﷽

Introduction:

Hadith al-Thaqalayn is one of the most significant and widely transmitted traditions attributed to the Prophet Muhammad (ﷺ), holding deep theological, spiritual, and historical implications within the Islamic tradition.

Hadith Phrase (Minor differences in wording):

“I am leaving behind two weighty things (thaqalayn): the Book of Allah and my progeny (‘itrah), the people of my household (Ahl al-Bayt). If you hold fast to both, you will never go astray after me, for they will not separate until they meet me at the Fountain (al-Hawd).”

This declaration has been reported through numerous chains of transmission (mutawatir) in both Sunni and Shia sources, including works such as Musnad Ahmad ibn Hanbal, Sahih Muslim, and Jami‘ al-Tirmidhi

Definition of Thaqalayn:

The term thaqalayn—”two weighty things”—underscores the importance of the Qur’an as the divine scripture and the Ahl al-Bayt as a source of guidance and authority for the Muslim community.

Thaqalayn (ثقلين) is an Arabic term that translates to “two weighty things” or “two significant matters.” The word thaqal (ثقل) refers to something of great importance, value, or weight, both literally and metaphorically.

Lisan al-Arab, Ibn Manzur provides the following explanation for the root word th-q-l (ثقل), which forms thaqalayn (ثقلين):

The root th-q-l refers to something heavy, burdensome, or weighty. It can be used to describe physical weight, but also something of great importance or significance in a metaphorical sense.

The term thaqal (ثقل) refers to a burden or weight and is used to describe something that is valuable or worthy of attention due to its gravity.

1. The Book of Allah (Qur’an) – the divine revelation and ultimate source of guidance.

2. The Ahl al-Bayt (the Prophet’s progeny) – the family of the Prophet who are seen as protectors and interpreters of the Qur’an and its teachings.

By referring to them as thaqalayn, the Prophet (ﷺ) emphasizes their immense significance and their inseparability in guiding the Muslim community after his passing.

Context:

The Prophet (s) addressed his companions on the 10th of Dhu al-Hijjah (the Day of Arafat) during his Farewell Pilgrimage (Hajj al-Wada). Then mentioned the two weighty things—the Qur’an and his family (Ahl al-Bayt).

After Arafat, the Prophet (ﷺ) further addressed the Ummah on his way to Medina at a location known as Ghadir Khumm. This signifies the level of importance for the repetition.

Sunni Position:

The Sunni interpretation differs from the Shia perspective, particularly regarding the role of the Prophet’s family, the Ahl al-Bayt. Sunni’s claim that it is not compulsory adherence to the Ahlulbayt but merely respect & love for the Prophet’s family, but it does not imply that the Ahl al-Bayt holds the exclusive authority or guidance.

As stated by Muhammad Nafi:

“This narration is an exhortation to uphold good ties and excellent conduct with the members of the Ahlul Bayt. They should always be treated with love, compassion, and honour. Due consideration should be given to fulfilling their rights under all circumstances, ensuring that they never becomes the targets of oppression and harassment.”

Shi’i Position:

The view of the Shia is that this event was Indeed an appointment of authority and designation of successorship. The Ahlulbayt (a) were entrusted with guiding the muslims which reinforces the concept of Imamah. The understanding of the Shia is that the Prophet (ﷺ) would not leave the Ummah without leaving a successor to guide the ummah.

The fact the Ahlulbayt (a) were mentioned alongside the Quran and commanded to hold onto both of them signifies the importance that true guidance will only come when an individual holds onto the Quran and follows the Ahlulbayt (a). These two are essential for our guidance and salvation.

Hadith Al-Thaqalayn is mutawatir (mass-transmitted) and is reported in numerous Sunni and Shia sources, which adds weight to its authenticity. Shi’i scholars assert that the hadith was declared by the Prophet during critical moments, such as the Farewell Pilgrimage and Ghadir Khumm, thereby emphasizing its pivotal role in the guidance of the Muslim community.

The hadith is seen as a definitive statement on the role of the Qur’an and the Ahl al-Bayt, particularly the latter as the rightful successors to the Prophet.

In-Depth – Analysis of the chains & reports:

Hadith Thaqalayn at Arafat:

حدثنا نصر بن عبد الرحمن الكوفي حدثنا زيد بن الحسن هو الأنماطي عن جعفر بن محمد عن أبيه عن جابر بن عبد الله قال رأيت رسول الله صلى الله عليه و سلم في حجته يوم عرفة وهو على ناقته القصواء يخطب فسمعته يقول يا أيها الناس إني قد تركت فيكم ما إن أخذتم به لن تضلوا كتاب الله وعترتي أهل بيتي

Nasr b. ‘Abd al-Rahman al-Kufi – Zayd b. al-Hasan al-Anmati – Ja’far b. Muhammad – his father – Jabir b. ‘Abd Allah:

I saw the Messenger of Allah, peace be upon him, during his Hajj on the Day of ‘Arafat while he was on his camel, al-Qaswa, delivering a sermon, and I heard him saying: “O mankind! I have left behind over you that which if you hold fast to it you will never go astray: the Book of Allah and my offspring, my Ahl al-Bayt.” (1)

al-Albani states:

Al-Tirmidhi (2/308) and al-Tabarani (2680) recorded it from Zayd b. al-Hasan al-Anmati from Ja’far from his father from Jabir b. ‘Abd Allah, who said: “I saw the Messenger of Allah, peace be upon him, during his Hajj on the Day of ‘Arafat while he was on his camel, al-Qaswa, delivering a sermon, and I heard him saying”

Then he (al-Tirmidhi) quoted it (i.e. the hadith), and said: “And this hadith is hasan gharib (i.e. has a hasan chain) from this route. As for Zayd b. al-Hasan, Sa’id b. Sulayman and others from the people of knowledge have narrated from him.”

I (al-Albani) say: Abu Hatim said: “Munkar al-hadith” and Ibn Hibban mentioned him in al-Thiqat (The Trustworthy Narrators). Al-Hafiz said: “Dha’if”.

I (al-Albani) say: But the hadith is sahih, for – verily – it has a witness (shahid) in the hadith of Zayd b. Arqam. (2)

Ibn Hibban considers him thiqah (trustworthy), and has therefore included him in his al-Thiqat.

Hadith Thaqalayn at Ghadir:

The report of Ibn Abi ‘Asim:

حدثنا سليمان بن عبيد الله الغيلاني، حدثنا أبو عامر، حدثنا كثير بن زيد، عن محمد بن عمر بن علي، عن أبيه، عن علي رضي الله عنه أن رسول الله صلى الله عليه وسلم قال :إني تركت فيكم ما إن أخذتم به لن تضلوا :كتاب الله، سببه بيد الله، وسببه بأيديكم، وأهل بيتي

Sulayman b. ‘Ubayd Allah al-Ghilani – Abu ‘Amir – Kathir b. Zayd – Muhammad b. ‘Umar b. ‘Ali – his father – ‘Ali, may Allah be pleased with him:

The Messenger of Allah, peace be upon him, said: “I have left behind over you that which if you hold fast to it you will never go astray: the Book of Allah – one end of which is in the Hand of Allah and the other in your hands – and my Ahl al-Bayt.” (3)

Authentication of the Chain:

Sulayman b. ‘Ubayd – Saduq “صدوق” (very truthful) according to al-Hafiz Hajar al-‘Asqalani (4)

Abu ‘Amir – Thiqah “ثقة” (trustworthy) according to al-Hafiz Hajar al-‘Asqalani. (5)

Kathir b. Zayd al-Aslami – Saduq (very truthful), made mistakes “صدوق يخطئ” according to al-Hafiz Hajar al-‘Asqalani. (6)

Muhammad b. ‘Umar – Saduq (very truthful) “صدوق” according to al-Hafiz Hajar al-‘Asqalani. (7)

Umar b. ‘Ali – Thiqat (trustworthy) “ثقة” according to al-Hafiz Hajar al-‘Asqalani. (8)

The chain is reliable according to Shaykh al-Arnaut (9)

The report of Ishaq b. Rahwayh:

حدثنا إبراهيم بن مرزوق قال : حدثنا أبو عامر العقدي قال : حدثنا كثير بن زيد، عن محمد بن عمر بن علي ، عن أبيه ، عن علي ، أن النبي صلى الله عليه وسلم حضر الشجرة بخم فخرج آخذا بيد علي فقال :يا أيها الناس، ألستم تشهدون أن الله عز وجل ربكم؟ قالوا: بلى، قال: ألستم تشهدون أن الله ورسوله أولى بكم من أنفسكم، وأن الله عز وجل ورسوله مولياكم؟ قالوا: بلى، قال: فمن كنت مولاه فإن هذا مولاه، أو قال: فإن عليا مولاه – شك ابن مرزوق – إني قد تركت فيكم ما إن أخذتم به لن تضلوا :كتاب الله سببه بأيديكم، وأهل بيتي

Ibrahim b. Marzuq – Abu ‘Amir al-‘Aqadi – Kathir b. Zayd – Muhammad b. ‘Umar b. ‘Ali – his father – ‘Ali:

Verily, the Prophet, peace be upon him, came to a tree at (Ghadir) Khumm. Then he came out, holding the hand of ‘Ali, and saying: “O mankind! Do you not testify that Allah the Almighty is your Lord?” They said, “Yes, we do.” He said, “Do you not testify that Allah and His Messenger are more entitled to you than yourselves and that Allah the Almighty and His Messenger are your Mawla?” They said, “Yes, we do”. He said, “So, whosoever Allah and His Messenger are his Mawla, verily this one – or ‘Ali – is his mawla. I have left behind over you that which if you hold fast to it you will never go astray: the Book of Allah – one end of which is in your hands – and my Ahl al-Bayt. (10)

al-Hafiz says:

This chain is “Sahih” (11)

The report of Abd b. Hamid:

أما بعد ألا أيها الناس! فإنما أنا بشر يوشك أن يأتيني رسول ربي فأجيب وأنا تارك فيكم ثقلين أولهما كتاب الله فيه الهدى والنور من استمسك به وأخذ به كان على الهدى ومن أخطأه ضل فخذوا بكتاب الله تعالى واستمسكوا به وأهل بيتي أذكركم الله في أهل بيتي أذكركم الله في أهل بيتي

“Then, verily, O mankind! I am only a human being. The messenger of my Lord (i.e. the angel of death) will soon reach me and I will answer (the call of death). But, I am leaving behind over you Two Weighty Things (thaqalayn). The first of them is the Book of Allah. In it there is guidance and light. Whoever adheres to it and holds fast to it, he will be upon guidance; and whosoever belittles it, he will go astray. So hold fast to the Book of Allah the Most High and adhere to it and my Ahl al-Bayt. I remind you, with Allah, of my Ahl al-Bayt! I remind you, with Allah, of my Ahl al-Bayt!”

al-Albani comments on the chain saying its reliable. (12)

Ibn Kathir affirms this in his Tafsir by stating the report is reliable. (13)

al-Hakim recorded the same report with the chain:

Abu Bakr Muhammad b. al-Husayn b. Musalih al-Faqih – Muhammad b. Ayub – Yahya b. al-Mughirah al-Sa’di – Jarir b. ‘Abd al-Hamid – al-Hasan b. ‘Abd Allah al-Nakha’i – Muslim b. Subayh – Zayd b. Arqam. (14)

Al-Hakim states:هذا حديث صحيح الإسناد على شرط الشيخينThis hadith has a sahih chain upon the standard of the two Shaykhs. (15)

Imam al-Dhahabi also agrees with the grading of the chain: على شرط البخاري ومسلمUpon the standard of al-Bukhari and Muslim. (16)

The futher solidify the authenticity of the report al-Tabarani has another route for the hadith:

Ali b. ‘Abd al-‘Aziz – ‘Amr b. ‘Awn al-Wasiti – Khalid b. ‘Abd Allah – al-Hasan b. ‘Ubayd Allah – Abu al-Dhuha – Zayd b. Arqam (17)

Shaykh al-Arnaut deems the chain authentic: وهو صحيح

Ali b. ‘Abd al-‘Aziz – deemed saduq (very truthful) & (trustworthy) “الصدوق ثقة” according to al-Dhahabi. (18)

al-Wasiti/Khalid b. ‘Abd Allah/Al-Hasan b. ‘Ubayd Allah – deemed (trustworthy) ثقة ثبت according to Al-Hafiz. (19)

Abu al-Dhuha, Muslim b. Subayh – deemed reliable by Imam Muslim (20)

The authenticity of Hadith Thaqalayn is established through its presence in numerous authoritative Sunni and Shi‘i hadith collections, demonstrating its transmission through reliable chains of narrators. Its recurrent narration across different contexts, including the Prophet’s final sermon at Ghadir Khumm, his farewell pilgrimage, and other key moments, reinforces its status as a widely acknowledged and mutawatir (mass-transmitted) tradition.

In addition, the reliability of its narrators, especially within the Sunni tradition, has been affirmed by leading scholars of rijal (science of narrators). The phraseology of the hadith is consistent across reports, emphasizing the Quran and the Ahlul Bayt as the “two weighty things” (thaqalayn) left for the Muslim community to follow. Shi‘i scholars particularly argue that its frequent and independent transmission in Sunni sources eliminates any sectarian bias, further corroborating its authenticity. Therefore, Hadith Thaqalayn holds a robust position as a credible and foundational tradition within Islamic scholarship.

Hadith Thaqalayn from Shi’i Sources:

حَدَّثَنا أَحْمَدُ بْنُ زِيادِ بْنِ جَعْفَرٍ الْهَمَذانيُ‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنُ هاشِمٍ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ أَبي عُمَيْرٍ، عَنْ غِياثِ بْنِ إِبْراهيمَ، عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبيهِ مُحَمَّدِ بْنِ عَلِىٍّ، عَنْ أَبيهِ عَلِىِّ بْنِ الحُسَيْنُ؛ عَنْ أَبيهِ الحُسَيْنِ بْنِ عَلِىٍ‏ .قالَ: سُئِلَ أَمِيرِ الْمُؤْمِنينَ‏ عَنْ مَعْنى‏ قَوْلِ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: «إنِّي مُخَلِّفٌ فِيكُمُ الثَّقَلَيْنِ كِتابَ اللَّهِ وَعِتْرَتِي» مِنَ العِتْرَةُ؟ فَقالَ: أَنَا وَالحَسَنُ وَالحُسَيْنُ وَالأَئِمَّةُ التِّسْعَةُ مِنْ وُلْدِ الحُسَيْنِ، تاسِعُهُمْ مَهْدِيُّهُمْ وَقائِمُهُمْ، لا يُفارِقُونَ كِتابَ اللَّه، وَلا يُفارِقُهُمْ حَتّى‏ يَرِدُوا عَلَى رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ حَوْضَهُ.

Ahmad ibn Ziyad ibn Ja’far al-Hamadani – may God be pleased with him – narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Abi Omayr, on the authority of Ghiyath ibn Ibrahim, on the authority of As-Sadiq Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of his father Ali ibn Al-Hussein (s), on the authority ofhis father Al-Hussein ibn Ali (s) that the Commander of the Faithful (s) was questioned about the meaning of what God’s Prophet (s) said:

“I will leave behind two heavy things with you: God’s Book and my ‘Itra.” He (s) was asked, “What does “my ‘Itra” mean?” He (s) replied, “It is I, Al-Hassan, Al-Hussein and the other nine Divine Leaders from the descendants of Al-Hussein. The ninth of them is their Al-Mahdi who is their Riser. They will not separate themselves from God’s Book and God’s Book will not separate from them until they meet God’s Prophet (s) at his Pool.” (21)

Mashra’at Bihar al-Anwar (1/422) Shaykh Asif al-Mohseni معتبر (Reliable)

ارشاد المفيد: قال رسول الله صلى الله عليه وآله: إني تارك فيكم الثقلين ما إن تمسكتم بهما لن تضلوا بعدي: كتاب الله وعترتي

The messenger of Allah (ﷺ) said: I leave behind in your midst the two weighty things, as long you hold on to them you will not go astray after me: the Book of Allah and my descendants.. (22)

Conclusion:

Hadith Thaqalayn, as understood from a Shi’i perspective, underscores the inseparable bond between the Quran and the Ahlul Bayt as dual sources of divine guidance. It highlights the necessity of adhering to both to remain on the path of truth and avoid misguidance.

The Prophet’s emphasis on the purity and authority of his household establishes their role as divinely appointed leaders, safeguarding the Quran’s interpretation and the religion’s true essence. This hadith serves as a foundational basis for belief in Imamate, affirming the continuity of spiritual and temporal leadership through the lineage of the Ahlul Bayt.

الحمدلله الذي جعلنا من المتمسكين بولاية أميرالمؤمنين علي ابن ابيطالب عليه السلام

Praise be to God who made us among those who adhere to the Wilayah of the Commander of the Faithful, Ali Ibn Abi Talib, peace be upon him.

Chain analysis was conducted by Toyib Olawuyi.

References:

• (1) Sunan al-Tirmidhi vol. 5, p. 662 # 3786
• (2) Silsilah al-Ahadith vol. 4, pp. 355-356, # 1761
• (3) Kitab al-Sunnah vol. 2, pp. 644-645, # 1558
• (4) Taqrib al-Tahdhib vol. 1, p. 389, # 2598
• (5) Taqrib al-Tahdhib vol. 1, p. 617, # 4213
• (6) Taqrib al-Tahdhib vol. 2, p. 117, # 6190
• (7) Taqrib al-Tahdhib vol. 2, p. 38, # 5628
• (8) Taqrib al-Tahdhib vol. 1, p. 724, # 4967
• (9) Musnad Ahmad Ibn Hanbal vol. 17, p. 172, # 11104
• (10) Sharh Mushkil al-Athar vol. 5, p. 13, # 1760
• (11) al-Matalib al-Aliyah bi Zawaid al-Masanid al-Thamaniyyah vol., 4, p. 65, # 3972
• (12) Sahih al-Jami’ al-Saghir wa Ziyadatuhu vol. 1, pp. 286-287, # 1351
• (13) Tafsir al-Qur’an al-‘Azim vol. 7, p. 201
• (14) al-Mustadrak ‘ala al-Sahihayn vol. 3, p. 160, # 4711
• (15) Ibid
• (16) Ibid
• (17) Mu’jam al-Kabir vol. 5, p.169, # 4980
• (18) Siyar A’lam al-Nubala vol. 13, p. 348, # 164
• (19) Taqrib al-Tahdhib vol. 1, p. 742, # 5104
• (20) al-Jami’ah al-Islamiyyah vol. 1, P. 455, 1722
• (21) ʿUyūn akhbār al-Riḍā – Volume 1 Book 2, Chapter #6 Hadith #25
• (22) Muʿjam al-Aḥādīth al-Muʿtabara