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Content

What is Wilayat? ...3

The Two Problems of Succession and Authority in Religious Sciences ....................................................................... 4

The Political Method of the Selection of the Caliph by Vote and Its Disagreement with the Shi'ite View (Part 2) ...... 6

The Political Method of the Selection of the Caliph by Vote and Its Disagreement with the Shi'ite View (Part 3) ...... 8

Who is the Family of the Prophet? .............................................................................................................................. 10

Imam Ali (A.S) as Guardian and Successor ................................................................................................................ 13

What Happened at Ghadir-e-Khumm? ........................................................................................................................ 15

Brief facts about Ghadir Event .................................................................................................................................... 18

Narrators of Ghadir-e khome event ............................................................................................................................. 21

Ghadir in Qur"an ......................................................................................................................................................... 22

QUR"ANIC VERSES: ........................................................................................................................................ 22

THE INCIDENT OF GHADiR: ......................................................................................................................... 22

A FEW DOUBTSAND THEIR ANSWERS: ..................................................................................................... 24

A REVIEW: ........................................................................................................................................................ 25

OUR ANSWERS: ............................................................................................................................................... 25

THE ACCUSATION OF QURTUBIAND ASQALAANI ABOUT THE VERSE OF CONVEYANCE .................. 26

REASON: ........................................................................................................................................................... 26

THE VERSE OF PERFECTION OF RELIGION: ............................................................................................. 27

A FATEFUL PUNISHMENT: ........................................................................................................................... 27

Ghadir the Starting Point of Imamate to Guide Mankind ............................................................................................ 28

The Closing Sermon of God's Prophet on the pond of khome..................................................................................... 29

Our Opportunity to Obey the Prophet & Imam Ali ..................................................................................................... 42

Ghadir in respect of the Present Imam (a.s.) ................................................................................................................ 44

Peoples Oath Of Allegiance to Ali (AS.) ................................................................................................................... 46

Why is Imam Mahdi (A.J) also known as BaqiyatAllah? ............................................................................................ 47

Reappearance of Imam Mahdi ..................................................................................................................................... 48

Are We Truly Awaiting Our Imam? ............................................................................................................................ 49

The Verses of the Glorious Qur'an in the Praise of Imam Ali (A.S.) .......................................................................... 51

The Secret Number, Forty, in the Quran .................................................................................................................... 54

Imam Ali (a.s) in the words of non Muslim Scholars .................................................................................................. 56

Imam Ali in the eyes of Non-Muslims ........................................................................................................................ 70

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The Only Person Born in Holy Kaba ........................................................................................................................... 71

What is Wilayat? "Wilayat," derived from wila, means power, authority or a right of certain kind. In Shia theology, "wilayat" is the

authority invested in the Prophet and the Ahl-ul-Bayt representatives of Almighty Allah on this earth.

According to the late Murtaza Mutahhari, wilayat has four dimensions:

The right of love and devotion (wila-e muhabbat): This right places the Muslims under the obligation of loving the

Ahl-ul-Bayt.

The authority in spiritual guidance (wila-e imamat): This reflects the power and authority of the Ahl-ul-Bayt in guiding

their followers in spiritual matters.

The authority in socio-political guidance (wila-e ziamat): This dimension of wilayat reflects the right that the Ahl-ul-

Bayt have to lead the Muslims in social and political aspects of life.

The authority of the universal nature (wila-e tasarruf): This dimension reflects universal power over the entire universe

that the Prophet and Ahl-ul-Bayt have been vested with by the grace of Almighty Allah.[ 1]

Using this division of wilayat's dimensions, I would like to point out the areas of agreement and disagreement among

the various Muslim groups.

Notes:

[1] See, Murtaza Mutahhari, Wilayah: the Station of the Master (Wala ha wa wilayat ha), tr. Yahya Cooper, Tehran:

World Organisation for Islamic Services, 1982.

Taken from the book: Shiism,Imamate & Wilayat

By Seyyed Muhammad Rizvi

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The Two Problems of Succession and Authority in

Religious Sciences In accordance with the Islamic teachings which form its basis, Shi'ism believed that the most important question facing

Islamic society was the elucidation and clarification of Islamic teachings and the tenets of the religious sciences. [1]

Only after such clarifications were made could the application of these teachings to the social order be considered. In

other words, Shi'ism believed that, before all else, members of society should be able to gain a true vision of the world

and of men based on the real nature of things. Only then could they know and perform their duties as human beings-

in which lay their real welfare-even if the performance of these religious duties were to be against their desires. After

carrying out this first step a religious government should preserve and execute real Islamic order in society in such a

way that man would worship none other than God, would possess personal and social freedom to the extent possible,

and would benefit from true personal and social justice.

These two ends could be accomplished only by a person who was inerrant and protected by God from having faults.

Otherwise people could become rulers or religious authorities who would not be free from the possibility of distortion

of thought or the committing of treachery in the duties placed upon their shoulders. Were this to happen, the just and

freedom-giving rule of Islam could gradually be converted to dictatorial rule and a completely autocratic government.

Moreover, the pure religious teachings could become, as can be seen in the case of certain other religions, the victims

of change and distortion in the hands of selfish scholars given to the satisfaction of their carnal desires.

As confirmed by the Holy Prophet, Ali followed perfectly and completely the Book of God and the tradition of

the Prophet in both words and deeds. [2]

As Shi'ism sees it, if, as the majority say, only the Quraysh [3] opposed the rightful caliphate of Ali, then that majority

should have answered the Quraysh by asserting what was right. They should have quelled all opposition to the right

cause in the same way that they fought against the group who refused to pay the religious tax (zakat). The majority

should not have remained indifferent to what was right for fear of the opposition of the Quraysh.

What prevented the Shi'ah from accepting the elective method of choosing the caliphate by the people was the fear of

the unwholesome consequences that might result from it: fear of possible corruption in Islamic government and of the

destruction of the solid basis for the sublime religious sciences. As it happened, later events in Islamic history

confirmed this fear (or prediction), with the result that the Shi'ites became ever firmer in their belief. During the earliest

years, however, because of the small number of its followers, Shiism appeared outwardly to have been absorbed into

the majority, although privately it continued to insist on acquiring the Islamic sciences from the Household of the

Prophet and to invite people to its cause. At the same time, in order to preserve the power of Islam and safeguard its

progress, Shi'ism did not display any open opposition to the rest of Islamic society. Members of the Shi'ite community

even fought hand in hand with the Sunni majority in holy wars (jihad) and participated in public affairs. Ali himself

guided the Sunni majority in the interest of the whole of Islam whenever such action was necessary. [4]

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Notes:

1. Ya'qubt-. vol.ll, pp.105-150, where this is mentioned often.

2. The Book of God and the sayings of the Holy Prophet and his household are replete with encouragement and

exhortation to acquire knowledge, to the extent that the Holy Prophet says: "To seek knowledge is incumbent upon

every Mus lim." Bihar al-anwar of Majlisi, Tehran. 1301-15, vol.l, p.55.

3. al-Bidayah wa'I-nihayah, vol. VII, p.360.

4. Editor's note: The Quraysh was the most aristocratic tribe in pre-Islamic Arabia from which rose the Holy Prophet

himself. But the Quraysh, being the guardians of the Kaba, first opposed his prophecy and offered the greatest

resistance against him. Only later did they surrender to the new religion in which they have always continued to hold

a place of honour, especially the branch directly connected with the family of the Prophet.

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The Political Method of the Selection of the Caliph by

Vote and Its Disagreement with the Shi'ite

View (Part 2)

The second caliph was killed by a Persian slave in 25/644. In accordance with the majority vote of a six-man

council which had assembled by order of the second caliph before his death, the third caliph was chosen. The

third caliph did not prevent his Umayyad relatives from becoming dominant over the people during his

caliphate and appointed some of them as rulers in the Hijaz, Iraq, Egypt, and other Muslim lands. [1] These

relatives began to be lax in applying moral principles in government. Some of them openly committed injustice

and tyranny, sin and iniquity, and broke certain of the tenets of firmly established Islamic laws.

Before long, streams of protest began to flow toward the capital. But the caliph, who was under the influence of his

relatives particularly Marwan ibn Hakam [2]-did not act promptly or decisively to remove the causes against which

the people were protesting. Sometimes it even happened that those who protested were punished and driven away.

An incident that happened in Egypt illustrates the nature of the rule of the third caliph. A group of Muslims in Egypt

rebelled against Uthman. Uthman sensed the danger and asked Ali for help, expressing his feeling of contrition. Ali

told the Egyptians, You have revolted in order to bring justice and truth to life.

Uthman has repented saying, 'I shall change my ways and in three days will fulfill your wishes. I shall expel the

oppressive rulers from their posts.'" Ali then wrote an agreement with them on behalf of Uthman and they started

home. On the way they saw the slave of Uthman riding on his camel in the direction of Egypt.

They became suspicious of him and searched him. On him they found a letter for the governor of Egypt containing

the following words: "In the name of God. When 'Abd al-Rahman ibn 'Addis comes to you beat him with a hundred

lashes, shave his head and beard and condemn him to long imprisonment. Do the same in the case of 'Amr ibn al-

Hamq, Suda ibn Hamran, and 'Urwah ibn Niba'." The Egyptians took the letter and returned with anger to Uthman,

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saying, "You have betrayed us!" Uthman denied the letter. They said, "Your slave was the carrier of the letter." He

answered, "He has committed this act without my permission."

They said, "He rode upon your camel." He answered, "They have stolen my camel." They said, "The letter is in the

handwriting of your secretary." He replied, "This has been done without my permission and knowledge." They said,

"In any case you are not cempetent to be caliph and must resign, for if this has been done with your permission you

are a traitor and if such important matters take place without your permission and knowledge then your incapability

and incompetence is proven. In any case, either resign or dismiss the oppressive agents from office immediately."

Uthman answered, "If I wish to act according to your will, then it is you who are the rulers. Then, what is my function?"

They stood up and left the gathering in anger. [3]

During his caliphate Uthman allowed the government of Damascus, at the head of which stood Mu'awiyah, to be

strengthened more than ever before. In reality, the center of gravity of the caliphate as far as political power was

concerned was shifting to Damascus and the organization in Medina, the capital of the Islamic world, was politically

no more than a form without the necessary power and substance to support it. [4] Finally, in the year 35/656, the

people rebelled and after a few days of siege and fighting the third caliph was killed.

Notes:

1. Usd al-ghabah of lbn Athir, Cairo, 1280. vol. IV, p.386; aI-lsabah of lbn Hajar 'Asqalani, Cairo, 1323, vol.lll.

2. Tarikh-i Ya'qubi, vol.ll, p.150; Abu'l-Fida', vol.l, p.168; Tarikh-i Tabari, vol.lll, p.377, etc.

3. Tarikh- Ya'qubi, vol. ll;p. 150; Tarikh-i Tabari; vol.lll, p.397.

4. Tarikh- Tabari, vol.lll; pp.402-409; Tarikh-i Ya'qubi; vol.ll, pp.150-151.

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The Political Method of the Selection of the Caliph by

Vote and Its Disagreement with the Shi'ite

View (Part 3)

The first caliph was selected through the vote of the majority of the companions, the second caliph by the will and

testament of the first, and the third by a six-man council whose members and rules of procedure were organized and

determined by the second caliph. Altogether the policy of these three caliphs, who were in power for twenty-five

years, was to execute and apply Islamic laws and principles in society in accordance with ijtihad and what appeared

as most wise at the time to the caliphs themselves. As for the Islamic sciences, the policy of these caliphs was to have

the Holy Quran read and understood without being concerned with commentaries upon it or allowing it to become

the subject of discussion. The hadith of the Prophet was recited and was transmitted orally without being written down.

Writing was limited to the text of the Holy Quran and was forbidden in the case of hadith. [1]

After the battle of Yamamah which ended in 12/633, many of those who had been reciters of the Holy Quran and

who knew it by heart were killed. As a result Umar ibn al-Khattab proposed to the first caliph to have the verses of

the Holy Quran collected in written form, saying that if another war were to occur and the rest of those who knew the

Quran by heart were to be killed, the knowledge of the text of the Holy Book would disappear among men. Therefore,

it was necessary to assemble the Quranic verses in written form. [2]

From the Shi'ite point of view it appears strange that this decision was made concerning the Quran and yet despite

the fact that the prophetic hadith, which is the complement of the Quran, was faced with the same danger and was

not free from corruption in transmission, addition, diminution, forgery and forgetfulness, the same attention was not

paid to it. On the contrary, as already mentioned. writing it down was forbidden and all of the written versions of it

that were found were burned, as if to emphasize that only the text of the Holy Book should exist in written form.

As for the other Islamic sciences, during this period little effort was made to propagate them, the energies of the

community being spent mostly in establishing the new sociopolitical order. Despite all the praise and consecration

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which are found in the Quran concerning knowledge ('ilm), [3] and the emphasis placed upon its cultivation, the avid

cultivation of the religious sciences was postponed to a later period of Islamic history.

Most men were occupied with the remarkable and continuous victories of the Islamic armies, and were carried away

by the flood of immeasurable booty which came from all directions toward the Arabian peninsula. With this new

wealth and the worldliness which came along with it, few were willing to devote themselves to the cultivation of the

sciences of the Household of the Prophet, at whose head stood Ali, whom the Holy Prophet had introduced to the

people as the one most versed in the Islamic sciences. At the same time, the inner meaning and purpose of the teachings

of the Holy Quran were neglected by most of those who were affected by this change. It is strange that, even in the

matter of collecting the verses of the Holy Quran, Ali was not consulted and his name was not mentioned among

those who participated in this task, although it was known by everyone that he had collected the text of the Holy

Quran after the death of the Prophet. [4]

It has been recounted in many traditions that after receiving allegiance from the community, Abu Bakr sent someone

to Ali and asked for his allegiance. Ali said, "I have promised not to leave my house except for the daily prayers until

I compile the Quran." And it has been mentioned that Ali gave his allegiance to Abu Bakr after six months. This itself

is proof that Ali had finished compiling the Quran. Likewise, it has been recounted that after compiling the Quran

he placed the pages of the Holy Book on a camel and showed it to the people. It is also recounted that the battle of

Yamamah after which the Quran was compiled, occurred during the second year of the caliphate of Abu Bakr. These

facts have been mentioned in most works on history and hadith which deal with the account of the compilation of the

Holy Quran.

These and similar events made the followers of Ali more firm in their belief and more conscious of the course that lay

before them. They increased their activity from day to day and Ali himself, who was cut off from the possibility of

educating and training the people in general, concentrated on privately training an elite.

During this twenty-five year period Ali lost through death three of his four dearest friends and associates, who

were also among the companions of the Prophet: Salman al-Farsi, Abu Dharr al-Ghifari, and Miqdad. They

had been constant in their friendship with him in all circumstances. It was also during this same period that

some of the other companions of the Holy Prophet and a large number of their followers in the Hijaz, the

Yemen, Iraq, and other lands, joined the followers of Ali. As a result, after the death of the third caliph the

people turned to Ali from all sides, swore allegiance to him and chose him as caliph.

Notes:

1. Tarikh-i Tabari, vol.lll, p.377.

2. 27ahih ofBukhari, vol. VI, p.98; Tarikh-i Ya'qubi; vol.ll, p.113.

3. Ya'qubi, vol.ll, p.lll; Tabari; vol.lll, pp.129-132.

4. Editor's note: The word ilm means science in its most universal sense, like the Latin scientia, and applies to the

religious as well as intellectual, rational and philosophical forms of knowledge. Generally it is distinguished from

ma'rifah or irfan which is Divine knowledge and may be compared to the Latin sapientia. Certain Muslim masters,

however, consider 'ilm in its highest sense to stand above irfan since it is a Divine Quality, one of God's Names being

al-'Alim, He Who knows.

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Who is the Family of the Prophet?

Some people criticize the Shias for limiting the Prophets family to Imam Ali, Fatimah and their sons Hassan and

Hussein (peace be upon them) and excluding the Prophet s wives and uncles.

THE ANSWER

The Prophets sayings prove that his family members are only those five persons. Such sayings, narrated by some of

the Companions are mentioned in many Sunni books.

At-Tirmidhi mentioned in his book al-Sahih, vol. 13 p. 200 - Egyptian edition-, a tradition narrated by Umar

bin Abu Salama where he said that the Quranic verse, "Allah only desires to keep away the uncleanness from

you, O people of the House, and to purify you with a thorough purification. (33:33)," was revealed in Umm

Salamas house. Then the Prophet (PBUH) called for Fatimah, Hassan, Hussein and Imam Ali to come behind

him. He then covered them with a garment and said: "O Allah, these are my family. Keep away uncleanness

from them and purify them thoroughly."

Umm Salama said, 'am I with them?' The Prophet answered, 'You have your standing and you will be to a good end.'

The author mentioned other relations that are narrated by Umm Salama, Ma'qil bin Yassar, Abul-Hamra' and Anas

bin Malik.

Hereunder, we will mention some sources of the Prophets saying regarding the above-mentioned Quranic verse of

Purification concerning Imam Ali, Fatimah, Hassan and Hussein, that are recorded in Sunni books quoted from our

book Jami' Barahin Usul ul- I tiqadaat:

1. Narrated by Umar bin Atiyah, from Abu Sa id al-Khudri from Umm Salama (The History of Baghdad) vol.9 p.

126.

2. Al-Hussein bin al-Hassan from Abu Sa id al-Khudri from Umm Salama (The Prophets wife) (The History of

Baghdad) vol.9 p. 126

3. Hisham bin Salim, from Wahhab bin Abdullah, from Umm Salama (Al-Mu jam ul- Kabir) p. 134.

4. Abdul-Malik bin Sulayman from Ata from Umm Salama (Al-Mu jam ul- Kabir) p. 134.

5. Sharik bin Namr, Ata', Umm Salama (Ma alimut-Tanzil) p. 213.

6. Muhammad bin Sawqa from someone from Umm Salama (Akhlaq un-Nabi) p. 116.

7. Abdullah bin Abu Riyah, from someone, from Umm Salama (Ath-Tha labi s Tafsir) Manuscript.

8. Abdullah bin Abu Riyah, Hakim bin Sad, Umm Salama (Ibn Kathirs Tafsir) vol.3 p. 483.

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9. Atiyah from his father from Umm Salama (Ibn Kathirs Tafsir) vol.3 p. 483.

10. Atiyah, from Shahr bin Hawshab, from Umm Salama (Ibn Kathirs Tafsir) vol.3 p. 483.

11. Sufyan bin Zayd, Shahr bin Hawshab, Umm Salama (At-Tirmidhis Sahih) vol.13 p. 248.

12. Zubayd, Shahr bin Hawshab, Umm Salama (Mawzzihul- Awham) vol.2 p. 281.

13. Abdul-Hamid bin Bihram, Shahr bin Hawshab, Umm Salama (Ahmads Musnad) vol.6 p. 298.

14. Dawud bin Abu Auf, Shahr bin Hawshab, Umm Salama (Al-Qawlul-Fasl) vol.2 p. 177.

15. Ajlah, Shahr bin Hawshab, Umm Salama (Ahmads Musnad) vol.2 p. 173.

16. Athal, Shahr bin Hawshab, Umm Salama (Al-Bukharis History) vol.1 p. 70.

17. Shu eib bin al-Minii', Shahr bin Hawshab, Umm Salama (Al-Bukharis History) vol.1 p. 70.

18. Ja far bin Abdur-Rahman, al-Hakam bin Sa id, Umm Salama (Al-Bukharis History) vol.1 p. 70.

19. Muhammad bin Shirin, Abu Hurayra, Umm Salama (Tafsir Jami ul-Bayan) vol.22 p. 7.

20. Awaam bin Hawshab, from his cousin, from 'Aa isha (Al-Qawlul-Fassl) vol.2 p. 215.

21. Mus ab bin Sheiba, Safiyyah, 'Aa isha (as-Sunanul-Kubra) vol.2 p. 149.

22. Awza i, Abu Ammar, Wathila bin al-Asqa' (Mustadrak) vol.2 p. 152.

23. Abdur-Rahman bin Amr, Shaddad bin Abdullah, Wathila bin al-Asqa' (Siyer A lamin-Nubala') vol.3 p. 212.

24. Al- A mash, Atiyah, Abu Said al-Khudri, (Jami ul-Bayan) vol.22 p. 6.

25. Abul-Hijaf, Atiyah, Abu Said al-Khudri (Al-Mu jam us Saghir) vol.1 p. 134.

26. Imran bin Muslim, Atiyah, Abu Said al- Khudri (The History of Baghdad) vol.10.

27. Ibn Umar al-Kirmani, Atiyah, Abu Said al-Khudri (Tabaqatul-Muhadditheen) p. 149.

28. Abdur-Rahman bin Abu Bakr, Isma il, from his father Abdullah bin Ja far (Al-Qawlul-Fasl) p. 185.

29. Abdur-Rahman bin Abu Bakr, Ibn Abbas (Arjahul-Matalib) p. 54.

30. Hammad bin Salama, Ali bin Zayd, Anas bin Malik (Ahmads Musnad) vol.3 p. 259.

31. Abdur-Rahman bin Abu Bakr, Hamid, Anas bin Malik (Al-Mustadrak) vol.3 p. 159.

32. Abaad bin Abu Yahya, Abu Dawud (p. 6), Abul-Hamra' (An-Najaari s Kuna) p. 25.

33. Yunus bin Abu 'Ishaq, Abu Dawud, Abul-Hamra' (Muntakhab Theyl al-Mutheyl) p. 83.

34. Mansur bin Abul-Aswad, Abu Dawud, Abul-Hamra' (Al-mu jam ul- Kabir) p. 134.

35. Abu 'Ishaq as-Subey i, Abu Dawud, Abul-Hamra' (History of Islam,) vol.2 p. 97.

36. Umayr Abu Arfaja, Atiyah (Usdul-Ghaba) vol.3 p. 413.

37. Al-Aufi, Amr bin Atiyah and al-Hussein bin al-Hassan, from Atiyah (The History of Baghdad) vol.9 p. 126.

38. Bukeyr bin Mismaar, Aamir bin Sad, Sad (Jami ul-Bayan) vol.22 p. 8.

39. Abu Balah Amr bin Maymun (Al-Mustadrak) vol.3 p. 132.

40. Yahya bin Ubayd, Attar bin Abu Riyah, Umar bin Abu Salama (At-Tirmidhi s Sahih) vol.13 p. 200.

41. Yahya bin Ubayd, Sahl bin Sad (Al-Isti aab) vol.2 p. 460.

42. Abu Hurayra, Sahl bin Sad (Al-Isti aab) vol.2 p. 56.

43. Bureyda al-Aslami, Sahl bin Sad (Al-Isti aab) vol.2p. 56.

44. Abdullah bin Umar, Sahl bin Sad (Al-Isti aab) vol.2 p. 56.

45. Imran bin al-Hussein, Sahl bin Sad (Al-Isti aab) vol.2 p. 56.

46. Salama bin al-Aqua', Sahl bin Sad (Al-Isti aab) vol.2 p. 56.

47. Ma qil bin Yasaar (At-Tirmidhis Sahih) vol.13 p. 248

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Finally, the tradition concerning the Quranic verse of purification and its being specifically about them (Peace be

upon them), in the words of al Haddad al Hadhrami is one of the correct, famous, widespread, and well known

traditions upon which all the umma has agreed and seventeen of great Hadithists have confirmed that it was true.

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Imam Ali (A.S) as Guardian and Successor

The Shias are criticized for saying that the Prophet Muhammad (PBUH) had recommended that the Imamate and the

caliphate were for Ali and his sons (A.S), and that the Prophets Companions had opposed his testament.

THE ANSWER

Among both Shias and Sunnis it has been established that the Prophet (PBUH) had appointed Ali to be the Caliph and

Imam after him. At the Well of Khum (Ghadir Khum), he proclaimed Ali to be his successor in the presence of groups

of Muslims coming back from his last Hajj. He made sure that everyone heard this in spite of the big crowds on that

day. The news had reached everyone and everywhere. The chain of transmission of the news of Ghadir Khum in Sunni

books has been uninterrupted and certain.

We have collected 256 sources of the tradition of al Ghadir from the books of our Sunni brothers in our book al-Jami'

li Barahin Usulul-I'tiqadaat. We had adequately explained that the tradition clearly meant to appoint Ali as leader and

Imam after the Prophet (PBUH). Here we quote it in brief:

Ibn Asaakir said in his book The History of Damascus vol. p.45: Abu Bakr Muhammad bin al-Husayn bin al-Marziqi

told us that abul-Hussein Muhammad bin Ali bin al- Muhtadi told us that abul-Hassan Ali bin Umar bin Muhammad

bin al-Hassan told us that al-Abbas bin Ahmad told us that Nasr bin Abdur-Rahman abu Sulayman al-Washa' told us

that Zayd bin al-Hassan al-Anmati told us that Maroof bin Kharbooth al-Makki told us that he had heard from Abut-

Tufayl Aamir bin Wathila that Hudhayfa bin Useid said, "When Prophet Muhammad (PBUH) had come back from

his last hajj (farewell hajj), he ordered his Companions to stop at some trees which were near each another in the

desert. He came and did his prayer under the trees. Then he stood up and said,

'O people, Allah the Most Kind the Omniscient has told me that no apostle lives to more than half the age of him who

had preceded him. I think I am about to be called (die) and thus I must respond. I am responsible and you are

responsible, then what do you say?' They said, 'We witness that you have informed, advised and striven.

May Allah bless you.' He said, 'Do you not bear witness that there is no god but Allah and that Muhammad is

His servant and Apostle, and that His Heaven is true, His Hell is true, death is true, the Resurrection after

death is true, that there is no doubt that the Day of Judgment will come, and that Allah will resurrect the dead

from their graves?' They said, 'Yes, we bear witness'. He said, 'O Allah, bear witness.' Then he said, 'O people,

Allah is my Lord and I am the lord of the believers. I am worthier of believers than themselves. Of whomsoever

I had been Guardian, Ali here is to be his Guardian.

14 | P a g e

O Allah, be a supporter of whoever supports him (Ali) and an enemy of whoever opposes him.' Then he said, 'O

people, I will go ahead of you and you will arrive at my Pond (in Heaven) which is wider than the distance between

Basra and Sana. It has receptacles as numerous as the stars, and two cups of gold and two of silver.

I will ask you about the two weighty things that I have left for you when you come to me to see how you dealt

with them. The greater weighty thing is Allahs book-the Holy Quran. One end is in Allah hand and the other

is in your hands. Keep it and you will not deviate. That other weighty thing is my family and my descendents.

The Most Kind the Omniscient had told me that both of them would not separate until they come to my Pond."

The aforementioned account has been a summary of the tradition.

The aforementioned account has been a summary of the tradition. Here because of articles textual length, we will cite

some of the sources along with the names of the Companions who had heard it from the Prophet (PBUH), as quoted

from the books of our Sunni brothers.

1) Narrated by Zathan, from thirteen persons, mentioned in (Ahmads book Musnad) vol. 1 p. 84.

2) Ziyad bin Abu Ziyad, from twelve persons, who had fought in the battle of Badr. (Ahmads Musnad) vol. 1 p. 88.

3) Sa id bin Wahhab, from five or six persons (an-Nassai's book al-Khasa'is), p. 21 and Ahmad's Musnad vol. 5 p.

366.

4) Sa'id bin Wahhab and Zayd bin Yathigh, from twelve persons- Musnad, vol. 1 p. 118.

5) Zayd bin Arqam, from sixteen persons-Musnad, vol. 5 p. 370.

6) Abut-Tufayl, from many persons-Musnad, vol. 4 p. 370

7) Abut-Tufayl, from thirty persons- Musnad, vol. 4 p. 370.

8) Abdur-Rahman bin Abu Leyla, to twelve people- Musnad, vol. 1 p. 118.

9) Riyah bin al-Harith, from some of the Ansar- Musnad, vol. 5 p. 419.

10) Riyah bin al-Harith, from some people- Musnad, vol. 5 p. 419.

11) Sa'id bin Ubayda, from ibn Burayda, from his father, Ahmad's Musnad, vol. 5 p. 358.

12) Sa'id bin Ubayda from another direction- Musnad, vol. 5 p. 358.

13) Umar bin Maymun, from Ibn Abbas- Musnad, vol.1 p. 331.

14) Abu Ubayd, from Ibn Maymun, from Zayd bin Arqam- Musnad, vol.4 p. 372.

15) Abdul-Malik, from Zayd bin Arqam- Ahmad's Musnad, vol.4 p. 370.

16) From another direction to Atiya- Musnad, vol.4 p. 370.

17) Al-Bara' bin Aazib from a fifth direction- Musnad, vol.4 p. 281.

18) Al-Bara' bin Aazib from a sixth direction- Musnad, vol.4 p. 282.

19) Abu Maryam and one of Imam Ali's Companions-Ahmad's Musnad vol.1, p. 152.

20) Abu Hurayra, Anas and Abu Sa'id, from nine persons and others besides- Majma'uz-Zawa'id, vol. 9 p. 708.

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What Happened at Ghadir-e-Khumm?

Tabarani and others have recorded the following tradition as related by Zayd ibn 'Arqam and transmitted through

sources unanimously acknowledged to be reliable. Zayd says that the Messenger of Allah, Allah's blessings and peace

be upon him and his posterity, delivered a sermon at Ghadir-e-Khumm under a cloth spread as a canopy on two large

trees. He said:

"O my people! I am going to be recalled shortly and I must comply. I shall be interrogated and you also shall be

interrogated. What will you say then?" The entire audience answered: "We shall bear witness that you did convey to

us the message of Allah, and tried your best to guide us on the right path and always gave us good console. May Allah

bless you with a good reward." The Prophet proceeded: "Why do you not bear witness that there is no god but Allah

and that Muhammad is His slave and Messenger, and that Paradise is true, Hell is true, Death is true, Resurrection

after death is true, that the Day of Judgment will doubtlessly come and that Allah will raise to life the dead from their

graves?." They said: "O Yes! We bear witness to all this." Then he said: "O Allah! You also may witness." Then he

said: 'O my people! Allah is my Mawla and I am mawla of the faithful and I have superior right on and control over

their lives. And this Ali is the mawla of all those of whom I am mawla. O Allah! Love him who loves him and hate

him who hates him." He further said: "O my people! I will precede you and you also shall arrive at the pool of Kawthar,

the pool wider than the distance between Basrah and San'a', and there are on the pool as many goblets of silver as

stars. When you shall reach me I shall interrogate you about your behavior towards the two in-valuable assets after

my death. The major asset is the Book of Allah, the Mighty and Glorious, one end of which is in the hand of Allah,

the Exalted, and the other end of which in your hands. Grasp it tightly and do not go astray and do not change or

amend it. The other asset is my Progeny, who are my Ahl al-Bayt. Allah the Gracious and Omniscient has informed

me that the two will not part from each other before they reach me at the pool.

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The Significance of Ghadir

By: Seyyed Ali Shahbaz

This day I have perfected for you, your religion, and have completed My favor on you and chosen for Islam as the

religion (Holy Quran 5: 3)What was that day on which God revealed this verse to Prophet Muhammad (pbuh)? It was

the 18th of Zilhijja in the year 10 AH on the plain of Ghadir-Khum when the Almightys last Messenger to mankind

while returning from his farewell Hajj pilgrimage, stopped the huge gathering of pilgrims and declared his cousin and

son-in-law Imam Ali ibn Abi Talib (AS) as his successor, with the words: Man Kunto Mowlahu Fa Haza Aliyyun

Mowlah (For whomsoever I am master this Ali is his master).

The great Sunni scholar Allama Zahabi in his bookGhayat ul-Maram has confirmed the revelation of this verse on

the Day of Ghadir through six different chains of authority from the companions of the Prophet who were present on

the occasion and who along with the 100,000-plus congregation pledged their allegiance to Imam Ali (AS) as theAmir

ul-Momenin (Commander of the Faithful). The 18th of Zilhijja is the day of felicities. It is the day on which Almighty Allah completed His blessings by

grantingWilayat al-Mutlaqa (absolute authority) to Imam Ali (AS) by designating him as the Prophets vicegerent.

In the Islamic of Republic of Iran we are celebrating the current solar calendar year (ending March 20) as the Year

of Imam Ali (AS) to mark the auspicious Day of Ghadir which occurs twice this year (the lunar year, according to

which religious occasions are observed is 11 or 12 days shorter than the solar year).

But why are most of the Muslim countries ignorant of the significance of Ghadir? The cause of this negligence is

politics and political developments, especially the unfortunate event of Saqifa Bani Sadah which took place in Medina

immediately after the passing away of the Prophet. Those who assembled at that gathering to elect a caliph, disregarded

divine commandments and practically broke their pledge of allegiance to Imam Ali (AS) on the Day of Ghadir over

two months earlier.

I do not want to delve into the controversies of the past, which have sadly kept theumma divided. But what I intend

to say is that the pledge of allegiance to Imam Ali (AS) was taken in broad daylight under the scorching midday sun

at Ghadir, where the Prophet had to halt on revelation of the verse:

O Messenger convey what has been revealed to you from Your Lord, for if you do not do so, you will not have

conveyed His message at all. And Allah will protect you from the (sedition of) people. (Holy Quran 5:67)

The urgency of the message is clear for any reader of the Holy Quran, because the matter dealt with the issue of

divine guidance, which has to be continued even after the Prophet, and could not be left to such flawed methods as

elections, selections or nominations.

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We are living in the age of reason when man is penetrating the space and we ought to do research on the vital issue

ofwilaya. Since space does not permit me to go into details, I suggest that those still in doubt, should do some deep

thinking on the concept of divine guidance which started with Adam, and critically analyze the great number of books

which mention the event of Ghadir.

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Brief facts about Ghadir Event

Ghadir literary means small lake or pond.(1) Ghadir is the name of a place that comes on the way from

Makkah to Medina.

It is 3 miles further than Johfa towards Medina. There existed a small pond at this place. Though geographically it

exists on the way to Medina but this place acted as an exit point for all the people going out from Makkah for all the

other places.

When the Holy Prophet (s.a.w.a.) halted at this place after his last pilgrimage to make his all-significant announcement

it was extremely hot at that time and it was close to mid-day. It was a wayside tract of barren land. There was no

shelter present over there at that time. In fact there existed merely small minor patches of shades provided by a few

acacia trees.

Date of event

The date is 18th Zilhajjah of the year 10 A.H. (10 March 632 CE)

Event Backdrop

The Holy Prophet (s.a.w.a.) asked his companions to call the Muslims in general to attend for a pilgrimage to the Holy

Kaaba. The Holy Prophet (s.a.w.a.) specified that he himself would also be there to attend for the pilgrimage and teach

the Muslims the rituals of the pilgrimage and convey his significant messages directly to all. The call for the pilgrimage

was made.

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On his way to Makkah more than 70,000 Muslims joined him. By the fourth of Zilhajjah more than 100,000

Muslims had collected for the Haj with the Holy Prophet (s.a.w.a.).

After the Last pilgrimage

After completing the last pilgrimage the Holy Prophet (s.a.w.a.) along with the Muslims set out of Makkah. On their

way back the Muslims reached a place called Ghadir-e-khumm. The following verse was revealed to the Holy Prophet

(s.a.w.a.).

O Apostle! Deliver what has been sent down to you from your Lord; and if you dont do it, you have not

delivered His message (at all); and Allah will protect you from the people ...(2)

Delivery of the sermon

On receiving the above verse, the Holy Prophet stopped at that very place called Ghadir-e-khumm. He ordered his

companions to call back those of the Muslims who had gone ahead. He waited for those Muslims who had remained

behind to join them. He ordered Salman (a.r.) to prepare for a pulpit with the help of rocks and camel toolings. It was

prime noontime and Muslims had tied their heads and legs on account of the heat. Muslims had started to sit near the

temporary pulpit. The Holy Prophet (s.a.w.a.) was at this place for about 5 hours. He recited nearly 100 verses of the

Holy Quran most of which were in the praise of Ali (a.s.). Seventy three times he reminded and admonished the

Muslims about their"s deeds and future.

The following is a part of the lengthy speech of the Holy Prophet(s.a.w.a.) which has also been narrated by the sunni

authorities repeatedly:

It seems the time has approached when I shall be called away (by Allah swt) and I shall answer that call. I am

leaving for you two precious things and if you adhere to them BOTH, you will never go astray after me. They

are the Book of Allah and my Progeny, that is my Ahlul Bayt. The two shall never separate from each other

until they come to me by the Pool (of Paradise).

Then the Holy Prophet (s.a.w.a.) in an attempt to remind Muslims of his own authority over them said:

Do I not have more right over the believers than what they have over themselves?

Muslims answered unanimously Yes, O Messenger of God. This served as a stepping stone for the announcement

of his heir and vicegerent. The Holy Prophet (s.a.w.a.) held out the hand of Ali (a.s.) and said:

For whoever I am his Leader (mawla), Ali is his Leader (mawla).

The Holy Prophet then continued to say:

O God, love those who love him, and be hostile to those who are hostile to him.

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Revelation of the verse 5:3

Once the Holy Prophet(s.a.w.a.) completed his speech this verse of the Holy Quran was revealed to him:

Today I have perfected your religion and completed my favour upon you, and I am satisfied that Islam be

your religion.

This verse explicitly mentions that only along with this express announcement of the vicegerancy by the Holy Prophet

(s.a.w.a.) can the religion of Islam be considered as complete and perfect. Without this announcement or because of

the disregard of this announcement the religion of Islam will be be incomplete & a half truth.

As indicated earlier many a times half truths are more dangerous than full falsehoods. Hence there is no doubt that ,if

the Muslims disregard this announcement, they will have to endure oppression and hardship both materially and

spiritually.

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Narrators of Ghadir-e khome event

A). 110 companions of the Holy Prophet (S.A.W.)

B). 84 Successors (Tabiun)

C). Over 360 scholars to the present day (Most of them are sunnies)

1: Abaqat al-Anwar a book written in Persian by Allama Mir Hamid Husayn al-Musawi (d. 1304 AH) of India. Allama

Mir Hamid Husayn has devoted two bulky volumes (consisting of about 1,080 pages) on the isnad, tawatur and

meaning of the hadith of Ghadir.

2: Al-Ghadir in 11 volumes in Arabic by Allama Abdul Husayn al-Amini where he gives with full references the

names of 110 sahaba of the Prophet and also 84 tabi'un (disciples of the sahaba) who have narrated the hadith of

Ghadir. He has also chronologically given the names of the historians, traditionists, exegesis's and poets who have

mentioned the hadith of Ghadir from the first until the fourteenth Islamic century.

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Ghadir in Qur"an

Love for the Messenger of Allah, attachment towards his Ahl Al-Bayt (pbut) and their obedience are the factors which

lead to success in this world and salvation in the Hereafter. Otherwise, man will stray off from the right path and enter

the lane which only ends at Hell, never able to get out from it. It is necessary for every man to go in search for the

truth, before he strays off. Where is the truth? What and who is the truth? It is the duty of every researcher to know

that as to who was appointed as successor by the Holy Prophet (pbuh) after him in this article, we shall deal with

Ghadir, only and only from the Qur"anic aspect.

While Qur"an is discussing about divinity, prophethood and the world hereafter, it also discusses Imamate from

different angles. Three Qur"anic verses were revealed in connection with Ghadir. Renowned interpreters have

discussed about these verses in their commentaries. It is necessary that when an interpreter discusses about a verse, he

has to talk about the conditions in which that particular verse was revealed, or else his commentary would be

incomplete and they would be accused of concealing the truth.

QUR"ANIC VERSES:

1) "O Messenger (of Allah)! Convey what has been revealed to you from your Lord. And if you do it not, then you

have not, delivered His message (prophethood), and Allah will protect you from the people. Surely Allah will not

guide the disbelieving people."(Surah Maidah, 5:67).

2) "This day I have perfected for you your religion and completed my favor on you and chosen for you Islam as a

religion."(Surah Maidah, 5:3)

3) "One questioner demanded the chastisement which must befall?(Surah Ma"arij:1)

THE INCIDENT OF GHADiR:

The incident of Ghadir is a very famous and well-known event. We present it here in a concise form:

In the tenth year of hijri, the Holy Prophet (pbuh) planned for Hajj and informed all the Muslim clans and communities

to be ready for Hajj. Resultantly, a large number of the Muslim population prepared itself for Hajj. Historians give

varying figures about the participating pilgrims in that year"s Hajj from 1,14,000 to 1,24,000 or even more. Due to

the importance of this Hajj, it has been given various titles like Hajjatul Weda, Hajjatul Islam, Hajjatul Balaagh,

Hajjatul Kamaal and Hajjatul Tamaam.

(Al-Ghadir, Vol.1, page 29)

After performing the Hajj rites, the Holy Prophet (pbuh) left for Medina. When he reached Ghadeer-e-Khum, near

Johfa, the archangel Gabriel descended with the verse, "O Messenger Convey..." (Refer first verse).

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The Holy Prophet (pbuh) on divine command, announced the leadership and mastership of Imam Ali (pbuh). He made

Hazrat Ali"s obedience compulsory and enmity towards him tantamount to enmity against Allah.

The details of the event are well known. Here, we intend to just drive home a few important points briefly. When the

Holy Prophet (pbuh) announced the Imamate and leadership of Hazrat Ali (pbuh), the following verse, "Today, I have

perfected..." (Refer second verse) was revealed. After which, the Holy Prophet (pbuh) hailed, "Allah is Great. Religion

is perfected, bounties are completed and Allah is satisfied with my messengership and Ali"s leadership."

Then the people started complimenting them. The incidents concerning both the verses i.e. Sura Maidah: Verse 3 and

67 are now clear. Then, the verse was revealed, one demanding ..." (third verse) the event of descent is as follows:

Sa"labi in "Noorul Absaar", page 11. while giving references of great sunni scholars like Shiblinji of Egypt and others,

writes, "The Holy Prophet (pbuh), gathered the people on the day of Ghadir and raising Ali"s hand, proclaimed, "Of

whomsoever I am the master, Ali is his master too." Word spread around and when Harith Bin Noman-e-Fehri heard

about it, he came on one side, and asked, "O Muhammad you asked us to give witness of Divinity and (your)

Messengership, we gave (unhesitantly). You ordered for Praying, we performed. You ordered us for Hajj, Zakat and

fasting, we acted upon it. After all these command, your are not yet contented and now you want to appoint your

cousin over us as our leader by saying, "Of whomsoever I am his master, Ali is his master too, Is this a divine command

or is it from your side?"

The Holy Prophet (pbuh) said: "I swear by Allah except whom there is no God, this command is indeed divine." On

hearing this, Harith turned, started going back to his camel, and was grumbling "O Allah if the word of Muhammad

is true, then stones rain upon me or deliver unto me a severe chastisement." Harith had hardly reached his mount,

when a boulder fell from the sky crushing him to death. Then this verse was revealed. "One demanding demanded the

chastisement which must befall."

(Al-Murajeaat, page 354 Urdu)

All the incidents that we have narrated under the context of these three verses of Qur"an can be found in many famous

Sunni commentaries. Some of them are as follows:

1. Tabari (d. 310 A.H.)

2. Sa"labi (d. 427/437 A.H.)

3. Waahedi (d. 468 A.H.) (Asbaabun Nuzool was his famous exegesis)

4. Abu Muhammad Baghawi (d. 516 A.H.)

5. Qurtubbi (d. 567 A.H.)

6. Fakhre Raazi (d. 606 A.H.) (Tafseer-e-Kabeer)

7. Qazi Beizaawi (d. 685 A.H.)

8. Bin Katheer Shaami (d.774 A.H.)

9. Neshapuri (d. 8th century A.H.)

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10. Jalaaluddin Soyuti (d 911 A.H.)

11. Abus Saood Al-Emaadi (d 972 A.H.)

12. Khateeb Shermeeni (d. 977 A.H.)

13. Qazi Shokafi (d. 1183 A.H.)

14. Aloosi Baghdadi (d. 1270 A.H.)

Apart from the above mentioned interpreters, many other commentators and Qur"anic scholars have mentioned these

three verses while discussing about Ghadir. Some of the famous Qur"anic scholars are as follows:

1. Qazi Abu Bakr Baaqelaani Basri (d. 403 A.H.) (Kitab-ul-Tamheed).

2. Qazi Abdur Rehman Eejee Shar"ee (d. 756 A.H). (Al-Mawaaqef).

3. Sayed Shareef Jorjaani (d. 816 A.H.) (Sharhul Mawaaqef)

4. Beizaawi (d. 685 A.H.)

5. Taftaazani (d. 792 A.H.) (Sharhul Maqaasid)

6. Allauddin Qushchi (d. 879 A.H.) (Sharhe Tajreed)

For a detailed list of traditionalists, commentators, scholars and narrators who have recorded the event of Ghadir, refer

to "Al-Ghadir" Vol. 1, by Allama Amini.

A FEW DOUBTSAND THEIR ANSWERS:

Fakhre Raazi, in volume 3, page 635 of his "Tafseer-e-Kabir," has brought ten explanations and possibilities on the

revelation of the "VERSE OF CONVEYANCE" to him, the tenth possibility is that this verse was revealed in

connection with Ghadir. Here, we bring to you all of the ten probabilities put forward by him.

This verse is about:

1. The story of the Jews

2. The wives of the Prophet (pbuh)

3. The story of Zaid and Zainab.

4. Jehad because the Holy Prophet (pbuh) was fearing the hypocrites. Hence this verse was revealed to remove his

fear and encourage him.

5. Fear of the Holy Prophet (pbuh) concerning the polytheists.

6. In Hajjatul Wada, the Holy Prophet (pbuh) asked the people, "Did I not show the rites and rituals of Hajj?" The

people replied in the affirmative. So, the Holy Prophet (pbuh) said, "O Allah, be Witness. Then verse was revealed.

7. About the Bedouin Arabs who wanted to kill the Holy Prophet (pbuh).

8. To remove the fear of the Jews and Christians in the Prophet"s heart.

9. About the event of Ghadir.

After writing these ten probabilities of revelation, Fakhre Raazi says that although there are many interpretations of

this verse, the most likely one is about the fear of the Jews and Christians in the Holy Prophet (pbuh)"s heart.

Therefore, God revealed to him that He would save him from the deceptive designs of the people of the book and that

he should continue propagating the divine message to them

(Al-Ghadir vol. 2, page 109).

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A REVIEW:

Fakhre Raazi has come to this conclusion only because the proceeding and proceeding verses of this verse are about

the people of the book (Jews and Christians). Therefore, according to Fakhre Raazi, this should also be about them

otherwise this verse will be rendered meaningless.

What a pity! To jump to such a conclusion is Fakhre Raazi"s own deviation and deduction because he has tried to

understand the concept and spirit of the verse without the help of authentic and reliable traditions.

OUR ANSWERS:

(1) Fakhre Raazi"s view can easily be rejected in the very first stage because it is not necessary for a Qur"anic verse

to be connected to its preceding or proceeding verse. There are innumerable examples in the Holy Qur"an which

prove our point. It is also proved that Qur"an is not arranged in the order of the verses. We are very confident in this

regard because there are many Meccan verses which are included in Medinite chapters and vice-versa.

To prove our point, we quote Suyuti: "There is unanimous conformity on this view that the arrangement of Qur"an is

"Tawqeefi" (i.e. on Allah"s and His messenger"s command) and there"s no doubt whatsoever in this regard. Therefore

a group of scholars of Qur"anic interpreters, especialy Zarakshi (of Durr-ul-Burhaan), Abu Jafar Zubair (of Munase-

baat) have supported this view strongly.

Bin Zubair writes, "The verses were arranged in the chapters on the Prophet"s command. He (pbuh) had even gone to

the extent of teaching the companions how to place a verse, between which verses, etc."

(Al-Itqaan, vol. 1, page 24)

(2) Fakhre Raazi"s argument that the Holy Prophet (pbuh) feared the Jews and the Christians also seems highly

illogical. Because the Holy Prophet (pbuh) should have feared the Jews either in Mecca or just after be"sat or

immediately after migration. Not in the last year of his life, because in that period the Muslims had become very

powerful and held sway everywhere. Islam was the word throughoutArabia. Muslims had conquered one and all, be

it Jews or Christians. After the victory of Khaibar, two powerful Jewish tribes called Bani Quraitanah and Bani Al-

Nazeer were brought to their knees. They could not even co-ordinate amongst each other. Therefore, to get scared of

the Jews at the time of Hajjatul Wada, seems highly improbable for the Holy Prophet (pbuh).

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THE ACCUSATION OF QURTUBIAND ASQALAANI

ABOUT THE VERSE OF CONVEYANCE

From the two proofs mentioned above, it is clear that Fakhre Raazi has ignored the tradition and used his own

opinion to interpret the Qur"anic verses. Also, contented with his ignorance, he has put Ghadir as the tenth

probability of the verse of conveyance.

Qurtubbi and Asqalaani, two great interpreters have accused the Shi"as in regard with the verse of conveyance.

Qurtubbi in his commentary vol. 6, page 242, writes about the verse," It is the duty of Prophet (pbuh) and the learned

scholars of his community, not to hide or conceal any divine verdict and God knew that the Prophet (pbuh) would

never conceal any of His commands. For, there is a tradition in Sahih Muslim narrated by Ayesha via Masruq that she

said to him: "Whoever says that the Messenger of Allah (pbuh) has hidden even a part of revelation, he is telling a lie

because Allah says in the Qur"an "O messenger Convey..." May God curse the Raafezis (Shi"as) because they say

that the Prophet (pbuh) concealed some important revelations which he should"ve said and never conveyed..."

Similarly, Ibne Hajar Asqalaani in his commentary, "Fath-ul-Bari vol. 7, page 101, while expressing his enchantment

for accusations writes, "The Shias say that the Holy Prophet (pbuh) hid divine revelations due to dissimulation

(Taqiyyah)."

How we wish that these two gentlemen had brought even single evidence from Shi"a source in support of their charge.

But where could they obtain these proofs from? Because they can never find such beliefs in any Shi"a book. Therefore,

they have used impeachment and indictment as their potent weapon.

REASON:

We are making the whole Islamic world aware that these two gentlemen have resorted to false accusations and tried

to keep the true picture away from the people thereby prejudicing the minds of the following generations against the

Shias and Shiite beliefs. To take the incident of Hajjtul Weda lightly and not giving it its due importance is a clear

cut sign of malice against Hazrat Ali (pbuh) can never be a believer.

The Holy Prophet (pbuh) said,

"O Ali ! None loves you except a believer and none hates you except a hypocrite."

1. Jaameul Usool of Ibn Atheer Jozi vol. 9, page 473

2. Dhakhaaerul Uqba of Muhebbuddin Tabari, page 91

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THE VERSE OF PERFECTION OF RELIGION:

Aaloosi in his book, "Rooh-ul-Ma"aani" vol. 2, page 249, displaying his malice against Hazrat Ali (pbuh), writes:

"The Shias narrate from Abu Saeed Khidri that the verse of perfection of religion was revealed at Ghadeer-e-Khum

after the Holy Prophet (pbuh) said, "Of whomsoever I am the master, Ali is his master too." Then he (pbuh) said,

"God is Great. For the perfection of religion, completion of bounties, and the Lord is satisfied with my

messengership and Ali"s mastership after me." It"s not a secret that this story has been fabricated by the Shia"s and

this itself is a proof for its weakness. We cannot say that Aaloosi has uttered such inane words due to his ignorance

and lack of information because he is well-aware of the chains of narrations of the Ghadir tradition. But, his attempt

to conceal the facts clearly stinks of malice against Hazrat Ali (pbuh) and Ahle Bayt (pbuh) even though truth had

dawned upon him.

Will any courageous Sunni scholar please stand up and inform Mr. Aaloosi that Hadith of Ghadir has been recorded

by innumeable Sunni traditionalists and commentators narrating not only from Abu Saeed Khidri but from other great

companions like Abu Huraira, Jabir Bin Abdullah Ansaari, Bin Abbas etc.

Lastly, we would like to throw some light on the third verse.

A FATEFUL PUNISHMENT:

Regarding the first verse of Surah Ma"aarij, "One questioner.,..." all the scholars, Shi"a and Sunni are unanimous in

their opinion about its commentary which we have mentioned earlier in this article. Here, we would only like to add

thatAllama Amini in his Al-Ghadir, vol. 2, page 127-137 has noted down the name of twenty-nine famous

interpreters who have narrated the story of a "fateful punishment."

Some of them are as follows:

1. Haafiz Abu Obaid Hirwi

2. Abu Bakr Naqqash Mosili

3. Abu Ishaq Sa"labi Neshapuri

4. Sibte Ibne Jauzi Hanafi

5. Shaykhul Islam Hamwini

6. Abu Bakr Yahya Qurtubbi

7. Ibn Sabbagh Maleki Makki

8. Shamsuddin Sherbeeni Qaheri Shafeii

9. Sayed Momin Shablanji

10. Shaykh Mohammad Abdoh

In this article, we have just hinted at the Qur"anic verses, views of its commentators and their mistakes. But

interpreting Qur"anic verses without the help of the Prophetic and Imamate traditions is like imagining a day without

sunlight.

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Ghadir the Starting Point of Imamate to Guide Mankind

On the day of Feast of Ghadir Khum, people came in groups to renew their pledge of allegiance with the Prophet

(PBUH) and swear allegiance with Imam Ali and also to congratulate Imam Ali on his appointment as successor to

the holy Prophet.

Gabriel descended saying I swear by God I have not seen any scene as magnificent as this. He confirmed the situation

of his cousin! Paid him a pledge of allegiance that only the unbelievers of God and His Prophet may break and cursed

those who break it!

In addition to declaring Imam Ali as his successor, the Prophet planned a line of succession on the day of Ghadir,

which disappointed the enemies until the Last Day. The religious mission was completed on this day: This day have

I perfected for you your religion and completed my favor on you and chosen for you Islam as religion. (5:3) God was

pleased with the Prophetic mission. Religion would become complete with Prophets declaration of the whole religion

in that gathering, including Imamate and Velayat.

Islam was completed because of confirmation of a succession line. On that occasion, not only Ali was declared as the

successor of the Prophet but also the glorious line of Imamate and Velayat was introduced to the world. Ali became

the Imam of all believers. God chose Islam to remain until the eternity because succession of Imam Ali disappointed

the enemies who thought Islam may fade by the departure of the Holy Prophet. The Prophet (PBUH) declared the line

of Imamate so that the religion of God may remain for times to come.

He introduced his line of succession from the children of Ali to be followed for salvation.

The Prophet (PBUH) declared repeatedly loving Ali and his children means loving me, and, hostility towards

them is hostility towards me.

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The Closing Sermon of God's Prophet on the pond of khome

1. Praise belongs to Allah, Who is Sublime in His Oneness, and He is with all beings in His Loneliness. Glorious is

He in His Domination, and He is great in His Foundations! His Knowledge encircles all beings without taking a move

or having a dwelling; He subdues everything with His Power and Reasoning! He has eternally been praised, and so

will be praised forever! There is no end to His Greatness, Dignity and Grandness; He is the Originator, Resurrector,

and to Him all things return.

2. He is the Maker of the heavens, as well the expander of the Earth, and He is Ruler over them; He is [beyond all

beings], and He is Glorified and Sanctified. So is He the Lord of the Angels, and the Spirit! He favors all creatures

that He has created! His Grace is expanded to all that He has created. He perceives the eyes [of all beings], while no

eyes can see Him; He is the most Generous, Patient and Calm. His Mercy cuddles the whole entity; He favors them

with His Bounty. He is Serene in His revenge, and is Patient to the pain-deserved!

3. He is Aware of the secrets, and is discerned of thoughts, the covered are discovered to Him, and the hidden manifest.

It is His to hold everything, and dominate it. The Source of strength is He, and is Powerful over everything. There is

no comparable unto Him.

It is He Who has created things out of absolute 'Nil'. He is Immortal, Alive, and is the Spreader of Justice; there is no

deity but Him, the Wise Almighty.

4. No eyes can see Him but he perceives all eyes; He is aware of the secrets [of men], and is informed of all things.

No one can attribute Him by means of seeing, and no one can appreciate His Being by His concealment or

manifestation, but only what the 'Glorified' wills us to know.

5. I testify that He is Alone God, the One Whose Sanctity has filled up the whole world; and His Light has

prevailed the Eternity! Without any counselor He enacts His proper Command, and has no ally in His

Providence; and without aid, He does His plans and measures.

6. Without an initial plan for creation, He has shaped and fashioned all beings with help of no one with no effort,

not thinking about, and without having had recourse, He has brought the world to being from Nil, His will has

brought them to existence.

Thus, He is God, the Almighty; there is none as a deity but Him! It is He Whose Artistry is solid and firm, and [the

Structure of His] Work is fair! He is Just; He does not commit oppression, and He is so generous that to Him return

all things.

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7. And I testify that He is God that all beings humble before His Dignity, and all are debased before His Glory;

everything bows as submission before His Power, and all things are in state of humility before His tremendous and

impressive Majesty!

8. He is the King of all beings, and the roller of the encircling heavens, He submits the sun and the moon to His bid

to move just according to a time limit. He rolls up the night in the day; moreover, He wraps up the day into night

which each goes rapidly: one after other, (The Heights: 7/54). He is the destroyer of any oppressive tyrant, and the

eliminator of the rebellious, insurgent demon!

9. There is neither an opponent for Him, nor is anyone equal to Him. He is the One Who needs none! He is not born,

and He has not given birth to anyone, there is nothing comparable unto Him; (The Sincerity: 112). He is the Unique

God, and the Glorious Lord. He wills, and carries out! He intends, and ordains, He is All-Knowing, and thus, He

calculates [things]. He gives life and sends death. He impoverishes [one] and enriches [another], He sends mirth or

makes one cry; He draws closer or moves away; He forbids [one] then grants! To Him belongs the Sovereignty, and

to Him go all praises and lauds! And He is Capable of [doing] everything.

10. He merges the night into the daylight, and the daylight into the nigh. There is no God but Him, Who is Glorious

and Forgiving. He answers the appeals and fulfills prayers, grants abundantly and counts the numbers of breaths; He

is the Lord of Jinn and Mankind, nothing is baffling to Him.

The cries of the criers do not distress Him, nor does the insistence of those who insist, bother Him! He is the Guardian

of the pious, and the Assistant of the righteous; the Guardian of the believers, and the Lord of the universe! He deserves

to be praised and glorified by all those have been created.

11. I greatly thank, and eternally praise Him: not only in tranquility or in hardship, nor in extreme difficulty, but also

in peace and serenity. I believe in Him and His Angels, in His Scriptures, and His Messengers! I heed His Commands

and obey Him. I hasten to do whatever pleases Him, and I submit myself to His Command for I am inclined to obey

Him, and I fear His chastisement. For indeed: He is such a God that no one remains safe from His Astuteness; and no

one fears His Injustice (for there comes no injustice from Him)!

12. And now, I confess to my servitude to Him, so do I confess to the Divinity of His: and I carry out my duty

concerning the Revelation has announced to me, in fear that if I were not to execute it, such a torment might

befall on me that no one could eliminate it even though having a great astuteness, and his friendship be sincere

[to me]! There is no God but Him, for He has announced to me that if I do not proclaim to you [the Fact] that

concerning Ali, (peace be upon him) has been stated to me, I have not fulfilled my mission as a Messenger of

God. And God has guaranteed me of His protection against the people's corruption, for God is Generous, all-

Sufficient.

So, God has revealed to me thus:

In the name of Allah (Who's) the most Merciful Bountiful

(O Messenger of Us)!

Announce this Message that; to you

Being sent from your Great Lofty Lord:

[Regarding Ali and Command of Ali]

Or else, then you have not carried

Your own task as a right Messenger of His;

DEFENDER, from reproach of men, God is. (The Table: 5/67)

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13. O people! I have not been neglectful about publicizing what has been delivered to me by God. Now, I am to

explain to you the cause of the Revelation of this Verse: Gabriel, bearing His Command, came down to me thrice from

Peace, the Creator for only He is [the source of] Peace he brought it to me that to stand amid this vast mass and

deliver God's Command.

Now, I announce you the colored or white that: Ali, the son of Talib, is [A.S] a brother to me, and he is my

executor, and successor to lead my people as an Imam after me! His relation to me is as Aaron to Moses is,

except for no other messengers will follow me. After God and His Messenger, Ali is going to be your Conserver,

and God has sent down a Verse saying: Verily, your Guardian is Only God, His Messenger and the believers

who pray and pay alms while are bowing down, (The Table: 5/55). Surely it is Ali who did set up prayer, and

while bowing [down to pray], paid out alms, and always sought the Will of Almighty God.

14. And I asked Gabriel to beseech Almighty God so that He may discharge me from this duty of mine, because I

well knew the scarcity of the virtuous, but the excess of the deceivers; and the vices of the blamers, as well who scald,

and the deceit of those who insult Islam those whom God has defined in His Book that: They say what does not

exist in their hearts, and they take it of very little importance, while it is of the utmost importance to God, (The Light:

24/25).

15. Also because the frauds have always annoyed me, and have called me: He is all ears, listening to every word! [It

was] just because of Ali's following me, and because of my deep attachment to him, and my fond attention toward

him, and because of my approval of him. It was until then God sent this Verse down saying: And of those some annoy

Messenger and say, "He is only an ear." [But o Messenger] say: "An ear, yes, but it is good for you; for he [listens

but to the Revelations of God], which is of your benefit. [He] believes [in God], and trusts [the believers] taking

them all the serious righteous. Surely for them is a painful chastisement (The Repentance: 9/61).

Had I wished, I could name those who use these words, or I could point them out to you one by one; and had I wished,

I could lead you to them but I swear to God that I have behaved gracefully and generously towards them.

16. But, despite this, God may not be pleased with me if I do not let you know what has been revealed to me, about

Ali, [then he recited God's Words]:

O Messenger! Announce what has been sent down to you from Your Lord [about Ali, (peace be upon him). And if

you do not then, you would not have fulfilled your duty as the Messenger of God. Surely God protects you from the

annoyance of the mischievous people; (The Table: 5/67).

17. O People! Know that this Verse is about him: so perceive it thoroughly and know that God has picked him as

your Defender, and appointed him as your 'Leader'. His obedience is bound to the Immigrants, the Allies, and those

who obey them in fairness; so is for the villagers and the citizens, the non-Arabs as well the Arab clans, and for the

free men and the servants; for all young, old, black and white, and for every Monotheist whosoever!

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You are bound to achieve his decision and word, and to obey his instruction! Whosoever opposes him is damned; and

whosoever obeys him and regards, receives the Grace of God. God delivers and forgives whosoever gives ear and

obeys him!

18. O people! It is my final rising in such a [huge] gathering. Thus, listen, and then obey well [the Words of] God!

And submit yourselves to His Command! For God Almighty is your Master and your Lord; and after God, your Master

is the Messenger of God, the Prophet, who is at present calling out to you. And after me, according to the Divine

Command, Ali is your Master, and your Leader, [Imam]. Then after him, the Leadership will be preserved, and

perpetuated in my progeny, by his lineage, until the Day of Judgment when you come to encounter your God and His

Messenger.

19. Nothing is lawful but whatever God and His Messenger, and the Imams permit; and nothing is forbidden to you,

unless God, and His Messenger, as well as Ali, and the next Imams forbid it. God, glory to Him in the highest, has

stated to me all about permissible and the forbidden, and whatever lawful and unlawful that God has taught me in His

Book, I have put it all in Alis disposal.

20. O people! Prefer [the superiority of] Ali to others, for there is no knowledge that God has offered me, and then,

I have offered it to Ali, the Leader of the believers all knowledge of mine has been transferred to him. He is the The

clarifying Leader (Imam-e-Moabin); so doubtless that it is said in (Yaasin: 36/12), Thus We have accounted, the

knowledge of all things in the Exposing Book of Guidance!

21. O people! Never forget him, and do not deviate from his Leadership, and do not violate his guardianship.

He is one, who guides you to path of Truth, and he himself does all what he discloses; he ruins lies, deceits, and

he bars artifice. Never can the reproaches of who blame [annoy and bother, or] cease him in his way!

22. He is the first man to believe in God, and to His right Messenger who believed was Ali; no one has ever beaten

him In His Doctrine!

It was he who put his soul in danger for the sake of Messenger, and he adored him. It was he who was always next to

the Messenger of Almighty God, and prayed God along with Him it was no one but Ali.

23. Ali is the first man to establish prayer with me. I informed him of Gods Command that to lie on my bed, [on the

Night of Immigration], so did he accepted to sacrifice his soul for me.

Bid him I, to lie in bed of mine, the Night

Threatened hazard me he did with delight,

He did sacrifice soul of his for me, and

Away journeyed I, dim within, off the Land.

24. O people! Honor him greatly; for God Almighty has honored him do accept the Bid, for the Almighty God

has chosen him as the Imam.

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25. O people! He has been picked as Imam by God; therefore, He does not accept the repentance of the deniers. It is

the absolute Gods will on those opposing Truth. Beware of opposing him in ill-will, or you will be caught up by the

Fire whose fuel is stones and stone-men that have been prepared for all faith-rejecters!

26. O people! I swear to Almighty God that the bygone messengers have announced Fact, about my coming: now

here, I am proof for the whole world on the earth, and in the heavens. Accordingly who doubts about my rightfulness,

he will be among the early ignorance. And one who doubts about my todays percept, will doubt the entire

REVELATIONS, and one who doubts about one of the Imams, he doubts not one of them but all! And the denier:

i.e. those who doubt Us, will be dwelt within the Fire.

27. O people! God has extremely honored me, and bestowed His immense favors upon me, and know that, There is

no deity but Him! And know that all praise, through all Eternity, and in all occasions belongs to Him only.

28. O people! Honor Ali, for he is indeed the best of men next to me among you, men and women! This will continue

until the creatures exist on land and until God sends His provision to man! May one be damned, may damned thus!

May one be buried in Wrath, in Divine Wrath: who refuses [listening to] my say, or agrees not with what I have just

said.

Know that Gabriel brought me this news of God, [saying]: "One who rises against Ali, and does not accept his

Leadership, then, let My wrath, and My course fall upon that type. It is just for a man to see what [good or bad] he

has forwarded for his tomorrow Next Day. Thus, fear God, for by opposing Ali, lest your foot may slip after it is

planted and found root! For indeed God is Aware of everything you do!

29. O people! He is indeed the one next to God, and God has remarked about whom, in His Lofty Book, and He has

stated about those who oppose him: Alas! How negligence I was at neighborhood of Allah!

30. O people! Do deeply reflect on the Holy Qur'an, and try to catch the Verses sense and comprehend, then try to

observe the even Verses of its, but do not dazzle at resembled Verses. By God! Whatever is deeply rooted in it, and

the true meaning and the sense of its cannot be well explained to man, except by this man that I am holding his hand

high; now I announce that: Whomsoever I am master to, so is this Ali to him master!

And he is none but Ali, the son of Talib, my brother, my successor and my help, whose Leaderships Decree, has been

sent to me from God, Almighty:

31. O people! It is obvious that Ali and my pure descendants born in this family represent the minor benefit,

and the Qur'an represents major. Either of these two heralds, and relates to another, or they are in harmony

with one another: they will not separate from each other until they come to me at Koathar, (on that Certain

Day)! Let it be known that: they are the Trustees of God among His creatures, and are rulers by His Command

on the earth.

32. Thus, know that I have done my duty, and let it be known that I have conveyed the communiqu, and made you

hear the truth, and brightened you about. Let it be known that it was God Word and I repeated it on His behalf:

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33. Thus, let it be known that except this brother of mine, no one can be called the Lord of the Believers, who is here

[as] a brother with me. And let it be known that: after I am gone, the title of, The Lord of the Believers is not allowed

to be used by any one except for him!

34. Then he added: O people! Who is to you, in most privilege than you yourselves? They said, It is God, and His

prophet you. So he said, Now let it be known that, Whosoever I am a master to, so is Ali his master. Then he

added: O Lord: please love those who love his Authority, and be the enemy to one who is his enemy. And assist one

who helps him, but do not support one who holds him apart.

35. O people! This is Ali, [as] my brother, executor and so is he my [aide and] Knowledge keeper! And he is my

successor for my people who, believe in me, and he is my successor who aided me in the interpretation of the Book

of God, and he is the one who will invite people to that. He puts into practice whatever pleases God, and he makes

war against the enemies of His. And he befriends those who believe in Him, and forbids the things outlawed by Him.

36. It is he, who is the successor of the Messenger of God; the Lord of the Believers, and the Imam who guides

[people] by the Command of God; and by His Command, he destroys those wicked who break their oaths, the vicious

who turn away from goodness and righteousness and those heretic who ran away from the religion!

37. God Almighty States: My Word of Promise never displaces.

O Lord! Thus I say according to Your Command: O Lord! Love those who love this Ali, and be foe to them, who

are the foes of Ali, assist those who enjoy assisting Ali and abase him who declines to help this Ali. Do curse

whosoever disavows him, and send Your Wrath upon them!

38. O Lord! When You Yourself appointed Ali as the Guardian, You sent down this Verse about him and announced:

Today, I have perfected your religion for you, and I have completed my Blessing upon you, and I have approved

Islam as Religion for you; (The Table: 5/3). And also You stated: In fact, religion in sight of God is Islam, (The

Family of Imran: 3/9); You also stated: And whoever chooses any religion other than Islam, it will not be accepted

from him, and in the Hereafter, he will be among the losers, (The Family of Imran 3/85).

39. O Lord! I take You as a Witness that I uttered people Your Command.

40. O people! God, glory to Him in the highest, has completed Religion with the Leadership of Ali. Thus, those who

do not show their submission to him, and his successors, who are my progeny, and born from his lineage and are going

to continue until the Day of Resurrection, their actions will become useless in this world and in the world to come.

And they shall remain in the Eternal Flame, so that not a single torment will be reduced from them, and no delay is

granted to them. (The Cow: 2/161)

41. O people! This Ali is the most useful, and deserving, and the closest, as well is the dearest one to me! God Almighty

and I are most pleased with him. Not a Verse of God's Satisfaction yet has been revealed, unless he is the subject of

it, and He did called out to the believers, unless he was the first among to be called out! And there has been no Verse

of praise unless Ali was meant. And in Chapter (Man: 76/1), Hl t Illl Ensn, Has a period of time not come

over man ) God has mentioned heaven only for him; He has not revealed it or praised anyone but him.

42. O people! He is the helper of the Religion of God,

So is he the defender of the Messenger of God;

He is the most pious, pure, and a sincere guide

To the Straight Path, to God he will guide.

Your Messenger is the best Messenger,

And his executor is the best executor,

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So are his descendants the best executors!

O people! The descendants of every prophet continue with his discordance, but my breed yet will be perpetuated

with Ali's descendants, who are the believers Leader [and Attendant]!

43. O people! Indeed, with his jealousy, Satan chased away Adam from Paradise, thus, for God's sake, be not jealous

of Ali, lest your deeds are rejected, and your steps slip. Adam was sent down to the earth for a single fault, while he

was, in fact, the chosen one, by God; thus, how will it come to you? While you are no other than yourselves; and the

enemies of God are also among you!

44. Know that no one becomes Ali's enemy, but who is cruel, and no one accepts his Leadership but one who is

prospers and pious, and no one, but a virtuous believes him. I swear to God that the Chapter of (wl-sr:

103/1-2) has been sent down in regard with Ali, [which goes as]: In the name of Allah (Whos) the most Merciful

Bountiful!

By the Era, (i.e.wl-sr), that man is indeed at a loss. Except for those, as Ali, who believes, and is first class.

45. O people! I took God as my Witness that I have delivered His Message to you, and The duty and the mission of

a Messenger is but to make known God's Messages and to proclaim them the things crystal clear! (The Spider: 29/18,

The Light: 24/54).

46. O, people! Be heedful of God in such a way that He deserves, and try to be honorable Muslims and then die. (The

Family of Imran: 3/102).

47. O people! Believe in God and believe in His Messenger and in the Glorious [Book] which has been sent down

with him, (Haggling: 64/8), before We blot out the faces and turn them backwards; or curse them as We cursed the

People of the Sabbath [The Jews who were to act wittingly against God] (The Woman: 4/47).

I swear to God that the true sense of this Verse is referred to a group of my companions whose names I know, but it

is pity, I have been asked not to reveal their identity. Thus, behave you according to your hearts pleasure whatever

you feel: of love or hatred towards Ali.

48. O people! The Light, by God Almighty, is put inside me, and then inside Ali, and then inside his lineage, until

Mahdi, the Upright, who shall demand the Divine Right as well our right. For God has put us as an irrefutable Proof,

before those who are careless, and disprove us; who are throughout the world as: traitors, usurpers, sinners, tyrants,

and oppressors!

49. O people! I announce that I am Gods Messenger and before me, there were also other messengers. So, what if I

should pass away, or be killed? Will you return backwards turn on your heels? For one who turns backward, will

not harm God, and God will reward those who are thankful and patient! (The Family of Imran: 3/144).

50. And know that indeed Ali, and after him my progeny, all from his linage, are perfect and deserve being

praised.

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51. O people! Do stop, and do not impress me the Islam you have embraced for your own, (The Chambers: 49/17),

such action will indeed damage all your acts; and Almighty God will be annoyed with you. Then He will involve you

in the Flame of Fire and the melted bronze, (The Mercy giving: 55/35), that is kept in store for you. For indeed God

is on the look-out for you! (The Daybreak: 89/14).

52. O people! Soon after me, there will come to you some leaders, who will call you enter the Fire, then, on that Day

of Judgment, there is no assistant to rise for their aid! (The Narration: 28/41).

53. O people! Know that both God and I detest such crowd.

54. O people! These men along with their disciples, and their companions and their followers, will be thrown in the

lowest part of the Fire; see how horrible is the place of such proud! (The Bees: 16/29).

55. Know that they are the followers of Manuscript, thus, now each of you should look at his own manuscript.

56. O people! Now, I leave to you, [as documentation], the issue of the Leadership, and the succession, and its

perpetuation in my lineage until the Day of Resurrection; I have passed on to you what I have been said to

disclose, so that it becomes as a clear argument for those who are present and those who are absent; for those-

who are here or not here-and those who are born, or even not born. Thus, those present today, should make

this news known to those who are absent, that is, fathers [should tell it to] their sons, until the Day the

Resurrection rises!

57. But soon after I am gone, there will be some who shall unfairly take the Leadership by force, then replace it with

Monarchy. May God damn the usurpers and those who take [the trusteeships] by force, but, of course, when, at that

m