The Third Eid

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June 4, 2026
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A space to reflect on facets of being – drawing from the Qur’an and heritage of the Ahl ul-Bayt

by Muna Bilgrami

After Eid ul-Fitr and Eid ul-Adha, there is a third Eid, observed by followers and lovers of Imam ‘Ali and the Ahl ul-Bayt. Eid ul-Ghadīr commemorates a critical fulcrum in the historical development of the Muslim nation and pivots on the fundamental principle of divinely guided governance. Yet its significance has not been given a unified interpretation by the Muslim body politic. Why is this event at Ghadīr Khumm so important that it deserves the label of Eid? For Eid signifies a festival, a celebration. What is it that is being celebrated, and why do all Muslims not celebrate the event that took place with a unified understanding? In this article we shall briefly revisit particular aspects of this seminal event and its interpretations.

On his return from his last Pilgrimage (Hajjatu’l-widā‘), midway between Makkah and Madinah, at a briney pool in the valley of Khumm, the Prophet Muhammad (S) stopped and addressed his caravan of fellow pilgrims. The caravan we are told numbered in the thousands. It was the 18^th of Dhu’l-Hijjah, in the tenth year after the Hijrah (632 CE) and it was to be his last Hajj pilgrimage. The annals of history famously recount his words, as he held up high the hand of Imam ‘Ali, his cousin and son-in-law, before the crowd:

“For whomever I am the mawla (master), Ali is [also] his mawla.”

Rarely has a denser statement been uttered. The reverberations of this well attested hadīth al-wilāyah would eventually give rise to political and theological divergences that have shaped and polarized the Muslim experience of governance, politics, ethics, and theology.

Let us take a step back to contemplate briefly the term mawla, the better to capture the fullness of its meaning, which embraces mastery, leadership, lordship, and protection. Such mastery cannot be imposed by force, and such leadership needs popular support and acceptance. In the immediate wake of the Prophet’s passing, the spectre of tribalism loomed large over the nascent Muslim compact and community. The Companions chose to designate a successor by criteria different to those which had been indicated by the Prophet (S) himself: they used a vote of allegiance. Imam ‘Ali’s self-containment during the periods where the Muslims were led by the close Companions reflects a profoundly judicious reading of the state of affairs. Germinating from this term mawla the doctrine of wilayah emerged, that is, guardianship, governance and vicegerency of the Divine, succeeding the now completed prophethood. Wilayah is more than a principle of worldly governance, however: it links on an essential level with imamate, which includes politics, but goes deeper to the essence of embodied divine guidance.

And so the division in interpretation among Muslims amounted to this: some heard this as a mandate of leadership at all levels – spiritual and political – while some believed it to be an honourable singling out of virtuous qualities of an exceptional being. As Ibn Kathir and Ibn Hanbal record, after the Prophet’s (S) sermon, the Companion ‘Uthman came up to Imam ‘Ali to congratulate him on becoming the master of every believer.

But this statement of wilayah is not merely a reference to worthiness of practical leadership among the nascent Muslim community. It is also, crucially, about love: Love for the embodiment of the Prophetic way in virtue and wisdom. When he affirmed ‘Ali’s lofty status, he completed it by supplicating: \”O Allah, love those who love him, and oppose those who oppose him.\” The Prophet clearly indicated Imam ‘Ali’s worthiness, nobility and light, not just in terms of the exoteric, but also the esoteric. Imam ‘Ali stands today, as he did then, a beacon of the Prophetic illumination, inwardly and outwardly.

Love will find a way. The impulse for lover and beloved to unite energizes movement the power of attraction – ultimately towards the Divine. Expressions of the love for Imam ‘Ali’s being inevitably birthed not just a lofty ideal of the perfect man, but, among other things, a tradition of captivating poetic panegyrics, singling him out as the exemplar of spiritual chivalry, leonine courage, and profound spiritual knowledge. From the 13^th century onwards, with Amir Khusro’s ecstatic kalām (devotional poetry), the hadīth ul-wilāyah would also give rise to a dizzying array of musical expressions as an essential rootstock of Qawwāli. Made famous by singers like Nusrat Fateh Ali Khan and Abida Parveen, Khusro’s lyric has entered the devotional canon of most of West and South Asia and its Muslim diaspora:

‘Man Kuntu Mawla’

Shah-e Mardān, Shér-e Yazdān,

Qūwwat-e Parvardigār,

Lā Fatā illa ‘Ali,

La Sayfa illa Zulfiqār

Man Kuntu Mawla

Fa hāza Aliyyun Mawla

King of the brave, the Lion of God,

the Strength for the Lord,

There is no brave man like Ali,

There is no sword like Zulfiqār

For Whomever I am Master,

Ali is his Master too.

This was not the only hadīth from Ghadīr Khumm to travel down the ages: we have the Hadīth al-Thaqalayn (the two weights). In fact, the Prophet was known to have uttered this statement of his legacy on several occasions.

I left among you two treasures by which, if you cling to them, you shall not be led into error after me. One of them is greater than the other: The book of God, which is a rope stretched from Heaven to Earth, and my progeny, my ahl al-bayt. These two shall not be parted until they return to the pool [of paradise].

It is recounted in all the canonical collections – including Musnad ibn Hanbal, Muslim, Tirmidhi etc. In some Sunni renditions, but not all, the words ‘Ahl ul-Bayt’ are substituted with the term ‘My Sunnah’. Commentators rationalize that the Ahl ul-Bayt and the Prophet’s Sunnah amount to the same thing, for after all, it would have been those closest to him, his family, who would have known and preserved the Prophet’s customary behaviour and utterances. But this is to ignore the welter of ramifications which over time became attached to the terms Ahl ul-Bayt and Sunnah, which were influenced and shaped by political realities.

All our collections of hadith developed over time and in real contexts. As the tradition of oral transmission developed, a whole science formed to examine, organize and categorize what the Prophet said and did, to whom and with whom, according to the chains of transmission (asānid), and the rated reliability of the transmitters (muhaddithūn). These people were all affected by the unfolding of historical events, politics and partisans, sometimes curating the selections, sometimes even fabricating them entirely. The hadith al-thaqalayn does not suffer from such manipulation, for it is accepted by all.

The Qur’an sheds light on the implications of the weighty matter of the Prophet’s progeny for the wellbeing of his community. Two critical verses from the Qur’an relate to Ghadīr-e Khumm. The first precedes the Prophet’s sermon:

O Our Messenger! Deliver what has been sent down to you from your Lord; and if you do not, then you have not delivered His Message; and surely Allah will protect you from men.\” (5:67)

In Asbāb al-Nuzūl (‘The Causes for Revelation’) Al-Wahidi states through a reliable isnād culminating with Abu Sa’īd al-Khudri, that this verse was revealed at Ghadir Khumm about ‘Ali ibn Abu Talib.

The revelation of 5:67 paved the way for the Prophet to ask his audience whether he had delivered to them Allah’s commands. Naturally the people said yes. And then he asked, “Do I hold authority over you souls more than you do? Again they said yes. It was then that he held Ali’s arm up high and uttered those famous words of wilāyah after which the following ayah was revealed:

\”This day I have perfected for you, your religion, and have completed my favour on you, and have chosen for you Islam, as religion.\” (5:3)

What was shared at Ghadir Khumm offers aspiring Muslims key guidances: the opportunity to be loyal to the Prophet’s mission; the necessity of leaders embodying qualities of wisdom, knowledge, courage, selflessness and service; and finally, the importance of uniting behind such leadership.

Never have we witnessed the need for prophetically inspired leadership as today. The necessity of sagacious, virtuous and moral leadership in our present times, where control of power is now regarded as the right of the rich and depraved over the rights of humanity to dignity, safety, and peace, is critical. Those who seek to uphold Imam Ali’s legacy struggle in a world where they are surrounded by enemies, including from within the fold of a community that appears to profess the same religion.

We should remember that in the darkest of times, small sparks of light can illuminate the way out of that darkness. Moral and just leadership will never lose currency, for when such virtues are exercised, they bring about goodness in this life and the next. Morality and justice can only proliferate when we start with ourselves. Being moral and just with ourselves becomes easy when we are inspired by the role model of the Prophet (S) and his Ahl ul-Bayt. It starts with purifying one’s own heart from anger, frustration, envy, greed, doubt, heedlessness, and making one’s default state one of trust in the mercy and wisdom and omniscience of Allah. IT continues with reliance on Allah before oneself or material means, humility before our Creator, regular tawbah (turning back to Allah) from ghaflah (mindlessness), and abandoning claims to possessing anything save by the grace of Allah. We have sufficient records of the Prophet and Imam Ali’s conduct and teaching to inspire us for our lifetime. Refining our thoughts, words and deeds is our individual work, which will carry us across into the next life and elevate our souls as they journey ahead.

The individual is but one unit of society; and so, for a wholesome society to come about each individual must be preoccupied with what is correct and conducive to ultimate well-being. Only goodness will come from following the Prophetic way, and all who point to the prophetic way. Once we are fully absorbed in that orientation, an inner harmony will prevail and it is those traces we will leave behind which will diffuse the scent of pure love and adoration for the source of all life, Allah subhanau wa ta‘ala. It is this pathway to the Divine that Eid ul-Ghadir celebrates.

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A space to reflect on facets of being – drawing from the Qur’an and heritage of the Ahl ul-Bayt

by Muna Bilgrami

“For whomever I am the mawla (master), Ali is [also] his mawla.”

But this statement of wilayah is not merely a reference to worthiness of practical leadership among the nascent Muslim community. It is also, crucially, about love: Love for the embodiment of the Prophetic way in virtue and wisdom. When he affirmed ‘Ali’s lofty status, he completed it by supplicating: “O Allah, love those who love him, and oppose those who oppose him.” The Prophet clearly indicated Imam ‘Ali’s worthiness, nobility and light, not just in terms of the exoteric, but also the esoteric. Imam ‘Ali stands today, as he did then, a beacon of the Prophetic illumination, inwardly and outwardly.

‘Man Kuntu Mawla’

Shah-e Mardān, Shér-e Yazdān,

Qūwwat-e Parvardigār,

Lā Fatā illa ‘Ali,

La Sayfa illa Zulfiqār

Man Kuntu Mawla

Fa hāza Aliyyun Mawla

King of the brave, the Lion of God,

the Strength for the Lord,

There is no brave man like Ali,

There is no sword like Zulfiqār

For Whomever I am Master,

Ali is his Master too.

O Our Messenger! Deliver what has been sent down to you from your Lord; and if you do not, then you have not delivered His Message; and surely Allah will protect you from men.” (5:67)

“This day I have perfected for you, your religion, and have completed my favour on you, and have chosen for you Islam, as religion.” (5:3)

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\n\t\t”,”editSettings”:{“defaultEditRoute”:”content”,”panel”:{“activeTab”:”content”,”activeSection”:”section_editor”}}}]}

A space to reflect on facets of being – drawing from the Qur’an and heritage of the Ahl ul-Bayt

by Muna Bilgrami

“For whomever I am the mawla (master), Ali is [also] his mawla.”

‘Man Kuntu Mawla’

Shah-e Mardān, Shér-e Yazdān,

Qūwwat-e Parvardigār,

Lā Fatā illa ‘Ali,

La Sayfa illa Zulfiqār

Man Kuntu Mawla

Fa hāza Aliyyun Mawla

King of the brave, the Lion of God,

the Strength for the Lord,

There is no brave man like Ali,

There is no sword like Zulfiqār

For Whomever I am Master,

Ali is his Master too.

O Our Messenger! Deliver what has been sent down to you from your Lord; and if you do not, then you have not delivered His Message; and surely Allah will protect you from men.\” (5:67)

\”This day I have perfected for you, your religion, and have completed my favour on you, and have chosen for you Islam, as religion.\” (5:3)

\n\t\t\t\t\t\t\t\t\t\t

\n\t\t\t\t

A space to reflect on facets of being – drawing from the Qur’an and heritage of the Ahl ul-Bayt

by Muna Bilgrami

“For whomever I am the mawla (master), Ali is [also] his mawla.”

But this statement of wilayah is not merely a reference to worthiness of practical leadership among the nascent Muslim community. It is also, crucially, about love: Love for the embodiment of the Prophetic way in virtue and wisdom. When he affirmed ‘Ali’s lofty status, he completed it by supplicating: “O Allah, love those who love him, and oppose those who oppose him.” The Prophet clearly indicated Imam ‘Ali’s worthiness, nobility and light, not just in terms of the exoteric, but also the esoteric. Imam ‘Ali stands today, as he did then, a beacon of the Prophetic illumination, inwardly and outwardly.

‘Man Kuntu Mawla’

Shah-e Mardān, Shér-e Yazdān,

Qūwwat-e Parvardigār,

Lā Fatā illa ‘Ali,

La Sayfa illa Zulfiqār

Man Kuntu Mawla

Fa hāza Aliyyun Mawla

King of the brave, the Lion of God,

the Strength for the Lord,

There is no brave man like Ali,

There is no sword like Zulfiqār

For Whomever I am Master,

Ali is his Master too.

O Our Messenger! Deliver what has been sent down to you from your Lord; and if you do not, then you have not delivered His Message; and surely Allah will protect you from men.” (5:67)

“This day I have perfected for you, your religion, and have completed my favour on you, and have chosen for you Islam, as religion.” (5:3)

\t\t\t\t\t

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\n\t\t”,”editSettings”:{“defaultEditRoute”:”content”,”panel”:{“activeTab”:”content”,”activeSection”:”section_editor”}}}]}

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