Hadeeth Al-Ghadeer

We would like to congratulate the believers on this auspicious occasion of

13th of Rajab to mark the birth celebration of the commander of the
faithful Imam Alee ibn Abi Talib (a.s). To mark this blessed day, we would
like to present our latest article on the topic of Hadeeth Al-Ghadeer.

The Prophet (saw) completed his last and only Hajj Pilgrimage (Hujjat Al-
Wada) a year before he was martyred. Knowing that his (saw) time on
this earth was coming to an end, he stopped at a place which is known as
the pond of Khumm (Ghadeer Khumm) and gathered a large number of
Muslims to witness his sermon. Various Islamic sources have cited this
particular sermon – but the part that we wish to discuss in this article is
the direct quote from the Prophet (saw) in which he says, "Man Kuntu
Mawla Fa Aliyyun Mawla." This translates as, "Whosoever I am his Mawla
(i.e all real Muslims) then Alee (a.s) is his Mawla too." There really is no
real room for misinterpretation here as it was explicitly said in front of a
large crowd of people.

This particular part of the sermon is known as 'Hadeeth Al-Ghadeer' and

it is an important hadeeth for Shi'a Muslims as it, and others of its like,
illustrates the fact that Mawla Alee (a.s) and the rest of the Ahlulbayt
(a.s) should have been the natural successors of the Prophet (saw). For
this reason, this hadeeth is often used to prove to the so-called 'Ahl ul
Sunnah' that the Caliphs which they adhere to, were indeed usurpers and
directly went against the wishes of the Prophet (saw).

We shall address this issue more in-depth in this article whilst including
the common misconceptions posed by the so-called 'Ahl ul Sunnah' such
as, why do the Shi'a resort to Hadeeth Al-Ghadeer and not the Holy
Qur'aan to prove their point? What exactly does Mutawatir mean? And is
Hadeeth Al-Ghadeer Mutawatir?

The so-called Sunnis may not agree with the usage of Hadeeth Al-
Ghadeer as proof for the successorship of Imam Alee (a.s), and frankly
why would they? After all, it makes the very foundations of their faith a
joke. However, it must be stressed that this article is dedicated to prove
that Mawla Alee (a.s) was indeed the chosen successor of the Prophet
(saw) and hence, we are leaving other narrations and verses of The Holy
Qur'aan aside for another upcoming article - Insha'Allah Ta'ala.

Indeed, both Shi'a and Sunni schools of thought alike reject the notion
that hadeeth alone can establish beliefs. We find that both schools have
testified that both The Holy Qur'aan and hadeeth must be applied.

We also find that many statements have been made by the so-called
Sunnis in which they have declared Takfir against those who deny an
Islamic belief which was approved solely by Hadeeth and without The
Holy Qur'aan.
Ibn Uthaymeen:

O brothers, there are some people who interpret the statement of Allah
(swt): "And in no way is there a beast (moving) in the earth nor a bird
flying with its two wings except that they are nations like you. In no way
have We neglected anything whatever in the Book; thereafter to their
Lord they will be mustered"; interpret His statement: "In no way have We
neglected anything whatever in the Book" that the Book here is the Holy
Qur'aan.

The correct is that book is the Preserved Tablet (Al-Lawh Al-Mahfoodh),

and as for the Holy Qur'aan, then Allah (swt) had described the Holy
Qur'aan in a more eloquent style than the negation one, wherein His
statement about it is: "And We have been sending down on you the Book
as an evident (exposition) of everything," which is more eloquent and
voluble than His statement: "In no way have We neglected anything
whatever in the Book."

Perhaps someone says: Where could we find the number of the five
prayers in the Holy Qur'aan? And the number of each prayer in the
Holy Qur'aan? And how could that we do not find the number of
each prayer mentioned in the Holy Qur'aan while Allah (swt) says:
"And We have been sending down on you the Book as an evident
(exposition) of everything?!"

The answer of which is that Allah (swt) has clarified for us in His
book that it is obligatory upon us to take what the Prophet (saw)
had uttered and what he pointed to. "Whoever obeys the
Messenger (saw), then he has already obeyed Allah (swt)," "And
whatever the Messenger (saw) brings you, then take it; and
whatever he forbids you, then give over."

Therefore, anything that is explained by the Sunnah was pointed

out by the Holy Qur'aan itself, since the Sunnah is one of the two
revelation forms which was revealed and taught to the Prophet
(saw) by Allah (swt), as Allah Almighty says: "And Allah has sent
down on you the Book and (the) Wisdom." And thus, anything
which is mentioned in the Sunnah was actually mentioned in book
of Allah Almighty.

Source: Majmoo' Fatawa Wa Rasa'il. Vol. 5, Pg. # 244 - 245.

Rabee' Al-Madkhali:

In regards to the field of beliefs and the field of allowing and prohibition
(judging actions and acts as Halal and Haram), as well as other fields,
those two (i.e. Holy Qur'aan and Hadeeth) have the same status, wherein
referring to and taking them both is obligatory as well as depending on
them in issuing rulings of Halal and Haram.

So if a man came to you and said: "The Book of Allah (swt) is

enough and sufficient for us, and you have not to bring anything
(to prove your point) but the Book of Allah (swt), and that the
Book of Allah (swt) is between our hands, what it permits, we
permit, and what it prohibits, we prohibit," then be sure he is
either a Mubtadi' (innovator) or a Zindeeq (disbeliever).
Source: Awn Al-Bari. Vol 2, Pg. # 827 - 828.
Al-Shanqeeti:

As for His statement: "And We have been sending down on you the Book
as an evident (exposition) of everything," He explained in that verse that
He has been sending down on His messenger that great Book as an
evident (exposition) of everything, and He did that in other places too, as
in His statement: "In no way have We neglected anything whatever is in
the Book." If we are to accept that the Book here means the Holy
Qur'aan, and if we are to hold the opinion that it is the Preserved Tablet,
then the verse does not signify that. But, anyway, there is no doubt
that the Holy Qur'aan contains an evident (exposition) of
everything, and the whole Sunnah is included in one verse of the
Qur'aan, which is His saying: "And whatever the Messenger brings
you, then take it; and whatever he forbids you, then give over."

Source: Adhwaa' Al-Bayan. Vol. 3, Pg. # 403 - 404.

Ibn Qayyim:

The saying of the enquirer: What is the wisdom behind the torment of the
grave not being mentioned in the Holy Qur'aan, despite the extreme
importance of knowing it and believing in it so one may be aware and
careful in regards to it?

So, the answer is to be explained in two ways, elaborated and

summarized.

As for the summarized answer, Allah Almighty sent down on His

messenger (saw) two forms of revelation, and made it mandatory
upon His slaves to believe in and apply both of them, and those
two are the Book (i.e. The Holy Qur'aan) and the wisdom, as He
Almighty says: "And Allah (swt) has sent down on you the Book
and (the) Wisdom," and He also says: "He is The One Who has sent
forth among the Ummis (i.e. plural of an Ummi, it is left
untranslated as long as its meaning is disputed, and according to
the narration of Ahlulbayt (a.s), it means an individual who is from
Umm Al-Qura, the old name of the city of Makkah) a Messenger
from among them to recite His ayat (Verses, signs) to them, and to
cleanse them, and to teach them the Book and (the) Wisdom," and also:
"And remember what is recited in your homes of the signs of Allah and
(the) Wisdom; surely Allah has been Ever-Kind, Ever-Cognizant."

An undisputed point among the Salaf that the Book is the Holy Qur'aan,
and the Wisdom is the Sunnah. Thus, what the Messenger (saw) had said
from Allah (swt) is mandatory to believe as God Himself has revealed to
us by His Messenger (saw). This is an assumptive essential belief among
Muslims, which no one denies except if he is not one of them, and the
Prophet (saw) said: "I was given the Book and something similar along
with it."

Source: Kitab Al-Ruh. Pg. # 218.

Al-Barbahari:

Once you hear a man who does not want Hadeeth while you bring
it for him, and he instead, demands (to prove your point by) the
Holy Qur'aan, then never doubt that he is a person who contains
Zandaqa (disbelief) within himself/herself, so leave him and keep
yourself away from him/her.

Source: Sharh Al-Sunnah. Pg. # 122, # 145.

Al-Albani:

In one word, the proofs from both the Book (i.e. Holy Qur'aan) and the
Sunnah, the acts of the companions and the sayings of the scholars
obviously show, as we have explained before, the obligation of taking
the Ahaad Hadeeth in all aspects of Shari'ah, whether that be in
the aspect of beliefs, or in the aspect of worshipping-acts. Truly,
the differentiating between those two (Holy Qur'aan and Hadeeth)
is a Bid'ah that the Salaf did not recognize.

Source: Al-Hadeethu Hujjatun Bi-Nafsihi Fi Al-Aqa'id Wa Al-

Ahkam. Pg. # 60.
The Collection of the Fatwas of the Permanent Committee of
Scientific:

Question: What is the ruling on the one who denies the torment of
the grave, with the argument that those narrations regarding the
torment of the grave, are just Ahaad Hadeeths (i.e. Hadeeth which
do not fulfill all of the conditions necessary to be deemed
Mutawatir), and the Ahaad Hadeeth should not be taken seriously
at all. They (those who deny the torment of the grave) do not look
at the Hadeeth from the aspect of being Saheeh (Authentic),
Hasan (Good) or Dha'eef (weak), rather they look at it from the
aspect of being Ahaad or that it was narrated by different chains,
so, once they find out that it is an Ahaad Hadeeth, they do not take
it. What is the answer to those folks?
Answer: Thanks only be to Allah (swt), and blessings and peace be upon
His messenger (saw) and his companions, so: Once the Ahaad Hadeeth
has been approved that it was uttered by the Messenger (saw), it
becomes a Hujjah (proof) on what it shows, whether it is in the
field of beliefs or in the field of acts, with a consensus from the Ahl
ul Sunnah, and he who denies using the Ahaad Hadeeths after
establishing the proofs against him, is truly a disbeliever. Go back
(for further information) on that topic to the book Al-Sawa'iq by ibn Al-
Qayyim or its abridged version by Al-Mousli. And from Allah (swt) is the
success, and may Allah (swt) bless our Prophet Muhammad (saw), his
offspring (a.s) and his companions.

The Chief (of the committee):

Abdullah bin Abdul-Aziz bin Baz

The Vice-chief (of the committee):
Abdul-Razzaq Afifi
A member (of the committee):
Abdullah bin Ghadyan.

Source: Researches and Fatwas. Vol. 5, Pg. # 13.

We can quite confidently conclude that according to the scholars of the
so-called 'Ahl us-Sunnah,' there is no difference between The Holy
Qur'aan and Hadeeth to form an Islamic belief. Hence, that leaves no
room for any objections from the so-called Sunnis when the Shi'a utilise
and provide Hadeeth as proof to prove their point of view.

Now, let us concentrate on the topic of this article, 'Hadeeth of Al-

Ghadeer,' and put it into discussion.

The meaning of Tawatur and Mutawatir

A Mutawatir Hadeeth is defined as the Hadeeth whose words are
narrated by such a large number that it is not conceivable that they have
agreed upon an untruth thus being accepted as unquestionable in its
veracity.

Ibn Hajar Al-Asqalani:

And 'Mutawatir' [the recurrent narration] should not be asked and

examined about its men [narrators], however, it should be taken
without searching about it.

Source: Nuzhat Al-Nazar Fi Tawdih Nukhbat Al-Fikar. Pg. # 58.

Abdul Karim Al-Khudhair:

The 'Mutawatir' [the recurrent narration] should be necessarily

accepted because it is useful for certain and necessary knowledge
therefore there is no need to look for the status of the chain of its
narrators.

Source: Tahqiq Al-Raghba Fi Tawdih Al-Nukhba. Pg. # 46.

Al-Suyuti:

...'Mutawatir' [the recurrent narration] it is known that all of them

are necessarily honest, because it cannot be that all of them can
compile to lie (about others like them from the beginning) of the chain
of reference (to the end of it). Therefore it must be used without
examination about the men of the chain of narrators and there is
no specific number that should be accepted for this. And Al-
Estakhry said, "At least there should be ten, and it is the chosen one
because it is the first group for the multiplicity of crowds."

Source: Tadreeb Al-Rawi Fi Shareh Takreeb Al-Nawawi. Vol. 2, Pg.

# 751.
Once a Hadeeth reaches such a level, it is said that the Hadeeth has
reached the level of Tawatur. Undoubtedly, the Hadeeth of Al-Ghadeer is
one of the most Mutawatir Hadeeth's in Islamic sources (both of the Shi'a
and the so-called Sunnis) which will be evidenced below. It can be
seen that many so-called Sunni scholars confirmed that, and those who
denied the Tawatur of the Hadeeth are only some extremely bigoted
pseudo-scholars, whose statements are to be mentioned and refuted later.

The following quotations are a few statements of Shi'a scholars regarding

the Hadeeth of Al-Ghadeer.

Qadhi Nurullah Shushtari:

As for our companions (i.e. fellow Shi'a scholars), they have

narrated it (the Hadeeth of Al-Ghadeer) with a higher level than
the level of Tawatur, and they have narrated the sermon of the
Prophet (saw) on that day with its (full) context, and it includes
the clear and evident appointment (of Imam Alee (a.s) as a
successor of the Prophet (saw)) several times in a confirmatory
way, and it also contains repeatedly the warning of opposing that
decision, which at the ends leaves no way by any means to interpret
(its meaning with a different interpretation).

Source : Masa'ib Al-Nawasib. Vol. 2, Pg. # 103.

Ibn Shahrashub:

The (Muslim) scholars (from both Shi'a Muslims and so-called

'Sunnis') are in an agreement in regards to (the veracity of) that
narration, but the disagreement occurred in interpreting its
meaning. It was recorded by Muhammad bin Ish'aq, Ahmad Al-
Baladhuri, Muslim bin Al-Hajjaj, Aboo Nu'aym Al-Isfahani, Aboo Hasan Al-
Darqutni, Aboo Bakr bin Mardawayh, ibn Shahin, Aboo Bakr Al-Baqillani,
Aboo Al-Ma'ali Al-Juwayni, Aboo Is'haq Al-Tha'labi, Aboo Sa'ad Al-
Kharkushi, Aboo Al-Modhaffar Al-Sama'ani, Aboo Bakr bin Shaybah, Alee
bin Al-Ja'ad, Shu'ba, Al-A'mash, ibn Abbas, ibn Al-Thallaj, Al-Shu'bi, Al-
Zuhri, Al-Iqlishi, ibn Al-Bay,' ibn Majah, ibn Abd Rabbih, Al-Alkani, Aboo
Ya'la Al-Mouseli from different chain of narrators, Ahmad bin Hanbal
from 40 chain of narrators, ibn Battah from 23 chain of narrators, ibn
Jarir Al-Tabari from slightly more than 70 chain of narrators in Kitab Al-
Walayah, Aboo Al-Abbas bin Uqdah from 105 chain of narrators, Aboo
Bakr bin Al-Ju'abi from 125 chain of narrators.

Source: Al-Manaqib. Vol. 3, Pg. # 33 - 34.

Sayyed Hashim Al-Bahrani:

The narration of the pond of Khumm has reached the level of

Tawatur from the narrators of the Ammah (i.e. so-called 'Sunnis')
and the Shi'a, to a degree that Muhammad ibn Jareer, the author
of the History book, narrated the narration of the pond of Khumm
from 75 different chain of narrators, and he dedicated a whole
book for it called Kitab Al-Walayah, although he belongs to the
Madhab of the Ammah (i.e. so-called 'Sunnis').

Source: Ghayat Al-Moram. Vol. 2, Pg. # 302.

Sheikh Abbas Qummi:

It should be known that those who narrated and recorded the

Hadeeth of Al-Ghadeer are a huge number of the prominent
Imams, the dignified scientists, the Shuyukh of Islam, the great
investigators, the reliable Muhadditheen (i.e. scholars of
Hadeeth), the trustworthy researchers, the skilled Huffadh (plural
of Hafidh, i.e. a scholar who memorizes the Holy Qur'aan and/or
Hadeeth by heart), the well-versed critics, the sources of
graciousness and perfection, the investigators in the science of
Hadeeth and Rijal, the protectors of the dignity of the sciences of
Diraya and Usool, the senior leaders, the great and potent
scholars, among whom are the following:
 People of the Second (Islamic/Hijri) century:

- Muhammad bin Is'haq

- Mo'ammar bin Rashid, Aboo Urwa Al-Azdi.
- Isra'eel bin Yunous Al-Subay'i, Aboo Yusuf Al-Koofi.
- Shurayk bin Abdullah Al-Qadhi.
- Muhammad bin Ja'far Al-Madani, better known as Ghandar.
- Al-Wakee' bin Al-Jarrah bin Mulayh Al-Rawasi.
- Abdullah bin Numayr Al-Hamadani.

People of the Third (Islamic/Hijri) century:

- Muhammad bin Abdullah, Aboo Ahmad Al-Zubayri, Al-Habbal.

- Yahya bin Adam bin Sulayman Al-Umawi.
- Muhammad bin Idrees Al-Shafi'i.
- Aswad bin Amir, Shadhan Al-Shami.
- Abdul-Razzaq bin Homam Al-Sana'ani
- Hussain bin Muhammad Al-Marwazi.
- Al-Fadhl bin Dukayn, Aboo Nu'aym Al-Koofi.
- Affan bin Muslim Al-Saffar.
- Sa'eed bin Mansoor Al-Khorasani.
- Ibraheem bin Al-Hajjaj Al-Shami.
- Alee bin Hakeem Al-Iwadi.
- Alee bin Muhammad Al-Tanfasi.
- Hadba bin Khalid Al-Basri
- Abdullah bin Muhammad bin Abi Shayba Al-Absi.
- Ubaydullah bin Umar Al-Qawareeri.
- Is'haq bin Ibraheem Al-Handhali, better known as ibn Rahawayh.
- Uthman bin Muhammad, Abul-Hassan bin Abi Shaybah.
- Qutaybah bin Sa'eed Al-Balkhi.
- Ahmad bin Muhammd bin Hanbal Al-Shaybani.
- Haroon bin Abdullah, Aboo Moosa Al-Hammal.
- Muhammad bin Bashar Al-Abdi.
- Muhammad bin Al-Muthanna, Aboo Moosa Al-Anzi.
- Al-Hassan bin Urfa Al-Abdi.
- Muhammad bin Yahya Al-Dhuhli.
- Hajjaj bin Yusuf Al-Sha'ir Al-Baghdadi.
- Isma'eel bin Abdullah Isfahani, nicknamed as Samaweh.
- Hassan bin Alee bin Affan Al-Amiri.
- Muhammad bin Yazid bin Majah Al-Qazwini.
- Ahmad bin Yahya Al-Baladhuri.
- Abdullah bin Muslim Al-Dinawari, better known as ibn Qutaybah.
- Muhammad bin Isa bin Sura Al-Tirmidhi.
- Ahmad bin Amr Al-Shaybani, known as ibn Abi Asim.
- Zakariya bin Yahya Al-Khayyat.
- Abdullah bin Ahmad bin Muhammad bin Hanbal Al-Shaybani.
- Alee bin Muhammad Al-Mosaysi.
- Ibraheem bin Yunus Al-Baghdadi, nicknamed as Harami.
- Ahmad bin Amr bin Abdul-Khaliq Al-Bazzar.
 People of the Fourth (Islamic/Hijri) century:

- Ahmad bin Shu'ayb Al-Nasa'i

- Hassan bin Sufyan Al-Nasawi.
- Ahmad bin Alee, Aboo Ya'la Al-Mosuli.
- Muhammad bin Jareer Al-Tabari.
- Abdullah bin Muhammad, Aboo Al-Qassim Al-Baghawi.
- Muhammad bin Alee bin Al-Hussain bin Bashir, Aboo Abdullah Al-Zahid
Al-Hakeem Al-Tirmidhi.
- Ahmad bin Salama Al-Tahawi.
- Ahmad bin Muhammad bin Abd-Rabbeh, Aboo Amr Al-Qurtubi.
- Husain bin Isma'il Al-Mahamili.
- Ahmad bin Muhammad bin Sa'eed, Aboo Al-Abbas, better known as ibn
Uqdah.
- Yahya bin Abdullah Al-Ghabari.
- Da'laj bin Ahmad Al-Sanjari.
- Muhammad bin Abdullah Al-Bazzar Al-Shafi'i.
- Muhammad bin Hayyan Al-Basti.
- Sulayman bin Ahmad Al-Tabarani.
- Ahmad bin Ja'far Al-Qutay'i.
- Alee bin Umar Al-Darqutni.
- Ubaydullah bin Abdullah, known as ibn Batta.

People of the Fifth (Islamic/Hijri) century:

- Muhammad bin Abdullah, Aboo Abdillah Al-Hakim.

- Abdul-Malik bin Muhammad bin Ibraheem Al-Kharkooshi.
- Ahmad bin Abdul-Rahman bin Ahmad Al-Farisi Al-Shirazi.
- Ahmad bin Mousa bin Mardawayh Al-Ispahani.
- Ahmad bin Muhammad bin Ya'qoub, Aboo Alee Meskawayh.
- Ahmad bin Muhammad bin Ibraheem Al-Tha'labi.
- Ahmad bin Abdullah, Aboo Nu'aym Al-Ispahani.
- Isma'il bin Alee bin Al-Hussain bin Zanjawayh Al-Razi, known as ibn al-
Samman.
- Ahmad bin Al-Hussain bin Alee Al-Bayhaqi.
- Yusuf bin Abdullah, better known as ibn Abd Al-Barr, Al-Namri Al-
Qurtubi.
- Ahmad bin Alee, known as al-Khateeb Al-Baghdadi.
- Alee bin Ahmad, Aboo Al-Hassan Al-Wahidi.
- Mas'oud bin Nasir Al-Sijistani.
- Alee bin Muhammad Al-Jilabi, known as ibn Al-Maghazili.
- Ubaydullah bin Abdullah, Aboo Al-Qassim Al-Hasakani.
- Alee bin Al-Hassan bin Al-Hussain Al-Khal'i.

People of the Sixth (Islamic/Hijri) century

- Muhammad bin Muhammad, Aboo Hamid Al-Ghazali.

- Al-Hussain bin Mas'oud Al-Baghawi.
- Razeen bin Mu'awiyah Al-Abdari.
- Ahmad bin Muhammad Al-Asimi.
- Mahmood bin Umar Al-Zamakhshari.
- Muhammad bin Alee bin Ibraheem, Aboo Al-Fath Al-Natanzi.
- Muwaffaq bin Ahmad, Aboo Al-Mow'ayyad, better known as Akhtab
Kharazim.
- Umar bin Muhammad bin Khidr Al-Ardabili, known as Al-Mullah.
- Alee bin Al-Hassan bin Hibatullah, better known as ibn Asakir Al-
Dimashqi.
- Muhammad bin Umar bin Ahmad bin Aboo Moosa Al-Madini Al-Ispahani.
- Fadhlullah bin Abi Sa'eed, Al-Hassan bin Al-Hassan Al-Toorbeshti.
- As'ad bin Mahmood bin Khalaf, Aboo Al-Fath Al-Ijli.

People of the Seventh (Islamic/Hijri) century:

- Muhammad bin Umar Al-Razi.

- Mubarak bin Muhammad bin Muhammad, Aboo Al-Sa'adat, better
known as ibn Al-Athir.
- Alee bin Muhammad bin Muhammad bin Abd al-Karim Al-Jazari, Aboo
Al-Hassan, (also) known as ibn Al-Athir.
- Muhammad bin Abd Al-Wahid Al-Maqdisi Al-Hanbali.
- Muhammad bin Talha Al-Nusaybi.
- Yusuf bin Muhammad, Aboo Al-Hajjaj Al-Balawi, known as ibn Al-
Shaykh.
- Yusuf bin Kazghali, the grandson of ibn Al-Jawzi.
- Muhammad bin Yusuf Al-Ganji Al-Shafi'i.
- Abdul-Razzaq bin Rizqullah Al-Ras'ani.
- Yahya bin Sharaf Al-Nawawi.
- Ahmad bin Abdullah, Muhib Al-Din, Al-Tabari Al-Makki.
- Ibraheem bin Abdullah Al-Wisabi Al-Yamani Al-Shafi'i.

People of the Eighth (Islamic/Hijri) century:

- Ibraheem bin Muhammad Al-Hamawayni.

- Ahmad bin Muhammad bin Ahmad, Ala' Al-Dawla Al-Simnani.
- Yusuf bin Abdul-Rahman Al-Mazzi.
- Hassan bin Hussain, Nidham Al-Din Al-A'araj Al-Nishapuri.
- Muhammad bin Abdullah, Wali Al-Din Al-Khatib.
- Umar bin Mudhaffar bin Umar, Aboo Hafs Al-Ma'ari Al-Halabi, famously
known as ibn Al-Wardi.
- Ahmad bin Abd al-Qadir bin Maktoom, Taj Al-Din Al-Qaysi Al-Nahwi.
- Muhammad bin Yusuf Al-Zarandi.
- Muhammad bin Mas'oud Al-Kazeruni.
- Abdullah bin As'ad bin Alee Al-Yamani Al-Yafi'i.
- Isma'il bin Umar Al-Dimashqi, better known as ibn Kathir.
- Umar bin Al-Hassan, Aboo Hafs Al-Maraghi.
- Alee bin Shihab Al-Din Al-Hamadani.
- Muhammad bin Abdullah bin Ahmad Al-Maqdisi.
- Muhammad bin Ahmad Al-Farghani

People of the Ninth (Islamic/Hijri) century:

- Muhammad bin Muhammad, known as Khajeh Parsa.
- Muhmmad bin Muhammad, Shams Al-Din Al-Jazari.
- Ahmad bin Alee bin Abd Al-Qadir Al-Maqrizi.
- Shihab Al-Din bin Shams Al-Din Al-Dawlat Abadi.
- Ahmad bin Alee bin Muhammad, known as Ibn Hajar Al-Asqalani.
- Alee bin Muhammad bin Ahmad, known as ibn Al-Sabbagh Al-Maliki Al-
Makki.
- Mahmood bin Ahmad Al-Ayni Al-Hanafi.
- Hussain bin Mo'een Al-Din Al-Yazdi Al-Maybadhi.
- Abdullah bin Abdul-Rahman, famously known as Asil Al-Din Al-
Muhaddith.
- Fadhlullah bin Roozbehan bin Fadhlullah Al-Khonji Al-Shirazi.

People of the Tenth (Islamic/Hijri) century:

- Alee bin Abdullah, Nur Al-Din Al-Samhoodi.

- Abdul-Rahman bin Abi Bakr, Jalal Al-Din Al-Suyuti.
- Ata' Allah bin Fadhlullah Al-Shirazi, known as Jamal Al-Din Al-
Muhaddith.
- Abdul-Wahab in Muhammad, Rafi' Al-Din Ahmad.
- Ahmad bin Muhammad bin Alee bin Hajar Al-Haythami Al-Makki.
- Alee bin Hussam Al-Din Al-Muttaqi.
- Muhammad Tahir Al-Fattuni.
- Mirza Makhdoom bin Abd Al-Baqi.

People of the Eleventh (Islamic/Hijri) century:

- Alee bin Sultan Muhammad Al-Harawi, known as Al-Qari.

- Muhammad bin Abd Al-Ra'oof bin Taj Al-Arifin Al-Manawi.
- Sheikh bin Abdullah Al-Aydaroos Al-Yamani.
- Mahmood bin Muhammad bin Alee Al-Shaykhani Al-Qadiri Al-Madani.
- Alee bin Ibraheem bin Ahmad bin Alee, Nur Al-Din Al-Halabi.
- Ahmad bin Al-Fadhl bin Muhammad, Bakathir Al-Makki.
- Abd Al-Haqq bin Sayf Al-Din Al-Bukhari Al-Dehlavi.
- Muhammad bin Muhammad Al-Misri.
- Muhammad bin Safi Al-Din, Ja'far, called as Mahboob-e Alam.
- Salih bin Mahdi Al-Muqbili.

People of the Twelfth (Islamic/Hijri) century:

- Muhammad bin Abd Al-Rasool Al-Barzanji Al-Madani.

- Husam Al-Din bin Muhamma Bayazid Al-Saharnpuri.
- Mirza Muhammad bin Mu'tamid Khan Al-Badakhshani.
- Muhammad Sadr Aalam, the author of Ma'arij Al-Ula.
- Waliullah Ahmad bin Abd Al-Rahim Al-Dehlavi.
- Muhammad bin Isma'il bin Salah Al-Amir Al-Yamani Al-Sana'ani.
- Muhammad bin Alee Al-Sabban.
- Ibraheem bin Mor'i bin Atiyyah Al-Shabarkhiti Al-Maliki.
- Ahmad bin Abd Al-Qadir Al-Ijli.

People of the Thirteenth (Islamic/Hijri) century:

- Rashid Al-Din Khan Al-Dehlavi.

- Al-Moulawi Muhammad Mobin Al-Lucknawi.
- Muhammad Salim Al-Bukhari Al-Dehlavi.
- Al-Moulawi Waliullah Al-Lucknawi.
- Al-Moulawi Haydar Alee Al-Faydhabadi.

Source: Faydh Al-Qadeer. Pg. # 174 - 182.

The above list of Sunni scholars by Sheikh Al-Qummi is not a
comprehensive list. However, it highlights the fact that the Hadeeth of Al-
Ghadeer is not just a Mutawatir Hadeeth, rather, it is beyond the level of
Tawatur, and that scholars century after century recorded it in their
books.

If we wanted to quote the Hadeeth narrated by all of them, we would

need volumes, but to elaborate more and to leave no space for any
doubt, we shall mention only two scholars from amongst them whom of
which attempted to collect the chains of narrators of the Hadeeth of Al-
Ghadeer.
 The Book Of Ibn Uqda
Sayed ibn Tawous:

Aboo Al-Abbas Ahmad bin Sa'eed bin Uqdah Al-Hafidh, who was
endorsed and attested with his knowledge by the author of Tarikh
Al-Baghdad, had authored a book called, Hadeeth Al-Walayah. I
have found a manuscript of that book was written at the time of Abi Al-
Baas bin Uqda, the author himself, and it is dated back to year 330 A.H.
(941 / 942 C.E.), and its transmission is veritable. The handwritings of Al-
Tusi and some of the Shuyukh of Islam were on that manuscript. The
veracity of what that manuscript includes is not to be concealed
from wise people, and he narrates in it the appointment of our
master Alee (a.s) by the Prophet (saw) from 150 different chain of
narrators.

Source: Al-Iqbal. Vol. 2, Pg. # 239 - 240.

In another book, the Sayed states the following:

Sayed Ibn Tawous:

The scholars had authored numerous books on the Hadeeth of the

day of Al-Ghadeer and, his (Imam Alee's (a.s)) incidents in wars,
and in recording exceptional merits and virtues of him, and in
attesting what we have mentioned. Among those who wrote books
containing details of what we have discussed is Aboo Al-Abbas bin
Muhammad bin Sa'eed Al-Hamdani Al-Hafidh, better known as ibn
Uqdah, who is trustworthy according to the chiefs of the Mad'habs,
and he dedicated a whole book for this (for the Hadeeth of Al-
Ghadeer), and he called it Hadeeth Al-Walayah. He mentioned the
narrations from the Prophet (saw) on that, and the names of the
narrators (of the Hadeeth) from the Sahaba. I have the book with
the handwritings of the Sheikh, the perfect scholar, Aboo Ja'far Al-
Tusi and some of the Shuyukh of Islam on the manuscript. The
veracity of what that manuscript includes is not to be concealed
from wise people. Al-Khatib, the author of Tarikh Baghdad,
praised ibn Uqda and recognized him.

Here are the names of those who narrate the Hadeeth of the day of
Al-Ghadeer (as stated in the book of ibn Uqdah), and the
appointment of Alee (a.s) by the Prophet (saw), and declaring that
in front of all people. Some of the following, also, had
congratulated him (Imam Alee (a.s)) with that:

- Aboo Bakr, Abdullah bin Uthman.

- Umar bin Khattab.
- Uthman bin Affan.
- Alee bin Abi Talib (a.s).
- Talha bin Ubaydullah.
- Al-Zubayr bin Al-Awwam.
- Abdul-Rahman bin Awf.
- Sa'eed bin Malik.
- Al-Abbas bin Abdul-Muttalib.
- Al-Hassan bin Alee bin Aboo Talib (a.s).
- Al-Hussain bin Alee bin Aboo Talib (a.s).
- Abdullah bin Abbas.
- Abdullah bin Ja'far bin Aboo Talib.
- Abdullah bin Mas'ood.
- Ammar bin Yasir.
- Aboo Dharr, Jundub bin Junadah Al-Ghifari.
- Salman Al-Farsi.
- As'ad bin Zurara Al-Ansari.
- Khuzayma bin Thabit Al-Ansari.
- Aboo Ayoub, Khalid bin Zayd Al-Ansari.
- Sahl bin Hunayf Al-Ansari.
- Hudhayfa bin Al-Yaman.
- Abdullah bin Umar bin Khattab.
- Al-Baraa' bin Umar bin Aazib Al-Ansari.
- Rufa'a bin Rafi'.
- Samora bin Jundub.
- Salama bin Al-Akwa' Al-Aslami.
- Zayd bin Thabit Al-Ansari.
- Aboo Layla Al-Ansari.
- Aboo Qudama Al-Ansari.
- Sahl bin Sa'ad Al-Ansari.
- Uday bin Hatim Al-Ta'ei
- Thabit bin Zayd bin Wadee'a.
- Ka'b bin Ajra Al-Ansari.
- Aboo Al-Haytham bin Al-Tayhan Al-Ansari.
- Hashim bin Utba bin Abi Waqqas Al-Zuhri.
- Al-Miqdad bin Amr Al-Kindi.
- Amr bin Abi Salama.
- Abdullah bin Abi Abd Al-Asad Al-Makhzoomi.
- Imran bin Hussain Al-Khuza'i.
- Yazid bin Al-Khaseeb Al-Aslami.
- Jabala bin Amr Al-Ansari.
- Aboo Hurayrah Al-Doosi.
- Aboo Barza, Nadhla bin Utba Al-Aslami.
- Aboo Sa'eed Al-Khudri.
- Jabir bin Abdullah Al-Ansari.
- Hurayz bin Abdullah.
- Zayd bin Abdullah.
- Zayd bin Arqam Al-Ansari.
- Aboo Rafi', the servant of the Messenger of Allah (saw).
- Aboo Amra bin Amr bin Mohsin Al-Ansari.
- Anas bin Malik Al-Ansari.
- Najiya bin Amr Al-Khuza'i.
- Aboo Zaynab bin Awf Al-Ansari.
- Ya'la bin Murra Al-Thaqafi.
- Sa'eed bin Sa'ad bin Ubadah Al-Ansari.
- Hudhayfah bin Usayd.
- Aboo Shurayha Al-Ghifari.
- Amr bin Al-Hamiq Al-Khuza'i.
- Zayd bin Haritha Al-Ansari.
- Thabit bin Wadee'a Al-Ansari.
- Malik bin Huwayrith, Aboo Sulayman.
- Jabir bin Samura Al-Sawani.
- Abdullah bin Thabit Al-Ansari.
- Jaysh bin Junadah Al-Salooli.
- Dhumayrah Al-Asadi.
- Abdullah bin Aazib Al-Ansari.
- Abdullah bin Abi Awfa Al-Aslami.
- Yazid bin Sharaheel Al-Ansari.
- Abdullah bin Basheer Al-Mazini.
- Al-Nu'man bin Al-Ajlan Al-Ansari.
- Abdul-Rahman bin Ya'mur.
- Al-Daylami, Aboo Hamza, the servant of the Messenger of Allah (saw).
- Aboo Al-Fadhala Al-Ansari.
- Atiyyah bin Bashir Al-Mazini.
- Aamir bin Layla Al-Ghifari.
- Aboo Al-Tufayl, Aamir bin Wathila Al-Kinani.
- Abdul-Rahman bin Abd-Rabb Al-Ansari.
- Hassan bin Thabit Al-Ansari.
- Sa'ad bin Junada Al-Awfi.
- Aamir bin Umayr Al-Numayri.
- Abdullah bin Yameel.
- Habba bin Juwayn Al-Arni.
- Uqba bin Aamir Al-Jahani.
- Aboo Dhu'ayb, the poet.
- Aboo Shurayh Al-Khuza'i.
- Aboo Juhayfa, Wahab bin Abdullah Al-Nasawi.
- Aboo Umamah, Al-Sada bin Ajlan Al-Bahili.
- Aamir bin Layla bin Jundub bin Sufyan Al-Ghafli Al-Bajali.
- Usama bin Zayd bin Harith Al-Kalbi.
- Wahshi bin Harb.
- Qays bin Thabit bin Shama Al-Ansari.
- Abdul-Rahman bin Mudayh.
- Habib bin Budayl bin Warqa Al-Khuza'i.
- Faatima (s.a), the daughter of the Messenger of Allah (saw).
- A'isha bint Aboo Bakr.
- Umm Salama, the mother of the believers.
- Umm Hani bint Aboo Talib.
- Faatima bint Hamza bin Abdul-Muttalib.
- Asmaa' bint Umays Al-Khat'amiya.

Then ibn Uqdah states there are 28 more men from the
companions, whom he did not mention and did not name.

Source: Al-Tara'ef fi Ma'rifat Madhahib Al-Tawa'af. Vol. 1, Pg. #

139 - 140.
Attestation Of Ibn Uqdah

The following are a few statements from high-ranking so-called Sunni

scholars attesting the book of ibn Uqdah:

Ibn Taymiyyah:

And Abul-Abbas bin Uqdah authored a book, where he attempted to

collect its (the Hadeeth of Al-Ghadeer) chains of narrators.

Source: Minhaj Al-Sunnah Al-Nabawiyah. Vol. 7, Pg. # 320.

Ibn Hajar Al-Asqalani:

As for the Hadeeth of "Man Kuntu Mawla Fa Aliyyun Mawla," Al-Tirmidhi

and Al-Nasa'i have recorded it, and its chains (of narrators) are very
numerous, and ibn Uqdah has collected them in a separated book.
Many of those chains are either Saheeh (Authentic) or Hasan
(Good), and we have narrated from Imam Ahmad (bin Hanbal) that
he said: Nothing has reached us (of narrations) about the (merits
and virtue of the) Sahaba as much as what has reached us about
Alee bin Abi Talib (a.s).

Source: Fath Al-Bari Bi-Sharh Saheeh Al-Bukhari. Vol. 7, Pg. # 92.

Ahmad bin Muhammad Al-Qastalani:

The chains of narrators are very numerous, and ibn Uqdah has
collected them in a separated book. Many of those chains are
Saheeh (Authentic) and Hasan (good).

Source: Al-Mawahib Al-Ladunniyah bil-Minah Al-Muhammadiyah.

Vol. 3, Pg. # 365.
Al-Albani:

For this Hadeeth (the Hadeeth of Al-Ghadeer) there are many

other chains, and Ibn Hajar Al-Haythami recorded numerous of those
chains in Al-Mu'jam (Vol. 9, Pg. # 103 -108), and I have just mentioned
and recorded few after examing its chains which makes the one who
look at it absolutely certain about the veracity of the Hadeeth,
otherwise those chains are extremely numerous (to be mentioned),
and ibn Uqdah has collected it in a separate book. Al-Hafidh Ibn
Hajar said: Many of them (those chains) are either Saheeh
(Authentic) or Hasan (Good).

Source: Silsilat Al-Ahadeeth Al-Saheeha. Vol. 4, Pg. # 343.

Objection One

Few 'Sunni' scholars find no way to answer Shi'a Muslims who use the
book of ibn Uqdah, so, therefore cast doubts concerning the author ibn
Uqdah, accusing him of being 'Zaydi Shi'a.'

Shah Abdul-Aziz Dehlavi:

The 81st way of (Shi'as' ways of) deception: It is that they narrate
narrations which match with their beliefs from books of men who are
mistakenly attributed to the Ahl us Sunnah, but in reality they are
not, such as ibn Uqdah who was a Jaroudi (a sub-sect of Zaydism) Rafidhi.
Source: Tohfa Ithna Ashari. Pg. # 148.
Response One

The reply to Dehlavi and his kinds of extremely prejudiced so-called

'Sunni' scholars is that, early Sunni scholars attest ibn Uqdah as a high-
ranking Sunni scholar, and the accusation of being Zaydi only occurred
by Dehlavi and the later generations of so-called Sunni scholars. Not to
mention that Zaydis themselves do not consider ibn Uqdah as one of their
scholars. The worst part of it, is that Dehlavi considered Shi'as using the
words of ibn Uqda, as one of their ways of plotting and deception against
the so-called 'Ahl us Sunnah!" Whilst it is more worthy that Dehlavi's
denial of ibn Uqda being a Sunni scholar is infact one of his own ways of
plotting and deception to escape from the truth.

In the following quotations, we read statements by Sunni scholars who

praised ibn Uqdah, and that they hold ibn Uqdah's views and opinion in
high esteem and so quote him in their books.

Mir Hamid Hussain:

It is not a hidden fact that ibn Uqdah, according to them (so-called

Sunnis) is one of the earliest trustworthy scholars of Hadeeth, and
the greatest. And their investigating Imams and their chief leaders
transmit his statements here and there in their books, as you have
seen examples. Haven't you heard that Ibn Hajar Al-Asqalani in his
book, Al-Isabah, used the narrations of ibn Uqdah as proofs to
confirm some of the Sahaba being Sahaba, and those Sahaba being
mentioned by ibn Uqdah's book was sufficient for him to confirm
them as Sahaba.

Source: Abaqat Al-Anwar. Vol. 1, Pg. # 52 - 53.

Al-Mizzi:

Ahmad bin Muhammad bin Nayzak bin Habib Al-Baghdadi, Aboo Ja'far,
better known as Al-Tusi. (...) Aboo Al-Abbas bin Uqdah said: There is
a doubt in regards to him. He has settled in Baghdad, and passed away
there.
Source: Tahdheeb Al-Kamal. Vol. 1, Pg. # 475.
Al-Dhahabi:

And on it (Year 353 A.H.), Aboo Is'haq bin Hamza bin Al-Hafidh (passed
away), and he is Ibraheem bin Muhammad bin Hamza bin Umara, in
Isfahan, in the month of Ramadhan, and he was in his eighties.

Aboo Nu'aym said: After Abdullah bin Mudhahir, there has not been seen
anyone like him in memorizing, where he compiled the Shuykh and the
Musnad both.

Aboo Abdullah bin Mandah Al-Hafidh said: I have not seen anyone more
retentive than him.
Ibn Uqdah said: Few are those whom I have seen like him.
Source: Al-Ibar Fi Khabar-i Man Ghabar. Vol. 2, Pg. # 91.
Al-Nawawi & Al-Suyuti:

The Seventh: Ijazat Al-Mujaz (Giving authorization to narrate

Hadeeth by one who has been authorized before), like he says: I
authorize you to narrate what I have been authorized to narrate. It was
considered as prohibited by some of those whose opinions should not be
relied on, but the correct opinion which I am holding it to, is that it is
permitted, and this is the opinion which held is by the following Huffadh
(plural of Hafidh, i.e. a scholar who memorizes Qur'aan and/or Hadeeth):
[Aboo Al-Hassan] Al-Darqutni, [Aboo Al-Abbas] ibn Uqdah, Aboo
Nu'aym [Al-Isfahani], Aboo Al-Fath Nasr Al-Maqdisi.

Source: Tadreeb Al-Rawi. Vol 2, Pg. # 24 (The text is by Al-Nawawi,

and what is between those brackets [] are comments of Al-Suyuti).

Al-Suyuti:

Ibn Uqdah is one of the greatest Huffadh, and opinions held by

people on him differ, where they have positive or negative views
about him. Al-Darqutni said: Lied the one who accused him of
fabricating (Hadeeths). Hamza Al-Sahmi said: No one accuses him
of fabricating untruths. Aboo Alee Al-Hadfidh said: He is an Imam
and Hafidh, and he is worthy to be inquired and (get information
from) about the Tabi'een and the subsequent generations.

Source: Al-La'ale' Al-Masnoo'a Fi Al-Ahadeeth Al-Mawdoo'a. Vol. 1,

Pg. # 337.
Muhammad Tahir Al-Fattuni:

Ibn Uqdah is one of the greatest Huffadh, people authenticated

and attested him, and no one weakened him but narrow-minded
folks.

Source: Tadhkirat Al-Mawdhu'at. Pg. # 96.

Objection Two

Ibn Uqdah being Sunni, is mentioned by the statements of Sunni scholars.

Al-Suyuti:

Ibn Uqdah, the Hafidh of the era, the ocean-like scholar of Hadeeth, Aboo
Al-Abbas Ahmad bin Muhammad bin Sa'eed Al-Kufi. A servant of Bani
Hashim, his father was a righteous grammarian, and he was nicknamed
as Uqdah. He (Ibn Uqdah) heard (the Hadeeths) from uncountable folks,
and wrote every high and low (of narrations he heard) even (what he has
heard) from his own companions, and he had the extreme ability of
memorizing and the maximizing in narrating Hadeeths. His journeys and
travels are few. He authored and compiled (books). Al-Darqutni has
narrated from him, and said: People of Al-Kufah were in consensus that
there would not have been any retentive individual more than him from
the time of ibn Mas'oud (till now). And also he reports that he (Ibn
Uqdah) said: I memorize 100,000 Hadeeth's along with their chains of
narrators, and I can answer questions about 300,000 Hadeeths from the
Hadeeths of Ahlulbayt (a.s) and the clan of Bani Hashim. Aboo Alee said: I
have not seen any individual that is retentive of the Hadeeth's of the
people of Al-Kufah more than him, and he has a Shi'ite tendency.

He was born on 249 A.H., and passed away on Dhul-Qa'dah 323 A.H.

Source: Tabaqat Al-Huffadh. Pg. # 350.

Response Two

The answer is that the meaning of the term, 'Shi'a' according to Sunni
scholars is not the same as what is commonly exressed at present such
as, the 'Shi'a Rafidhis.' Referring to someone as 'Shi'a' in their utterance
does not necessarily make one 'Shi'a.'

Ibn Hajar Al-Asqalani:

Shi'ism means loving Alee (a.s) and believing in his superiority

over the Sahaba, but if anyone believes he is superior to Aboo Bakr
and Umar, then he is exaggerating in Shi'ism, and he is to be
called Rafidhi (not Shi'a), otherwise he is Shi'a, and if he adds to that
cursing and showing hatred (for Aboo Bakr and Umar) then he is Ghali
(exaggerating/exterimist) Rafidhi, and if he believes in Al-Raj'a, then he is
Ghali more and more.

Source: Hadiyu Al-Sari Muqaddimat Fath Al-Bari. Pg. # 483.

Abd Al-Aziz Dehlavi:

It must be known that early Shi'as, who are actually the Sunni and
Tafdhili (i.e. Sunnis who believe that Imam Alee (a.s) is superior to
other Sahaba) sects were called Shi'a, and since Ghulat, Rafidhis,
Zaydis and Isma'ilis called themselves with that title, and it became a
signification for their evil and bad beliefs and deeds, and because of fear
of mixing the truth with the falsehood; Sunnis and Tafdhilis did not like
the title for themselves, and thenceforth, they have been called Ahl Al-
Sunnah Wa Al-Jama'ah. Now it has been clear that what is found in old
historical book that person X is of the Shi'as, or he is of Alee's (a.s) Shias,
meanwhile he being of the chief leaders of Ahl al-Sunnah Wa Al-Jama'ah,
that is true, and in Tarikh Al-Waqidi and Al-Isti'ab there are numerous
examples on that which attention should be paid for.
Source: Tohfa Ithna Ashari. Pg. # 25 - 26.
 The Book Of Al-Tabari

Besides the book of ibn Uqdah, who we evidenced as being a Sunni

scholar, a similar book also exists by one of the greatest scholars of the
so-called, 'Ahl ul Sunnah,' who is Muhammad bin Jarir Al-Tabari. He is
most commonly known for his two books, Tarikh Al-Tabari and Tafsir Al-
Tabari. We have no need by any means to introduce the man since his
position is as clear as day, so it is sufficient for us to only mention the
information reagrding his book.
Mir Hamid Hussain:

Aboo Ja'far, Muhammad bin Jarir bin Yazid Al-Tabari, who is of the
greatest Sunni Hadeeth scholars and their diligent Imams,
authored a book regarding the chains (of narrators) of the
Hadeeth of Al-Ghadeer, as the author of the book Al-Umdah, may
his soul rest in peace, says: And Muhammad bin Jarir Al-Tabari,
the author of the history book (Tarikh Al-Tabari), mentioned the
narration of Al-Ghadeer's day with 75 different chains (of
narrators), and he dedicated a whole book for that, and he called it
'Kitab Al-Walayah.'

And his eminence, Sayed Alee bin Tawous, may Allah (swt) sanctify his
soul and shower His graces upon him, says in his book Al-Iqbal bi Salih
Al-A'mal: And from that, what Muhammad bin Jarir Al-Tabari, the
author of the voluminous book of history (Tarikh Al-Tabari) has
authored, and he called it Kitab Al-Radd 'Alaa Al-Harqousiya,
wherein he narrated there the Hadeeth of Al-Ghadeer's day, and
what the Prophet (saw) has declared of appointing Alee (a.s) with
the Al-Walayah and the dignified position, and he narrated that
(Hadeeth) from 75 differen chains (of narrators).

He also says in the book Al-Iqbal: As for what Muhammad bin

Jarir, the author of the history book, has mention in regards to
that, it is a volume, and also what Al-Abbas ibn Uqda and other
fellow scholars and narrations' narrators have mentioned which all
comprises many volumes.

And in the book Al-Tara'if, he says: And Muhammd bin Jarir Al-
Tabari, the author of the history book, has narrated the Hadeeth of
Al-Ghadeer's day from 75 different chains (of narrators), and he
dedicated a whole book for that, and he called it Kitab Al-Walayah,
and I've looked at some of what Al-Tabari wrote in regards to the
veracity of the narration of Al-Ghadeer's day, that his book's name
is Al-Radd Alaa Al-Harqousiya (A Rebuttal to Harqouis), meaning
Hanbalis with that title, since Ahmad bin Hanbal is of Harqous bin
Zuhair Al-Khariji's offspring, and it was said that the reason
behind calling it with such a title is that, Al-Barbahari Al-Hanbali
had questioned some aspects of the Hadeeth of Ghadeer Khumm.

Source: Abaqat Al-Anwar. Vol. 1, Pg. # 123 - 125.

Al-Dhahabi:

Al-Hafidh al-Dhahabi said in Tadhkirat Al-Huffadh in the entry of

Muhammad bin Jarir Al- Tabari: "Man Kuntu Mawla", Muhammad
bin Jarir Al-Tabari has authored a book in regards to it. Al-Dhahabi
says: I have seen it and was shocked of the multitude of its chains.

Source: Al-Rawdha Al-Nadiyyah. Pg. # 185.

Ibn Kathir:

Aboo Ja'far bin Muhammad bin Jareer Al-Tabari, the author of the
History book and the Tafsir book, took care of that Hadeeth (the
Hadeeth of Al-Ghadeer), so he collected its chains and different
wordings in two volumes.

Source: Al-Bidayah Wa Al-Nihayah. Pg. # 790.

Yaqoot Al-Hamawi:

Some of the Shuyukh in Baghdad had denied (the incident of) Ghadeer
Khumm, and said that Alee bin Abi Talib (a.s) was in Yemen when the
Messenger of Allah (saw) was in Ghadeer Khumm. This man, in a dual
poem where he describes every single country and every single place, has
composed poetic verses which denotes the Hadeeth of Ghadeer Khumm,
where he says:

And then we have moved through Ghadeer Khumm, where they have
fabricated a lot of untruths about Alee (a.s) and the Ummi Prophet
(saw)...etc.

The news reached Aboo Ja'far, so he started to speak out about the
virtues of Alee (a.s), and he narrated the chains of the Hadeeth of
Khumm.

Source: Mu'jam Al-Udaba'. Pg. # 2464.

 Sunni Scholars Attesting The
Tawatur Of The Hadeeth Of Al-
Ghadeer

Concluded from the above information is that the Hadeeth of Al-Ghadeer

is one of the most Mutawatir Hadeeths, wherein it was narrated by
extremely numerous chains of narrators to a degree that four Sunni
scholars wrote books, only attempting to collect those chains! How can
anyone then doubt the Hadeeth being Mutawatir? And if some prejudiced
and narrow-minded folks are going to deny the Tawatur of the Hadeeth,
then indeed, he will fail to prove the Tawatur of any other Hadeeth in
existence.

Here we would like to quote some Sunni scholars who attested the
Tawatur of the Hadeeth, although they are 'anti-Shi'a' themselves.

Mirza Makhdoom:

If I am to be inquired by you about the Mutawatir Hadeeth of Al-

Ghadeer, I would mention the summary that their (Sheikh) Mufid - who
is often referred to as ibn Al-Mu'allim in our books has mentioned in
Rawdhat Al-Wa'idhin, so then you could know that they (i.e. Shi'as) are on
misguidance.

Source: Masa'ib Al-Nawasib. Vol. 2, Pg. # 83 (quoted from

Nawaqidh Al-Rawafidh, which is a treatise by Mirza Makhdoom
dedicated to refute the Shi'ite beliefs).
Ibn Kathir:

The beginning of the Hadeeth is Mutawatir (the part of: "Man

Kuntu Mawla Fa Aliyyun Mawla"), which I am certain that the
Messenger of Allah (saw) has said it. As for the part of,
"Allahumma Wali Man Walah", it is an additional part which its
narration is strong. As for the fasting part, it is not Saheeh.

Source: Al-Bidayah Wa Al-Nihayah. Pg. # 793.

Mulla Alee Al-Qari:

In one word, the Hadeeth is absolutely Saheeh (Authentic) without

any doubt, and moreover, some Huffadh regard it as Mutawatir,
because as it was narrated by Ahmad, he reports that it (the
Hadeeh) was heard from the Prophet (saw) by three companions,
and they had testified when Alee (a.s) was conflicted during his
Caliphate days.

Source: Mirqat Al-Mafatih Sharh Mishkat Al-Masabih. Vol. 11, Pg.

# 248.
Al-Suyuti (quoted by Mir Hamid Hussain):

The well-learned scholar, Jalal Al-Din Al-Suyuti, has also confirmed

the Tawatur of that sacred Hadeeth, as in his treatise, Al-Azhar Al-
Mutanathira Fi Al-Akhbar Al-Mutawatira, which three copies of it
are owned by me, and the introduction of it, he writes the following:

And so, I have compiled a book, and called it, Al-Fawa'id Al-Mutakathira
Fi Al-Akhbar Al-Mutawatira, where I have recorded what have been
narrated from ten companions or more, and made it comprehensive for
each Hadeeth's chains and its different wordings, so it became a
thorough book, which has no alike, but the multitude of the chains
recorded there, no one would be concerned to read it, unless he has a
high interest and concern in the science of Hadeeth, and those folks are
always few, so; I have decided to abridge its contents in that booklet so
its benefit become wider, in that way, I mention the Hadeeth and name
few of the companions who narrated it, followed by listing some of who
recorded it of the prominent Imams, and it would be sufficient for
knowledge seekers, and I called it, Al-Azhar Al-Mutanathira Fi Al-
Ahadeeth Al-Mutawatira.

There, he mentioned the Hadeeth of Al-Ghadeer among the

Mutawatir Hadeeth, as he says, in the chapter of the Hadeeths of
the virtues of his holiness, the Commander of the Faithful (a.s):

The Hadeeth of "Man Kuntu Mawla Fa Aliyyun Mawla":

- Al-Tirmidhi narrated it from Zayd bin Arqam, Ahmad bin Alee and Aboo
Ayub al-Ansari.

- Al-Bazzaz from Aboo Hurayra, Talha, Umara, ibn Abbas and Buraydah.

- Al-Tabarani from ibn Umar, Malik bin Al-Huwayrith, Habshi bin

Junadah, Hawshab, Sa'ad bin Abi Waqqas, Abi Sa'eed Al-Khudri and Anas.

- Aboo Nu'aym from Khudayj Al-Ansari.

- Ibn Asakir narrated it from Umar bin Abdul-Aziz, who said: Many (of the
companions) informed that they have heard from the Messenger of Allah
(saw) saying; Man Kuntu Mawla Fa Aliyyun Mawla.

- Ibn Uqdah, recorded, in Kitab Al-Muwalat, that ibn Hubaysh said: Alee
(a.s) asked: "Who are here from the companions of Muhammad?" So,
twelve men, among whom are Qays bin Thabit, Habib bin Budayl bin
Warqa, and they all testified that they have heard the Messenger of Allah
(saw) saying, "Man Kuntu Mawla Fa Aliyyun Mawla." He also recorded it
as narrated by Ya'la bin Murrah, who said: When Alee (a.s) came to Kufa,
he asked from people, who have heard the Messenger of Allah (saw)
saying, "Man Kuntu Mawla Fa Aliyyun Mawla?" So, came to him ten and
few more men, among them are Yazid or Zayd bin Sharhabeel Al-Ansari.

The end of the words of Al-Suyuti.

It is clear from the above statement that Al-Suyuti, absolutely,

verily, surely and definitely believed that the Hadeeth is
undoubtedly uttered by the Prophet (saw), and he, indeed, flamed
the hearts of the leaders of denial and arrogance (denial of facts
and arrogance to accept it) by the sparks of the Tawatur.

Source: Abaqat Al-Anwar. Vol. 1, Pg. # 203 - 205.

 Conclusion
The Hadeeth of Al-Ghadeer is not only a Mutawatir Hadeeth, but it is
beyond the level of Tawatur to a degree that some scholars from the so-
called, 'Ahl ul Sunnah' dedicated whole books only to collect the chains of
its narrators. Additionally, the fact of Hadeeth of Al-Ghadeer being
Mutawatir is attested by many of their scholars.