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GADIR-I HUMM THEORY

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GADIR-I HUMM THEORY' width='806' height='440' src='https://hikmetkapisi.com/wp-content/uploads/2025/05/hadisilmi-806x440.jpg'> </div> <h2 itemprop="name" class="post-title"> <span class="post-type"><i class="icon-picture"></i></span> GADIR-I HUMM THEORY </h2> <div class="post-meta"> <span class="meta-author" itemprop="author" rel="author"><i class="icon-user"></i> <a href="https://hikmetkapisi.com/en/author/nizameddin29/" rel="author">Nizamuddin Demir</a> </span> <span class="meta-date" datetime="23 May 2025"><i class="fa fa-calendar"></i>May 23, 2025</span> <span class="meta-categories"><i class="icon-suitcase"></i><a href="https://hikmetkapisi.com/en/category/islami-arastirmalar/hadis/" rel="category tag">Hadith</a> , <a href="https://hikmetkapisi.com/en/category/islami-arastirmalar/" rel="category tag">Islamic Studies</a></span> <span class="meta-comment"><i class="fa fa-comments"></i><a href="https://hikmetkapisi.com/en/gadir-i-hum-teorisi/#respond" data-no-translation="" data-trp-gettext="">0 Comments</a></span> <span class="post-view"><i class="icon-eye-open"></i>8 views</span> </div> <div class="post-content" itemprop="mainContentOfPage"> <p><strong>  “Awf Ibn Malik (May Allah be pleased with him) narrates: “The Messenger of Allah (PBUH) said:</strong> <strong>“The Jews (the Children of Israel) were divided into seventy-one sects, of which only one sect will go to Paradise and seventy sects will go to Hell. The Christians were divided into seventy-two sects, of which seventy-one sects will go to Hell, only one sect will go to Paradise. By the One in Whose Hand is Muhammad’s soul! My community will be divided into seventy-three sects, of which one sect will go to Paradise and seventy-two will go to Hell.”</strong> <strong>(1)  </strong></p> <p>The Hadith Sharif, which is included in many reliable sources, regarding the division of the “Ummah into seventy-three sects” is closely related to the formation of religious sects. The Messenger of Allah (pbuh) said: “The Children of Israel divided into seventy-two sects. My Ummah will divide into seventy-three sects. Except for one, all of them will go to hell.” When the Noble Companions asked: “Which is that exceptional sect, O Messenger of Allah?” Our Prophet (pbuh) said: “The congregation that follows my path and the path of my companions.” <strong> (2) It is known that in another hadith, the Messenger of Allah (pbuh) gave the order: "Stick to my Sunnah and to the Sunnah of my Rightly-Guided Caliphs" (3).</p> <p>Abdul Qadir al-Baghdadi mentions the following regarding the Hadith Sharif that “informs that the Ummah will be divided into sects”: “There are many chains of narration for the Hadith regarding the division of the Ummah into sects. This Hadith has been narrated from the Prophet (peace and blessings of Allah be upon him) by many of the Companions such as Anas b. Malik, Abu Hurayrah, Abu'd-Darda, Jabir, Abu Saeed al-Khudri, Ubayy b. Kaab, Abdulah b. Amr al-As, Abu Umamah, Wasila b. Al-Aska and others. It has been narrated that the first four Caliphs (the Rightly-Guided Caliphs) said that after them the Ummah will be divided into sects, only one of them will be saved and the others will go astray in this world and be destroyed in the hereafter.”(4) </strong></p> <p><strong>  The political conflict between the Ahl as-Sunnah and the Shia has been transformed from a secondary issue to a matter of faith. Imam Shahristani expresses the Shia’s thesis as follows: “The Shia are of the following opinion: The people’s need for an imam who will protect the rules of the sharia is like their need for a prophet. The infallible imam is the vicegerent of the Messenger of Allah (pbuh) on earth. Being vicegerent for someone else can only occur with his permission. Therefore, it is necessary for the imam to be determined by a text or to be appointed by an infallible person. (5) When Hazrat Ali (ra) returned from the farewell pilgrimage; </strong><strong> He was appointed to the position of imamate in the place called ‘Ghadir-i Khumm’ as a requirement of revelation. (6) According to the Shia understanding of politics, ‘the imam (head of state) must be determined by a text or appointed by an innocent person’. Imamate is the pillar of religion and the foundation of Islam. It is not permissible for any prophet to be unaware of this and to leave this task to the ummah. On the contrary, it is obligatory for the prophet to appoint an imam. This imam must be innocent of major and minor sins.”(7) This belief has a quality that rejects all kinds of democracy. In order for a person to be an Alawite-Shiite, it is a condition that he believes in the innocent imam and the sharia they convey.”</strong>  (Yusuf Kerimoglu)</p> <p><strong>                                                                        HADITH OF GADR-I HUMM </strong><br /> <strong>      A hadith that our Prophet (peace be upon him) said in the valley called Ghadir Khumm, on the road from Mecca to Medina.<br /> When our Prophet (saw) came to the place called Ghadir-i Khumm with his Companions on his return from the Treaty of Hudaybiyyah or the Farewell Pilgrimage, he rested, performed the prayer and recited a sermon and said, "I am also human. One day my death will come. I am leaving you the book of Allah (the Quran) and my Ahl al-Bayt (my household). Stick to the path shown by the Quran! Know the value of my Ahl al-Bayt." He asked, "O people! What do you bear witness to?" They said, "We bear witness that there is no god but Allah, and that Muhammad (peace be upon him) is the servant and Messenger of Allah." When our Prophet asked, "Who is your guardian?" They said, “Our protector is Allah and His Messenger.” When our Prophet asked, “O people! Am I not better than yourselves?” they said, “Yes, O Messenger of Allah!” Thereupon, our Prophet said, “Whoever’s mawla I am, Ali is also his mawla (whoever loves me and sees me as his helper should see Ali as his helper). O Allah, be a friend to whoever is his friend and an enemy to whoever is his enemy. Help whoever helps him!” and prayed. Because our Prophet said this in the place of Ghadir-i Khumm, it is called the hadith of Ghadir-i Khumm.<br /> It is not right for those who claim to love Hazrat Ali, but curse the rest of the Companions, to claim that the caliphate was Hazrat Ali's right and that it was unjustly usurped by Abu Bakr, Omar and Osman (may Allah be pleased with them) by putting forward the hadith of Ghadir Khumm. (Abdullah Suwaydi) (8) </strong></p> <p><strong>                                                        WHAT IS GADIR-I KHUM?</strong><br /> “<strong>All the sects that separated from the "Ahl-i Sunnah", especially the Kharijites, chose to gather supporters by putting forward certain political theses. The most important of these theses is the "Ghadir-i Khumm" theory. The Shia, who claim that the Messenger of Allah (PBUH) appointed Hazrat Ali (RA) to the position of "Imamate" in the place called "Ghadir-i Khumm" as a requirement of the revelation sent to him, have a clear stance.</strong> <strong> </strong></p> <p><strong>       Ghadir-i Khumm: It is the name of a place near Juhfa between Mecca and Medina. The claim of the Shia, except for the Zaydiyya, is that the Messenger of Allah (PBUH) stopped at this place while returning from the Farewell Pilgrimage and appointed Hazrat Ali (RA) to the position of "Imamate" in accordance with the revelation sent to him. (9)    </strong></p> <p><strong>       According to this political theory, "Imamate" is a sacred duty that cannot be left to the personal votes of people. Of course, at the same time, the vast majority of the Companions, especially Hazrat Abu Bakr (RA), Hazrat Omar (RA) and Hazrat Osman (RA), are accused of usurping Hazrat Ali's (RA) right to "Imamate". Indeed, in Iran; Khomeini and his circle, who overthrew the brutal Shah regime with a glorious uprising, celebrated the "Ghadir Khumm" day and declared the continuation of this political theory.   </strong></p> <p><strong>   </strong><strong> </strong><strong>In the reliable sources of the Ja'fari School, it is stated that it is "Farz" to believe that Hz. Ali (RA) was made "Imamate" by Revelation in "Ghadir-i Khumm". However, Hz. Ali's (RA) "pledge of allegiance" to the Caliphs before him is the greatest evidence of the inconsistency of this claim. Because it is not possible for Hz. Ali (RA) or the other Companions, especially Hz. Abu Bakr (RA), to go against the revelation. In addition, Hz. Ali (RA) marrying his biological daughter to Hz. Omar (RA) is evidence that he did not commit "Taqiyya" in this regard. (10 )  </strong></p> <p><strong>                                  </strong></p> <p><strong>THE BIGGEST EVIDENCE OF SHIA</strong></p> <ol start="67"> <li>Answer to various misunderstandings of the verse:</li> </ol> <p><strong>           </strong><strong> “Allah the Almighty said: “O Prophet, convey the message that has been sent down to you from your Lord. If you do not, then you have not conveyed His message.” </strong> <em>(verse 67) </em> <strong>Two groups of Muslims have made mistakes in explaining the commandment. The first group are some Sufis, and the second group are some of the Shia.</strong></p> <p><strong>       Some of the Sufis claimed that the responsibility of the Messenger of Allah (pbuh) was limited to conveying some issues, and that some other issues were not included in the scope of conveying the message and could be attained through pleasures.</strong></p> <p><strong>         As for the erroneous views of some groups from the Shia on this issue: They say, “This verse is about the notification of the fact that Hazrat Ali deserves the caliphate, and the Messenger of Allah (pbuh) fulfilled this on the day of Ghadir Khumm.” Alûsi, on the other hand, has discussed the views of both groups. We are also conveying some of what he said on this issue. Those who want to read his explanations on this issue in full can refer to his commentary.</strong></p> <p>Shia's approach to this issue</p> <p><strong>       Again, Alûsî presents the views of some sections of the Shia regarding the verse and while discussing these views, he says the following:</strong></p> <p><strong>     “The Shia claimed that the command “sent down to you from your Lord” meant the caliphate of Hazrat Ali (may Allah be pleased with him). They narrated with their own chain of narrations from Abu Ja'far and Abu Abdullah (may Allah be pleased with them) that Allah Almighty</strong><strong>The Prophet (pbuh) revealed to Muhammad that he should nominate Ali (kv) as the caliph. However, the Prophet feared that this would be too much for a group of his companions, so Allah Almighty revealed this verse to the Prophet instead. </strong><strong>"He sent it down to encourage him to do what he had commanded to be done." The strongest evidence they relied on for the caliphate of Hazrat Ali was the news about Ghadir Khumm. However, in order to use it for their own purposes, they made many false additions, included fabricated words among the narrations of this news and even wrote poems about it. They insulted the honorable companions by claiming that they acted contrary to the text of the Prophet.</strong></p> <p><strong>       It is a known fact that the news about Ghadir, which includes statements ordering Hazrat Ali to be the caliph, is not accepted as authentic by the Ahl as-Sunnah and their accuracy is definitely rejected. In order to clarify what has been done in this regard and to be able to distinguish the truth from the falsehood, we need to make the following explanations:</strong></p> <p><strong>   When the Prophet (pbuh) was returning from the farewell pilgrimage, he gave a speech at a place called Ghadir Khumm near Juhfa, between Mecca and Medina, and he explained the virtues of Ali (pbuh) and that he was far from what some of those who were with him in Yemen said against him. Because Ali had carried out some just practices, which some of those who were with him in Yemen considered as injustice, strictness and stinginess. But Ali (pbuh) was right about this. The day the Prophet (pbuh) delivered this sermon was the eighteenth Sunday of the month of Dhul-Hijjah, and he delivered his speech under a tree there.</strong></p> <p><strong>       Muhammad ibn Ishaq narrated from Yahya ibn Abdullah; Yahya narrated from Yazid ibn Talha that: “When Ali (ra) came from Yemen to meet the Messenger of Allah (saw) in Mecca, he hurried up to reach the Messenger of Allah (saw) and appointed one of his companions as his deputy over the soldiers with him. This man he appointed as his deputy gave each of them a piece of cloth from the cloth that Ali (ra) had with him. When the soldiers of Hz. Ali approached them, he set out to meet them. When he saw that they were dressed in clothes, he asked (the commander): “What is this?” He said: “When the soldiers came to where everyone was, I distributed clothes so that they could dress nicely. But Ali said: Take these clothes from them before you go to the Messenger of Allah (saw).” "he said. Thereupon, he took the clothes from everyone and put them among the fabrics. The soldiers openly complained about this treatment done to them."</strong></p> <p><strong>      Ibn Ishaq also narrated that Zaynab, the daughter of Ka'b and the wife of Abu Said al-Khudri, said: The soldiers complained about Ali (may Allah be pleased with her). Thereupon, the Messenger of Allah (peace and blessings of Allah be upon him) stood up and spoke to us. I heard him say: "O people, do not complain about Ali. By Allah, he is a person who endures much hardship for the sake of Allah Almighty - or in the way of Allah Almighty." Imam Ahmad also narrated this hadith.</strong></p> <p><strong>     Again, according to the narration from Ibn Abbas (ra) from Buraydah al-Aslami, he said: I joined the Yemen expedition with Ali. I saw that he was harsh. When I went to the Messenger of Allah (pbuh), I spoke of Ali (with non-complimentary words). I saw that the face of the Messenger of Allah (pbuh) had changed. The Messenger of Allah (pbuh) said:</strong></p> <p><strong>     "- O Buraydah! Am I not closer to the believers than their own selves?"</strong></p> <p><strong>     - Yes, O Messenger of Allah, he said:</strong></p> <p><strong>    </strong><strong> "- Whoever's Mawla I am, Ali is also his Mawla." Nasa'i narrated this hadith with a strong and reliable chain of narration whose narrators are reliable. He also mentioned this hadith with another chain of narration that he alone narrated.</strong></p> <p><strong>      Zehebi said that the following narration from Zayd ibn Arkam is authentic: Zayd said: When the Messenger of Allah (saw) returned from the farewell pilgrimage and stopped at Ghadir Khumm, he ordered some trees to make shade for him, then he said: “It is as if I have been called and I have accepted this call. I am leaving Sakalayn among you: I am leaving the Book of Allah, my relatives and my Ahl al-Bayt. Now be careful how you behave towards these two after me. For they will not be separated from each other until they meet me during the pilgrimage. Allah is my protector and I am the protector of every believer.” Then he caught Ali’s (swt) hand and said: “Whoever’s protector I am, this is his protector. O Allah, make the protector of the one who takes him as his protector and be hostile to the one who shows hostility to him.” There was no one among the trees who did not see him with their eyes and hear his words with their ears.</strong></p> <p><strong>      Ibn Jarir narrated… from Ali ibn Zayd and Abu Harun al-Ubaydi and Musa ibn 'Uthman from al-Bara' who said: We were with the Messenger of Allah (pbuh) during the Farewell Pilgrimage. When we arrived at Ghadir Khumm, two trees were prepared for the Messenger of Allah (pbuh) and those with him were called to prayer together. The Messenger of Allah (pbuh) called Ali (pbuh) and took him by the hand and made him stand on his right side and said:</strong></p> <p><strong>“- Am I not closer to each person than his own self?” Those present said, •</strong></p> <p><strong>- Yes, they said. Thereupon he said:</strong></p> <p><strong>"- Here is the one whose friend I am, this one is also his friend. O Allah, befriend whoever befriends him and be hostile to whoever is hostile to him." Then, Omar b. Khattab (ra) met him and said to him:</strong></p> <p><strong> “How happy are you,” he said. “Now you are the constant companion of every believing man and </strong><strong> You are the friend of women. (You are her guardian).” However, this is a weak narration. Hadith scholars have said that Ali b. Zayd, Abu Harun and Musa are weak people and their narrations cannot be trusted. Again, Abu </strong><strong> There is also Isaac.</strong></p> <p><strong>       Dumra, recording its chain of narration, narrated from Abu Hurairah that he said: When the Messenger of Allah (saw) caught Ali’s (swt) hand, he said: “Whoever’s friend I am, Ali is his friend.” Thereupon, Allah the Almighty said: “Today I have completed your religion for you.” <em>(verse 3) </em>He sent down the command. Then Abu Hurayrah said: “That day is the day of Ghadir Khumm. Whoever   </strong><strong>"If a person fasts on the twelfth day, Allah will write down for him the reward of fasting for sixty months." </strong></p> <p><strong>     </strong> <strong> However, this hadith is an extremely false hadith. It is clearly stated in Al-Bidaya wa'n-Nihaya that it is a fabricated hadith. Abu Ja'far b. Jarir at-Tabari focused specifically on the hadith of Ghadir and prepared a two-volume work on this subject and recorded all the other ways and expressions of this hadith. He wrote whatever he found on this subject, reliable and unreliable. He collected all the narrations there, the authentic, the weak and the fabricated. He followed the same method that many hadith scholars follow: Many hadith scholars collect all the narrations on a certain subject together and do not distinguish between the authentic and the weak. Similarly, the great hafiz Abu'l-Qasem ibn Asakir did the same. He also narrated many hadiths related to this sermon. The main narration in all of these is the one we have pointed out and the one that the Shia claim is from the Prophet (pbuh). Other similar narrations that do not mention the caliphate of Ali are: According to what was narrated from Zehebi: “Whoever’s Mawla I am, Ali is also his Mawla.” It is a mutawatirah and it is believed that the Messenger of Allah (pbuh) said this, but the isnad: “O Allah, befriend whoever befriends him.” is a strong redundancy. The statement about fasting the eighteenth day of Dhul-Hijjah is not authentic.    </strong> <strong>I swear by Allah that it cannot be authentic, because the verse referred to (verse 3 of Al-Maidah) was revealed on the day of Arafah, a few days before the day of Ghadir Khumm.</strong></p> <p><strong>      Bukhari and Muslim, on the other hand, did not narrate anything about Ghadir in their Sahihs because they did not find any news on this subject that complies with the conditions for the acceptance of the narration. The Shia, on the other hand, attribute the reason for their not narrating such a narration to their faults and bigotry in this regard, and they are far removed from such a situation.</strong></p> <p><strong>       Let us also state that the degree of virtue among the rightly-guided caliphs or the issue of the caliphate being exclusive to Hazrat Ali and his descendants are issues that Shia scholars have included in their studies on the usul. As for the Ahl as-Sunnah wa'l-Jama'ah, they will continue to accept their verification - and this is the truth - and the Shia will continue to accept their verification. Just as we want all people to act fairly and accept decent and scientific verification, we also want no issue that does not exist in history or at the present time to have a negative effect on the unity of Muslims in general, which would benefit the enemies of all Muslims. (11) </strong></p> <p><strong>       RESOURCES</strong></p> <p><strong>(1) (Prof. İbrahim Canan, Kutub-i Sitte Summary, Vol. 17, p: 534. Hadith NO: 1211. (3992) 7198)</strong><strong><br /> (2) Sunan Ibn Majah-Ist: 1401, Cagrı Yay. Vol.: 2, Sh: 1322, Hadith No: 3993. Also Sunan Tirmidhi, Sunan Abu Dawud and Sunan Darimi.<br /> (3) Molla Khusraw-Durerul Huqkam-Ist: 1307, Vol: 1, Page: 119, also Sunan Ibn Majah (1, 16, 42), Al-Musnad (4:126-27), Sunan Darimi, Introduction: 16.<br /> (4) Abdulkadir Al-Baghdadi-The Difference between the two worlds-Istanbul: 1979, Kalem Publishing House, p. 9. </strong></p> <p><strong> (5) Imam Shahristani- Ultimately, the Ikdam of the science of theology- Cairo: 1948 Page: 484.<br /> (6) Ayatollah Kuleyni- Usul-i Kafi-Tehran: 1397 C:2 Sh: 72 ff.<br /> (7) Ibn Khaldun- Muqaddame- Cairo: ty Vol: 2 Ph: 697</strong></p> <p><strong> (8) Ahmet Berk Religious Dictionary “Gadir-i Hum” Article.</strong></p> <p><strong> (9) (For detailed information/ Assoc. Prof. Dr. Efhem R. Fığlalı - Islamic Theological Sects in Our Age - Istanbul: 1980, Selçuk Yay. Page: 108 ff. Also Ayatollah Kaşif'ül Gıta - Ja'fari Sect and Its Fundamentals - Istanbul: 1979 (3 ED) Page: 50-55, Ayatollah Khomeini - The State in Islamic Jurisprudence - Page: 65-66 "The Genesis of Sainthood" section).</strong></p> <p><strong> 10-(Yusuf Kerimoğlu, Fiqh Issues, Vol.1, p:194. Ölçü Yay.1989-İst.)</strong></p> <p><strong> 11- Said Havva, El-Esas Fit-Tefsir, Vol.4, pp:134-142, Şamil Yay. 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