Eid al-Ghadir in the Light of Hanafi Jurisprudence
Eid al-Ghadir in the Light of Hanafi Jurisprudence
Introduction
Islam is a comprehensive religion that emphasizes faith, practice, and unity. It encompasses various schools of thought, each with unique legal methodologies and historical development. One such school is the Hanafi madhhab, which is the oldest and one of the most widely followed Sunni legal schools. Within Islamic history, certain events carry great significance, especially among various sects. Eid al-Ghadir is one such event that is highly celebrated by the Shi’a sect but viewed differently by Sunni scholars, including those of the Hanafi school.
This article seeks to examine Eid al-Ghadir from the perspective of Fiqh al-Hanafi, exploring its historical background, jurisprudential status, and how the event is interpreted in the Sunni-Hanafi tradition. The objective is to offer a balanced, scholarly overview while maintaining academic respect for all views within the broader Islamic tradition.
Historical Background of Ghadir Khumm
The event of Ghadir Khumm occurred during the return journey of the Prophet Muhammad (ﷺ) from his Farewell Pilgrimage (Hajjat al-Wida) in 10 AH. At a place called Ghadir Khumm, located between Mecca and Medina, the Prophet is reported to have stopped and addressed a large gathering of companions. One of the most well-known hadiths from this event is:
"Man kuntu mawlahu fa-ʿAliyyun mawlahu."
(“For whomever I am his mawla, Ali is also his mawla.”)
This hadith is narrated in various Sunni sources, including Musnad Ahmad ibn Hanbal, Sunan al-Tirmidhi, and al-Nasa’i. However, the interpretation of the word "mawla" and the context of the statement differ significantly between the Sunni and Shi’a traditions.
For the Shi’a, this event is seen as the formal appointment of Ali ibn Abi Talib (RA) as the successor of the Prophet. They commemorate it as Eid al-Ghadir, considering it one of the most important Islamic celebrations.
In contrast, Sunni scholars, including those of the Hanafi school, accept the event’s historical occurrence but interpret it differently, viewing it as a declaration of the Prophet’s love and high regard for Ali (RA), not a political appointment.
Understanding 'Mawla' in Sunni-Hanafi Context
In Arabic, the term mawla can have several meanings: leader, master, supporter, friend, or beloved. The Hanafi scholars, like other Sunni jurists, understand "mawla" in this hadith in the sense of "beloved friend" or "one deserving of loyalty and support", not as "successor".
Renowned Hanafi scholars, such as Imam Abu Hanifa (d. 150 AH) and Imam Tahawi, affirmed the virtues of Ali (RA) without attributing to him any divine appointment as a successor. The Hanafi tradition is deeply rooted in the love for all the rightly guided Caliphs, including Abu Bakr, Umar, Uthman, and Ali (RA), in that chronological order. It does not give exclusivity to any one of them over the rest in the way that Shi’a theology does.
Is Eid al-Ghadir Recognized in Hanafi Fiqh?
From a jurisprudential point of view, the Hanafi school does not recognize Eid al-Ghadir as a Shar‘i Eid (legislated festival). In Islam, only two Eids are explicitly sanctioned by the Qur’an and Sunnah:
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Eid al-Fitr – celebrated after Ramadan.
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Eid al-Adha – celebrated during Hajj.
Both are substantiated by clear texts (nusus) in the Qur’an and authentic Sunnah. Any additional "Eid" would require similarly clear evidence, which Hanafi scholars maintain is absent in the case of Eid al-Ghadir.
Legal Principle in Hanafi Jurisprudence
A key usuli (legal theory) principle in Hanafi jurisprudence is that ‘ibadat (acts of worship) must be based on nass (divine text) and cannot be introduced without explicit sanction. The Prophet (ﷺ) warned against innovation in matters of religion:
"Whoever introduces into this matter of ours something that is not from it, it is rejected."
(Sahih al-Bukhari and Muslim)
Based on this, the celebration of Eid al-Ghadir as a religious festival is considered by Hanafi scholars as a bid‘ah (religious innovation), since there is no precedent from the Prophet (ﷺ), the Khulafa al-Rashidun, or the Sahabah.
Position of Classical Hanafi Scholars
Imam Abu Hanifa (d. 150 AH)
Although he lived relatively close in time to the event of Ghadir Khumm, there is no evidence that Imam Abu Hanifa ever endorsed or even referenced Eid al-Ghadir. His students and successors, such as Imam Muhammad and Imam Abu Yusuf, likewise did not commemorate this occasion.
Al-Tahawi (d. 321 AH)
In his famous work al-‘Aqidah al-Tahawiyyah, a foundational creed for Hanafis, Imam al-Tahawi affirms the love and respect due to all the companions of the Prophet, particularly the rightly guided caliphs, but he does not attribute any form of divinely appointed succession to any of them. The emphasis is on unity and avoiding sectarian divisions, something that the celebration of Eid al-Ghadir may inadvertently encourage if misunderstood.
Ibn Abidin (d. 1252 AH)
In his renowned commentary Radd al-Muhtar, Ibn Abidin notes that inventing new festivals without textual proof is a condemned innovation. He particularly warns against adopting festivals that may align with sectarianism or resemble non-Muslim practices, both of which are potential concerns in the case of Eid al-Ghadir.
Modern Hanafi Juristic Opinion
Most contemporary Hanafi scholars and institutions (such as Darul Uloom Deoband, Jamia Ashrafia, and Al-Azhar, although the latter follows Shafi'i fiqh) continue the classical stance. They acknowledge the historical event of Ghadir Khumm but reject the idea of commemorating it as a religious Eid.
Some scholars also caution that celebrating Eid al-Ghadir in a way that implies exclusive legitimacy to one group of Sahabah undermines the unity of the Ummah and contradicts the Qur’anic command:
“And hold fast all of you together to the Rope of Allah and be not divided…”
(Qur’an, 3:103)
Common Misunderstandings Clarified
1. Denial of Ghadir Khumm by Sunnis?
Sunni scholars, including Hanafis, do not deny the event of Ghadir Khumm. What is debated is the interpretation of the Prophet's words and their implications. The event is understood as a moment of honoring Ali (RA) due to preceding incidents, such as complaints raised during the Yemen campaign.
2. Is Celebrating Eid al-Ghadir a Sign of Loving Ali (RA)?
Loving Ali (RA) is an integral part of Sunni creed. As Imam Abu Hanifa said:
"If the love of the family of the Prophet is rafdh (heresy), then let mankind testify that I am a heretic."
However, love must be expressed within the boundaries of Sharia. Creating new religious celebrations, regardless of intention, must adhere to divine guidance.
The Balanced Hanafi Approach
The Hanafi school advocates a balanced approach in dealing with historical events. Rather than emotionalism or sectarianism, Hanafi jurisprudence is based on:
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nce (nass)Scriptural evide
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Consensus (ijma‘)
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Reasoning (qiyas)
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Pragmatism and unityThis balanced method avoids extremes: it neither diminishes the status of Ahl al-Bayt (People of the Prophet’s Household), nor elevates individuals beyond what is established by revelation.
Conclusion
Eid al-Ghadir, while a significant event for Shi’a Muslims, is not recognized as a religious celebration in the Hanafi school of Sunni jurisprudence. The event of Ghadir Khumm is accepted historically, but the term “mawla” is understood in a non-political context. Celebrating it as an Eid lacks textual basis in the Qur’an and Sunnah and is, therefore, considered a bid‘ah according to Hanafi scholars.
Nonetheless, the love and respect for Sayyiduna Ali (RA) remains a fundamental part of Sunni belief, including the Hanafi tradition. True love for the Sahabah and Ahl al-Bayt is shown through adherence to the Sunnah, unity of the Ummah, and avoidance of innovations that can cause division.
In today’s world, where sectarianism often leads to discord, the Hanafi madhhab’s approach of moderation and evidence-based jurisprudence offers a wise and practical path for navigating sensitive historical events like Ghadir Khumm with respect, balance, and unity.
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