Shaykh al-Albani too has declared it sahih in his Sahih al-Jami al-Saghir, Vol. 1, p. 482.

 

To remove any doubt about his intentions, the Holy Prophet (pbuh) also declared:

 

I am leaving among you two successors (khalifatayn): the Book of Allah, a rope stretching from the heavens to the earth, and my near kindred, who are my Ahl al-Bayt. The two will never separate until they meet me at the Pond.

 

Hamza Ahmad al-Zayn in his tahqiq of Musnad Ahmad, Vol. 16, p. 28 (Dar al-Hadith, Cairo) states: "Its chain is hasan". Al-Hafiz al-Haythami declares its chain "good" in Majma al-Zawaid, Vol. 9, p. 162 while al-Albani declares it sahih in Sahih al-Jami al-Saghir, Vol. 1, p. 482.

All these declarations also pertain to the three prophets in our Ummah at the moment.

 



[1] http://www.islam-qa.com/en/ref/20505

[2] This is what we read on THE ANGRY ARAB NEWS SERVICE (http://angryarab.blogspot.com/2004/12/news-from-house-of-horror-saud.html) :

 

Thursday, December 09, 2004

News from the House of Horror (Saud). This is a verbatim translation from the Kuwaiti daily Al-Qabas (December 9th, 2004): "Two Saudi clerics `Uthman Al-Khamis and Sa`d Al-Ghamdi issued a fatwa forbidding women from using the internet due to their "wicked nature." The fatwa added that "women are not permitted to open the internet except when in the presence of a male guardian who is aware of their harlotry and foxiness." (thanks Amir).

 

[3] http://www.sunnah.org/aqida/gh/ibnarabi/ibnarabi.htm#_ftnref2

[4] [Shakir 18:65-82] Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves. Musa said to him: Shall I follow you on condition that you should teach me right knowledge of what you have been taught? He said: Surely you cannot have patience with me And how can you have patience in that of which you have not got a comprehensive knowledge? He said: If Allah pleases, you will find me patient and I shall not disobey you in any matter. He said: If you would follow me, then do not question me about any thing until I myself speak to you about it So they went (their way) until when they embarked in the boat he made a hole in it. (Musa) said: Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing. He said: Did I not say that you will not be able to have patience with me? He said: Blame me not for what I forgot, and do not constrain me to a difficult thing in my affair. So they went on until, when they met a boy, he slew him. (Musa) said: Have you slain an innocent person otherwise than for manslaughter? Certainly you have done an evil thing. He said: Did I not say to you that you will not be able to have patience with me? He said: If I ask you about anything after this, keep me not in your company; indeed you shall have (then) found an excuse in my case. So they went on until when they came to the people of a town, they asked them for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Musa) said: If you had pleased, you might certainly have taken a recompense for it. He said: This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience. As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force. And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them: So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion. And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience.

[5] Note that every Messenger is a prophet but not every prophet is a Messenger. It is not possible to be a Messenger without first being a Prophet.

[6] Available free at http://www.minhajbooks.com

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