Evaluation of the Ghadir Khumm Incident

Yıl 2019, Cilt: 12 Sayı: 2, 610 - 651, 31.12.2019

İhsan Arslan

https://doi.org/10.18403/emakalat.578972

Cited By: 1

Öz

In this research while examining Ali's succession, the
basic sources of Shi'a and Ahl-i Sunnah were used as reference. According to
the Shi’a, Prophet Muhammad (pbuh) assigned Ali as his successor at the place
called Ghadir Khumm and those who were there, particularly Abu Bakr and Umar
witnessed that. Shi’a, who tries to support his views with verses, accepts this
event as one of the five basics of Islam, whereas Ahl’i Sunnah sees this event
took place at Ghadir Khumm as related to some problems between Ali and the
soldiers occurred after the expedition from Yemen. In this study it was
concluded that the verses which Shi’a using to justify Ali’s succession are not
relevant. In this context, the inability to remember, as if with an abdication
of reason, of people who witnessed the events at Ghadir Khumm, in the power
struggles while Ali was living led to the conclusion that this incident was
constructed with sectarian feelings and thoughts.

Summary

Ghadir Khumm, which consists of a
combination of the Word ghadir meaning “dense woodland” and the Word hum
meaning “pond” in Arabic, was on the left side of the road between Mecca
and Madina away from Cuhfe about one, two, three or four miles. It was a pond
that had become a swamp and reeds due to frequent rains.

The Ghadir Khumm Incident which Shia considers as the most important
valid evidence for Ali’s succession has been controversial throughout the
history. The basic of this controversion is viewpoint of the both sides.
According to Shia belief, while the Muslims were returning from the Farewell
Pilgrimage, when the verse saying “O Apostle! Deliver what has been sent down
to you from your Lord; and if you don't do it, you have not delivered His
message (at all); and Allah will protect you from the people “(Qur’an 5: 67)”
was revealed Prophet Muhammad (peace be upon him) delivered a lengthy sermon in
which he announced Ali was his heir by saying “Anyone who has me as his mawla,
has Ali as his mawla.” Yet more Shia claimed that Ali received the
congratulations of the Muslims who acclaimed him as Amir al-Mu’minin. Among
these well-wishers were the later caliphs Abu Bakr and Umar. Shia stated that
after the oaths of allegiance and congratulations the official appointment of
Ali as Prophet Muhammad (pbuh) successor was completed with the revelation of
third verse of Al-Ma'idah saying: “This day I have perfected your Religion for
you: Completed My favour upon you, and have chosen for you Islam as your
Religion.” According to the Shia this event is one of the five basics of Islam.
However, the witnesses of this incident did not make it a current issue in the
course of the power struggles. Even Ali did not mention about it during the Abu
Bakr’s caliphate despite the fact that he uttered his annoyance about Abu
Bakr’s caliphate several times. It means even Ali was aware of his succession.
Because the clear evidence like this would be an enormous opportunity for Ali
and his supporters. However, the main actors of the conflict were almost within
the eclipse of reason and could not remember this evidence which definitely
could heal the breach.

The basis of the Ghadir Khumm incident, which Shia has turned into an
object of faith, is far from being convincing. For, the matter mentioned in the
sixty-seventh verse of Al-Ma'idah, which is connected with this event, is not
about the succession of Ali but just announcement of all the commands and
prohibition which Allah orders at any cost. The Prophet Muhammad (pbuh) who
pursued the balance between all the parts of the society was wary of public’s
revulsion when the verses were revealed about the Jews, Christians and
polytheists. The Prophet Muhammad (pbuh) was worried about people’s reaction
and by sending this verse, Allah eliminated the fear that the Messenger of Him
(pbuh) and made it clear that he did not need to worry about and that he was
spiritually protected. In terms of tafsir methodology it is not a correct
approach to try to understand the verses by decontextualizing them. For, the
third verse of Al-Ma'idah was decontextualized by Shia in compliance with their
factional views. In this context, when this verse is taken into consideration
before and after, it is seen that it is not related to imamat or
succession but includes provisions on haram, halal, orders and prohibitions.
This verse being one of the last verses and revelation of no further orders and
prohibitions on legislation supports this view. Allah tried to prevent people
from misunderstanding by sending the revelation clearly. For this reason, if
Ali’s succession had been determined by Him it would have been revealed and
understood clearly.

The Sunnî sources connects the event with Ali’s campaign in Yemen, from
which he had just returned prior to accompanying Prophet Muhammad (pbuh) on the
Farewell Pilgrimage. In Ghadir Khumm the soldiers who participated this
campaign accused of Ali the distribution of booty, bondswoman issue, not
letting riding on zakat camels and wearing clothes belongs to the booty during
the expedition. Thereupon, the Prophet Muhammad (pbuh) made a speech
emphasizing the importance of friendship and brotherhood in order to placate
both sides and settled the matter by saying “Anyone who has me as his comrade,
has Ali as his comrade” in this context. Therefore, The Ghadir Khumm incident,
which Shia has turned into a matter of faith, was constructed with sectarian
feelings and thoughts and its legitimacy was supported by verses
decontextualized.

Anahtar Kelimeler

Prophet Muhammad (pbuh), Ali, Shi’a, Ghadir Khumm, Succession

Gadîr-i Hum Hadisesinin Değerlendirilmesi

Öz

Bu araştırmada Hz. Ali’nin velâyeti incelenirken Şîa ve Ehl-i
sünnetin temel kaynakları referans olarak kullanılmıştır. Şîa’ya göre Hz.
Peygamber, Hz. Ali’yi Gadîr-i Hum denilen yerde vasî tayin etmiş, başta Hz. Ebû
Bekir ve Hz. Ömer olmak üzere orada bulunanlar ise buna tanıklık etmişlerdir.
Görüşlerini âyetlerle desteklemeye çalışan Şîa, bu düşüncesini İslâm’ın beş
temel şartından biri olarak kabul etmiştir. Ehl-i sünnet ise Gadîr-i Hum’da
meydana gelen olayı Hz. Ali’nin Yemen seferi dönüşü askerler arasında yaşanan
bazı problemlerle ilişkili olarak değerlendirmektedir. Yapılan incelemede
Şîa’nın Hz. Ali’nin vasiliğini meşrulaştırmak için kullandığı âyetlerin konuyla
ilgili olmadığı değerlendirmesinde bulunulmuştur. Bu bağlamda Hz. Ali’nin
yaşadığı dönemlerde meydana gelen iktidar mücadelelerinde olayın kahramanlarının
âdeta akıl tutulması yaşayarak onu hatırlayamamaları, bu hadisenin mezhebî
duygu ve düşüncelerle inşa edilerek kurgulandığı sonucunu doğurmuştur.

Anahtar Kelimeler

Hz. Peygamber, Hz. Ali, Gadîr-i Hum, Şîa, Velâyet

Kaynakça

• Aclûnî, İsmail b. Muhammed. Keşfu’l-Hafâ. 2. Baskı. 2 Cilt. Beyrut: Dâru İhyâi’t-Türâsi’l-Arabiyyi, 1352.
• Ahmed b. Hanbel. Müsned. 6 Cilt. İstanbul: Çağrı Yayınları, 1992.
• Âlûsî, Ebu’s-Seâ Şihâbüddîn Mahmud b. Abdillah b. Mahmud el-Hüseynî. Rûhu’l-Meânî fî Tefsîri’l-Kur’âni’l-Azîm ve Seb’ı’l-Mesânî. 15 Cilt. Beyrut: Dâru İhyâi’t-Türâsi’l-Arabî, ts.
• Arslan, İhsan. Hz. Peygamber ve Sahâbe Örnekliğinde İslâm’da Eleştiri Kültürü. Okur-Akademi Yayınları, 2014.
• Ayyâşî, Ebu’n-Nasr Muhammed b. Mes’ûd b. Ayyâş. Tefsîru’l-Ayyâşî. 2 Cilt. Beyrut: Müessesetü’l-A’lemî, 1991.
• Bahrânî, Seyyid Hâşim. el-Burhân fî Tefsîri’l-Kur’ân. 4 Cilt. Beyrut: Müessesetü’l-A’lemî, 2006.
• Bekrî, Ebû Ubeydullah Abdullah b. Abdülazîz el-Endelüsî. Mu’cemu Mesta’cem min Esmâi’l-Bilâd ve’l-Mevâzı’. 2 Cilt. Beyrut: Alemü’l-Kütüp, 1983.
• Belâzürî, Ahmed b. Yahya b. Câbir. Ensâbü’l-Eşrâf. 8 Cilt. Beyrut: Dâru’l-Kütübi’l-Ilmiyye, 2001.
• Beyzâvî, Nâsıruddîn Ebû Saîd Abdullah b. Ömer b. Muhammed. Envâru’t-Tenzîl ve Esrâru’t-Te’vîl. 2 Cilt. Beyrut: Dâru Sâdır, 2004.
• Bozan, Metin, İmâmiyye’nin İmâmet Nazariyesinin Teşekkül Süreci. İstanbul: Türkiye Diyanet Vakfı Yayınları, 2009.
• Buhârî, Ebû Abdullah Muhammed b. İsmail. Sahîhu’l-Buhârî. 8 Cilt. İstanbul: Çağrı Yayınları, 1992.
• Demircan, Adnan. Hz. Ali’nin Hilafet Meselesinde Gadîr-i Hum Olayı. İstanbul: Beyan Yayınları, 1996.
• Emîn, Muhsin. A’yânü’ş-Şîa. 10 Cilt. Beyrut: Dâru’l-Meârif, 1983.
• Fığlalı, Ethem Ruhi. ‘‘Gadîr-i Hum’’. Türkiye Diyanet Vakfı İslâm Ansiklopedisi. 13: 279-280. İstanbul: TDV Yayınları, 1996.
• Fîrûzabâdî, Mecdüddîn Muhammed b. Ya’kûb. Kâmûsu’l-Muhît. Beyrut: Müesesetü’r-Risâle, 1987.
• Hâkim en-Neysâbûrî, Muhammed b. Abdullah. el-Müstedrek ale’s-Sahîhayn. 4 Cilt. Beyrut: Dâru’l-Kütübi’l-Ilmiyye, 1990.
• Hamidullah, Muhammed. İslam Peygamberi. Trc. Salih Tuğ. 2 Cilt. İstanbul: İrfan Yayımcılık, 1993.
• Hasan, İbrahim Hasan. Siyasî-Dinî-Kültürel-Sosyal İslâm Tarihi. Trc. Komisyon. 7 Cilt. İstanbul: Kayıhan Yayınları, 1987.
• Hillî, Cemâlüddîn Hasen (Hüseyn) b. Yûsuf b. Alî İbnü’l-Mutahhar. Nehcü’l-Hak ve Keşfü’s-Sıdk. Beyrut: Dâru’l-Kütübi’l-Lübnânî, 1982.
• Hitti, Philip K. Siyasî ve Kültürel İslâm Tarihi. Trc. Salih Tuğ. 4 Cilt. İstanbul: Maramara Üniversitesi İlahiyat Fakültesi Vakfı Yayınları, 1996.
• İbn Kesîr, Ebu’l-Fidâ el-Hâfız İsmail. Muhtasaru Tefsîri İbn Kesîr. 3 Cilt. Mekke: el-Mektebetü’l-Mahmûdiyye, ts.
• İbn Kesîr, Ebu’l-Fidâ el-Hâfız İsmail. el-Bidâye ve’n-Nihâye. 15 Cilt. Kahire: Dâru’l-Hadîs, 1994.
• İbn Mâce, Ebû Abdullah Muhammed b. Yezîd. Sünenü İbn Mâce. 2 Cilt. İstanbul: Çağrı Yayınları, 1992.
• İbn Manzûr, Ebu’l-Fazl Cemâlüddîn Muhammed b. Mukerrem. Lisânü’l-Arab. 15 Cilt. Beyrut: Dâru’l-Fikr, 1990.
• İbn Sa’d, Muhammed. et-Tabakâtü’l-Kübrâ. 9 Cilt. Beyrut: Dâru’l-Kütübi’l-Ilmiyye, 1990.
• İbn Şâzân, Fazl en-Neysâbûrî. el-Îzâh. Tahran: Menşûrât-i Câmiat-i Tahran,1404.
• İbnü’l-Cevzî, Ebu’l-Ferec Cemâlüddîn Abdurrahman b. Ali b. Muhammed. Zâdü’l-Mesîr fî Ilmi’t-Tefsîr. 6 Cilt. Beyrut: Dâru’l-Kütübi’l-Ilmiyye, 2009.
• Kâşânî, el-Mevlâ Muhsin el-Feyz. Tefsîru’s-Sâfî. 5 Cilt. Tahran: Mektebetü’s-Sadr, 1379.
• Kazvînî, Muhammed Kâzım. İmâm Ali mine’l-Mehdi ile’l-Lahd. Beyrut: Müessesetü’n-Nûr, 1993.
• Kuleynî, Muhammed b. Ya’kûb. Usûlü’l-Kâfî. 8 Cilt. Beyrut: Menşûrâtü’l-Fecr, 2007.
• Kummî, Ebu’l-Hasen Ali b. İbrahim. Tefsîru’l-Kummî. 3 Cilt. Kum: Müessesetü’l-İmâmi’l-Mehdî, 1435.
• Kurtubî, Ebû Abdullah Muhammed b. Ahmed. el-Câmî li Ahkâmi’l-Kur’ân. 10 Cilt. Kahire: Dâru’l-Hadîs, 2010.
• Makrîzî, Takıyyuddîn Ebu’l-Abbâs Ahmed b. Ali. Kitâbü’l-Mevâiz ve’l-I’tibâr bi Zikri’l-Hitâti’l-Âsâr. 4 Cilt. Beyrut: Dâru Sâdır, Beyrut ts.
• Mâtürîdî, Ebû Mansûr Muhammed b. Muhammed b. Mahmûd. Te’vîlâtü Ehli’s-Sünne. 5 Cilt. Beyrut: Müessesetü’r-Risâle, 2004.
• Meclisî, Muhammed Bakır b. Muhammed Tâkî b. Maksûd Ali. Bihâru’l-Envâri’l-Câmia li Düreri Ahbâri’l-Eimmeti’l-Athâr. 110 Cilt. Beyrut: Basım yeri yok, 1983.
• Mukâtil b. Süleymân. Tefsîru Mukâtil b. Süleymân. 4 Cilt. Beyrut: Dâru’l-Kütübi’l-Ilmiyye, 2003.
• Nesâî, Ebû Abdurrahman Ahmed b. Şuayb. Kitâbu Hasâisi Emîri’l-Mü’minîn. Trc. Naim Erdoğan. İstanbul: İz Yayıncılık, 1992.
• Onat, Hasan, Emevîler Devri Şiî Hareketleri ve Günümüz Şiîliği. Ankara: Türkiye Diyanet Vakfı Yayınları, 1993. Onat, Hasant, “Şiîlğin Doğuşu Meselesi (Birinci Hicrî Asır)”. Ankara Üniversitesi İlahiyat Fakültesi Dergisi 36: 79-118. Ankara: Ankara Üniversitesi İlahiyat Fakültesi Yayınları, 1997.
• Râzî, Fahreddîn. et-Tefsîru’l-Kebîr. 23 Cilt. Beyrut: Dâru İhyâi’t-Türâsi’l-Arabî, 1999.
• Semhûdî, Nuruddîn Ali b. Ahmed. Vefâü’l-Vefâ bi Ahbâri Dâri’l-Mustafâ. 4 Cilt. Kahire: Dâru’t-Talâiı’, 2010.
• Sofuoğlu, Cemal. ‘‘Gadir-i Hum Meselesi’’. Ankara Üniversitesi İlahiyat Fakültesi Dergisi 26: 461-470. Ankara: Ankara Üniversitesi İlahiyat Fakültesi Yayınları, 1993.
• Suyûtî, Celâlüddîn Abdurrahman b. Ebî Bekir. Târîhu’l-Hulefâ. Beyrut: el-Mektebetü’l-Asriyye, 1989.
• Suyûtî, Cemâlüddîn Abdurrahman b. Ebî Bekir. ed-Dürru’l-Mensûr fi’t-Tefsîr bi’l-Me’sûr. 16 Cilt. Beyrut: Dâru’l-Kütübi’l-Ilmiyye, 2010.
• Suyûtî, Cemâlüddîn Abdurrahman b. Ebî Bekir. Esbâbü’n-Nüzûl. Trc. Abdulcelil Alpkıray. İstanbul: Semerkand Yayınları, 2015.
• Sübhânî, Ca’fer, el-Akîdetü’l-İslâmiyye. Kum: Müesesetü’l-İmâmi’s-Sâdık, 1428.
• Şâh el-Mar‘aşî, Ziyâüddîn Nûrullah b. Şerefuddîn Abdillah b. Nûrillah b. Muhammed Şâh Mar‘aşî. es-Savârimü’l-Mühriḳa fî Reddi’s-Savâʾiḳi’l-Muḥriḳa. Tahran: en-Nahda, 1409.
• Şerîf Murtazâ, Alemü’l-Hüdâ Ebü’l-Kâsım Alî b. el-Hüseyn b. Mûsâ b. Muhammed el-Alevî. Resâilü’ş-Şerîf el-Murtezâ. 4 Cilt. Kum: Dâru’l-Kur’âni’l-Kerîm, 1405.
• Şeyh Müfîd, Ebû Abdillâh Muhammed b. Muhammed b. en-Nu‘mân el-Hârisî el-Ukberî. en-Nüket fî Mükâdemâti’l-Usûl. Kum: el-Mu’temeru’l-Âlemiyyu li’ş-Şeyh el-Müfîd, 1413.
• Şeyh Sadûk, Ebû Ca’fer Muhammed b. Ali b. Hüseyin. Emâli’s-Sadûk. Beyrut: Müessesetü’l-A’lemî, 2009.
• Şeyh Sadûk, Ebû Ca‘fer Muhammed b. Alî b. Hüseyn b. Mûsâ b. Bâbeveyh el-Kummî. el-Hidâye fi’l-Usû ve’l-Furu’. Kum: İmâm el-Hâdî, 1418.
• Şîrâzî, Nâsır Mekârim. el-Emsel fî Tefsîri Kitâbillahi’l-Münzel. 20 Cilt. İran: Müessesetü Âli’l-Beyt, 1426.
• Tabâtabâî, Muhammed Hüseyin. el-Mîzân fî Tefsîri’l-Kur’ân. 20 Cilt. Kum: Cemâatü’l-Müderrisîn, ts.
• Taberî, Ebû Ca’fer Muhammed b. Cerîr. Câmiu’l-Beyân an Te’vîlü Âyi’l-Kur’ân. 10 Cilt. Kahire: Dâru’l-Hadîs, 2010.
• Tabersî, Emînü’l-İslâm Ebû Ali el-Fadl b. el-Hasan. İ’lâmü’l-Verâ bi A’lâmi’l-Hüdâ. Kum: Müessesetü Âl-i Beyt, 1417/1997.
• Tabersî, Emînü’l-İslâm Ebû Ali el-Fadl b. el-Hasan. Mecmau’l-Beyân fî Tefsîri’l-Kur’ân. 10 Cilt. Beyrut: Dâru’l-Mürtezâ, 006.
• Tirmizî, Ebû Isa Muhammed b. İsa b. Sevre. Sünenü’t-Tirmizî. 5 Cilt. İstanbul: Çağrı Yayınları, 1992.
• Tûsî, Ebû Ca’fer Muhammed b. Hasan b. Ali. el-İktisâd fî mâ Yetealleku bi’l-İktisâd. Beyrut: Dâru’l-Edvâ’, 1406.
• Vâhidî, Ebu’l-Hasen Ali b. Ahmed. Esbâbü’n-Nüzûl. Beyrut: Dâru İbn Kesîr, 1993.
• Vâkıdî, Muhammed b. Ömer. Kitâbü’l-Meğâzî. 3 Cilt. Beyrut: Âlemü’l-Kütüp, ts.
• Yâkût el-Hamevî, Şihâbüddîn Ebû Abdullah Yâkût b. Abdullah. Mu’cemü’l-Büldân. 7 Cilt. Beyrut: Dâru’l-Kütübi’l-Ilmiyye, 1990.
• Zehebî, Ebû Abdullah Muhammed b. Abdullah b. Osman. Mîzânü’l-I’tidâl fî Nakdi’r-Ricâl. 4 Cilt. Beyrut: Dâru’l-Ma’rife, 1963.
• Zemahşerî, Ebu’l-Kâsım Cârullah Mahmûd b. Ömer b. Muhammed. Tefsîru’l-Keşşâf. 4 Cilt. Beyrut: Dâru’l-Kütübi’l-Ilmiyye, 2009.