The Necessity Of Submitting To The Prophet’s Sayings

One of the important differences that distinguishes Islam from all the early divine religions is that it states that it is the final religion of Allah. It offers the ultimate divine instructions for people in terms of beliefs and practices, and all its commandments and prohibitions are effective until the Day of Judgement.

Believers of all generations are required to submit to the sayings of the Messenger of Allah (S) to achieve felicity. Allah States in the Holy Qur’an:

وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللهُ وَرَسُولُهُ أَمْرًا أَنَّ يَكُونَ لَهُمُ الْخِيرَةُ مِنْ أَمْرِهِمْ ۗ وَمَنْ يَعْصِ اللهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَاَلًا مُّبِينًا.

“It is not permissible for a believer, man or woman, to exercise choice in a matter for which Allah and His Messenger Issued a command. Whoever disobeys Allah and His Messenger, he has surely strayed off (the path), a manifest straying.” (33:36).

وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ.

“Whoever does not judge according to what Allah has Sent down is a disbeliever.” (5:44).

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَي اللهِ وَرَسُولِهِ وَاِتَّقُوا اللهَ إِنَّ اللهَ سَمِيعٌ عَلِيمٌ.

“O You who believe! Do not precede Allah and His Messenger; and be watchful of (your duties toward) Allah. Verily, Allah Hears and Knows all things.” (49:1).

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى ٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا.

“But no, by your Lord, they have not truly believed until they make you judge in all disputes between them, find in their souls no resistance against your decision, and submit (to you) with complete conviction.” (4:65).

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُم فِي شَيْءٍ فَرُدُّوهُ إِلَى اللهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ.

“O You who believe! Obey Allah and obey the Messenger and those who are given authority from among you; and if you had a dispute in a matter, return it to Allah and His Messenger if you believe in Allah and the Last Day.” (4:59).

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ

“Say, ‘If you truly love Allah, follow me; Allah will Love you and will Forgive you your sins; and Allah is Oft-Forgiving and the most Merciful.’ (3:31).

قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ

Say, ‘Obey Allah and His Messenger.’ But if they turn back, Allah Loves not those who reject faith.” (3:32).

Therefore, it is necessary for a believer to follow all the sayings of the Prophet (S) which have reached us in the form of traditions. Opposing the traditions of the Prophet (S) means opposing Allah and disbelieving the above-mentioned verses of the Holy Qur’an.

Weakening and disregarding the sayings of the Prophet (S) that have been handed down to us means believing that the Qur’anic verses, which require us to follow his sayings, are useless in our time.

Particularly, for such an important issue as the message of Ghadir Khumm, rejecting it means believing that Allah and His Prophet (S) have failed to convey the message that, according to the Qur’an, if not conveyed, would be as if nothing of His religion was conveyed1, and religion would remain deficient and unsatisfactory in the sight of Allah2.

It is, therefore, our duty to acquire and learn this final message of the Prophet (S), to comply with what it entails, and to follow its directions.

Learning, Acknowledging, And Protecting The Text Of The Sermon

The sermon of Ghadir Khumm constitutes the last instructions of the last prophet of Allah in his last days. Hence, it is of prime importance for every believer to study the text of the sermon with care, reflect on it, and acknowledge all its implications within one’s heart.

In the sermon of Ghadir, the Prophet (S) has emphasized that all his final commandments and prohibitions are effective forever and should never be altered by people’s desires, needs, ideas, opinions, or tendencies in any era.

He (S) considered it a duty of every believer to learn and comprehend the instructions of the sermon as it was handed down to them, and to protect them from any alteration or change for the use of the current and future generations.

Acting Upon The Instructions Of The Sermon And Observing The Covenant

After understanding and acknowledging the message of the Prophet (S) in the heart, one must put it in practice in his/her life. Calling people toward the truth by self-practice is the most beautiful and the most effective method of propagating the truth, which protects the message on a practical level and keeps it alive in the community.

The covenant taken by the Prophet (S) from all people who eventually hear the sermon includes the following verbal declarations:

1. We heard and understood the divine message concerning the authority and the rights of Ali (‘a) and the Imams of his offspring.

2. We pledge our fealty to them by our hearts, our souls, our tongues, and our hands.

3. We are satisfied with the message and submit to it.

4. We will never deny it, nor will we break the covenant.

5. We will never doubt it.

6. We will obey it by our actions.

7. We will live and die by this belief.

8. We will never change nor replace its instructions.

9. We will convey it to our children, family, and friends, be they near or far.

10. We take Allah as witness to this covenant, and His Prophet (S), Allah’s Angels, His forces, and His servants, and anyone who obeyed it.

According to the saying of the Prophet (S), this covenant is taken by the order of Allah, and anyone who pledges his allegiance to him, Imam Ali, and the pure Imams of his progeny according to the terms of the covenant has indeed pledged his allegiance to Allah, the Mighty and Majestic. This fact is also verified by the Holy Qur’an3.

The Messenger of Allah (S) stated that those who precede others in acknowledging their covenant with Imam Ali (‘a) and the Imams after him and truly believe in their guardianship are those who succeed in attaining the gardens of bliss.

Transmitting The Sermon Through Modern Ways

As the Prophet (S) ordered, every Muslim who receives his message should transmit it to other members of his community, especially the youth and children.

Transmitting the sermon is the greatest manifestation of enjoining what is right (Amr bil ma’ruf)4. The Prophet (S) mentioned that the most important example of enjoining the right is conveying what he said in this sermon to truth-seeking individuals who have not heard its details, urging them to follow it as an order from Allah and His Prophet (S), and advising them against violating it.

Introducing the position and virtues of Imam Ali (‘a) to the people is the best possible deed, because it makes known to people the authentic source of inquiry for all righteous deeds. The Prophet (S) stated in the sermon that without recognizing Imam Ali (‘a), there is neither any value nor any effect in enjoining other righteous deeds.

Therefore, it is the duty of all believing men and women to inform other Muslims, who are prepared to hear the truth about the content of this sermon without screening it according to personal opinion.

What follow are some suggestions to make the text as well as the meanings of this sermon popular in our community:

1. Holding frequent special meetings for reciting the Arabic text of the sermon, its translation, and its explanation. Seeking nearness to Allah by reminding about the Prophet’s statements on the day of Ghadir, and making such spiritual gatherings as the medium of one’s requests before Allah.

2. Reciting a part of the sermon, even a small amount, in any general gathering, and reminding about one’s obligation towards it.

3. Holding classes of memorizing the text of the sermon for the youth, organizing competitions, quizzes, and offering prizes for learning the contents of the sermon.

4. Presenting the books containing the full text of the Prophet’s (S) sermon at Ghadir Khumm as gifts to the family and friends.

5. Making decorative objects, goods, and greeting cards, etc., on which the key phrases of the sermon are written or carved.

6. Developing extracurricular programs in schools for teaching the text of the sermon to the students.

7. Translating the sermon into different languages and publishing them in papers and on the Internet.

Keeping Alive The Event And Observing Its Anniversary

There are many traditions on the importance of observing the anniversary of the event of Ghadir Khumm. To be brief, only three traditions are partially quoted below.

The Messenger of Allah (S) said:

يَوْمَ غَدِيرِ خُمِّ أفْضَلِ أَعْيَادِ أُمَّتِي، وَهُوَ الْيَوْمُ الَّذِي أَمَرَنِي اللهُ تَعَالَى بِنُصْبٍ أَخِي وإِبْن عَمِّيَّ عَلِيَّ بْن أَبِي طَالِبُ عِلْمًا لِأَمْتِي، يَهْتَدُونَ بِهِ بُعْدِيٌّ، وَهُوَ الْيَوْمُ الَّذِي أَكْمَلُ اللهِ فِيهِ الدِّينَ، وَأَتِمُّ النَّعَمَةَ وَرَضَّي لَهُمِ الْإِسْلَامُ دَيِّنًا.

“The day of Ghadir Khumm is the greatest religious festival (Eid) of my nation. It was the day that Allah, exalted is His remembrance. Commanded me to appoint my brother, Ali Ibn Abi Talib, as the guiding banner for my nation, by whom they will be rightly guided after me. It was the day in which Allah Finalized the religion and Fulfilled His blessings on my nation and was pleased that Islam be their faith.”5

Imam As-Sadiq (‘a) said to one of his companions:

صِيَامَ يَوْمِ غَدِيرِ خُمٍّ يَعْدِلُ صِيَامَ عُمَرِ الدُّنْيَا … وَهُوَ عِيدُ اللهِ الْأكْبَرِ وَمَا بَعَثَ اللهُ عِزِّ وَجَلِّ نَبِيًّا قَطُّ الًا وَتُعِيدُ فِي هَذَا الْيَوْمِ وَعُرْفِ حُرْمَتِهِ، وَاُسْمُهُ فِي السَّمَاءِ يَوْمَ الْعَهْدِ الْمَعْهُودِ … لَعَلَّكَ تَرَى انَّ اللهَ عِزِّ وَجَلِّ خَلَقَ يَوْمًا أَعَظْمَ حُرْمَةٍ مِنْهُ ؟! لَا وَاللهَ، لَا وَاللهَ، لَا وَاللهَ.

“Fasting on the day of Ghadir is equivalent to fasting throughout the entire age of the world… It is the greatest festival of Allah. Allah has not Sent any prophet but that he celebrated this day as Eid and was aware of its sanctity. It is known in the heavens as ‘The Day of the Famous Covenant’… You might think that Allah, the Mighty and Majestic, has Created a day more sacred than that. No, by Allah! No, by Allah! No, by Allah!”6

Imam Ar-Ridha’ (‘a) said:

فَقَالَ الرِّضَا ع حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَلَيْهُمِ السُّلَّامَ قَالٌ إِنَّ يَوْمَ الْغَدِيرِ فِي السَّمَاءِ أَشَهْرٌ مِنْهُ فِي الْأرْضِ … وَاللهَ لَوْ عُرْفَ النَّاسِ فَضَّلَ هَذَا الْيَوْمِ بِحَقِيقَةٍ لِصَافَحَتْهُمِ الْمَلَاَئِكَةُ فِي كُلُّ يَوْمِ عُشْرِ مَرَّاتٍ.

“Certainly, the day of Ghadir is more famous in the heavens than in the earth… And by Allah, had people truly known the superiority of this day, the angels would have been shaking hands with them ten times a day.”7

Thanking Allah For This Greatest Blessing

Being grateful to the benefactor for his favors is a matter of rational necessity. The wiser the servant, the more gratitude he expresses in words and actions to his master.

Allah States in the Holy Qur’an:

وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَْنِ اُشْكُرْ لِلَّهِ ۚ وَمَنْ يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَنْ كَفَّرَ فَإِنَّ اللهَ غَنِيٌّ حَمِيدٌ.

“We indeed bestowed wisdom upon Luqman: ‘Be grateful to Allah.’ Certainly, whoever is grateful does so to the profit of his own soul, but if any is ungrateful, verily Allah is free of all wants and is abundantly praised.” (31:12).

In addition, the greater the favor, the more appreciation that is due. Divine guardianship (Al-Walaya) is the greatest favor that Allah has Bestowed upon His creation. The more gratitude that someone expresses to Allah by adhering to it, the more benefit he receives from it.

On the other hand, the more someone rejects Allah’s mercy, the more he is entitled to His curse, which lies in the absence of His mercy and protection.

Allah States:

لَئِنْ شَكَرْتُم لَأَزِيدَنَّكُمْ ۖ وَلَئِنْ كَفَّرْتُم إِنَّ عَذَابِيَّ لَشَدِيدٌ.

“If you are grateful, I will increase your (benefits from My favor); but if you show ingratitude, truly My torment is intense indeed.” (14:7).

On the anniversary of the event of Ghadir Khumm, Imam As-Sadiq (‘a) praised and thanked Allah, saying:

اللَّهُمَّ سَمْعِنَا وَأَطَعْنَا وَأَجَبْنَا دَاعِيَكَ بِمَنِّكَ فَلَكَ الْحَمْدَ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرِ آمَنَا بالله وَحَدَّهُ لَا شَرِيكٌ لَهُ، وَبِرَسُولِهِ مُحَمَّدٌ وَصِدْقُنَا وَأَجِبُنَا دَاعِي اللهَ وَاِتَّبَعَنَا الرَّسُولُ فِي مُوَالَاةِ مَوْلَاِنَا وَمَوْلَى الْمُؤْمِنِينَ أَميرِ الْمُؤْمِنِينَ عُلِيَ بْن أَبِي طَالِبُ عَبْدِ اللهِ وَأَخِي رَسُولِهِ، وَالصَّدِيقَ الْأكْبَرَ، وَالْحُجَّةَ عَلَى بَرِّيَّتِهِ، الْمُؤَيِّدَ بِهِ نَبِيِّهِ وَدِينِهِ الْحَقِّ الْمُبِين، عَلِمَا لِدَيْنَ اللهِ، وَخَازِنًا لِعَلِمَهُ، وَعَيْبَةَ غَيْبِ اللهِ، وَمَوْضِعَ سِرِّ اللهِ، وَأَمينَ اللهِ عَلَى خَلْقِهِ، وَشَاهَدَهُ فِي بَرِّيَّتِهِ، اللَّهُمَّ إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي للايمان أَْنْ آمنوا بِرَبِّكُمْ فَآمَنَا رَبُّنَا فَاِغْفِرْ لَنَا ذُنُوبُنَا وَكَفْرُ عَنَا سَيِّئَاتُنَا وَتُوفِنَا مَعَ الْأَبْرَارِ رَبَّنَا وآتنا مَا وَعْدَتِنَا عَلَى رِسْلِكَ وَلَا تَخْزُنَا يَوْمَ الْقِيَامَةِ إِنَّكَ لَا تَخَلُّفُ الْمِيعَادِ، فَانَا يَا رَبِّنَا بِمَنِّكَ وَلُطْفِكَ أَجَبْنَا دَاعِيَكَ، وَاِتَّبَعَنَا الرَّسُولُ وَصَدَّقْنَاهُ وَصَدَّقَنَا مَوْلَى الْمُؤْمِنِينَ، وَكَفْرَنَا بِالْجِبْتِ وَالطَّاغُوتَ فَوَلِّنَا مَا تَوَلِّيِنَا، وَاُحْشُرْنَا مَعَ أئِمَّتِنَا فَانَا بِهُمْ مُؤْمِنُونَ مُوقِنُونَ وَلِهُمْ مُسْلِمُونَ …

“O Allah! We listened, obeyed, and answered the caller from You due to Your favor. Thus, praise belongs to You. We seek Your forgiveness, our Lord, and towards Your (reward or punishment) is the eventual return8. We believed in Allah, who is Unique and has no partner, believed in His Messenger, Muhammad, answered the caller of Allah and followed the Messenger in adhering to our master, the commander and the guardian of the believers, Ali Ibn Ali Talib.

He is the servant of Allah, the brother of His Prophet, the most truthful, His exhaustive argument against His creation, the supporter of His Prophet, and His true and clear religion. He is a flag of the religion of Allah, the treasurer of His (issued) knowledge, the chest of what is hidden by Allah, the place of His secrets, and the trustee of Allah and His witness over His creation.

O Allah! We have heard the call of the one calling (us) to faith: ‘Believe in Your Lord’. Thus, we have believed. Our Lord! Forgive us our sins, Blot out from us our evil deeds, and Take our souls in the company of the righteous. Our Lord! Grant us what You promised to us through Your messengers, and Disgrace us not on the Day of Judgement, for You never Break Your promise9.

Surely it was by Your favor and Your grace that we acknowledged the Prophet and the Commander of the Believers (Ali), and disbelieved in Al-Jibt and Al-Taghut10. Thus, Keep us attached to what we have adhered to. Resurrect us with our Imams, for we believe in them, have confidence in their (authorities and virtues), and are submissive before them …”11

• 1. Refer to: Holy Qur’an, 5:67.
• 2. Refer to: Holy Qur’an, 5:3.
• 3. Refer to: the Holy Qur’an, 48:10.
• 4. The word al-Ma’ruf translates to decorum or proper etiquette. It refers to the deeds that Allah has recognized as good. On the other hand, the word al-Munkar means what is rejected. It refers to what Allah did not recognize as righteous deeds, and thus, people should avoid them.
• 5. Al-Amali, al-Saduq, p. 125, Hadith 8, Bihar al-Anwar, vol. 94, p. 110, Hadith 2.
• 6. Tahdhib al-Ahkam, vol. 3, p. 143, Hadith 1; Bihar al-Anwar, vol. 95, p. 302, Hadith 2.
• 7. Tahdhib al-Ahkam, vol. 6, p. 24, Hadith 9, Bihar al-Anwar, vol. 94, p. 118, Hadith 9.
• 8. Refer to: Holy Qur’an 2:285.
• 9. Refer to: Holy Qur’an 3:193, 3:194.
• 10. These two terms refer to the idols that are obeyed against Allah, which, in reality implies they are worshipped instead of Him. According to the traditions, they refer to the two foremost enemies of the family of the Prophet (S). Both terms have also been used in verse 4:51. However, the latter term, al-Taghut, has been used in seven more places in the Holy Qur’an. See for instance 2:256, 2:257, 4:60 and 4:76.
• 11. Iqbal al-A'mal, p. 473, Bihar al-Anwar, vol. 95, p. 299, Hadith 1.