Then the people inquired from the Prophet (PBUH) regarding the "two precious things" which he had referred to.

The Prophet (PBUH) explained: "One of them is the Qur’an- one end of which is in Allah’s Hand and the other is in yours. So stick on tightly to it, so that you protect yourself from being misled. And the second one is my Pure Household."

At the end of the Prophet’s (PBUH) sermon, many of the people came forward to congratulate Ali (A.S.) and to extend their hands in allegiance to him. Among those who did so was 'Umar bin al- Khattab, who said: "Well done Ibn Abi Talib! Today you became the master of all believing men and women."

However, as for reliable Islamic sources, this incident has strong recorded evidence and it has been narrated through many chains of transmission of both Shi"a and Sunni schools of thought.

After this announcement at Ghadeer the last verse of the Qur'an (in chronological order):

"al-yawma akmaltu lakum deenakum ........." (Qur'an 5:04)

" Today I prefected for you your religion..."

was revealed.

“It was said to Abi Abdellah [Imam Jafar ibne Muhammad as-Sadiq] (peace be upon him): “Do the true believers have an Eid other than the three Eids of al-Adha and al-Fitr and the Jumuah?” The Imam replied, “Yes, they have one which is even greater than these ones and that is the day when Amirul Mominin (peace be upon him) was designated by the Messenger of Allah (blessings of Allah be upon him and his family) with the Wilayat (at Ghadir Khumm) which rests on the necks of all the men and women.”

Source:Wasa il ash-Shia, Volume 7, Page 325, hadith 5

Source: Wasail ash-Shia, Volume 7, Page 324, Hadith 3

Source: Wasail ash-Shia, Volume 7, Page 327, Hadith 1

faith.”

Source: Iqbal al-Amal, Page 464

Source: Wasail ash-Shia, Volume 7, Page 327

Source: Biharul Anwar, Volume 97, Page 116

Source:

Misbahul mujtahajjid, page 736

Source:

Al-Amali of as- Saduq, page 125, hadith 8

It has been narrated from Abi Abdellah [Imam Jafar ibne Muhammad as-Sadiq] (peace be upon him) that: “A person who performs a two Rakat Salat any time he wishes (during the Day of 18th of Dhul Hijjah), though it is best that this (salat) be performed as close to the time of Zawwal (mid-day when the sun begins its decline; this is when the time for Salat e Zuhr beings) as possible because this is the time at which Amirul Mominin (peace be upon him) was appointed at Ghadir Khumm as the flag of the people and … (the reward for this Salat) is as if the person had been present on the Day (of Ghadir Khumm)…”

Source: Wasail ash-Shia, Volume 5, Page 225, Hadith 2

It has been narrated from Amirul Mo’minin [Ali ibne Abi Talib] (peace be upon him) that he said, “…when you meet each other (on the Day of Eid Ghadir), shake hands with one another with greetings (of peace) and exchange gifts on this day and let those who are present convey this to those who are not, and let the rich person give something to the poor, and the powerful one to the weak, as the Messenger of Allah (blessings of Allah be upon him and his family) commanded me to (also) do this.”

Source: Wasail ash-Shia, Volume 7, Page 327

عَنْ جَعفَر عَنْ أَبیِه (عَلَیْهِمَا السَّلَام): إِنَّ إِبْلِیسَ عَدُوُّ اللَّهِ رَنَّ أَرْبَعَ رَنَّاتٍ: یَوْمَ لُعِنَ، وَ یَوْمَ أُهْبِطَ إِلَی الْأَرْضِ، وَ یَوْمَ بُعِثَ النَّبِیُّ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ، وَ یَوْمَ الْغَدِیرِ

It has been narrated from Jafar [Imam Jafar ibne Muhammad as- Sadiq] (peace be upon him) from his father [Imam Muhammad ibne al-Baqir] (peace be upon him) that: “Iblis, the enemy of Allah, cried out (in hopelessness) four times: The day when he was cursed (by Allah); the day when he was sent down to the Earth; the day when the Prophet (blessings of Allah be upon him and his family) was officially appointed (to convey the message on Earth); and on the Day of Ghadir.”

Source: Qurbul Isnad, Page 10

Source: Wasail ash-Shia, Volume 7, Page 328, hadith 12

It has been narrated from Hasan ibne Rashid from Abi Abdellah [Imam Jafar ibne Muhammad as-Sadiq] (peace be upon him) that he said, “May I be sacrificed for you! Do the Muslims have a festivity other than the two Eid celebrations?” The Imam (peace be upon him) replied, “Yes O’ Hasan! (There is one) greater than these two and much worthier than them.” The companion replied, “And what day is that?” The Imam said, “The day upon which Amirul Mominin [Ali ibne Abi Talib] (peace be upon him) was appointed as the flag (of guidance) for the people.” The companion then asked, “May I be sacrificed for you! And what should we do (on this day)?” The Imam replied, “You should fast on it, O’ Hasan, and recite many prayers upon Muhammad and his family and disavow yourself towards Allah from all of those who oppressed them; surely the Prophets (of the past) also commanded their successors to consider the day of their appointment a day of celebration and Eid.”

Source: Misbahul Mutahajjid, Page 68

Source: Misbahul Mutahajjid, Page 737

Source: Wasail ash- shia, volume 5, page 224, Hadith 1

The religion was perfected and the great favor was completed to the nation by announcing the guardianship of Imam Ali (a.s.), the pioneer of the truth and justice in Islam.

[1] Qur'an, 5:3.

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3-(One demanding, demanded the chastisement which must fall)[1]; about 22 of famous sunni narraters as well as unfamous ones have narated that this verse was revealed at Qadir day about a man who asked the prophet that if what you have declared to us about Wellayat and Imamate of Ali bin Abitalib is Allah's revelation then ask Allah about a chastisement for me. The prophet (s.a.w.) said : "yes it is explicitely revealed by Allah about Imam Ali(pbuh). And the chastisement was sent to him...

[1] Quran, 70:01.

Hence, it becomes necessary to discuss these six sermons as well, since they contained the Prophet’s instructing his nation to follow the two weighty things; the Quran and his household, after him, and the good tidings he carried to his nation in sermon of Arafat, that Allah; the Exalted, solved the question of leadership and elected those twelve divine imams (peace be upon them).

Moreover, it seems essential to discuss the relation between the Prophet (peace be upon him and his family) and the Quraishi chiefs pertaining to the coming leadership of his household. One may refer to Ghadirestan site at: www.ghadirestan.com/en in order for reading the book of " Ayatol qadir " and the explanation of the verses of Ghadir.

After a short while- 70 days after this declaration- however, hypocrites organized a conspiracy against Ali (PBUH) and did not admit him. It was the darkest day in the history of Islam which left no delight of that remarkable day. Hypocrites forced people to cooperate and declined the best Divine leader, not letting him govern and conduct Muslims affairs for a period of 25 years. Therefore his right, or it is better to say human right of benefitting his government, was ignored.

"O Apostle! Deliver what has been revealed to you/rom your God; and if you don't do it, you have not delivered His message (at all); and Allah will protect you/rom the people on " (Quran 5:67).

Some of Sunni references confirm that the revelation of the above verse of Quran was right before the speech of Prophet in Ghadir Khum:

(1) Tafsir Kabir, by Fakhr -e-Razi, under commentary of verse 5:67, vol: 12, pp 49-50, narrated on the authorities of Ibn Abbas, al-Bara Ibn Azib, and Mohammad Ibn Ali.

(2) Asbab al-Nuzool, by Wahidi, p50, narrated on the authorities of Atiyyah and Abu Sa'id Khudri.

(3) Nuzul al-Quran, by Hafiz Abu Nu'aym narrated on the authorities Abu Sa'id Khudri and Abu Rafi)

The last sentence in the above verse indicates that the Prophet was mindful of the reaction of his people in delivering that message, but, Allah informs him to not worry, since He will protect His Messenger from people.

The Speech

Upon receiving the verse, the Prophet stopped on that place (the pond of Khum) which was extremely hot. Then he asked all people who have been ahead in the way, to come back. He also waited until all pilgrims who were behind, arrived and gathered. He ordered Salman (RA) to use rocks and camel toolings to make a pulpit (minbar), so that he could make his announcement. It was around noon time, and due to the extreme heat in that valley, people were wrapping their robes around their feet and legs, and were sitting around the pulpit, on the hot rocks.

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On this day the Messenger of Allah spent approximately five hours in this place; three hours of which he was on the pulpit. He recited nearly one hundred verses from The Glorious Quran, and for seventy three times reminded and warned people of their deeds and future. Then he gave them a long speech which has been widely narrated by the Sunni traditions.

In part of the speech the Messenger of Allah referred to a verse of the holy Quran, and said: "Do not I have more right over the believers than what they have over themselves?" People cried and answered: "Yes, 0' Messenger of God." Then Prophet held up the hand of Ali and said: "Whoever I am his leader (Mawla), Ali is his leader (Mawla). 0' God, love those who love him, and be enemy to those who are enemy to him."

Some of the Sunni references:

(1) Sahih Tirmidhi, vol: 2, p.298, vol: 5, p.63

(2) Sunan Ibn Maja, vol: 1, pp 12, 43

(3) Khasa'is, by Nisa'i, pp 4, 21

Revelation of Verse 5:3

Soon after the Prophet finished his speech, the following verse of Holy was revealed:

"Today I have perfected your religion, and completed my bounty upon you, and I was satisfied that Islam be your religion." (Quran 5:3) Some of Sunni references which mentioned the revelation of the above verse of Quran in Ghadir Khum after the speech of the Prophet are:

(1) AI-Durr al-Manthur, by Hafiz Jalaluddin Suyuti, vol: 3, p19 .

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(2) Tarikh, by Khatib al-Baghdadi, vol: 8, pp 290,596

(3) Manaqeb, by Ibn Maghazali, p 19

The above verse clearly indicates that Islam without clearing up matter of leadership after Prophet was not complete, and completion of religion was due to announcement of Prophet's immediate successor.

Allegiance of People with Imam Ali (a.s) in Ghadir Celebration

After announcing the leadership of Ali (a.s), Prophet descended from the platform, wiped the sweat from his forehead, took a deep breath, stood still for a moment, and commanded the Muslims to , "Make allegiance to my brother and successor; congratulate him on his Divine appointment. He is Imam and Amir-ulMumineen"

Omar Ibn Khatab was the first to congratulate Ali (p.b.u.h.) and to acknowledge him as Master of all Believers'.

Saying: "Bakhin bakhin laka ibne Abi Talib Asbahta Mawlayee Wa Mawla Kulla Momineen wa Mominaatin"

"Greetings be to you 0 son of Abu' Talib! You have dawned as my Leader and the Leader of all faithful men and women. "

After the men, all the women came to congratulate Ali. At the conclusion of this appointment ceremony, the Holy Prophet asked the congregation, 'Have I not truly and faithfully delivered to you the Message?"

And they answered, "Yes, verily Yes." Then the Prophet said, "Go now, and those who have been present here today should repeat, and convey to those who are absent all that they have seen and heard."

The Number of People in Ghadir Khum

It was Allah's will that a huge population associated with this tradition via the tongues of narrators and over the times, so that there is a standing proof for the guiding Imam. Allah ordered His Prophet to notify people at a time of crowded populous, so that all become the narrators of the tradition, while they exceeded one hundred thousand people.

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Narrated by Zaid Ibn Arqam, Abu al- Tufail said: "1 heard it from the Messenger of Allah, and there was no one (there) unless he saw the prophet with his eyes and heard him with his ears."

Sunni reference:

(I) al-Khasa'is, by Nisa'i, p21;

It is also narrated that:

“The Messenger of Allah called at the loudest of his voice.” Sunni reference: Manaqib al-Kharizmi, by al-Kharizmi, p94. "There were with the Messenger, the companions, Arabs, residents around Mecca and Medina one hundred and twenty thousand (120,000) and they are those who were present in the Farewell Pilgrimage and heard this speech." Sunni reference: Manaqib, by Ibn al-Jawzi Revelation of Verse 70:1-3

Some Sunni commentators further claim that the first three verse of the chapter of Ma'arij (70:1-3) was revealed when a dispute arose after Prophet Speech. It is recorded that on the day of Ghadir the Messenger of Allah summoned the people toward Ali and said: "Ali is the MA WLA of whom I am MA WLA." The news spread quickly all over urban and rural areas.

When Harith Ibn Nu'man alFahri (or Nadhr Ibn Harith according to another tradition) came to know of it, he came to the Messenger of Allah and said to him: "You commanded us to testify that there is no deity but Allah and that you are the Messenger of Allah. We obeyed you. You ordered us to perform the prayers five times a day and we obeyed. You ordered us to observe fasts during the month of Ramadhan and we obeyed. Then you commanded us to offer pilgrimage to Mecca and we obeyed. But you are not satisfied with all this and you raised your cousin, by your hand, and appointed him upon us as our master by saying" Ali is the MA WLA of whom I am MA WLA.' Is this imposition from Allah or from You?" The Prophet said: "By Allah who is the only deity! This is from Allah, the Mighty and the Glorious. "

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Upon hearing this, Harith turned back and proceeded towards his camel saying: "O Allah! If what Muhammad said is correct then fling on me a stone from the sky, and subject me to severe pain and torture." He had not reached his camel when Allah, who is above all defects, flung at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that Allah, the exalted, caused to descend the following verses:

"A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the God of the Ascent." (Quran 70:1-3) Sunni references:

(1) Tafsir Tha'labi, by Is'haq Tha'labi, commentary of verse 70:1-3 from two chains of narrators.

(2) Noor al-Absar, by Shablanji, P. 4

(3) AI-Fosoul al-Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, P. 25 Hina Lakhani (D .A.E.)

هو الذی أیدک بنصره و بالمومنین و ألف بین قلوبهم لو أنفقت ما فی الارض جمیعا ما ألفت بین قلوبهم و لکن الله ألف بینهم

“He (Allah) it is that has strengthened you (Mohammad) with His aid and with (the company of) the believers. And (moreover) He has put affection between their hearts (the believers): now if you had spent all that is in the Earth could you have produced that affection?? But Allah (alone) has done it…” (Surah al-Anfal, Verse 62, 63)

Commentary of Verse:

In this verse, the Noble Quran is speaking directly to the Noble Prophet (blessings of Allah be upon him and his family) and is telling us that o­ne of the miracles of this great personality was his ability to bring the hearts of the true believers together, and an addition, they (the true believers) have also risen up to assist the Prophet (blessing of Allah be upon him and his family) The word “بنصره” translated as “with His aid” points to the Hidden help and assistance that was given (to the Prophet (blessings of Allah be upon him and his family)) in various battles that he fought and even in other non war- time events such as the event know as Laiatul Mabit. If the help of the Divine was not present, then it is very difficult to say if the Prophet (blessings of Allah be upon him and his family) would have been saved (on that night).

Allah (Glory and Greatness be to Him) assists the true believers – actually not all of the believers – rather, o­nly those believers whose hearts are united with o­ne another.

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In continuation, this verse tells us that the joining of the hearts was not something that the Prophet (blessings of Allah be upon him and his family) did by himself, rather, this was brought about through the power of Allah (Glory and Greatness be to Him).

We see that during the time of ignorance amongst the Arabs, there was a great deal of animosity for o­ne another and this hostility was even inherited and passed down from o­ne generation to the next and (even generations that came later o­n) would exact revenge against another tribe. Such a hatred and animosity that existed in this group of people could never be removed through the normal means at o­ne’s disposal and thus, Allah (Glory and Greatness be to Him) has said that if all that was in the Earth would be given in charity, then still the hearts of he Arabs would not have become united. Rather, it is through Allah (Glory and Greatness be to Him) that the hearts of the believers were made into o­ne.

In this noble verse of the Quran, the word "مومنین" has appeared in the plural form, however sometimes we know that this is done for two reasons: sometimes it is done to mean the actual, complete definition of the word (thus meaning the actual plural – the believers) and sometimes this is done to show respect to o­ne person where the plural form of a word is used (however it indicates o­n o­ne person) – and in this verse, both interpretations can be accepted.

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In relation to this verse of the Quran, the late Allamah Amini in his work Al-Ghadir has narrated two Hadiths o­ne which is related from Khatib Baghdadi who is o­ne of the most well known Scholars of the Ahl as-Sunnah, and another Hadith from al-Suyuti (another well known scholar of the Ahl as-Sunnah). Others have also related this Hadith.

قال النبی (ص):لما عرج بی رأیت علی ساق العرش مکتوبا: لا اله الا الله، محمد رسول الله ،أیدته بعلی نصرته بعلی

The Prophet (blessings of Allah be upon him and his family) has said, “When I was taken up (into the heavens o­n the Meraj), I saw it written o­n the leg of the Throne of Allah:"There is no creature or entity worthy of worship except for Allah and Muhammad is the Messenger of Allah and I have strengthened him (Muhammad) with Ali”.

عن جابر عن النبی (ص):مکتوب فی باب الجنة قبل أن یخلق الله السماوات والارض بألفی سنه:لا اله الا الله محمد رسول الله أیدیه بعلی

Jabir has narrated from the Prophet (blessings of Allah be upon him and his family) that he said, “One thousand years before Allah created the heavens and the Earth, it was written on the Door of Paradise: ‘‘There is no creature or entity worthy of worship except for Allah and Mohammad is the Messenger of Allah and I have strengthened him (Mohammad) with Ali.”

The Divine Throne is the point where the beginning of creation took place and Jannah (Paradise) is the end of the path – meaning that from the beginning to the end (of this universe), the entire trail or pathway is emblazoned with the name of Allah (Glory and Greatness be to Him), the Prophet (blessings of Allah be upon him and his family) and Ali (peace be upon him). This points to the fact that Ali (peace be upon him) was trained and brought up as the helper, brother, assistance, supporter and protector of the Prophet (blessings of Allah be upon him and his family). In instances where everyone else ran away, it was o­nly Ali (peace be upon him) who stayed to defend the Prophet (blessings of Allah be upon him and his family) and the best example of this is during the battle of Uhud.

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What is the difference between assistance (نصرت) and confirming (تایید)? If these two words are used separate from o­ne another (not in o­ne sentence), then they carry the same meaning. However, when they are used together, then the meaning of confirming (تایید) is to help o­ne in spiritual affairs while assistance (نصرت) is in the meaning of the physical help o­ne gives to another person.

This Hadith quoted above has a message for all of us and it tells us that Ali (peace be upon him) did not reach to the rank that he possessed for nothing. Rather, through his helping the religion of the Prophet (blessings of Allah be upon him and his family), he reached to that grand rank.

Helping the religion of the Prophet (blessings of Allah be upon him and his family) is not achieved through merely holding gatherings (majalis) to commemorate joyous occasions in the Islamic calendar nor is it achieved through simply reciting poems (in praise of the Ahlulbayt) nor even going for Ziyarat (to their sacred shrines). Rather, that person who claims to be of the Tashayya (Shia), must traverse upon the path of being a fighter for the religion especially during our resent time where various types of attacks have been leveled against the Shia and those things which the Shia hold to be sacred. Of course, these enmities against the Shia clearly show that the spread of the teachings of the Ahl al-Bait (peace be upon all of them) and the Shia beliefs are o­n the increase and thus, these enemies have thus risen up against us and the beliefs.

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Of the proofs of the truthfulness of the Shia beliefs is that all of the sources and references of the beliefs of the Shia can also be found within the books of the Ahl as-Sunnah. In addition, all of the spiritual greatness that has been recorded about the Ahlulbayt (peace be upon all of them) have also been mentioned in their books.

When it comes to defending the issue of Wilayah and the teachings of the Ahlulbayt (peace be upon all of them), we must do so with logic and related proofs and we must continue forth with such discussions with a cool head and with complete control of our entire presence.

It is our hope that Insha-Allah, we too are able to be living examples of “أیده ینصره” and that we too are able to assist the school of the Ahlulbayt (peace be upon all of them).

…and all praise belongs to Allah, Lord of the Worlds, o­nly the mistakes are mine. (Tr.)

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1 Volume 2, Page 50

(5) At the time of meeting with the brothers-in-faith say the following:

الْحَمْدُ لِلَّهِ الَّذِی جَعَلَنَا مِنَ الْمُتَمَسِّکِینَ بِوَلَایَةِ أَمِیرِ الْمُؤْمِنِینَ وَ الْأَئِمَّةِ (علیهم السلام)

Praise be to Allah, who blessed us to be among -those who cling and hold to the "Wilayaat" (love, friendship and authority) of Ameer Al Momineen and all the Imams, peace be on them all.

ALH'AMDU LILLAAHILLAD'EE JA-A'LANAA MINAL MUTAMASSIKEENA BIWILAAYATI AMEERIL MOOMINEENA WAL A-IMMATI A'LAYHIMUS SALAAM

(6) Recite the following 100 times:

اَلْحَمْدُ لِلَّهِ الَّذِیْ جَعَلَ کَمَالَ دِیْنِهِ وَ تَمَامَ نِعْمَتِهِ بِوَلَایَةِ أَمِیرِ الْمُؤْمِنِینَ عَلِیِّ بْنِ أَبِی طَالِبٍ (علیه السلام)

Praise be to Allah, who had perfected His religion and completed His favour with the establishment of Ali ibn Abi Talib's authority, peace be on him.

Transliteration: ALH'AMDU LILLAAHILLAD'EE JA-A'LA KAMAALA DEENIHI WA TAMAAMA NIA'-MATIHI BIWALAAYATI AMEERIL MOOMINEENA ALIYYIBNA ABEE T'AALIB A'LAYHISSALAAM

یا مَنْ هُوَ کُلَّ یَوْمٍ فِی شَأْنٍ، کَما کانَ مِنْ شَأْنِکَ أَنْ تَفَضَّلْتَ عَلَیَّ بِأَنْ جَعَلْتَنِی مِنْ أَهْلِ إجابَتِکَ وَ أَهْلِ دِینِکَ وَ أَهْلِ دَعْوَتِکَ، وَ وَفقْتَنِی لِذلِکَ فِی مُبْتَدَإِ خَلْقِی تَفَضُّلًا مِنْکَ وَ کَرَماً وَ جُوداً، ثُمَّ أَرْدَفْتَ الْفَضْلَ فَضْلًا، وَ الْجُودَ جُوداً، وَ الْکَرَمَ کَرَماً، رَأْفَةً مِنْکَ وَ رَحْمَةً إِلی أَنْ جَدَّدْتَ ذلِکَ الْعَهْدَ لِی تَجْدِیداً بَعْدَ تَجْدِیدِکَ خَلْقِی، وَ کُنْتُ نَسیاً مَنْسِیّاً ناسِیاً ساهِیاً غافِلًا. فَأَتْمَمْتَ نِعْمَتَکَ بِأَنْ ذَکَّرْتَنِی ذلِکَ وَ مَنَنْتَ بِهِ عَلَیَّ وَ هَدَیْتَنِی لَهُ فَلْیَکُنْ مِنْ شَأْنِکَ یا إِلهِی وَ سَیِّدِی وَ مَوْلایَ، أَنْ تُتِمَّ لِی ذلِکَ وَ لا تَسْلُبَنِیهِ حَتّی تَتَوَفّانِی عَلی ذلِکَ، وَ أَنْتَ عَنِّی راضٍ، فَإِنَّکَ أَحَقُّ الْمُنْعِمِینَ أَنْ تُتِمَّ نِعْمَتَکَ عَلَیَّ.

O He who, every day, exercises (universal) power, so (it was) under Thy mandate I was taken care of, and because of which I am among those who receive Thy response, follow thy religion, and call Thee (alone). Thou assisted me like this right from the day I was born, through Thy favors, generosity and kindness, thereafter, Thy favors followed one another in succession, and likewise, also Thy rewards and mercy, in such a manner that Thou, again and again, kept (the uninterrupted flow of favors, rewards and bounties) reactivated since my birth. May be I was slow, forgetful, neglectful, careless and indolent, but Thou completed Thy favors, and always thought of me in this connection (granting of favors), bestowed them on me, directed me into their direction, so by Thy power it is as it should be O my God, Master, and Lord, Thou brought (Thy favors) to fullness, did not withdraw (any blessing), till I breathed my last amid those (advantages), Thou was pleased with me, verily Thou art the worthiest of all who grant favors, and it is Thou who perfected Thy bounties for me.

p: 32

اللّهُمَّ سَمِعْنا وَ أَطَعْنا وَ أَجَبْنا داعِیکَ بِمَنِّکَ فَلَکَ الْحَمْدُ، غُفْرانَکَ رَبَّنا وَ إِلَیْکَ الْمَصِیرُ، آمَنّا بِاللَّهِ وَحْدَهُ لا شَرِیکَ لَهُ، وَ بِرَسُولِهِ مُحَمَّدٍ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ وَ صَدَّقْنا وَ أَجَبْنا داعِیَ اللَّهِ وَ اتَّبَعْنا الرَّسُولَ فِی مُوالاةِ مَوْلانا وَ مَوْلَی الْمُؤْمِنِینَ، أَمِیرِ الْمُؤْمِنِینَ عَلِیِّ بْنِ أَبِی طالِبٍ عَبْدِ اللَّهِ وَ أَخِی رَسُولِهِ، وَ الصِّدِّیقِ الْأَکْبَرِ، وَ الْحُجَّةِ عَلی بَرِیَّتِهِ، الْمُؤَیِّدِ بِهِ نَبِیَّهُ وَ دِینَهُ الْحَقُّ الْمُبِینُ، عَلَماً لِدِینِ اللَّهِ، وَ خازِناً لِعِلْمِهِ، وَ عَیْبَةَ غَیْبِ اللَّهِ، وَ مَوْضِعَ سِرِّ اللَّهِ، وَ أَمِینِ اللَّهِ عَلی خَلْقِهِ، وَ شاهِدِهِ فِی بَرِیَّتِهِ.

O Allah we paid attention, obeyed, and responded to Thy call, (and it was also Thy favor to us) therefore, praise is for Thee (alone), we seek Thy pardon O our Lord, and unto Thee we shall return. We believe in "One Allah who has no partner", and in His Messenger, Muhammad, blessings of Allah be on him and on his children. We stand up for and comply with Allah's command, and follow the example of the Messenger in the matter of Love and friendship to our "Mawlaa" and "Mawlaa" of the believers, the commander of the faithfuls, Ali ibna abi Taalib, the servant of Allah, the brother of His Messenger, the renowned truthful, the decisive argument over mankind, through whom, the Almighty helped and supported His Prophet and His manifest true religion, the sign (pattern) of the divine system of life, approved by Allah, the all-aware custodian of His wisdom, the repository (being absorbed by the contemplation) of transcendental things, the depository of Allah's secrets, the confidant whom Allah trusted wholly with the affairs of all that which has been created by Him, the witness who bore witness to Him in the midst of His creation.

p: 33

اللّهُمَّ إِنَّنا سَمِعْنا مُنادِیاً یُنادِی لِلْإِیمانِ أَنْ آمِنُوا بِرَبِّکُمْ، فَآمَنَّا رَبَّنا فَاغْفِرْ لَنا ذُنُوبَنا وَ کَفِّرْ عَنَّا سَیِّئاتِنا وَ تَوَفَّنا مَعَ الْأَبْرارِ، رَبَّنا وَ آتِنا ما وَعَدْتَنا عَلی رُسُلِکَ وَ لا تُخْزِنا یَوْمَ الْقِیامَةِ إِنَّکَ لا تُخْلِفُ الْمِیعادَ.

O Allah, our Lord - Nourisher, verily we have heard a "crier" calling unto faith: "Believe you in your Lord!" So we believed. Our Lord! Therefore forgive us our sins, and remit from us our evil deeds, and make us die the death of the righteous. Our Lord! And give us that which Thou has promised to us by Thy Messengers, confound us not on the Day of Judgment, verily, Thou does not break the tryst (promise to answer him who prays).

فَانَّا یا رَبَّنا بِمَنِّکَ وَ لُطْفِکَ أَجَبْنا داعِیکَ، وَ اتَّبَعْنَا الرَّسُولَ وَ صَدَّقْناهُ وَ صَدَّقْنا مَوْلَی الْمُؤْمِنِینَ، وَ کَفَرْنا بِالْجِبْتِ وَ الطّاغُوتِ، فَوَلِّنا ما تَوَلَّیْنا، وَ احْشُرْنا مَعَ أَئِمَّتِنا فَانّا بِهِمْ مُؤْمِنُونَ مُوقِنُونَ وَ لَهُمْ مُسَلِّمُونَ.

So, O our Lord, it was Thy kindness and a favour that we acted in answer to Thy call and do exactly as Thy Messenger did, taking his words as true, which proves our belief that (Ali) is the "Mawlaa" of (all) the believers: and we also denied and rejected "Jibt" and "Taghoot", the idols representing ignorance and let he (Ali) be our "most loving guardian", acceptance of whose authority (wilayat) has distinguished us, and raise us on the occasion of "the last judgment" in the company of our Imams' for this reason we believe in them, rely on them, and obey them.

p: 34

آمَنّا بِسِرِّهِمْ وَ عَلانِیَتِهِمْ، وَ شاهِدِهِمْ وَ غائِبِهِمْ، وَ حَیِّهِمْ وَ مَیِّتِهِمْ، وَ رَضِینا بِهِمْ أَئِمَّةً وَ قادَةً وَ سادَةً، وَ حَسْبُنا بِهِمْ بَیْنَنا وَ بَیْنَ اللَّهِ دُونَ خَلْقِهِ لا نَبْتَغِی بِهِمْ بَدَلًا، وَ لا نَتَّخِذُ مِنْ دُونِهِمْ وَلِیجَةً ، وَ بَرِئْنا إِلَی اللَّهِ مِنْ کُلِّ مَنْ نَصَبَ لَهُمْ حَرْباً مِنَ الْجِنِّ وَ الانْسِ مِنَ الْأَوَّلِینَ وَ الاخِرِینَ، وَ کَفَرْنا بِالْجِبْتِ وَ الطَّاغُوتِ وَ الْأَوْثانِ الْأَرْبَعَةِ وَ أَشْیاعِهِمْ وَ أَتْباعِهِمْ وَ کُلِّ مَنْ والاهُمْ مِنَ الْجِنِّ وَ الانْسِ مِنْ أَوَّلِ الدَّهْرِ إِلی آخِرِهِ.

Whether alone, or in public, we are certain of them; (we have total faith in them) under all circumstances, in their absence, during their lifetime, in the event of their death. We are happy to have them as our guides and leaders, they are sufficient for us as a link between us and Allah, in exclusion of others, we do not accept any one in exchange as their substitute, nor take to any one, except them, for intimate friendship. We turn to Allah, disassociating ourselves from the group of men and jinn who carried on hostilities against them in every age. We deny and reject Jibt, Taghoot and the four idols, (and condemn) their henchmen and their followers, and every one, man or jin, who at any time, till eternity, patronize them (the idols),

اللّهُمَّ إنّا نُشْهِدُکَ أَنّا ندِینُ بِما دانَ بِهِ مُحَمَّدٌ وَ آلُ مُحَمَّدٍ، صَلَّی اللَّهُ عَلَیْهِ وَ عَلَیْهِمْ وَ قَوْلُنا ما قالُوا، وَ دِینُنا ما دانُوا بِهِ، ما قالُوا بِهِ قُلْنا، وَ ما دانُوا بِهِ دِنا، وَ ما أَنْکَرُوا أَنْکَرْنا، وَ مَنْ والَوْا والَیْنا، وَ مَنْ عادَوْا عادَیْنا، وَ مَنْ لَعَنُوا لَعَنّا، وَ مَنْ تَبَرَّءُوا مِنْهُ تَبَرَّأْنا مِنْهُ، وَ مَنْ تَرَحَّمُوا عَلَیْهِ تَرَحَّمْنا عَلَیْهِ، آمَنّا وَ سَلَّمْنا وَ رَضِینا وَ اتَّبَعْنا مَوالِینا صَلَواتُ اللَّهِ عَلَیْهِمْ.

p: 35

O Allah we request Thee to be our witness that we were upright and firm in religion in the light of that which Muhammad and his children had set forth, blessings of Allah be on him and on them; our opinion agrees with that which they declared reasonable, our approach to religion is exactly the same which they taught by practice, whatever they said we say, we cherish that which they held dear, we deny that which they denied, we are fond of whomsoever they loved, we hold as an enemy whomsoever they opposed, we condemn whomsoever they censured, we detest whomsoever they disliked, we are kind to whomsoever they treated with kindness. We believe in, submit to, agree with, and follow in the footsteps of our masters, blessings of Allah be on them,

اللّهُمَّ فَتَمِّمْ لَنا ذلِکَ وَ لا تَسْلُبْناهُ، وَ اجْعَلْهُ مُسْتَقَرّاً ثابِتاً عِنْدَنا، وَ لا تَجْعَلْهُ مُسْتَعاراً، وَ أَحْیِنا ما أَحْیَیْتَنا عَلَیْهِ وَ أَمِتْنا إِذا أَمَتَّنا عَلَیْهِ، آلُ مُحَمَّدٍ أَئِمَّتُنا، فَبِهِمْ نَأْتَمُّ وَ إِیّاهُمْ نُوالِی، وَ عَدُوَّهُمْ عَدُو اللَّهِ نُعادِی، فَاجْعَلْنا مَعَهُمْ فِی الدُّنْیا وَ الاخِرَةِ وَ مِنَ الْمُقَرِّبِینَ، فَانّا بِذلِکَ راضُونَ یا أَرْحَمَ الرَّاحِمِینَ.

O Allah keep us in this condition for ever, never withdraw it from us, let it stay stable with us, not as a passing phase. Keep us alive always in this manner so far we are kept alive, make us die likewise when the time comes: "Aali Muhammad", our Imams, so following them as an example, befriending them only, being hostile to their enemies, who in fact are Thy enemies, therefore, let us be with them, in this world and in the Hereafter, and be among the favorites, because this alone will given us happiness, O the Most Merciful of all who show mercy!

p: 36

At last go into Sajdah and recite :'ALHAMDU LILLAH '100 times 'SHUKRAN LILLAH '100 times

A Hadith says 'One who does this a'mal today is entitled to receive the reward of a person who was present at Ghadeer, had heard the declaration, and accepted it as true'.

ALLAAHUMMA RABBANAA INNANAA SAMIA’- NAA MUNAADIYAN YUNAADEE LIL-EEMANI AN AAMINOO BIRABBIKUM FA-AAMANNAA RABBAANAA FAGHFIRLANAA D’UNOOBANAA WA KAFFIR A’NNAA SAYYI-AATINAA WA TAWAFFANAA MA-A’L ABRAAR RABBANAA WA AATINAA MAA WA-A’DTANAA A’LAA RUSULIKA A LAA TUKHZINAA YAWMAL QUYAAMAH INNAKA LAA TUKHLIFUL MEE-A’AD FA-INNAA YAA RABBAANAA BIMANNIKA WA LUT’FIKA AJABNAA DAA-I’YAKA WAT-TABAA’-NAR RASOOL WA S’ADDAQNAAHU WA S’ADDAQNAA MAWLAL MOO-MINEEN WA KAFARNAA BIL JIBTI WAT’ T’AAGHOOT FAWALLINAA MAA TAWALLAYNAA WAH’-SHURNAA MA-A’A-IMMATINAA FA-INNAA BIHIM MOO-MINOONA MOOQINOONA WA LAHUM MUSALLIMOON AAMANNAA BISIRRIHIM WA A’LAANIYATIHIM WA SHAAHIDIHIM WA GHAAA-IBIHIM WA H’AYYIHIM WA MAYYITHIHIM WA RAZ”EENAA BIHIM A-IMMATAN WA QAADATAN WA H’ASBUNAA BIHIM BAYNANAA WA BAYNALLAAHI DOONA KHALQIHI LAA NABTAGHEE BIHIM BADALAN WA LAA NATTAKHID’U MIN DOONIHIM WALEEJAH WA BARIA-NAA ILALLAAHI MIN KULLI MAN NAS’ABA LAHUM H’ARBAN MINAL JINNI WAL INSI MINAL AWWALEENA WAL AADHIREEN WA KARARNAA BIL JIBTI WAT’T’AGHOOT WAL AWTHAANIL ARBA-A’H WA ASHYAA-I’HIM WA ATBAA-I’HIM WA KKULLI MAN WAALAAHUM MINAL JINNI WAL INSI MIN AWWALID DAHRI ILAA AADHIRAH

ALLAAHUMMA INNAA NUSH-HIDUKA ANNAA NADEENU BIMAA DAANA BIHI MUH’AMMADUN WA AALU MUH’AMMADIN S’ALLALLAAHU A’LAYHI WA A’LAYHIM WA QAWLUNAA MAA QAALOO WA DEENUNAA MAA DAANOO BIHI MAA QAALOO BIHI QULNAA WA MAA DAANOO BIHI DINNAA WA MAA ANKAROO ANKARNAA WA MAN WAALAW WAALAYNAA WA MAN A’ADAW A’ADAYNAA WA MAN LA-A’NOO LA-A’NNAA WA MAN TABARRA-U MINHU TABARRAANAA MINHU WA MAN TARAH’HAMOO A’LAYHI TARAH’HAMNAA A’LAYHI AAMANNAA WA SALLAMNAA WA RAZ”EENAA WAT-TABAA’-NAA MAWAALIYANAA S’ALAWAATULLAAHI A’LAYHIM ALLAAHUMMA FATAMMIM LANAA D’AALIKA WA LAA TASLUBNAAHU WAJ-A’LHU MUSTAQIRRAN THAABITAN I’NDANAA WA LAA TAJ-A’LHU MUSTA-A’ARAA WA AH’YINAA MAA AH’YAYTANAA A’LAYHI WA AMITNAA ID’AA AMATTANAA A’LAYHI AALU MUH’AMMADIN A-IMMATUNAA FABIHIM NAATAMMU WA IYAAHUM NAWAALEE WA A’DUWWAHUM A’DUWAALLAAHI NU-A‘ADEE FAJ-A’LNAA MA-A’HUM FID DUNYAA WAL AAKHIRATI WA MINAL MUQARRABEEN FA-INNAA BID’AALIKA RAAZ”OONA YAA ARH’AMAR RAAH’IMEEN

p: 38

O Allah, (please do) send blessings to Muhammad and the Household of Muhammad; the keepers of Your knowledge, the pillars of the professing of Your Oneness, the supports of Your religion, the cores of Your honoring, the choicest among Your creatures, the best of Your beings, the pious, the pure, the outstanding, the virtuous, and the door that is decided as trial for people—he who comes through it shall be saved but he who rejects it shall fail indeed.

اَللّٰهُمَّ صَلِّ عَلٰی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ أَهْلِ الذِّکْرِ الَّذِینَ أَمَرْتَ بِمَسْأَلَتِهِمْ وَ ذَوِیْ الْقُرْبَی الَّذِینَ أَمَرْتَ بِمَوَدَّتِهِمْ وَ فَرَضْتَ حَقَّهُمْ وَ جَعَلْتَ الْجَنَّةَ مَعَادَ مَنِ اقْتَصَّ آثَارَهُمْ

O Allah, (please do) send blessings to Muhammad and the Household of Muhammad; the People of the Reminder whom You have ordered us to ask (when we do not know),the near relatives (of the Holy Prophet) whom You have ordered us to love, whose rights You have made incumbent (upon us),and whom You have decided Paradise as the reward of whoever follows their patterns.

اَللّٰهُمَّ صَلِّ عَلٰی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ کَمَا أَمَرُوْا بِطَاعَتِکَ وَ نَهَوْا عَنْ مَعْصِیَتِکَ وَ دَلُّوْا عِبَادَکَ عَلٰی وَحْدَانِیَّتِکَ

O Allah, (please do) send blessings to Muhammad and the Household of Muhammad as they instructed (us) to obey You, warned (us) against disobeying You, and led Your servants to Your Oneness.

اَللّٰهُمَّ إِنِّیْ أَسْأَلُکَ بِحَقِّ مُحَمَّدٍ نَبِیِّکَ وَ نَجِیبِکَ وَ صِفْوَتِکَ وَ أَمِینِکَ وَ رَسُوْلِکَ إِلَی خَلْقِکَ وَ بِحَقِّ أَمِیرِ الْمُؤْمِنِینَ وَ یَعْسُوْبِ الدِّینِ وَ قَائِدِ الْغُرِّ الْمُحَجَّلِینَ الْوَصِیِّ الْوَفِیِّ وَ الصِّدِّیقِ الْأَکْبَرِ وَ الْفَارُوْقِ بَیْنَ الْحَقِّ وَ الْبَاطِلِ وَ الشَّاهِدِ لَکَ وَ الدَّالِّ عَلَیْکَ وَ الصَّادِعِ بِأَمْرِکَ وَ الْمُجَاهِدِ فِیْ سَبِیلِکَ لَمْ تَأْخُذْهُ فِیکَ لَوْمَةُ لَائِمٍ

p: 40

O Allah, I beseech You in the name of Muhammad; Your Prophet, Your superior servant, Your choice, Your trusted one, Your messenger to Your creatures; and (I beseech You) in the name of the Commander of the Believers (Amir al-Mu'minin),the chief of the religion, the leader of the white-faced and marked on the foreheads, the faithful, the loyal, the greatest veracious, the distinguisher between the right and the wrong, the witness for You, the guide to You, the expounder of what You have commanded, the striver in Your way, and who never listened to any word of blame for Your sake;

أَنْ تُصَلِّیَ عَلٰی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَجْعَلَنِیْ فِیْ هٰذَا الْیَوْمِ الَّذِیْ عَقَدْتَ فِیْهِ لِوَلِیِّکَ الْعَهْدَ فِیْ أَعْنَاقِ خَلْقِکَ وَ أَکْمَلْتَ لَهُمُ الدِّینَ مِنَ الْعَارِفِینَ بِحُرْمَتِهِ وَ الْمُقِرِّینَ بِفَضْلِهِ مِنْ عُتَقَائِکَ وَ طُلَقَائِکَ مِنَ النَّارِ وَ لَا تُشْمِتَ بِیْ حَاسِدِیْ النِّعَمِ

(I beseech You) to send blessings to Muhammad and the Household of Muhammad, to include me on this day on which You established the pledge to Your Representative in the necks of Your servants and You thus perfected the religion for them,(to include me) with those who recognize the actual sanctity of him and those who acknowledge his precedence, and to include me with those whom You decide to release from Hellfire.(Please) do not let those who envy the bounties (that You confer upon certain persons) rejoice at my misfortunes.

اَللّٰهُمَّ فَکَمَا جَعَلْتَه عِیدَکَ الْأَکْبَرَ وَ سَمَّیْتَه فِیْ السَّمَاءِ یَوْمَ الْعَهْدِ الْمَعْهُوْدِ وَ فِیْ الْأَرْضِ یَوْمَ الْمِیثَاقِ الْمَأْخُوْذِ وَ الْجَمْعِ الْمَسْئُوْلِ صَلِّ عَلٰی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَقْرِرْ بِهِ عُیُوْنَنَا وَ اجْمَعْ بِهِ شَمْلَنَا وَ لَا تُضِلَّنَا بَعْدَ إِذْ هَدَیْتَنَا وَ اجْعَلْنَا لِأَنْعُمِکَ مِنَ الشَّاکِرِینَ

p: 41

O Allah, as You have made this day Your greatest feast day, You have named it “the Day of the Promised Covenant” in the heavens, and You have named it “the Day of the Exacted Covenant and the Witnessed Crowd” in the earth,(please do) send blessings to Muhammad and the Household of Muhammad, give us delight of our eyes through him, reunify us through him, do not mislead us after You have guided us to the right path, and make us of those who thank Your bounties.

یَا أَرْحَمَ الرَّاحِمِینَ الْحَمْدُ لِلَّهِ الَّذِیْ عَرَّفَنَا فَضْلَ هٰذَا الْیَوْمِ وَ بَصَّرَنَا حُرْمَتَه وَ کَرَّمَنَا بِهِ وَ شَرَّفَنَا بِمَعْرِفَتِهِ وَ هَدَانَا بِنُوْرِهِ

O most Merciful of all those who show mercy! All praise be to Allah Who has made us recognize the merit of this day, attracted our attentions to its sanctity, honored us on it, ennobled us through our recognition of it, and guided us through its light.

یَا رَسُوْلَ اللَّهِ یَا أَمِیرَ الْمُؤْمِنِینَ عَلَیْکُمَا وَ عَلٰی عِتْرَتِکُمَا وَ عَلٰی مُحِبِّیکُمَا مِنِّیْ أَفْضَلُ السَّلَامِ مَا بَقِیَ اللَّیْلُ وَ النَّهَارُ وَ بِکُمَا أَتَوَجَّهُ إِلَی اللَّهِ رَبِّیْ وَ رَبِّکُمَا فِیْ نَجَاحِ طَلِبَتِیْ وَ قَضَاءِ حَوَائِجِیْ وَ تَیْسِیرِ أُمُوْرِیْ

O Messenger of Allah! O Commander of the Believers! Upon you, your household, and your followers be the most excellent peace so long as night and day endure. Through you both do I direct toward Allah, my Lord and Your Lord,(and I beseech Him) to respond to my requests, settle my needs, and make easy all my affairs.

p: 42

اَللّٰهُمَّ إِنِّیْ أَسْأَلُکَ بِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ أَنْ تُصَلِّیَ عَلٰی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَلْعَنَ مَنْ جَحَدَ حَقَّ هٰذَا الْیَوْمِ وَ أَنْکَرَ حُرْمَتَه فَصَدَّ عَنْ سَبِیْلِکَ لِإِطْفَاءِ نُوْرِکَ فَأَبَی اللَّهُ إِلَّا أَنْ یُتِمَّ نُوْرَه

O Allah, I beseech You in the name of Muhammad and the Household of Muhammad to bless Muhammad and the Household of Muhammad and curse whoever denies the holiness of this day and denies its sanctity; thus, he hindered from Your way intending to extinguish Your light, but Allah will not consent save to perfect His light.

اَللّٰهُمَّ فَرِّجْ عَنْ أَهْلِ بَیْتِ نَبِیِّکَ وَ اکْشِفْ عَنْهُمْ وَ بِهِمْ عَنِ الْمُؤْمِنِیْنَ الْکُرُبَاتِ

O Allah, (please do) relieve misfortunes from the Household of Muhammad, Your Prophet and relieve the anguishes of them and of the believers through them.

اَللّٰهُمَّ امْلَإِ الْأَرْضَ بِهِمْ عَدْلًا کَمَا مُلِئَتْ ظُلْماً وَ جَوْراً وَ أَنْجِزْ لَهُمْ مَا وَعَدْتَهُمْ إِنَّکَ لا تُخْلِفُ الْمِیْعَادَ

O Allah, (please do) fill the earth with justice through them just as it has been full with injustice and unfairness, and (please do) fulfill Your promise to them, for You surely do not break Your promises.

No other day is more renowned,

Ali was in the heavens crowned

Chosen by God to succeed

The holy Prophet, and to lead.

It’s a day when believers rejoice

God’s wisdom and His noble choice

To appoint a righteous, just Imam

For the sake of the Muslims and Islam.

When the Prophet, in the scorching heat

Waited for all Muslims to meet

In Ghadeer that it be shown

Who will succeed him, and be known:

“Whosoever takes me as his master,

Without Ali will face disaster.

God’s religion is now complete

And His favour will be your treat.”

The hypocrites were quick in their frowning

At Ali’s illustrious crowning

“Why this delay? Why all this fuss?

Isn’t Ali just one of us?”

I ask in return where have they been?

Do they know Ali, have they not seen?

He was the foremost in faith and deeds

Tending to all the Prophet’s needs.

He understood Islam as it should be

From sin and vice he was free

Without him Islam’s message is lost

Our prosperity will be the cost.

With these words I mark my stand,

And place my hand in Ali’s hand.

And there is one who claims to be

the greatest warrior of Arabia - but see

the mighty sword falls on him too.

Even though to challenge him were few.

The Muslims are struck with terror.

They can't conquer the fort of Khaibar.

Each attack they make is turned back.

The will to fight they utterly lack.

The one who Allah loves, then comes

and out of fear the enemy is numb.

He takes the standard in one hand

and leads this seemingly defeated band.

A group of losers, say the books of history

under his command proceed to their victory.

His advances no one can ever cut short.

Finally he conquers the impenetrable fort.

In another battle the Prophet is betrayed.

As his followers have become so afraid.

They leave him wounded and run away.

Kufr still seems to hold it's sway.

But there is Haidar e Karrar to aid him.

A lost battle, he will be able to win.

Whenever Asadullah will be there,

to fight Islam, no one shall dare.

These astonishing feats no one can hide,

as time and again he turns the tide.

A battle comes and a battle goes by

Islam's standard always remains high.

So when in Ghadir - he is proclaimed

Mawla - that Muslims should follow him.

The Prophet's mission is complete. He alone

can bear the burden of this throne.

Only he can feel the Muslim's needs,

make sure they perform good deeds,

and guide them to the path of salvation.

p: 45

He deserves the rulership of this nation.

He has the understanding and wisdom

to be the Imam in Allah's kingdom.

He is the gateway to the city of knowledge

and above all he has the most courage,

which is seen by his extraordinary feats.

With his scholarly skills none can compete.

Admire his piety. He is not guided by greed.

The Prophet of Allah - only he can succeed.

Ali Rizwan Shah

ashah@bass.gmu.edu

And everything we have,

The glad tidings of the season

That reminds us of your Greatness,

The acts of purification we undergo

To show you our loyalty,

The prayers we say

To seek from you Blessings

On this occasion of Eid,

Which brings so much joy.

It is Eid Today!

adding to the encountership a pleasant flavour.

This beautiful sight on a morn was ended,

in the month of fasting the angel of death upon him descended.

my man laid down his head in perfect devotion;

at a sudden a devil striked his evil potion.

his thoughtful mind were cut into two;

the last I would see him; I had no clue.

He were poisoned so bitterly; yet by Islam abode;

to his killer a lesson of divine justice he showed."

His name, Ali - the moon of Islam;

His name patterened in the letters of Quran.

Source: http://www.shiamedia.org

Fatema binte Asad was her name.

His cousin, the prophet was brought up by these two,

Children they'd had and quite a few too.

In Kaaba our first Imam was born,

Near the very early hours of dawn.

When his eyes opened for the very first time,

He was met with the Prophet's face sublime.

The Prophet wished to adopt Ali,

To relieve his guardians of a responsibility.

Once the prophet had a feast,

With a tiny amount of things to eat.

Some meat, some bread and some milk to drink,

Filled the appetites to the brink.

But the food remained the same as before,

Not any less, not any more.

The invited men were from his kin

He wanted them to repent their sin

Advising them to accept the Faith,

And helping him to propagate.

When the Prophet asked if they would,

Only Ali whole-heartedly stood.

Gradually more people chose Islam.

So they might be free from any harm.

It was of course for their very own good,

Not only in this but afterwards too.

The Quraish had troubled the Muslims for a long time now,

How they survived? God knows how!

The Prophet's life was not at stake,

Ali thought and acted straight.

He done something very brave,

Which could have led him to his grave.

For on the Prophet's bed he slept

While into the night the Prophet crept

From Mecca to Medina the Prophet had gone.

p: 49

He travelled by night and rested by dawn.

Soon Ali came to Medina too,

To unite with his cousin, the last Rasool.

The Prophet made progress to preach Islam

He also invited Christians from Najran

The Christian and Muslim talked on and on.

The Christian insisted God had a son.

On this point the two sides didn't agree,

So a Mubahala there was to be.

From the Prophet's side, five people went

Five people whom God had sent,

One heavenly lady and four pious men,

The Prophet, Ali, Fatema and Hasnain.

The five faces shown so radiantly,

That the Christian notices this obviously.

And so from Mubahala they declined.

As the wrath of God came to their mind.

Ali was also one of the five under the Kisa,

With the Prophet, Hasnain and Fatema.

The Prophet loved his Ahl-e-bait.

And about them he often said.

My Ahl-e-bait are the Ark of Nooh,

The boat that will help save you.

The strong rope of God that leads to the Heavens,

From the fire of Hell that menacingly threatens.

The door of forgiveness, the purified ones,

They will save fathers, mothers, daughters and sons.

Ali fought many battles again and again,

Badr, Ohad, Khandaq, Khyber and Honain.

Prophet loved Ali there is no doubt,

On many occassions he pointed out,

I am the City of Knowledge and Ali is its Gate.

He is the most equitable judge, the embodiment of faith.

p: 50

On the Prophet's last pilgrimage to Mecca and back.

The Prophet proclaimed on a camel's hack,

I must tell you something before I depart,

My Ahl-e-bait and Qur'an will never part.

But the most important thing for Muslims and Islam,

Is to accept Ali as Maula of those whose Maula I am.

On the morn of 19th Ramadhan,

When the moazzan gave the call for Azan,

Ali knew that death was near,

Yet went to the Mosque without any fear.

Suddenly a sword struck his head.

By God I've reached my aim, he said.

Bin-e-Muljim done this dirty deed.

He tried to escape and ran to his steed.

He was caught and brought back to Ali,

who ordered his ropes loose immediately.

Distrust came over Bin-e-Muljim,

When Ali offered some juice to him.

All looked sadly at the man,

Then he said, O Abdul Rehman,

If you had taken this drink from me,

Up in Heaven you'd be with me.

In two more days Ali was dead.

This was the day man really dread,

For centuries now man has wept.

While up in Heaven Ali slept.

May Zainab be blessed by Ali,

For this humble effort of poetry.

Source: http://www.shiarightpath.com

The praises in exaltation of Mawla Ali

O how I wish to relay

Praises of Mawla Ali

Our Mawla who is exalted above every glory!

Our Mawla who is exalted above every glory!

Our Mawla originates from that very Light, Divine,

From which has been created Prophet Mohammad to shine

And if our Prophet Mohammad's glory glistens beyond

The glory of other prophets, Ali Mawla shares the bond.

O how I wish to relay

Praises of Mawla Ali

Our Mawla who is exalted above every glory!

Ali Mawla's sacred name works as a miraculous healer

To all those who identify him as Allah's will bearer.

Yes, the will of Allah is no different from the will of Mawla Ali

For Allah has willingly bought his 'Nafs' in exchange of 'His' decree.

O how I wish to relay

Praises of Mawla Ali

Our Mawla who is exalted above every glory!

It was on Ali Mawla's doorstep that came down to rest the star of destiny

And thus, turning to him in faith guarantees for us good fortune's company.

Ali Mawla retains the power to direct the Sun and the Moon by his word

And yet bows down in prostration to Allah, even under the shade of a sword.

O how I wish to relay

Praises of Mawla Ali

Our Mawla who is exalted above every glory!

If Nusayrees could only comprehend the bows of Ali Mawla's submission

Before Allah, they would consider not Ali Mawla as Allah, without good reason.

p: 52

In the heart of my hearts, I am thankful to Allah for making us understand

The exact and essential difference that is, between Allah and Allah's hand.

O how I wish to relay

Praises of Mawla Ali

Our Mawla who is exalted above every glory!

Ali Mawla shines like our savior to protect us in hard times as Mushkil-Kusha;

Ali Mawla's strength roars up to the Heavens, and crowns him as Sher-e-Khuda.

Ali Mawla's sacred name on our lips instantly intensifies our belief;

Ali Mawla's help is rendered almost immediately, as a sigh of relief.

O how I wish to relay

Praises of Mawla Ali

Our Mawla who is exalted above every glory!

O Allah, please accept this little anthem today

In praise of Ali Mawla that I strive to write, I pray.

I am just a lowly human being, made of clay

And therefore, I beseech you to help me stay

Forever in adoration of our Mawla Ali

The Mawla whose praises exceed the countless drops of sea.

I have heard my Ali is oppressed,

after Zahra's departure, he is forlorn of comfort.

With whom does my Master now confine,

the painful sighs of his heart.

If my mistress restricted her mournful cries,

to the loci of Bait Al-Hazin;

then may sorrow dwell in my heart,

for Ali Al-Murtaza is companionless!

Where is Salman, Maisam and Aba Dhar,

where are my Imam's loyal associates?

Rise Oh faithful devotees,

rise and see your dearest Ali,

sharing his whispers with the water-well.

The dark night shadows upon my grief,

as I walk past the forsaken alleys of Madina.

Ya Rasul'Allah! assist me, as I compose verses,

portraying the helplessness of your brother, Ali.

It is time for the dawn prayers,

and Ali has left for the mosque.

The perception of vague restless in the birds,

as they clasp the cloak of my Master,

with their beaks.

Ya Rasul'Allah! assist me, as I walk in the path of my Master.

" Allahu Akbar " - " Allah is Great ";

and Ali knelt in humbleness.

" Allahu Akbar" - " Allah is Great";

and he leveled his forehead to the ground.

Ya Rasul'Allah! assist me. I hear cries from the praying men.

" Ali is martyred! " " Woe onto us! "

echoed in every corner of the mosque.

With eyes flooded with tears,

and a heart furnished with sorrow,

I leapt forward to catch a glimpse of my darling Master.

Ya Rasul'Allah! assist me!

My Ali, drowning in his pure blood,

with the onset of weakness.

p: 54

His eyes searched through the crowd,

longing to meet his brother's eyes.

Ya Rasul'Allah Ali is waiting for you.

The final sight of my Master,

with his face smeared in blood,

he raised his hands higher,

and said; " I submit to His Eminent Will ".

Ya Rasul'Allah I exclaimed, petrified;

my Ali was indeed oppressed!

Source: http://www.almujtaba.com

The verse purported that the Prophet (s) had been charged with a great duty previously but he was afraid of people's mischief to reveal it.

The Prophet ordered that those, who had gotten ahead, to come back and those, who were late to hurry to the place.

When all the pilgrims gathered, the Prophet went up a pulpit, which was made of camels' saddles. After praising God he said: “Am I not closer to you than you to yourselves?” These saying indicated to the Holy Qur’anic verse: (The Prophet is closer to the Believers than their own selves) 33:6. The present people said: “Yes, you are.”

Afterward the Prophet grasped Ali (s) by the arm and said: “Whomsoever I am his guardian, here is Ali to be his guardian.”

Then he prayed to God and said: “O Allah, be a supporter of whoever supports him (Ali) and an enemy of whoever opposes him”. He added: “I and Ali have come into being from the same origin but the others have come from different origins.”

Imam Ali (s) was hereby introduced as the Prophet's successor and all those present people, who were more than one hundred thousand, congratulated him and shook hands with him especially Umar ibn al-Khattab, rejoiced more than the others. He said to Ali: “`Well-done, well-done! You became my guardian and the guardian of every believing man and believing woman.”

More than three hundred and fifty great Sunni scholars[1] mentioned this tradition. Some of them researched this subject in independent books.

p: 56

When those formalities of allegiance were finished, a verse was revealed: (This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion) 5:3.

[1] Al-Fakhr ar-Razi in his book Mafateeh al-Ghayb, ath-Tha'labi in his Kashful Bayan, Jalaluddeen as-Sayooti in his ad-Durr al-Manthoor, Abu Na'eem al-Isfahani in his Hilyatul Awliya', Ahmad ibn Hanbal in his Musnad, ibnul Maghazili in his Manaqib, at-Tabari in his al-Wilaya, Ahmad ibn Muhammad al-Koofi (ibn Oqda) in his al-Wilaya, ibn Haddad al-Hasakani in his al-Wilaya and many others.

Woe unto them! Whereto did they move it from the position of the mission, the bases of the prophet hood and the place of descent of Gabriel, who is aware of life and religion’s affairs? That was the great loss. What did they deny from Abul Hassan (Ali)? Yes, they denied the beating of his sword, his carelessness about his death, his deadly assaults, and his anger for the sake of Allah. By Allah, if they turned away from the rein, which the Prophet had handed over to him (to Imam Ali), he would catch it tenderly and he would move without harm or worry. He would lead them to a fresh flowing fount and would return them with satiety while he himself would not profit of anything but a little just to break his acute thirst and hunger. If they did so, they would be granted blessings from the Heaven and the earth[1] and they would be rewarded by Allah according to their deeds.

Come on to see! As long as you live, time shall show you the wonders! I wish I knew on what proof they have relied, to what refuge they resorted and to what tie they clung, and on whose progeny have they encroached and spoke against! Evil indeed is the patron, and evil indeed is the associate, and evil indeed is this change for the unjust! By Allah, they exchanged the good with the bad and the daring with impotent. Disgrace be for a people, who think they do well. Surely they themselves are the mischief makers, but they do not perceive. Woe to them! (Is he then who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge? (10:35).

p: 58

[1] Her speech means: (If they let Imam Ali be the caliph, as the Prophet had ordered, he would rule with justice and fairness. He would never burden them with more than their abilities. He would make them live in luxury and ease while he himself would live in asceticism).

خطبة أمیر المؤمنین ع فی یوم الغدیر

أَخْبَرَنَا جَمَاعَةٌ عَنْ أَبِی مُحَمَّدٍ هَارُونَ بْنِ مُوسَی التَّلَّعُکْبَرِیِّ قَالَ حَدَّثَنَا أَبُو الْحَسَنِ عَلِیُّ بْنُ أَحْمَدَ الْخُرَاسَانِیُّ الْحَاجِبُ فِی شَهْرِ رَمَضَانَ سَنَةَ سَبْعٍ وَ ثَلَاثِینَ وَ ثَلَاثِمِائَةٍ قَالَ حَدَّثَنَا سَعِیدُ بْنُ هَارُونَ أَبُو عُمَرَ الْمَرْوَزِیُّ وَ قَدْ زَادَ عَلَی الثَّمَانِینَ سَنَةً قَالَ حَدَّثَنَا الْفَیَّاضُ بْنُ مُحَمَّدِ بْنِ عُمَرَ الطَّرَسُوسِیُّ بِطُوسَ سَنَةَ تِسْعٍ وَ خَمْسِینَ وَ مِائَتَیْنِ وَ قَدْ بَلَغَ التِّسْعِینَ أَنَّهُ شَهِدَ أَبَا الْحَسَنِ عَلِیَّ بْنَ مُوسَی الرِّضَا ع فِی یَوْمِ الْغَدِیرِ وَ بِحَضْرَتِهِ جَمَاعَةٌ مِنْ خَاصَّتِهِ قَدِ احْتَبَسَهُمْ لِلْإِفْطَارِ وَ قَدْ قَدَّمَ إِلَی مَنَازِلِهِمْ الطَّعَامَ وَ الْبِرَّ وَ الصِّلَاتِ وَ الْکِسْوَةَ حَتَّی الْخَوَاتِیمَ وَ النِّعَالَ وَ قَدْ غَیَّرَ مِنْ أَحْوَالِهِمْ وَ أَحْوَالِ حَاشِیَتِهِ وَ جُدِّدَتْ لَهُ آلَةٌ غَیْرُ الْآلَةِ الَّتِی جَرَی الرَّسْمُ بِابْتِذَالِهَا قَبْلَ یَوْمِهِ وَ هُوَ یَذْکُرُ فَضْلَ الْیَوْمِ وَ قِدَمَهُ فَکَانَ مِنْ قَوْلِهِ ع حَدَّثَنِی الْهَادِی أَبِی قَالَ حَدَّثَنِی جَدِّی الصَّادِقُ قَالَ حَدَّثَنِی الْبَاقِرُ قَالَ حَدَّثَنِی سَیِّدُ الْعَابِدِینَ قَالَ حَدَّثَنِی أَبِی الْحُسَیْنُ قَالَ اتَّفَقَ فِی بَعْضِ سِنِی أَمِیرِ الْمُؤْمِنِینَ ع الْجُمُعَةُ وَ الْغَدِیرُ فَصَعِدَ الْمِنْبَرَ عَلَی خَمْسِ سَاعَاتٍ مِنْ نَهَارِ ذَلِکَ الْیَوْمِ فَحَمِدَ اللَّهَ وَ أَثْنَی عَلَیْهِ حَمْداً لَمْ یُسْمَعْ بِمِثْلِهِ وَ أَثْنَی عَلَیْهِ ثَنَاءً لَمْ یَتَوَجَّهْ إِلَیْهِ غَیْرُهُ فَکَانَ مَا حُفِظَ مِنْ ذَلِکَ الْحَمْدُ لِلَّهِ الَّذِی جَعَلَ الْحَمْدَ مِنْ غَیْرِ حَاجَةٍ مِنْهُ إِلَی حَامِدِیهِ طَرِیقاً مِنْ طُرُقِ الِاعْتِرَافِ بِلَاهُوتِیَّتِهِ وَ صَمَدَانِیَّتِهِ وَ رَبَّانِیَّتِهِ وَ فَرْدَانِیَّتِهِ وَ سَبَباً إِلَی الْمَزِیدِ مِنْ رَحْمَتِهِ وَ مَحَجَّةً لِلطَّالِبِ مِنْ فَضْلِهِ وَ کَمَّنَ فِی إِبْطَانِ اللَّفْظِ حَقِیقَةَ الِاعْتِرَافِ لَهُ بِأَنَّهُ الْمُنْعِمُ عَلَی کُلِّ حَمْدٍ بِاللَّفْظِ وَ إِنْ عَظُمَ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِیکَ لَهُ شَهَادَةً نُزِعَتْ عَنْ إِخْلَاصِ الطَّوِی وَ نُطْقَ اللِّسَانِ بِهَا عِبَارَةً عَنْ صِدْقٍ خَفِیٍّ أَنَّهُ

p: 60

الْخالِقُ الْبارِئُ الْمُصَوِّرُ لَهُ الْأَسْماءُ الْحُسْنی لَیْسَ کَمِثْلِهِ شَیْ ءٌ إِذْ کَانَ الشَّیْ ءُ مِنْ مَشِیَّتِهِ فَکَانَ لَا یُشْبِهُهُ مُکَوَّنُهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ اسْتَخْلَصَهُ فِی الْقِدَمِ عَلَی سَائِرِ الْأُمَمِ عَلَی عِلْمٍ مِنْهُ انْفَرَدَ عَنِ التَّشَاکُلِ وَ التَّمَاثُلِ مِنْ أَبْنَاءِ الْجِنْسِ وَ انْتَجَبَهُ آمِراً وَ نَاهِیاً عَنْهُ أَقَامَهُ فِی سَائِرِ عَالَمِهِ فِی الْأَدَاءِ مَقَامَهُ إِذْ کَانَ لا تُدْرِکُهُ الْأَبْصارُ وَ لَا تَحْوِیهِ خَوَاطِرُ الْأَفْکَارِ وَ لَا تُمَثِّلُهُ غَوَامِضُ الظِّنَنِ فِی الْأَسْرَارِ لَا إِلَهَ إِلَّا هُوَ الْمَلِکُ الْجَبَّارُ قَرَنَ الِاعْتِرَافَ بِنُبُوَّتِهِ بِالاعْتِرَافِ بِلَاهُوتِیَّتِهِ وَ اخْتَصَّهُ مِنْ تَکْرِمَتِهِ بِمَا لَمْ یَلْحَقْهُ فِیهِ أَحَدٌ مِنْ بَرِیَّتِهِ فَهُوَ أَهْلُ ذَلِکَ بِخَاصَّتِهِ وَ خَلَّتِهِ إِذْ لَا یَخْتَصُّ مَنْ یَشُوبُهُ التَّغْیِیرُ وَ لَا یُخَالِلُ مَنْ یَلْحَقُهُ التَّظْنِینُ وَ أَمَرَ بِالصَّلَاةِ عَلَیْهِ مَزِیداً فِی تَکْرِمَتِهِ وَ طَرِیقاً لِلدَّاعِی إِلَی إِجَابَتِهِ فَصَلَّی اللَّهُ عَلَیْهِ وَ کَرَّمَ وَ شَرَّفَ وَ عَظَّمَ مَزِیداً لَا یَلْحَقُهُ التَّنْفِیدُ وَ لَا یَنْقَطِعُ عَلَی التَّأْبِیدِ وَ أَنَّ اللَّهَ تَعَالَی اخْتَصَّ لِنَفْسِهِ بَعْدَ نَبِیِّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ مِنْ بَرِیَّتِهِ خَاصَّةً عَلَّاهُمْ بِتَعْلِیَتِهِ وَ سَمَا بِهِمْ إِلَی رُتْبَتِهِ وَ جَعَلَهُمُ الدُّعَاةَ بِالْحَقِّ إِلَیْهِ وَ الْأَدِلَّاءَ بِالْإِرْشَادِ عَلَیْهِ لِقَرْنٍ قَرْنٍ وَ زَمَنٍ زَمَنٍ أَنْشَأَهُمْ فِی الْقِدَمِ قَبْلَ کُلِّ مَذْرُوٍّ وَ مَبْرُوٍّ أَنْوَاراً أَنْطَقَهَا بِتَحْمِیدِهِ وَ أَلْهَمَهَا شُکْرَهُ وَ تَمْجِیدَهُ وَ جَعَلَهَا الْحُجَجَ عَلَی کُلِّ مُعْتَرِفٍ لَهُ بِمَلَکَةِ الرُّبُوبِیَّةِ وَ سُلْطَانِ الْعُبُودِیَّةِ وَ اسْتَنْطَقَ بِهَا الْخَرَسَاتِ بِأَنْوَاعِ اللُّغَاتِ بُخُوعاً لَهُ فَإِنَّهُ فَاطِرُ الْأَرَضِینَ وَ السَّمَاوَاتِ وَ أَشْهَدَهُمْ خَلْقَهُ وَ وَلَّاهُمْ مَا شَاءَ مِنْ أَمْرِهِ جَعَلَهُمُ تَرَاجِمَ مَشِیَّتِهِ وَ أَلْسُنَ إِرَادَتِهِ عَبِیداً لا یَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ یَعْمَلُونَ یَعْلَمُ ما بَیْنَ أَیْدِیهِمْ وَ ما خَلْفَهُمْ وَ لا یَشْفَعُونَ إِلَّا لِمَنِ ارْتَضی وَ هُمْ مِنْ خَشْیَتِهِ مُشْفِقُونَ یَحْکُمُونَ بِأَحْکَامِهِ وَ یَسْتَنُّونَ بِسُنَّتِهِ وَ یَعْتَمِدُونَ حُدُودَهُ وَ یُؤَدُّونَ فَرْضَهُ وَ لَمْ یَدَعِ الْخَلْقَ فِی بُهَمٍ صُمّاً وَ لَا فِی عَمْیَاءَ بُکْماً بَلْ جَعَلَ لَهُمْ عُقُولًا مَازَجَتْ شَوَاهِدَهُمْ وَ تَفَرَّقَتْ فِی هَیَاکِلِهِمْ وَ حَقَّقَهَا فِی نُفُوسِهِمْ وَ اسْتَعْبَدَ لَهَا حَوَاسَّهُمْ فَقَرَّرَ بِهَا عَلَی أَسْمَاعٍ وَ نَوَاظِرَ وَ أَفْکَارٍ وَ خَوَاطِرَ أَلْزَمَهُمْ بِهَا حُجَّتَهُ وَ أَرَاهُمْ بِهَا مَحَجَّتَهُ وَ أَنْطَقَهُمْ عَمَّا شَهِدَ بِأَلْسُنٍ ذَرِبَةٍ بِمَا قَامَ فِیهَا مِنْ قُدْرَتِهِ وَ حِکْمَتِهِ وَ بَیَّنَ عِنْدَهُمْ بِهَا لِیَهْلِکَ مَنْ هَلَکَ عَنْ بَیِّنَةٍ وَ یَحْیی مَنْ حَیَّ عَنْ بَیِّنَةٍ وَ إِنَّ اللَّهَ لَسَمِیعٌ عَلِیمٌ بَصِیرٌ شَاهِدٌ خَبِیرٌ ثُمَّ إِنَّ اللَّهَ تَعَالَی جَمَعَ لَکُمْ مَعْشَرَ الْمُؤْمِنِینَ فِی هَذَا الْیَوْمِ عِیدَیْنِ عَظِیمَیْنِ کَبِیرَیْنِ لَا یَقُومُ أَحَدُهُمَا إِلَّا بِصَاحِبِهِ لِیُکْمِلَ عِنْدَکُمْ جَمِیلَ صَنِیعَتِهِ وَ یَقِفَکُمْ عَلَی طَرِیقِ رُشْدِهِ وَ یَقْفُو بِکُمْ آثَارَ الْمُسْتَضِیئِینَ بِنُورِ هِدَایَتِهِ وَ یَشْمَلَکُمْ مِنْهَاجَ قَصْدِهِ وَ یُوَفِّرَ عَلَیْکُمْ هَنِی ءَ رِفْدِهِ فَجَعَلَ الْجُمُعَةَ مَجْمَعاً نَدَبَ إِلَیْهِ لِتَطْهِیرِ مَا کَانَ قَبْلَهُ وَ غَسْلِ مَا کَانَ أَوْقَعَتْهُ مَکَاسِبُ السَّوْءِ مِنْ مِثْلِهِ إِلَی مِثْلِهِ وَ ذِکْرَی لِلْمُؤْمِنِینَ وَ تِبْیَانِ خَشْیَةِ الْمُتَّقِینَ وَ وَهَبَ مِنْ ثَوَابِ الْأَعْمَالِ فِیهِ أَضْعَافَ مَا وَهَبَ لِأَهْلِ طَاعَتِهِ فِی الْأَیَّامِ قَبْلَهُ وَ جَعَلَهُ لَا یَتِمُّ إِلَّا بِالایْتِمَارِ لِمَا أُمِرَ بِهِ وَ الِانْتِهَاءِ عَمَّا نُهِیَ عَنْهُ وَ الْبُخُوعِ بِطَاعَتِهِ فِیمَا حَثَّ عَلَیْهِ وَ نَدَبَ إِلَیْهِ فَلَا یَقْبَلُ تَوْحِیدَهُ إِلَّا بِالاعْتِرَافِ لِنَبِیِّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ بِنُبُوَّتِهِ وَ لَا یَقْبَلُ دَیْناً إِلَّا بِوَلَایَةِ مَنْ أَمَرَ بِوَلَایَتِهِ وَ لَا تَنْتَظِمُ أَسْبَابُ طَاعَتِهِ إِلَّا بِالتَّمَسُّکِ بِعِصَمِهِ وَ عِصَمِ أَهْلِ وَلَایَتِهِ فَأَنْزَلَ عَلَی نَبِیِّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ فِی یَوْمَ الدَّوْحِ مَا بَیَّنَ بِهِ عَنْ إِرَادَتِهِ فِی خُلَصَائِهِ وَ ذَوِی اجْتِبَائِهِ وَ أَمَرَهُ بِالْبَلَاغِ وَ تَرْکِ الْحَفْلِ بِأَهْلِ الزَّیْغِ وَ النِّفَاقِ وَ ضَمِنَ لَهُ عِصْمَتَهُ مِنْهُمْ وَ کَشَفَ مِنْ خَبَایَا أَهْلِ الرَّیْبِ وَ ضَمَائِرِ أَهْلِ الِارْتِدَادِ مَا رَمَزَ فِیهِ فَعَقَلَهُ الْمُؤْمِنُ وَ الْمُنَافِقُ فَأَعَزَّ مُعِزٌّ وَ ثَبَتَ عَلَی الْحَقِّ ثَابِتٌ وَ ازْدَادَتْ جَهْلَةُ الْمُنَافِقِ وَ حَمِیَّةُ الْمَارِقِ وَ وَقَعَ الْعَضُّ عَلَی النَّوَاجِدِ وَ الْغَمْزُ عَلَی السَّوَاعِدِ وَ نَطَقَ نَاطِقٌ وَ نَعَقَ نَاعِقٌ وَ نَشَقَ نَاشِقٌ وَ اسْتَمَرَّ عَلَی مَارِقَتِهِ مَارِقٌ وَ وَقَعَ الْإِذْعَانُ مِنْ طَائِفَةٍ بِاللِّسَانِ دُونَ حَقَائِقِ الْإِیمَانِ وَ مِنْ طَائِفَةٍ بِاللِّسَانِ وَ صِدْقِ الْإِیمَانِ وَ کَمَّلَ اللَّهُ دِینَهُ وَ أَقَرَّ عَیْنَ نَبِیِّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ وَ الْمُؤْمِنِینَ وَ الْمُتَابِعِینَ وَ کَانَ مَا قَدْ شَهِدَهُ بَعْضُکُمْ وَ بَلَغَ بَعْضَکُمْ وَ تَمَّتْ کَلِمَةُ اللَّهِ الْحُسْنَی الصَّابِرِینَ وَ دَمَّرَ اللَّهُ مَا صَنَعَ فِرْعَوْنُ وَ هَامَانُ وَ قَارُونُ وَ جُنُودُهُ - وَ ما کانُوا یَعْرِشُونَ وَ بَقِیَتْ خُثَالَةٌ مِنَ الضَّلَالِ لَا یَأْلُونَ النَّاسَ خَبَالًا یَقْصِدُهُمْ اللَّهُ فِی دِیَارِهِمْ وَ یَمْحُو اللَّهُ آثَارَهُمْ وَ یُبِیدُ مَعَالِمَهُمْ وَ یُعْقِبُهُمْ عَنْ قُرْبِ الْحَسَرَاتِ وَ یُلْحِقُهُمْ بِمَنْ بَسَطَ أَکُفَّهُمْ وَ مَدَّ أَعْنَاقَهُمْ وَ مَکَّنَهُمْ مِنْ دِینِ اللَّهِ حَتَّی بَدَّلُوهُ وَ مِنْ حُکْمِهِ حَتَّی غَیَّرُوهُ وَ سَیَأْتِی نَصْرُ اللَّهِ عَلَی عَدُوِّهِ لِحِینِهِ وَ اللَّهُ لَطِیفٌ خَبِیرٌ وَ فِی دُونِ مَا سَمِعْتُمْ کِفَایَةٌ وَ بَلَاغٌ فَتَأَمَّلُوا رَحِمَکُمُ اللَّهُ مَا نَدَبَکُمُ اللَّهُ إِلَیْهِ وَ حَثَّکُمْ عَلَیْهِ وَ اقْصِدُوا شَرْعَهُ وَ اسْلُکُوا نَهْجَهُ- وَ لا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِکُمْ عَنْ سَبِیلِهِ إِنَّ هَذَا یَوْمٌ عَظِیمُ الشَّأْنِ فِیهِ وَقَعَ الْفَرَجُ وَ رُفِعَتِ الدَّرَجُ وَ وَضَحَتِ الْحُجَجُ وَ هُوَ یَوْمُ الْإِیضَاحِ وَ الْإِفْصَاحِ عَنِ الْمَقَامِ الصُّرَاحِ وَ یَوْمُ کَمَالِ الدِّینِ وَ یَوْمُ الْعَهْدِ الْمَعْهُودِ وَ یَوْمُ الشَّاهِدِ وَ الْمَشْهُودِ وَ یَوْمُ تِبْیَانِ الْعُقُودِ عَنِ النِّفَاقِ وَ الْجُحُودِ وَ یَوْمُ الْبَیَانِ عَنْ حَقَائِقِ الْإِیمَانِ وَ یَوْمُ دَحْرِ الشَّیْطَانِ وَ یَوْمُ الْبُرْهَانِ هَذَا یَوْمُ الْفَصْلِ الَّذِی کُنْتُمْ تُوعَدُونَ هَذَا یَوْمُ الْمَلَإِ الْأَعْلَی الَّذِی أَنْتُمْ عَنْهُ مُعْرِضُونَ هَذَا یَوْمُ الْإِرْشَادِ وَ یَوْمُ مِحْنَةِ الْعِبَادِ وَ یَوْمُ الدَّلِیلِ عَلَی الْرُّوَّادِ هَذَا یَوْمُ أَبْدَی خَفَایَا الصُّدُورِ وَ مُضْمَرَاتِ الْأُمُورِ هَذَا یَوْمُ النُّصُوصِ عَلَی أَهْلِ الْخُصُوصِ هَذَا یَوْمُ شِیثٍ هَذَا یَوْمُ إِدْرِیسَ هَذَا یَوْمُ یُوشَعَ هَذَا یَوْمُ شَمْعُونَ هَذَا یَوْمُ الْأَمْنِ الْمَأْمُونِ هَذَا یَوْمُ إِظْهَارِ الْمَصُونِ مِنَ الْمَکْنُونِ هَذَا یَوْمُ إِبْلَاءِ السَّرَائِرِ فَلَمْ یَزَلْ ع یَقُولُ هَذَا یَوْمُ هَذَا یَوْمُ فَرَاقِبُوا اللَّهَ عَزَّ وَ جَلَّ وَ اتَّقُوهُ وَ اسْمَعُوا لَهُ وَ أَطِیعُوهُ وَ احْذَرُوا الْمَکْرَ وَ لَا تُخَادِعُوهُ وَ فَتِّشُوا ضَمَائِرَکُمْ وَ لَا تُوَارِبُوهُ وَ تَقَرَّبُوا إِلَی اللَّهِ بِتَوْحِیدِهِ وَ طَاعَةِ مَنْ أَمَرَکُمْ أَنْ تُطِیعُوهُ- وَ لا تُمْسِکُوا بِعِصَمِ الْکَوافِرِ وَ لَا یُجَنِّحُ بِکُمُ الْغَیُّ فَتَضِلُّوا عَنْ سَبِیلِ الرَّشَادِ بِاتِّبَاعِ أُولَئِکَ الَّذِینَ ضَلُّوا وَ أَضَلُّوا قَالَ اللَّهُ عَزَّ مِنْ قَائِلٍ فِی طَائِفَةٍ ذَکَرَهُمْ بِالذَّمِّ فِی کِتَابِهِ- إِنَّا أَطَعْنا سادَتَنا وَ کُبَراءَنا فَأَضَلُّونَا السَّبِیلَا رَبَّنا آتِهِمْ ضِعْفَیْنِ مِنَ الْعَذابِ وَ الْعَنْهُمْ لَعْناً کَبِیراً وَ قَالَ تَعَالَی وَ إِذْ یَتَحاجُّونَ فِی النَّارِ فَیَقُولُ الضُّعَفاءُ لِلَّذِینَ اسْتَکْبَرُوا إِنَّا کُنَّا لَکُمْ تَبَعاً- فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا مِنْ عَذابِ اللَّهِ مِنْ شَیْ ءٍ قالُوا لَوْ هَدانَا اللَّهُ لَهَدَیْناکُمْ أَ فَتَدْرُونَ الِاسْتِکْبَارُ مَا هُوَ- هُوَ تَرْکُ الطَّاعَةِ لِمَنْ أُمِرُوا بِطَاعَتِهِ وَ التَّرَفُّعُ عَلَی مَنْ نَدَبُوا إِلَی مُتَابَعَتِهِ وَ الْقُرْآنُ یَنْطِقُ مِنْ هَذَا عَنْ کَثِیرٍ أَنْ تُدَبِّرَهُ مُتَدَبِّرٌ زَجْرَهُ وَ وَعْظَهُ وَ اعْلَمُوا أَیُّهَا الْمُؤْمِنُونَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ- إِنَّ اللَّهَ یُحِبُّ الَّذِینَ یُقاتِلُونَ فِی سَبِیلِهِ صَفًّا کَأَنَّهُمْ بُنْیانٌ مَرْصُوصٌ أَ تَدْرُونَ مَا سَبِیلُ اللَّهِ وَ مَنْ سَبِیلُهُ وَ مَنْ صِرَاطُ اللَّهِ وَ مَنْ طَرِیقُهُ أَنَا صِرَاطُ اللَّهِ الَّذِی مَنْ لَمْ یَسْلُکْهُ بِطَاعَةِ اللَّهِ فِیهِ هُوِیَ بِهِ إِلَی النَّارِ وَ أَنَا سَبِیلُهُ الَّذِی نَصَبَنِی لِلِاتِّبَاعِ بَعْدَ نَبِیِّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ أَنَا قَسِیمُ الْجَنَّةِ وَ النَّارِ وَ أَنَا حُجَّةُ اللَّهِ عَلَی الْفُجَّارِ وَ نُورُ الْأَنْوَارِ فَانْتَبِهُوا عَنْ رَقْدَةِ الْغَفْلَةِ وَ بَادِرُوا بِالْعَمَلِ قَبْلَ حُلُولِ الْأَجَلِ وَ سابِقُوا إِلی مَغْفِرَةٍ مِنْ رَبِّکُمْ قَبْلَ أَنْ یُضْرَبَ بِالسُّورِ بِبَاطِنِ الرَّحْمَةِ وَ ظَاهِرِ الْعَذَابِ فَتُنَادَوْنَ فَلَا یَسْمَعُ نِدَاؤُکُمْ وَ تَضِجُّونَ فَلَا یُحْفَلُ بِضَجِیجِکُمْ وَ قَبْلَ أَنْ تَسْتَغِیثُوا فَلَا تُغَاثُوا سَارِعُوا إِلَی الطَّاعَاتِ قَبْلَ فَوْتِ الْأَوْقَاتِ فَکَانَ قَدْ جَاءَکُمْ هَادِمُ اللَّذَّاتِ فَلَا مَنَاصَ نَجَاءٍ وَ لَا مَحِیصَ تَخْلِیصٍ عُودُوا رَحِمَکُمُ اللَّهُ بَعْدَ انْقِضَاءِ مَجْمَعِکُمْ بِالتَّوْسِعَةِ عَلَی عِیَالِکُمْ وَ الْبِرِّ بِإِخْوَانِکُمْ وَ الشُّکْرِ لِلَّهِ عَزَّ وَ جَلَّ عَلَی مَا مَنَحَکُمْ وَ أَجْمِعُوا یَجْمَعِ اللَّهُ شَمْلَکُمْ وَ تَبَارُّوا یَصِلِ اللَّهُ أُلْفَتَکُمْ وَ تَهَادَوْا نِعَمَ اللَّهِ کَمَا مَنَّاکُمْ بِالثَّوَابِ فِیهِ عَلَی أَضْعَافَ الْأَعْیَادِ قَبْلَهُ وَ بَعْدَهُ إِلَّا فِی مِثْلِهِ وَ الْبِرُ فِیهِ یُثْمِرُ الْمَالَ وَ یَزِیدُ فِی الْعُمُرِ وَ التَّعَاطُفُ فِیهِ یَقْتَضِی رَحْمَةَ اللَّهِ وَ عَطْفَهُ وَ هَیِّئُوا لِإِخْوَانِکُمْ وَ عِیَالِکُمْ عَنْ فَضْلِهِ بِالْجُهْدِ مِنْ جُودِکُمْ وَ بِمَا تَنَالُهُ الْقُدْرَةُ مِنِ اسْتِطَاعَتِکُمْ وَ أَظْهِرُوا الْبِشْرَ فِیمَا بَیْنَکُمْ وَ السُّرُورَ فِی مُلَاقَاتِکُمْ وَ الْحَمْدُ لِلَّهِ عَلَی مَا مَنَحَکُمْ وَ عُودُوا بِالْمَزِیدِ مِنَ الْخَیْرِ عَلَی أَهْلِ التَّأْمِیلِ لَکُمْ وَ سَاوُوا بِکُمْ ضُعَفَاءِکُمْ فِی مَآکِلِکُمْ وَ مَا تَنَالُهُ الْقُدْرَةُ مِنِ اسْتِطَاعَتِکُمْ وَ عَلَی حَسَبِ إِمْکَانِکُمْ فَالدِّرْهَمُ فِیهِ بِمِائَةِ أَلْفِ دِرْهَمٍ وَ الْمَزِیدُ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ صَوْمُ هَذَا الْیَوْمِ مِمَّا نَدَبَ اللَّهُ تَعَالَی إِلَیْهِ وَ جَعَلَ الْجَزَاءَ الْعَظِیمَ کَفَالَةً عَنْهُ حَتَّی لَوْ تَعَبَّدَ لَهُ عَبْدٌ مِنَ الْعَبِیدِ فِی الشَّبِیبَةِ مِنِ ابْتِدَاءِ الدُّنْیَا إِلَی تَقَضِّیهَا صَائِماً نَهَارَهَا قَائِماً لَیْلَهَا إِذَا أَخْلَصَ الْمُخْلِصُ فِی صَوْمِهِ لَقَصُرَتْ إِلَیْهِ أَیَّامُ الدُّنْیَا عَنْ کِفَایَةٍ وَ مَنْ أَسْعَفَ أَخَاهُ مُبْتَدِئاً وَ بَرَّهُ رَاغِباً فَلَهُ کَأَجْرِ مَنْ صَامَ هَذَا الْیَوْمَ وَ قَامَ لَیْلَتَهُ وَ مَنْ فَطَّرَ مُؤْمِناً فِی لَیْلَتِهِ فَکَأَنَّمَا فَطَّرَ فِئَاماً وَ فِئَاماً یَعُدُّهَا بِیَدِهِ عَشَرَةً فَنَهَضَ نَاهِضٌ فَقَالَ یَا أَمِیرَ الْمُؤْمِنِینَ وَ مَا الْفِئَامُ قَالَ مِائَةُ أَلْفِ نَبِیٍّ وَ صِدِّیقٍ وَ شَهِیدٍ فَکَیْفَ بِمَنْ تَکَفَّلَ عَدَداً مِنَ الْمُؤْمِنِینَ وَ الْمُؤْمِنَاتِ وَ أَنَا ضَمِینُهُ عَلَی اللَّهِ تَعَالَی الْأَمَانَ مِنَ الْکُفْرِ وَ الْفَقْرِ وَ إِنْ مَاتَ فِی لَیْلَتِهِ أَوْ یَوْمِهِ أَوْ بَعْدَهُ إِلَی مِثْلِهِ مِنْ غَیْرِ ارْتِکَابِ کَبِیرَةٍ فَأَجْرُهُ عَلَی اللَّهِ تَعَالَی وَ مَنِ اسْتَدَانَ لِإِخْوَانِهِ وَ أَعَانَهُمْ فَأَنَا الضَّامِنُ عَلَی اللَّهِ إِنْ بَقَّاهُ قَضَاهُ وَ إِنْ قَبَضَهُ حَمَلَهُ عَنْهُ وَ إِذَا تَلَاقَیْتُمْ فَتَصَافَحُوا بِالتَّسْلِیمِ وَ تَهَانَوُا النِّعْمَةَ فِی هَذَا الْیَوْمِ وَ لْیُبَلِّغِ الْحَاضِرُ الْغَائِبَ وَ الشَّاهِدُ الْبَائِنَ وَ لْیَعُدِ الْغَنِیُّ عَلَی الْفَقِیرِ وَ الْقَوِیُّ عَلَی الضَّعِیفِ أَمَرَنِی رَسُولُ اللَّهِ ص بِذَلِکَ ثُمَّ أَخَذَ ص فِی خُطْبَةِ الْجُمُعَةِ وَ جَعَلَ صَلَاةَ جُمُعَتِهِ صَلَاةَ عِیدِهِ وَ انْصَرَفَ بِوُلْدِهِ وَ شِیعَتِهِ إِلَی مَنْزِلِ أَبِی مُحَمَّدٍ الْحَسَنِ بْنِ عَلِیٍّ ع بِمَا أَعَدَّ لَهُ مِنْ طَعَامِهِ وَ انْصَرَفَ غَنِیُّهُمْ وَ فَقِیرُهُمْ بِرِفْدِهِ إِلَی عِیَالِه

p: 61

منبع: مصباح المتهجد و سلاح المتعبد، ج 2، ص: 753

“This gathering shall soon come to an end and all of you will go back to your homes and families – may Allah shower His mercy upon all of you. On this day, you should be kind to your families and do good deeds to your brothers. You should thank Allah for the blessings which He has granted you. You must also be sure to unite with one another so that through this, Allah may assist you. Do good to others so that Allah makes your friendship firm and immovable. From the blessings which Allah has given you, give gifts to one another. On this day, Allah will give rewards (to you) in multiple folds compared to other days of celebration ('Eid). This form of reward cannot be attained except through this day (Ghadir). Doing good to others and giving away much wealth to others increases the life span. Being a host to others results in the mercy and love of Allah descending upon you. On this day, as much as you are able to, give your brothers and family a portion of the wealth which Allah has granted you. Always be smiling and in a happy mood when you meet one another; and be sure to thank Allah for the blessings which He has showered upon you. Go towards those people whose hope may lie in you and do well to them. In regards to your food and drink (on this day), ensure that between you and those who are under your care and supervision, there is equality. This equality and equity must be displayed to the extent of your ability (and you should know that) the reward of giving one dirham of charity on this day is equivalent to giving 100,000 dirham of charity (on any other day) and the Divine bounty of this is in Allah’s hands alone. Allah has also made it highly recommended to fast on this day and has promised a great reward for one who observes it. If a person was to look after the needs and necessities of his brothers, even before his own wishes and desires (were expressed to Allah), and if one was to look after their requests in the best possible way, then one would be granted such a reward that it would be equivalent to fasting the entire day and spending the entire night in worship until the morning hours.

p: 62

A person who feeds another fasting person on this day will be equal to that person who went person by person and fed all of the fasting people (with his own hands). You must convey all that you have just heard to those who are not here. The strong and able people must go out in search of the weak people; the powerful must go in search of the oppressed, as these are all things which the Prophet (p.b.u.h.h.f.) has commanded me to do.”

Imam 'Ali (p.b.u.h.) then read the Khutbah for Jumu'ah and performed the Salat al-Jumu'ah (since there is no special Salat for this 'Eid). He then went with his children and Shia to the house of Imam Hossain (p.b.u.h.), where food was ready, and he distributed gifts to the Shia – both the needy and the free from need - who had accompanied him, and then instructed them to go home to their families [1].”

Source: Biharul Anwar, vol. 97, Page 117

Mu'avie said: we know that you do not tell lies; now tell us about what you heard of the Prophet ( at that session there were Mu'avie, Imam Hassan and Imam Hussein ( PBUT), Ibn Abbas and his brother Fazl).

Abdallah replied: what I know is greater than what you have already in mind.

Mu'avie said: no matter how impressive it is. Now that GOD killed your leader (Ali ib. Abittalib) and I inherited the power, your words have no more importance because GOD didn't value your words.

Abdollah said: I heard the Prophet said to Ali:

"My life is preeminent of the life of any other Muslim. Who so ever I am on priority of, Ali is worthier than themselves".

Ali was in a house in front of the Prophet's house and Hassan, Hussein, Omar ib. Ome salame, Osama ib. Zeid,

Fatima, Ome Aiman, Abuzar, Meqdad and Zubair ib. Avam were with him. The Prophet touched Ali on the arm and repeated this sentence for three times. Then his holiness explicitly foretold the names of twelve Imams (1).

He also foretold that there will be twelve caliphs and governors who will go astray; ten of them are from Umayyad and two of them are from Quraysh. These two will be punished for the sins of those ten. The Prophet then named all these twelve Caliphs. ……

Mu;avie then turned to Hassan (PBUH) and said:

O Hassan! What do you say herein?

Imam Hassan (PBUH) replied:

p: 64

O Mu'avie I heard what you told to Ibn Abbas. I wonder how rude you are to GOD and how impolite you are when you said that "GOD killed your boss and I inherited the power". Do you really think that when there are some people like us, then a man like you is worth leadership of people? Doom on you and three previous caliphs because you usurped leadership. Now I say things that you are not worth hearing them:

Verily, all of the people in the time of the Prophet did their Divine duties without any quarrel. Of these Divine duties I refer to: Testimony on "Uniqueness of Allah", "Prophecy and servitude of Muhammad", " the five obligatory prayers", "Paying zakat", "Fasting of Ramadan", "Haj" and so on. They also all forbade "Adultery, drinking wine, robbery, not visiting relatives, untruthness, etc.

But after the Prophet they struggled and fought because of some differences; they were divided into groups and gangs some of which cursed the other. The root of their difference was "velayat". All of them claimed that they are worth caliphate of the Prophet- except for the only group who followed the Prophet and were submitted to the Quran.

Then whosoever followed the behavior of the "people of Qeble" and left the differences to GOD was saved from the hill and will enter the Heaven.

The servant who is bestowed GOD's grace will be led to the twelve Imams and his heart will be delighted with Divine light. This person will be blessed and have a prosperous future. The Prophet (Peace Be Upon Him) said:"GOD bless the man who found the Truth and propagated it to others, or kept silent and rescued the seditions.

p: 65

What we believe in is that Imams are from our family (household of the Prophet) and no one else is worth this situation. GOD has explicitly declared us in the Holy Quran and Sunnat of the Prophet. Knowledge is with us and we are people of Knowledge. There is nothing that we are not aware of. Even the atonement of a scratch is told to us by the Holy Prophet and written down by Ali (PBUT).

Some people –including you, son of Hend- thought they are worthier than us to the caliphate. You Mu'avie think that Omar collected Quran from what people had in mind. Then some people thought that most of the verses of the Quran have been lost.

No, never. I swear to GOD that whole of Quran verses are kept saved before us.

Then Omar wanted his people to use their own ideas about religion. From then on my father most of the time corrected their mistakes about religion. But some other times they attended Omar and asked about his ideas while he did not have Knowledge and wisdom.

Different groups of Muslims thought they are worth the leadership and not we Ahlalbayt. We ask GOD to help us against them and verily GOD is enough for us.

Imam Hussein replied:" O son of Khatab. Who gave you authority of Muslims after Abubakr? None of you were given this authority by Allah and his Messenger and they were not satisfied of you. When is Muhammad satisfied? When his Household are satisfied or when you are satisfied?

You are in authority of Muslims unjustly and you have usurped Muhammad's household's right. You have occupied Muhammad pulpit while you are not worth it.

You judge by means of the Holy Quran while you know neither its difficulties nor its Paraphrases. Before you a wrong doer and a good doer are alike.

Then I hope GOD will judge you the way you deserve it and asks you about what you did in this world."

Stated from: Maani Alakhbar p.65

Saied ibn Tavous narrated from Hussein ibn Musa ibn Ja'ffar from his father from his grand father (Imam Sajad):

Amiralmumenin (the commander of the faithful) said: the Prophet ordered me to announce people that:

O people! GOD damns whoever does not completely grant the rented. GOD damns whoever accepts the velayat of some people other than his Mavalees. ( These two words which are derived from the same root velayat have a lot of meanings among which we can refer to : to obey some one's orders ; to love someone and so on). GOD damns whoever insults his fathers.

Ali (PBUH) says I went and announced people about what the Prophet told me.

Omar bin Khatab said to me: does what you said have any interpretation?

Imam Ali (PBUH) said: ALLAH and his Prophet Know about it.

Omar then stood and along with some of the Prophet's followers went towards the Prophet.

Omar asked the Prophet: does what you told Ali have any interpretation?

The Holy Prophet said: yes. I wanted him to say "GOD damns whoever does not completely grant the rented". ALLAH says in the holy Quran:" tell people that I want you no reward except for respecting my near byes (which means the Prophet's Household); then whoever oppresses us (me and my household) GOD damns him. I wanted Ali to say that " GOD damns whoever accepts the velayat of some people other than his Mavalees" ; ALLAH says in the Holy Quran" The Prophet is worthier than the believers when compared to themselves". And whoever I am the Mula of, Ali is his Mula. Then GOD damns whoever accepts the Velaya of some people other than Ali. And I told ALI to announce that "GOD damns whoever insults his fathers". And I ask Allah to witness and I want you to witness that Ali and I (Peace Be Upon Them) are the fathers of believers and Allah damns whosoever insults us.

p: 70

When Omar and others left the prophet Omar said: O people! The Prophet Muhammad had not emphasized the Velayat of Ali before so much as he did today.

Khabab bin Arat the Prophet declared this tradition 19 days before his death.

Stated from: Behar Alanvar, vol.22, p. 490

When Abu-Bakr read Osame's letter was impressed and wanted to refuse the leadership (which he had grabbed wrongly) but Omar didn't let him and said:" it is GOD's gift to you, don’t refuse it or you will be regretful. The way to get out of this is that to send him plenty of letters from different people and persist on his homage. Write to him that lack of his homage will be as schism between Muslims; he must come to us and have homage with us like other Muslims."

Therefore Abu-Bakr and some other hypocrites wrote a letter to Osame with this content: "Accept what we have agreed on. Don’t go after sedition. These people are new Muslims (and your action may cause them to return to atheism)."

When Osame received the plenty of letters returned to Medina along with his people. There, when he saw people of Medina around Abu-Bakr went to the house of Ali (PBUH) and said: what has happened? Ali (PBUH) said: all that happened is what you see. Osame said: did you have Homage with Abu-Bakr?

Imam Ali said: O Osame! Yes I did.

Osame said: you did by your will or you were forced to?

Imam replied: I was forced to.

When Osame heard this he got aware of all things. He went to Abu-Bakr and said hello to him while naming him the Calif. Abu-Bakr replied: hello, the commander.

From Ehtejaj, written by Tabarsi.

Vol 1.

p: 72

مَعَاشِرَ النَّاسِ! وَ الَّذِی بَعَثَنِی بِالنُّبُوَّةِ وَ اصْطَفَانِی عَلَی جَمِیعِ الْبَرِیَّةِ مَا نَصَبْتُ عَلِیّاً عَلَماً لِأُمَّتِی فِی الْأَرْضِ حَتَّی نَوَّهَ اللَّهُ بِاسْمِهِ فِی سَمَاوَاتِهِ وَ أَوْجَبَ وَلَایَتَهُ عَلَی مَلَائِکَتِهِ.

Abdullah ibn al-Fazl al-Hashemi narrated from Imam Sadiq Jafar ibn Mohammad and He narrated from his infallible ancestors (peace be upon them): The Apostle of Allah (s.a.w.s) said: The day of Ghadir is the most significant feast of my nation and it is the day in which Allah ordered me to appoint my brother Ali ibn Abi Talib (a.s) as a flag for my nation by which they are led to the right path after me. And it is the day in which Allah perfected his religion and completed his blessings and gifts and was gratified with Islam as a religion.

Then He (s.a.w.s) said: O the people! Surely Ali is from me and I am from him; He was created from my essence and he is the leader of the creation after me. He clarifies the differences and dissensions about my Sunnah. And he is the commander of faithful, the chief of white faced (in the doomsday), the king of Muminin, the best executor, spouse of the most gentlewoman of the world's ladies and father of guided Imams.

O the people! Whoever loves Ali is my beloved. And anyone who hates Ali is my hatred. And whoever joins Ali, I join him too. And anyone who gets separated from Him, I am separated from him as well. And whoever persecuted Him, I persecute him. And whoever fraternizes with Ali, I am friendly with him. And anyone who is hostile toward Ali, I am his enemy.

p: 74

O the people! I am the city of wisdom and Ali ibn Abi Talib is its gate and no one can enter the city only through its gate. Whoever presumes that he likes me, but in the meantime he dislikes Ali (a.s), is absolutely a liar.

O the people! By the God who sent me as his prophet, and selected and preferred me to all his creatures, Allah the Almighty raised Ali's (a.s) name in the heavens and obliged the angels to accept his leadership and Imamate before I appoint him as the flag for my nation on the earth.

Source: Al-Amaali of Saduq, page 126

Mofazzal ibn Omar said that Abu Abdellah (a.s) told me: When resurrection day comes to pass, four days are decorated and decked out toward Allah the Almighty like a bride who goes to her bridal chamber; Fitr Day, Adh'ha day, Friday and Ghadir day. Among Fitr, Adh'ha and Friday, Ghadir day is akin to the moon surrounded by stars. And surely Allah obliges His archangels - and on that day their master is Gabriel (a.s) - and His divine messengers – and their master on this day is Mohammad (s.a.w.s) and His selected successors - and Amir al-Muminin Ali (a.s) is their Master on that day- and His friends and their masters are Salman, Abuzar, Meqdad and Ammar to make Ghadir day enter the paradise like a shepherd who takes his sheep into water and pasture.

I (Mofazzal) said to Imam: O my master! Do you order me to fast this day? Imam said: Sure by Allah, sure by Allah, sure by Allah. Verily it is the day when Allah accepts Adam's (a.s) repentance and he fasted that day to thank God. And verily it is the day when Allah the High saved Abraham (a.s) from fire and he gratefully fasted that day. And truly it is when Moses (a.s) appointed Aaron (a.s) as his successor and with gratitude to Allah fasted that day. And indeed it is the day in which Jesus (a.s) announced his successor Simon (Shamoon) (a.s) and fasted that day to thank Allah. (And finally) it is the day when the holy Prophet, Mohammad (s.a.w.s) introduced Ali (a.s) as the flag and uncovered his privilege and successor-ship and fasted the day in order to thank Allah the Highest and Almighty.

p: 76

And definitely it is the day of fasting, worshipping, feeding and meeting the brethren. In this day, there is satisfaction of the compassionate Allah and humiliation of the cursed Satan.

Source: Iqbal al-Aamal, volume 1, Page 466

I told Him: May Allah put me your ransom! What day is it? He Said: The time and days spin. It is eighteenth of Zul-Hujjah. I told him: I may be your ransom! What are we supposed to do on this day? He said: You fast and increase blessings and Salawat on Mohammad and His progeny and renounce your hatred and aversion to those who oppressed them and denied their right. Surely all prophets used to command their successors - on the day which the "Wasi" and executor is appointed - to treat with it as a feast. I asked him: What is the gift for the one of us who fasts? He replied: It equals sixty months of fasting. (By the way)! Don't lose fasting on twenty-seventh of Rajab, since it is the very day in which prophecy of Mohammad (s.a.w.s) was sent upon him and the present is also like sixty months of fasting.

Source: Thavab al-Aamal va Eqab al-Aamal, page 74

Arguing for Wilayat by Ghadir Day

During the time Imam Musa ibn Jafar (a.s) was in jail, once Harun called him up and questioned him about several things. Among his questions was Wilayat of Ahl al-Bayt (a.s) over people. Imam answered: We believe that Wilayat of all creatures belong to us… And we claim it according to Prophet's (s.a.w.a) quotation on Ghadir day: "Whosever I am his master, this Ali is his master".

Source: Secrets of Ghadir, page 555

Source: Misbah al-Motahajjed and Selah al-al mota'abbed, vol 2, page 737

2. "Religion's perfection" day

وَ هُوَ الْیوْمُ الَّذِی أَکْمَلَ اللَّهُ بِهِ الدِّینَ فِی إِقَامَهِ النَّبِی ع عَلِیاً أَمِیرَ الْمُؤْمِنِینَ عَلَماً وَ أَبَانَ فَضِیلَتَهُ وَ وِصَاءَتَهُ فَصَامَ ذَلِکَ الْیوْمَ

And it is the day in which the holy Prophet (s.a.w.s) appointed Ali (a.s) as his caliph and declared his advantages and successor ship and fasted that day.

3. Perfection day

وَ إِنَّهُ لَیوْمُ الْکَمَالِ

And it is the perfection day

4. "Satan's sorrow" day

وَ یوْمُ مَرْغَمَةِ الشَّیطَانِ

And it it is Satan's sorrow day.

5. "Acceptance of Shiite's Deeds" day

وَ یوْمُ تُقْبَلُ أَعْمَالُ الشِّیعَهِ وَ مُحِبِّی آلِ مُحَمَّدٍ

And it is the day in which deeds of Shiites and lovers of Mohammad's progeny are accepted.

6. Annihilation of Opponent's deeds

وَ هُوَ الْیوْمُ الَّذِی أَکْمَلَ اللَّهُ الدِّینَ یعْمَدُ اللَّهُ فِیهِ إِلَی مَا عَمِلَهُ الْمُخَالِفُونَ فَیجْعَلُهُ هَباءً مَنْثُوراً

And it is the day in which Allah perfected the religion, and He willed to annihilate opponent's deeds and made it a scattered dust.

7. The day of praising the Prophet (s.a.w.s)

وَ هُوَ الْیوْمُ الَّذِی یأْمُرُ جَبْرَئِیلَ ع أَنْ ینْصِبَ کُرْسِی کَرَامَةِ اللَّهِ بِإِزَاءِ بَیتِ الْمَعْمُورِ وَ یصْعَدُهُ جَبْرَئِیلُ ع وَ تَجْتَمِعُ إِلَیهِ الْمَلَائِکَهُ مِنْ جَمِیعِ السَّمَاوَاتِ وَ یثْنُونَ عَلَی مُحَمَّدٍ وَ یسْتَغْفِرُونَ لِشِیعَهِ أَمِیرِ الْمُؤْمِنِینَ وَ الْأَئِمَّهِ ع وَ مُحِبِّیهِمْ مِنْ وُلْدِ آدَمَ ع

And it is the day in which Allah ordered Gabriel (a.s) to put the "seat of dignity" in front of Beit al-Mamoor. After that Gabriel ascends it and all angels from heavens gather there and praise Mohammad and plead forgiveness for Disciples of Amir al-Muminin and Imams (peace be upon them) and their lovers from Adam's (a.s) offspring.

p: 81

8. The day of lifting the pen

وَ هُوَ الْیوْمُ الَّذِی یأْمُرُ اللَّهُ فِیهِ الْکِرَامَ الْکَاتِبِینَ أَنْ یرْفَعُوا الْقَلَمَ عَنْ مُحِبِّی أَهْلِ الْبَیتِ وَ شِیعَتِهِمْ ثَلَاثَهَ أَیامٍ مِنْ یوْمِ الْغَدِیرِ وَ لَا یکْتُبُونَ عَلَیهِمْ شَیئاً مِنْ خَطَایاهُمْ کَرَامَهً لِمُحَمَّدٍ وَ عَلِی وَ الْأَئِمَّهِ

And it is the day in which Allah orders the noble watchers and protectors to lift the pen from Ahle al-Bayt's disciples for three days from Ghadir day and do not write anything of their errors in respect of Mohammad and Ali and Imams (peace be upon them).

9. The special day of the Holy Prophet and His Progeny

وَ هُوَ الْیوْمُ الَّذِی جَعَلَهُ اللَّهُ لِمُحَمَّدٍ وَ آلِهِ [عَلِی] وَ ذَوِی رَحْمَتِهِ

And it is the day which Allah made it the special day of Mohammad and His Progeny and owners of his compassion.

10. The day of Extension to the family and brethren

وَ هُوَ الْیوْمُ الَّذِی یزِیدُ اللَّهُ فِی حَالِ مَنْ عَبَدَ فِیهِ وَ وَسَّعَ عَلَی عِیالِهِ وَ نَفْسِهِ وَ إِخْوَانِهِ وَ یُعْتِقُهُ اللَّهُ مِنَ النَّارِ

And it is the day which Allah develops the status of anyone who worships God in it and extends to his spouse and himself and brethren and God releases him from Fire.

11. "Appreciation of endeavor" day

وَ هُوَ الْیوْمُ الَّذِی یجْعَلُ اللَّهُ فِیهِ سَعْی الشِّیعَهِ مَشْکُوراً وَ ذَنْبَهُمُ مَغْفُوراً وَ عَمَلَهُمْ مَقْبُولًا

And it is the day in which Allah counts Shiite's endeavors appreciated (and recompensed) and forgives their sins and accepts their deeds.

p: 82

12. "Disappearance of grief" day

وَ هُوَ یَوْمُ تَنْفِیسِ الْکَرْبِ

And it is the day of disappearance of sadness and grief.

13. "Landing the burdens" day

وَ یَوْمُ تَحْطِیطِ الْوِزْرِ

And it is the day of landing the burdens (from the back of Muminin).

14. The day of bestowing and present

وَ یوْمُ الْحَبَاءِ وَ الْعَطِیَّهِ

And it is the day of bestowing and present.

15. The day of publishing knowledge

وَ یَوْمُ نَشْرِ الْعِلْمِ

And it is the day of publishing knowledge.

16. The day of good news (and glad tidings)

وَ یَوْمُ الْبِشَارَهِ

And it is the day of good news (and glad tidings).

17. Day of the greatest feast

وَ الْعِیدِ الْأَکْبَرِ

And it is the day of the greatest feast

18. The day of responding invocations

وَ یَوْمُ یسْتَجَابُ فِیهِ الدُّعَاءُ

And it is the day of responding prayers and invocations.

19. The day of the great stand

وَ یَوْمُ الْمَوْقِفِ الْعَظِیمِ

And it is the day of the great stand.

20. The day of dressing new clothing and undressing black ones

وَ یَوْمُ لُبْسِ الثِّیَابِ وَ نَزْعِ السَّوَادِ

And it is the day of dressing new clothing and undressing black ones.

21. The day of the conditional vow

وَ یَوْمُ الشَّرْطِ الْمَشْرُوطِ

And it is the day in which the Master of prophets (s.a.w.s) made all creatures vow that whoever believes in Imamate of Amir al_Muminin Ali and His eleven Children (peace be upon them), will be saved from the fire and Hell.

p: 83

22. The day of dissipation of sorrows

وَ یَوْمُ نَفْی الْغُمُومِ [الْهُمُومِ]

And it is the day of dissipation of sorrows.

23. The day of forgiveness of sins

وَ یَوْمُ الصَّفْحِ عَنْ مُذْنِبِی شِیعَهِ أَمِیرِ الْمُؤْمِنِینَ

And it is the forgiveness day of Amir al-Muminin's Shiite's sins.

24. The competition day

وَ هُوَ یَوْمُ السُّبْقَهِ

And it is the competition day.

25. The day of increasing Salawat

وَ یَوْمُ إِکْثَارِ الصَّلَاهِ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ

And it is the day of increasing Salawat upon Mohammad and His progeny

26. Satisfaction day

وَ یَومُ الرِّضَا

And it is the satisfaction day of Allah and His Prophet and infallible Imams (peace be upon them) and their Shiites.

27. The festival day of Ahle al-Bayt (a.s)

وَ یوْمُ عِیدِ أَهْلِ بَیتِ مُحَمَّدٍ

And it is festival day of Mohammad's progeny (peace be upon them).

28. The day of acceptance of deeds

وَ یوْمُ قَبُولِ الْأَعْمَالِ

And it is the day in which deeds are accepted.

29. The day of seeking for more

وَ یوْمُ طَلَبِ الزِّیادَهِ

And it is the day in which we have to ask God the beneficent for more in knowledge, long life and property etc.

30. The rest day of Muminin

وَ یوْمُ اسْتِرَاحَهِ الْمُؤْمِنِینَ

And it is the rest day of Faithful people and Muminin.

31. The day of trade

وَ یوْمُ الْمُتَاجَرَهِ

And it is the day of trade between the servants and God.

p: 84

32. The day of friendship with believers

وَ یوْمُ التَّوَدُّدِ

And it is the day of affection and friendship with believers.

33. The day of connection to grace of Allah

وَ یوْمُ الْوُصُولِ إِلَی رَحْمَهِ اللَّهِ

And it is the day to connect to the grace and compassion of Allah.

34. The day of purification of believers from sins

وَ یوْمُ التَّزْکِیهِ

And it is the day of purification of believers from sins.

35. The day of avoiding great and venial sins

وَ یوْمُ تَرْکِ الْکَبَائِرِ وَ الذُّنُوبِ

And it is the day of avoiding great and venial sins.

36. The day of worship

وَ یوْمُ الْعِبَادَهِ

And it is the day of worship.

37. The day of feeding believers

وَ یوْمُ تَفْطِیرِ الصَّائِمِینَ فَمَنْ فَطَّرَ فِیهِ صَائِماً مُؤْمِناً کَانَ کَمَنْ أَطْعَمَ فِئَاماً وَ فِئَاماً إِلَی أَنْ عَدَّ عَشْراً ثُمَّ قَالَ أَ وَ تَدْرِی مَا الْفِئَامُ قَالَ لَا قَالَ مِائَهُ أَلْفٍ

And it is the day of feeding believers to break their fast; therefore whoever feeds one fasting faithful man, is like the one who feeds the "Fe'am" and "Fe'am" –Imam repeated Fe'am for ten times- and then He (a.s) asked the narrator: Do you know what Fe'am is? He said: No. Imam said: It equals ten thousands.

38. The day of congratulations and happiness

وَ هُوَ یوْمُ التَّهْنِیهِ یهَنِّی بَعْضُکُمْ بَعْضاً فَإِذَا لَقِی الْمُؤْمِنُ أَخَاهُ یقُولُ الْحَمْدُ لِلَّهِ الَّذِی جَعَلَنَا مِنَ الْمُتَمَسِّکِینَ بِوَلَایهِ أَمِیرِ الْمُؤْمِنِینَ وَ الْأَئِمَّهِ ع

And it is the day when believers greet each other, congratulate for this Holy day and says everyone to one another:

p: 85

"الحمد للّه الّذی جعلنا من المتمسّکین بولایه امیر المؤمنین و الائمه صلوات اللَّه علیهم"

Praises belong to Allah who made us of those who get hold of leadership and mastership (Wilayat) of Amir al-Muminin and Imams (peace be upon them).

39. The day of smiling at believers

وَ هُوَ یوْمُ التَّبَسُّمِ فِی وُجُوهِ النَّاسِ مِنْ أَهْلِ الْإِیمَانِ فَمَنْ تَبَسَّمَ فِی وَجْهِ أَخِیهِ یوْمَ الْغَدِیرِ نَظَرَ اللَّهُ إِلَیهِ یوْمَ الْقِیامَهِ بِالرَّحْمَهِ وَ قَضَی لَهُ أَلْفَ حَاجَهٍ وَ بَنَی لَهُ قَصْراً فِی الْجَنَّهِ مِنْ دُرَّهٍ بَیضَاءَ وَ نَضَّرَ وَجْهَهُ

And it is the day of smiling at everyone of faith; Therefore whoever smiles at his brethren's face on Ghadir day, Allah the Almighty looks at him on the judgment day with grace and compassion and fulfills one thousand of his needs and erects a castle in the paradise made of white pearls and beautifies his visage.

40. Adornment day

وَ هُوَ یوْمُ الزِّینَهِ فَمَنْ تَزَیَّنَ لِیوْمِ الْغَدِیرِ غَفَرَ اللَّهُ لَهُ کُلَّ خَطِیئَهٍ عَمِلَهَا صَغِیرَهً أَوْ کَبِیرَهً وَ بَعَثَ اللَّهُ إِلَیهِ مَلَائِکَهً یکْتُبُونَ لَهُ الْحَسَنَاتِ وَ یرْفَعُونَ لَهُ الدَّرَجَاتِ إِلَی قَابِلِ مِثْلِ ذَلِکَ الْیوْمِ فَإِنْ مَاتَ مَاتَ شَهِیداً وَ إِنْ عَاشَ عَاشَ سَعِیداً

And it is the day of adornment; thus anyone who dresses up on Ghadir day Allah forgives any sin he or she committed, no matter it is neither venial nor great. And Allah sends angels to record good deeds for him and raises his levels of faith till the same day of the next year, and if he dies, he's counted a martyr and if he exists, he lives prosperously and luckily.

p: 86

Source: Iqbal al_A'amal, Vol 1, page 465.

2. Some Shiites from Ahwaz sent a letter to Imam Hadi (a.s) asking him some questions. One of the answers that Imam (a.s) sent them in his letter was this: We find in Quran that" Only God, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your guardians." And traditions unanimously accept that this verse is about Amir al-Muminin Ali (a.s). In addition to that we see that the Holy Prophet (s.a.w.s) detached Imam Ali ibn Abi Talib (a.s) from his followers and said this sentence: " whosever I am his master, then Ali is his master." So we conclude that Quran truly witnesses these stories and proves the truth of this event.

Source: Secrets of Ghadir, page 281.

And you prevented people to enter there before they obtain his permission. You have thus said: "O ye who believe! Enter not the Prophet's houses until leave is given you."

اللَّهُمَّ إِنِّی أَعْتَقِدُ حُرْمَةَ نَبِیِّکَ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ فِی غَیْبَتِهِ کَمَا أَعْتَقِدُهَا فِی حَضْرَتِهِ

O Allah! I believe in the sanctity of the owner of this holy shrine in his absence as same as I believe in it in his presence.

وَ أَعْلَمُ أَنَّ رَسُولَکَ وَ خُلَفَاءَکَ عَلَیْهِمُ السَّلَامُ أَحْیَاءٌ عِنْدَکَ یُرْزَقُونَ یَرَوْنَ مَقَامِی وَ یَسْمَعُونَ کَلَامِی وَ یَرُدُّونَ سَلَامِی

I also know of sure that Your Messenger and Your representatives – peace be upon them- are live, finding their sustenance in the presence of You; they can see my place, hear my words, and respond to my greetings.

وَ أَنَّکَ حَجَبْتَ عَنْ سَمْعِی کَلَامَهُمْ وَ فَتَحْتَ بَابَ فَهْمِی بِلَذِیذِ مُنَاجَاتِهِمْ

But You have prevented my hearing from receiving their words and You have opened the door of my understanding to taste the fine flavor of my confidential speech with them.

وَ إِنِّی أَسْتَأْذِنُکَ یَا رَبِّ أَوَّلًا وَ أَسْتَأْذِنُ رَسُولَکَ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ ثَانِیاً وَ أَسْتَأْذِنُ خَلِیفَتَکَ الْإِمَامَ الْمَفْرُوضَ عَلَیَّ طَاعَتُهُ علیَّ بنَ مُحَمَّدِ النَّقِیّ وَ الْمَلَائِکَةَ الْمُوَکَّلِینَ بِهَذِهِ الْبُقْعَةِ الْمُبَارَکَةِ ثَالِثاً

I thus ask Your permission – O my Lord – first of all, the permission of Your Prophet – peace be upon him and his Household – secondly, the permission of Your representative, the Imam the obedience to whom is incumbent upon me Ali ibn Mohammad Al-Naqi and the permission of the angels whom are commissioned to supervise this blessed area thirdly.

p: 89

أَ أَدْخُلُ یَا رَسُولَ اللَّهِ أَ أَدْخُلُ یَا حُجَّةَ اللَّهِ أَ أَدْخُلُ یَا مَلَائِکَةَ اللَّهِ الْمُقَرَّبِینَ الْمُقِیمِینَ فِی هَذَا الْمَشْهَدِ فَأْذَنْ لِی یَا مَوْلَایَ فِی الدُّخُولِ أَفْضَلَ مَا أَذِنْتَ لِأَحَدٍ مِنْ أَوْلِیَائِکَ فَإِنْ لَمْ أَکُنْ أَهْلًا لِذَلِکَ فَأَنْتَ أَهْلٌ لَه

May I enter O Messenger of Allah? May I enter, O argument of Allah? May I enter, O archangels of Allah, the residing in this shrine?

So, (please do) permit me to enter, O my Master in the best way of permission that you have ever conferred upon any of your intimate adherents. If I do not deserve such permission, then you are worthy of conferring it upon me.

السَّلَامُ عَلَی مُحَمَّدٍ رَسُولِ اللَّهِ خَاتَمِ النَّبِیِّینَ وَ سَیِّدِ الْمُرْسَلِینَ وَ صَفْوَةِ رَبِّ الْعَالَمِینَ أَمِینِ اللَّهِ عَلَی وَحْیِهِ وَ عَزَائِمِ أَمْرِهِ وَ الْخَاتِمِ لِمَا سَبَقَ وَ الْفَاتِحِ لِمَا اسْتَقْبَلَ وَ الْمُهَیْمِنِ عَلَی ذَلِکَ کُلِّهِ وَ رَحْمَةُ اللَّهِ وَ بَرَکَاتُهُ وَ صَلَوَاتُهُ وَ تَحِیَّاتُهُ

Peace be upon Muhammad the Messenger of Allah, the seal of the messengers, and the choice of the Lord of the worlds, whom Allah has entrusted with His Revelations and with His determined commandments, who sealed the previous messages, paved the way to the coming blessing, and Who prevails over all that. May the mercy, blessings, peace, benedictions, and greetings of Allah be upon him, too.

وَ السَّلَامُ عَلَی أَنْبِیَاءِ اللَّهِ وَ رُسُلِهِ وَ مَلَائِکَتِهِ الْمُقَرَّبِینَ وَ عِبَادِهِ الصَّالِحِینَ

Peace be upon the Prophets and messengers of Allah, and upon His favorite angels and righteous saints.

p: 90

السَّلَامُ عَلَیْکَ یَا أَمِیرَ الْمُؤْمِنِینَ وَ سَیِّدَ الْوَصِیِّینَ وَ وَارِثَ عِلْمِ النَّبِیِّینَ (وَ الْأَوَّلِینَ وَ الْآخِرِینَ) وَ وَلِیَّ رَبِّ الْعَالَمِینَ وَ مَوْلَایَ وَ مَوْلَی الْمُؤْمِنِینَ وَ رَحْمَةُ اللَّهِ وَ بَرَکَاتُهُ

Peace be upon you, O commander of the faithful, the chief of the Prophet's successors, the heir of the Prophets' knowledge, the friend of the Lord of the worlds, and my master as well as the master of all of the believers. May Allah's mercy and blessings be upon you, too.

السَّلَامُ عَلَیْکَ یَا مَوْلَایَ یَا أَمِیرَ الْمُؤْمِنِینَ یَا أَمِینَ اللَّهِ فِی أَرْضِهِ وَ سَفِیرَهُ فِی خَلْقِهِ وَ حُجَّتَهُ الْبَالِغَةَ عَلَی عِبَادِهِ

Peace be upon you, O my master, O commander of the faithful, the trustee of Allah on His lands, the envoy of Him amongst His creatures, and His conclusive argument against His servants.

السَّلَامُ عَلَیْکَ یَا دِینَ اللَّهِ الْقَوِیمَ وَ صِرَاطَهُ الْمُسْتَقِیمَ

Peace be upon you, O true religion of Allah, and the straight path of Him.

السَّلَامُ عَلَیْکَ أَیُّهَا النَّبَأُ الْعَظِیمُ الَّذِی هُمْ فِیهِ مُخْتَلِفُونَ وَ عَنْهُ یُسْأَلُونَ

Peace be upon you, O the Great News about whom they differ and they shall be asked.

السَّلَامُ عَلَیْکَ یَا أَمِیرَ الْمُؤْمِنِینَ آمَنْتَ بِاللَّهِ وَ هُمْ مُشْرِکُونَ وَ صَدَّقْتَ بِالْحَقِّ وَ هُمْ مُکَذِّبُونَ وَ جَاهَدْتَ وَ هُمْ مُحْجِمُونَ وَ عَبَدْتَ اللَّهَ مُخْلِصاً لَهُ الدِّینَ صَابِراً مُحْتَسِباً حَتَّی أَتَاکَ الْیَقِینُ أَلا لَعْنَةُ اللَّهِ عَلَی الظَّالِمِینَ

Peace be upon you, O the commander of Faithful. You believed in Allah while they were polytheists, accepted the truth while they believed it, strove for the sake of Allah while they refrained, and worshipped Allah with full sincerity to Him in obedience while you were steadfast, depending upon Him totally, until death came upon you. Verily curse of Allah be upon the oppressors.

p: 91

السَّلَامُ عَلَیْکَ یَا سَیِّدَ الْمُسْلِمِینَ وَ یَعْسُوبَ الْمُؤْمِنِینَ وَ إِمَامَ الْمُتَّقِینَ وَ قَائِدَ الْغُرِّ الْمُحَجَّلِینَ وَ رَحْمَةُ اللَّهِ وَ بَرَکَاتُهُ

Peace be upon you, O chief of the Muslims, head of the believers, guide of the pious ones, and the leader of the white-forehead ones. Allah's mercy and blessings be upon you.

أَشْهَدُ أَنَّکَ أَخُو رَسُولِ اللَّهِ وَ وَصِیُّهُ وَ وَارِثُ عِلْمِهِ وَ أَمِینُهُ عَلَی شَرْعِهِ وَ خَلِیفَتُهُ فِی أُمَّتِهِ وَ أَوَّلُ مَنْ آمَنَ بِاللَّهِ وَ صَدَّقَ بِمَا أَنْزَلَ عَلَی نَبِیِّهِ

I bear witness that you are indeed the brother of Allah's Messenger, the successor of him, the heir of his knowledge, the trustee on his laws, his representative in his nation, and the first to believe in Allah and to accept as true all that which was revealed to Allah's Prophet.

وَ أَشْهَدُ أَنَّهُ قَدْ بَلَّغَ عَنِ اللَّهِ مَا أَنْزَلَهُ فِیکَ فَصَدَعَ بِأَمْرِهِ وَ أَوْجَبَ عَلَی أُمَّتِهِ فَرْضَ طَاعَتِکَ وَ وَلَایَتِکَ وَ عَقَدَ عَلَیْهِمُ الْبَیْعَةَ لَکَ وَ جَعَلَکَ أَوْلی بِالْمُؤْمِنِینَ مِنْ أَنْفُسِهِمْ کَمَا جَعَلَهُ اللَّهُ کَذَلِکَ

I also bear witness that he (i.e the Prophet) conveyed all that which Allah revealed to him concerning you; so, he expounded openly what he was commanded ( to expound), declared to his nation the duty of obedience and loyalty to you, ordered them to swear allegiance to you, and declared you as enjoying more priority on the believing than that which they enjoy on themselves in the same was as Allah has made him enjoy the same.

ثُمَّ أَشْهَدَ اللَّهَ تَعَالَی عَلَیْهِمْ فَقَالَ أَ لَسْتُ قَدْ بَلَّغْتُ فَقَالُوا اللَّهُمَّ بَلَی فَقَالَ اللَّهُمَّ اشْهَدْ وَ کَفَی بِکَ شَهِیداً وَ حَاکِماً بَیْنَ الْعِبَادِ فَلَعَنَ اللَّهُ جَاحِدَ وَلَایَتِکَ بَعْدَ الْإِقْرَارِ وَ نَاکِثَ عَهْدِکَ بَعْدَ الْمِیثَاقِ

p: 92

He then asked Allah the All-exalted to be the witness on them (in this respect), saying: "Have I conveyed?" They answered, "Yes, you have. We swear to it by Allah." He thus said, " O Allah, be the witness and You are sufficient Witness and Judge between the servants ( of Yours). Hence, cure of Allah be upon him who denied the allegiance to you after he had confessed of it and upon him who breached his pledge to you after he had taken it.

وَ أَشْهَدُ أَنَّکَ وَفَیْتَ بِعَهْدِ اللَّهِ تَعَالَی وَ أَنَّ اللَّهَ تَعَالَی مُوفٍ لَکَ بِعَهْدِهِ وَ مَنْ أَوْفی بِما عاهَدَ عَلَیْهُ اللَّهَ فَسَیُؤْتِیهِ أَجْراً عَظِیماً

I also bear witness that you have indeed observed your pledge to Almighty Allah and that Almighty Allah, in return, shall observe His pledge to you. "Therefore, whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward."

وَ أَشْهَدُ أَنَّکَ أَمِیرُ الْمُؤْمِنِینَ الْحَقُّ الَّذِی نَطَقَ بِوَلَایَتِکَ التَّنْزِیلُ وَ أَخَذَ لَکَ الْعَهْدَ عَلَی الْأُمَّةِ بِذَلِکَ الرَّسُولُ

I also bear witness that you are truly the commander of the Faithful, the Divine Revelation did declare your commissioned leadership, and the Messenger made a covenant with the people (that they would be under your leadership).

وَ أَشْهَدُ أَنَّکَ وَ عَمَّکَ وَ أَخَاکَ الَّذِینَ تَاجَرْتُمُ اللَّهَ بِنُفُوسِکُمْ فَأَنْزَلَ اللَّهُ فِیکُمْ إِنَّ اللَّهَ اشْتَری مِنَ الْمُؤْمِنِینَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ یُقاتِلُونَ فِی سَبِیلِ اللَّهِ فَیَقْتُلُونَ وَ یُقْتَلُونَ وَعْداً عَلَیْهِ حَقًّا فِی التَّوْراةِ وَ الْإِنْجِیلِ وَ الْقُرْآنِ وَ مَنْ أَوْفی بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُوا بِبَیْعِکُمُ الَّذِی بایَعْتُمْ بِهِ وَ ذلِکَ هُوَ الْفَوْزُ الْعَظِیمُ التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ السَّائِحُونَ الرَّاکِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَ النَّاهُونَ عَنِ الْمُنْکَرِ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ وَ بَشِّرِ الْمُؤْمِنِینَ

p: 93

I also bear witness that you, along with your uncle and brother, traded with Allah in your souls; He therefore revealed about you this: "Surely, Allah has bought of the believers their persons and their property for this, that they shall have Paradise; they fight in Allah's way, so they slay and are slain; a promise which is binding on Him in the Torah and the Bible and the Quran; and who is more faithful to his covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement. They who turn to Allah, who serve Him, who praise Him, who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid what is evil, and who keep the limits of Allah; and give good news to the believers."

أَشْهَدُ یَا أَمِیرَ الْمُؤْمِنِینَ أَنَّ الشَّاکَّ فِیکَ مَا آمَنَ بِالرَّسُولِ الْأَمِینِ وَ أَنَّ الْعَادِلَ بِکَ غَیْرَکَ عَادِلٌ عَنِ الدِّینِ الْقَوِیمِ الَّذِی ارْتَضَاهُ لَنَا رَبُّ الْعَالَمِینَ وَ أَکْمَلَهُ بِوَلَایَتِکَ یَوْمَ الْغَدِیرِ

O Commander of the Faithful, I bear witness that whoever doubts about you has never believed in the Trusted Messenger, and whoever leaves you to choose another (as his leader) has indeed diverted the true religion, that the Lord of the worlds has chosen for us, and that He completed it on the Ghadir Day through (declaring) the Divinely commissioned leadership of you.

وَ أَشْهَدُ أَنَّکَ الْمَعْنِیُّ بِقَوْلِ الْعَزِیزِ الرَّحِیمِ وَ أَنَّ هذا صِراطِی مُسْتَقِیماً فَاتَّبِعُوهُ وَ لا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِکُمْ عَنْ سَبِیلِهِ ضَلَّ وَ اللَّهِ وَ أَضَلَّ مَنِ اتَّبَعَ سِوَاکَ وَ عَنَدَ عَنِ الْحَقِّ مَنْ عَادَاکَ

p: 94

And I bear witness that you are the one intended in the following saying of the Almighty, All-merciful Lord; "And this My path, the right one; therefore follow it, and follow not other ways, for they will lead you away from His way." I swear by Allah that whoever follows anyone other than you has in fact strayed off the right way and misled others (i.e. those who imitate him), and that whoever incurs the hostility of you has undoubtedly rejected the right.

اللَّهُمَّ سَمِعْنَا لِأَمْرِکَ وَ أَطَعْنَا وَ اتَّبَعْنَا صِرَاطَکَ الْمُسْتَقِیمَ فَاهْدِنَا رَبَّنَا وَ لا تُزِغْ قُلُوبَنا بَعْدَ إِذْ هَدَیْتَنا لِطَاعَتِکَ وَ اجْعَلْنَا مِنَ الشَّاکِرِینَ لِأَنْعُمِکَ

O Allah, we have listened to your command, obeyed and followed Your straight path; therefore, (please do) guide us, O our Lord! And do not cause our hearts to deviate after You have guided us to the obedience to you, and include us with those who always thank You for your bounties.

وَ أَشْهَدُ أَنَّکَ لَمْ تَزَلْ لِلْهَوَی مُخَالِفاً وَ لِلتُّقَی مُحَالِفاً وَ عَلَی کَظْمِ الْغَیْظِ قَادِراً وَ عَنِ النَّاسِ غَافِراً عَافِیاً وَ إِذَا عُصِیَ اللَّهُ سَاخِطاً وَ إِذَا أُطِیعَ اللَّهُ رَاضِیاً وَ بِمَا عَهِدَ إِلَیْکَ عَامِلًا رَاعِیاً لِمَا اسْتُحْفِظْتَ حَافِظاً مَا اسْتُودِعْتَ مُبَلِّغاً مَا حُمِّلْتَ مُنْتَظِراً مَا وَعَدْتَ

And I also bear witness that you have always been at variance with whimsical desires as you have always been on line with piety, you have always been capable of suppressing your rage, you have always forgiven and pardoned people, and when Allah is disobeyed you have always been furious, and when he is obeyed, you have always been pleased, and you have always carried out what Allah has commissioned you to do, you have always observed what has been entrusted with you, you have always kept what has been confided to you, you have always conveyed what you were ordered to convey, and you have always expected that which you were promised.

p: 95

وَ أَشْهَدُ أَنَّکَ مَا اتَّقَیْتَ ضَارِعاً وَ لَا أَمْسَکْتَ عَنْ حَقِّکَ جَازِعاً وَ لَا أَحْجَمْتَ عَنْ مُجَاهَدَةِ غَاصِبِیکَ نَاکِلًا وَ لَا أَظْهَرْتَ الرِّضَا بِخِلَافِ مَا یَرْضَی اللَّهُ مُدَاهِناً وَ لَا وَهَنْتَ لِمَا أَصَابَکَ فِی سَبِیلِ اللَّهِ وَ لَا ضَعُفْتَ وَ لَا اسْتَکَنْتَ عَنْ طَلَبِ حَقِّکَ مُرَاقِباً مَعَاذَ اللَّهِ أَنْ تَکُونَ کَذَلِکَ بَلْ إِذْ ظُلِمْتَ احْتَسَبْتَ رَبَّکَ وَ فَوَّضْتَ إِلَیْهِ أَمْرَکَ وَ ذَکَّرْتَهُمْ فَمَا اذَّکَرُوا وَ وَعَظْتَهُمْ فَمَا اتَّعَظُوا وَ خَوَّفْتَهُمُ اللَّهَ فَلَمْ یَخَافُوا

And I bear witness that as you sometimes conceded some things, you did not do that on account of humiliation, and as you sometimes did not demand with your right, you did not do that on account of fear, and as you sometimes stopped combating those who usurped your right , you did not do so on account of weakness, and as you ( on a certain occasion) showed contentment to things to which Allah is not pleased, you did not do so on account of flattery, and you have never been weakened by what befall you for the sake of Allah, and you have never been feeble and you have never abased yourself as regards demanding with your rights on account of fear. I seek Allah's refuge against such claims; rather, when you were wringed, you relied upon your Lord in these questions and entrusted your affair to Him, and as your reminded them of their allegiance to you), they did not regard it, and as you preached them, they did not accept from you, and as your instructed them to fear Allah, they did not mind.

p: 96

وَ أَشْهَدُ أَنَّکَ یَا امِیرَ الْمُؤْمِنِینَ جَاهَدْتَ فِی اللَّهِ حَقَّ جِهادِهِ حَتَّی دَعَاکَ اللَّهُ إِلَی جِوَارِهِ وَ قَبَضَکَ إِلَیْهِ بِاخْتِیَارِهِ وَ أَلْزَمَ أَعْدَاءَکَ الْحُجَّةَ بِقَتْلِهِمْ إِیَّاکَ لِتَکُونَ الْحُجَّةُ لَکَ عَلَیْهِمْ مَعَ مَا لَکَ مِنَ الْحُجَجِ الْبَالِغَةِ عَلَی جَمِیعِ خَلْقِهِ

I also bear witness, O Commander of the Faithful that you strove in the way of Allah in the most appropriate way until Allah summoned you to be in his vicinity, chose to grasp you, and established the argument against your enemies who killed you, so that you should have argument against them, although you enjoy conclusive arguments against all of His creatures.

السَّلَامُ عَلَیْکَ یَا أَمِیرَ الْمُؤْمِنِینَ عَبَدْتَ اللَّهَ مُخْلِصاً وَ جَاهَدْتَ فِی اللَّهِ صَابِراً وَ جُدْتَ بِنَفْسِکَ مُحْتَسِباً وَ عَمِلْتَ بِکِتَابِهِ وَ اتَّبَعْتَ سُنَّةَ نَبِیِّهِ وَ أَقَمْتَ الصَّلَاةَ وَ آتَیْتَ الزَّکَاةَ وَ أَمَرْتَ بِالْمَعْرُوفِ وَ نَهَیْتَ عَنِ الْمُنْکَرِ مَا اسْتَطَعْتَ مُبْتَغِیاً مَا عِنْدَ اللَّهِ رَاغِباً فِیمَا وَعَدَ اللَّهُ لَا تَحْفِلُ بِالنَّوَائِبِ وَ لَا تَهِنُ عِنْدَ الشَّدَائِدِ وَ لَا تُحْجِمُ عَنْ مُحَارِبٍ أَفِکَ مَنْ نَسَبَ غَیْرَ ذَلِکَ إِلَیْکَ وَ افْتَرَی بَاطِلًا عَلَیْکَ وَ أَوْلَی لِمَنْ عَنَدَ عَنْکَ

Peace be upon you, O Commander of the Faithful. You have worshipped Allah sincerely, striven in the way of Allah steadfastly, sacrificed yourself , seeking Allah's judgment, acted upon His Book, followed His Prophet's instructions, performed the prayers, paid the zakat, enjoined what is right, and forbidden what is wrong as much as you could, seeking what is possessed by Allah and desiring for that which Allah has promised. You have never cared for misfortunes, and never yielded to the hardships, and never stopped fighting against any warrior on account of fear. Indeed, whoever claims anything opposite to this to you is actually fabricating and is forging lies to you, and whoever leaves your path is drawing himself near to destruction.

p: 97

لَقَدْ جَاهَدْتَ فِی اللَّهِ حَقَّ جِهادِهِ وَ صَبَرْتَ عَلَی الْأَذَی صَبْرَ احْتِسَابٍ

You have certainly striven in the way of Allah as exactly as required, stood harm for the sake of Allah.

وَ أَنْتَ أَوَّلُ مَنْ آمَنَ بِاللَّهِ وَ صَلَّی لَهُ وَ جَاهَدَ وَ أَبْدَی صَفْحَتَهُ فِی دَارِ الشِّرْکِ وَ الْأَرْضُ مَشْحُونَةٌ ضَلَالَةً وَ الشَّیْطَانُ یُعْبَدُ جَهْرَةً

You have been the foremost to believe in Allah. The first to offer prayer and strive, and the first to expose himself in the land of the polytheist, while the lands were suffocated with deviation, Satan was worshipped openly.

وَ أَنْتَ الْقَائِلُ لَا تَزِیدُنِی کَثْرَةُ النَّاسِ حَوْلِی عِزَّةً وَ لَا تَفَرُّقُهُمْ عَنِّی وَحْشَةً وَ لَوْ أَسْلَمَنِی النَّاسُ جَمِیعاً لَمْ أَکُنْ مُتَضَرِّعاً اعْتَصَمْتَ بِاللَّهِ فَعَزَزْتَ وَ آثَرْتَ الْآخِرَةَ عَلَی الْأُولَی فَزَهِدْتَ

And (in the midst of this) you said, "The big number of people that surrounded me shall never increase my might, nor shall their departing me make me feel lonely. I thus shall never submit even if all peoples desert me." Because you resorted to Allah, you were the mightiest, and because you preferred the Next World to this worldly life, you have been ascetic.

وَ أَیَّدَکَ اللَّهُ وَ هَدَاکَ وَ أَخْلَصَکَ وَ اجْتَبَاکَ فَمَا تَنَاقَضَتْ أَفْعَالُکَ وَ لَا اخْتَلَفَتْ أَقْوَالُکَ وَ لَا تَقَلَّبَتْ أَحْوَالُکَ وَ لَا ادَّعَیْتَ وَ لَا افْتَرَیْتَ عَلَی اللَّهِ کَذِباً وَ لَا شَرِهْتَ إِلَی الْحُطَامِ وَ لَا دَنَّسَتْکَ الْآثَامُ وَ لَمْ تَزَلْ عَلَی بَیِّنَةٍ مِنْ رَبِّکَ وَ یَقِینٍ مِنْ أَمْرِکَ تَهْدِی إِلَی الْحَقِّ وَ إِلَی صِرَاطٍ مُسْتَقِیمٍ

Thus, Allah supported, guided chose, and selected you. Your deed were never contradictory, your words were never paradoxical, your situations were never fickle, you have never claimed falsely or forged lies against Allah, you have never been greedy for the wreckage of this world, you have never been defiled by sins, you have always had manifested proof from you Lord, and you have always been certain of what you do, as you used to guide to the right and to a straight path.

p: 98

أَشْهَدُ شَهَادَةَ حَقٍّ وَ أُقْسِمُ بِاللَّهِ قَسَمَ صِدْقٍ أَنَّ مُحَمَّداً وَ آلَهُ صَلَوَاتُ اللَّهِ عَلَیْهِمْ سَادَاتُ الْخَلْقِ وَ أَنَّکَ مَوْلَایَ وَ مَوْلَی الْمُؤْمِنِینَ وَ أَنَّکَ عَبْدُ اللَّهِ وَ وَلِیُّهُ وَ أَخُو الرَّسُولِ وَ وَصِیُّهُ وَ وَارِثُهُ وَ أَنَّهُ الْقَائِلُ لَکَ وَ الَّذِی بَعَثْتَنِی بِالْحَقِّ مَا آمَنَ بِی مَنْ کَفَرَ بِکَ وَ لَا أَقَرَّ بِاللَّهِ مَنْ جَحَدَکَ وَ قَدْ ضَلَّ مَنْ صَدَّ عَنْکَ وَ لَمْ یَهْتَدِ إِلَی اللَّهِ تَعَالَی وَ لَا إِلَیَّ مَنْ لَمْ یَهْتَدِ بِکَ وَ هُوَ قَوْلُ رَبِّی عَزَّ وَ جَلَ وَ إِنِّی لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدی إِلَی وَلَایَتِکَ.

I bear true witness and I truly swear by Allah that Muhammad and his Household-may Allah's blessings be upon them- are the masters of all creatures and you are indeed my master and the master of all believers, the servants and friend of Allah, the brother, successor and heir of the messenger, who used to say to you, " I swear this by Him Who sent me with the truth: whoever denies you has never believed in me, whoever rejects you has never confessed of Allah's existence, whoever abandons you has actually strayed off, and whoever is not guided by you has never found the way to Allah or to me. Confirming this, my Lord the Almighty and All-majestic says, 'Most surely, I am most Forgiving to him who repents and believes and does good, then follows the right path.' To follow the right path is to adhere to your Divinely commissioned leadership."

مَوْلَایَ فَضْلُکَ لَا یَخْفَی وَ نُورُکَ لَا یُطْفَأُ وَ أَنَّ مَنْ جَحَدَکَ الظَّلُومُ الْأَشْقَی

p: 99

O Master! You favor cannot be concealed and you light cannot be extinguished. Verily, he who rejects you shall be the most misfortunate wrongdoer.

مَوْلَایَ أَنْتَ الْحُجَّةُ عَلَی الْعِبَادِ وَ الْهَادِی إِلَی الرَّشَادِ وَ الْعُدَّةُ لِلْمَعَادِ

O Master, you are the (Divine) claim against the servants, the guiding to uprightness, and our means on the Promised Day.

مَوْلَایَ لَقَدْ رَفَعَ اللَّهُ فِی الْأُولَی مَنْزِلَتَکَ وَ أَعْلَی فِی الْآخِرَةِ دَرَجَتَکَ وَ بَصَّرَکَ مَا عَمِیَ عَلَی مَنْ خَالَفَکَ وَ حَالَ بَیْنَکَ وَ بَیْنَ مَوَاهِبِ اللَّهِ لَکَ فَلَعَنَ اللَّهُ مُسْتَحِلِّی الْحُرْمَةِ مِنْکَ وَ ذَائِدِی الْحَقِّ عَنْکَ

O Master, Allah has indeed elevated your standing in this world, raised your rank in the Hereafter, and led you to that which has not been seen by those who antagonized you, those who stood between you and Allah's gifts to you. So, curse of Allah be upon those who violated you sanctity and those who prevented you from taking you right.

وَ أَشْهَدُ أَنَّهُمُ الْأَخْسَرُونَ الَّذِینَ تَلْفَحُ وُجُوهَهُمُ النَّارُ وَ هُمْ فِیها کالِحُونَ

I do bear witness that these are the biggest losers whose faces shall be scorched by Hellfire and they therein shall be in severe affliction.

وَ أَشْهَدُ أَنَّکَ مَا أَقْدَمْتَ وَ لَا أَحْجَمْتَ وَ لَا نَطَقْتَ وَ لَا أَمْسَکْتَ إِلَّا بِأَمْرٍ مِنَ اللَّهِ وَ رَسُولِهِ

And I bear witness that whenever you did something or you avoided doing something, and whenever you said something or you kept silent; all these were by the order of Allah and His Messenger.

p: 100

قُلْتَ وَ الَّذِی نَفْسِی بِیَدِهِ لَقَدْ نَظَرَ إِلَیَّ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ أَضْرِبُ بِالسَّیْفِ قُدُماً فَقَالَ یَا عَلِیُّ أَنْتَ مِنِّی بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَی إِلَّا أَنَّهُ لَا نَبِیَّ بَعْدِی وَ أُعْلِمُکَ أَنَّ مَوْتَکَ وَ حَیَاتَکَ مَعِی وَ عَلَی سُنَّتِی فَوَ اللَّهِ مَا کَذَبْتُ وَ لَا کُذِبْتُ وَ لَا ضَلَلْتُ وَ لَا ضُلَّ بِی وَ لَا نَسِیتُ مَا عَهِدَ إِلَیَّ رَبِّی وَ إِنِّی لَعَلَی بَیِّنَةٍ مِنْ رَبِّی بَیَّنَهَا لِنَبِیِّهِ وَ بَیَّنَهَا النَّبِیُّ لِی وَ إِنِّی لَعَلَی الطَّرِیقِ الْوَاضِحِ أَلْفِظُهُ لَفْظاً صَدَقْتَ وَ اللَّهِ وَ قُلْتَ الْحَقَّ

You thus said, "I swear this by Him Who grasps my soul; when the Messenger of Allah-peace of Allah be upon him and his Household- watched me striking (the enemies) with my sword ceaselessly, he said to me, 'O Ali, your position to me is the same as (Prophet) Aaron's position to (Prophet) Moses; yet, there shall be no prophet after me. I would like to further inform you that your death and your lifestyle shall be with me and according to my instruction.' (Imam Ali continued) I swear by Allah that I have not told untruth and none shall ever belie me, and I have never strayed off and none shall ever mislead me, and I have never forgotten my Lord's instruction to me, and I do follow the true path of my Lord that He showed His Prophet and the Prophet showed me, and, most certainly, I am following the lucid path step by step." By Allah I swear, true are your words and you have said nothing but then truth.

p: 101

فَلَعَنَ اللَّهُ مَنْ سَاوَاکَ بِمَنْ نَاوَاکَ وَ اللَّهُ جَلَّ اسْمُهُ یَقُولُ هَلْ یَسْتَوِی الَّذِینَ یَعْلَمُونَ وَ الَّذِینَ لا یَعْلَمُونَ

Curse of Allah be upon those who compare you to your enemies, while Allah, Whose Name be elevated, says, "Are those who know and those who do not know alike?"

فَلَعَنَ اللَّهُ مَنْ عَدَلَ بِکَ مَنْ فَرَضَ اللَّهُ عَلَیْهِ وَلَایَتَکَ وَ أَنْتَ وَلِیُّ اللَّهِ وَ أَخُو رَسُولِهِ وَ الذَّابُّ عَنْ دِینِهِ وَ الَّذِی نَطَقَ الْقُرْآنُ بِتَفْضِیلِهِ قَالَ اللَّهُ تَعَالَی وَ فَضَّلَ اللَّهُ الْمُجاهِدِینَ عَلَی الْقاعِدِینَ أَجْراً عَظِیماً دَرَجاتٍ مِنْهُ وَ مَغْفِرَةً وَ رَحْمَةً وَ کانَ اللَّهُ غَفُوراً رَحِیماً وَ قَالَ اللَّهُ تَعَالَی أَ جَعَلْتُمْ سِقایَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ کَمَنْ آمَنَ بِاللَّهِ وَ الْیَوْمِ الْآخِرِ وَ جاهَدَ فِی سَبِیلِ اللَّهِ لا یَسْتَوُونَ عِنْدَ اللَّهِ وَ اللَّهُ لا یَهْدِی الْقَوْمَ الظَّالِمِینَ الَّذِینَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِی سَبِیلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ أُولئِکَ هُمُ الْفائِزُونَ یُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَ رِضْوانٍ وَ جَنَّاتٍ لَهُمْ فِیها نَعِیمٌ مُقِیمٌ خالِدِینَ فِیها أَبَداً إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِیمٌ

So, the curse of Allah be upon those who compared you to those whom Allah has ordered to follow your leadership, while you are the friend of Allah, the brother of His Messenger, the defender of His religion, and the one whose preference (to all others) has been declared by the Quran; hence, Almighty Allah says, "And Allah shall grant to the strivers above the holders back a mighty reward, (high) degrees from Him, protection, and mercy. And Allah is forgiving, merciful." Almighty Allah has also said, "Do you make one who undertakes the giving of drink to the pilgrims and the guarding of the Sacred Mosque to be like him who believes in Allah and the later day and strives hard in Allah's way? They are not equal with Allah; and Allah does not guide the unjust people. Those who believed, fled their homes, and strove hard in Allah's way with their property and their souls are much in rank with Allah; and those are they who are the achievers of their objects. Their Lord gives them good news of mercy from Himself and His good pleasure and gardens, wherein lasting blessings shall be theirs; abiding therein forever. Surely, Allah has a mighty reward with Him."

p: 102

أَشْهَدُ أَنَّکَ الْمَخْصُوصُ بِمِدْحَةِ اللَّهِ الْمُخْلِصِ لِطَاعَةِ اللَّهِ لَمْ تَبْغِ بِالْهُدَی بَدَلًا وَ لَا تُشْرِکْ بِعِبَادَةِ رَبِّکَ أَحَداً وَ أَنَّ اللَّهَ تَعَالَی اسْتَجَابَ لِنَبِیِّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ فِیکَ دَعْوَتَهُ ثُمَّ أَمَرَهُ بِإِظْهَارِ مَا أَوْلَاکَ لِأُمَّتِهِ إِعْلَاءً لِشَأْنِکَ وَ إِعْلَاناً لِبُرْهَانِکَ وَ دَحْضاً لِلْأَبَاطِیلِ وَ قَطْعاً لِلْمَعَاذِیرِ فَلَمَّا أَشْفَقَ مِنْ فِتْنَةِ الْفَاسِقِینَ وَ اتَّقَی فِیکَ الْمُنَافِقِینَ أَوْحَی إِلَیْهِ رَبُّ الْعَالَمِینَ یا أَیُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَیْکَ مِنْ رَبِّکَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ یَعْصِمُکَ مِنَ النَّاسِ فَوَضَعَ عَلَی نَفْسِهِ أَوْزَارَ الْمَسِیرِ وَ نَهَضَ فِی رَمْضَاءِ الْهَجِیرِ فَخَطَبَ وَ أَسْمَعَ وَ نَادَی فَأَبْلَغَ ثُمَّ سَأَلَهُمْ أَجْمَعَ فَقَالَ هَلْ بَلَّغْتُ فَقَالُوا اللَّهُمَّ بَلَی فَقَالَ اللَّهُمَّ اشْهَدْهُ ثُمَّ قَالَ أَ لَسْتُ أَوْلی بِالْمُؤْمِنِینَ مِنْ أَنْفُسِهِمْ فَقَالُوا بَلَی فَأَخَذَ بِیَدِکَ وَ قَالَ مَنْ کُنْتُ مَوْلَاهُ فَهَذَا عَلِیٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالاهُ وَ عَادِ مَنْ عَادَاهُ وَ انْصُرْ مَنْ نَصَرَهُ وَ اخْذُلْ مَنْ خَذَلَهُ فَمَا آمَنَ بِمَا أَنْزَلَ اللَّهُ فِیکَ عَلَی نَبِیِّهِ إِلَّا قَلِیلٌ وَ مَا زَادَ أَکْثَرَهُمْ إِلَّا تَجَبُّرٌ وَ تَضْلِیلٌ وَ لَا زَادَ أَکْثَرُهُمْ غَیْرَ تَخْسِیرٍ وَ لَقَدْ أَنْزَلَ اللَّهُ تَعَالَی فِیکَ مِنْ قَبْلُ وَ هُمْ کَارِهُونَ یا أَیُّهَا الَّذِینَ آمَنُوا مَنْ یَرْتَدَّ مِنْکُمْ عَنْ دِینِهِ فَسَوْفَ یَأْتِی اللَّهُ بِقَوْمٍ یُحِبُّهُمْ وَ یُحِبُّونَهُ أَذِلَّةٍ عَلَی الْمُؤْمِنِینَ أَعِزَّةٍ عَلَی الْکافِرِینَ یُجاهِدُونَ فِی سَبِیلِ اللَّهِ وَ لا یَخافُونَ لَوْمَةَ لائِمٍ ذلِکَ فَضْلُ اللَّهِ یُؤْتِیهِ مَنْ یَشاءُ وَ اللَّهُ واسِعٌ عَلِیمٌ إِنَّما وَلِیُّکُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِینَ آمَنُوا الَّذِینَ یُقِیمُونَ الصَّلاةَ وَ یُؤْتُونَ الزَّکاةَ وَ هُمْ راکِعُونَ وَ مَنْ یَتَوَلَّ اللَّهَ وَ رَسُولَهُ وَ الَّذِینَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغالِبُونَ رَبَّنا آمَنَّا بِما أَنْزَلْتَ وَ اتَّبَعْنَا الرَّسُولَ فَاکْتُبْنا مَعَ الشَّاهِدِینَ رَبَّنا لا تُزِغْ قُلُوبَنا بَعْدَ إِذْ هَدَیْتَنا وَ هَبْ لَنا مِنْ لَدُنْکَ رَحْمَةً إِنَّکَ أَنْتَ الْوَهَّابُ اللَّهُمَّ إِنَّا نَعْلَمُ أَنَّ هَذَا هُوَ الْحَقُّ مِنْ عِنْدِکَ فَالْعَنْ مَنْ عَارَضَهُ وَ اسْتَکْبَرَ وَ کَذَّبَ بِهِ وَ کَفَرَ وَ سَیَعْلَمُ الَّذِینَ ظَلَمُوا أَیَّ مُنْقَلَبٍ یَنْقَلِبُونَ

p: 103

I bear witness that Allah's words of praise mean you exclusively and you are the most sincere in the obedience to Allah as you have never accepted any alternative for the right guidance and you have never associated any one in your worshipping your Lord. And Almighty Allah has responded the prayers of His Prophet-peace be upon him and his household- concerning you. He then ordered him to proclaim the position of succeeding him in ( the leadership of) his nation, as a sign of showing your elevated position, declaration of the evidence on your leadership, refutation of the false claims, and repudiation of all excuses. But when he (i.e. the Prophet) worried about the sedition that would be aroused by the transgressing group due to such declaration and he did not want you to be faced by the hypocrites, the Lord of the worlds revealed to him, saying, "O Messenger! Proclaim the message which has been sent to you from your Lord. If you did it not, you would not have fulfilled and proclaimed His mission. And Allah will defend you from men (who mean mischief)." Accordingly, he (i.e. the Prophet) burdened himself with loads of (long) walking and stood up under the burning sun in the midst of the desert, where he delivered a speech, lade everyone listen to him, and called upon them with rhetorical language. He then asked them all, "Have I conveyed (the message)?" "Yes, you have. We swear it by Allah," they answered. "O Allah, be the witness!" the Prophet said. He then added, "Do I not enjoy more priority to the selves of the believers thatn that which they enjoy on themselves?" "Yes, you do," answered they. Hence then took you from the hand and said, "This Ali is now the master of everyone who has betaken me as his master. O Allah, (please do) support those who support Ali, be the enemy of those who incur the hostility of Ali, give victory to those who stand by Ali." Nevertheless, none believed in what Allah has revealed to His Prophet About you except a few. Similarly, this (Divinely commissioned) declaration did not increase other but obstinacy. In defiance of them, Almighty Allah had revealed in this connection: "O you who believe! Whoever from among you turns back from his religion, then Allah will bring a people. He shall love them and they shall love Him. (They shall be) lowly before the believers, mighty against the unbelievers. They shall strive hard in Allah's way and shall not fear the censure of any censurer. This is Allah's favor; He gives it to whom he pleases. And Allah is Ample-giving, Knowing. Only Allah is your Guardian and His Messenger and those who believe: those who keep up prayers and give alms while they are in the state of the genuflection of prayer. And whoever takes Allah and his messenger and those who believe for a guardian, then, surely the party of Allah are they that shall be triumphant." Our Lord! We believe in what You have revealed and we follow the messenger; so, write us down with those who bear witness. Our Lord! Make not out hearts to deviate after You have guided us aright. And grant us from Your mercy. Surely, You are the most liberal Giver. O Allah! We do realize that this is the truth whose source is you. So, curse those who object, act arrogantly (towards it), belie, and deny it. And they who act unjustly shall know to what final place of turning they shall turn back.

p: 104

السَّلَامُ عَلَیْکَ یَا أَمِیرَ الْمُؤْمِنِینَ وَ سَیِّدَ الْوَصِیِّینَ وَ أَوَّلَ الْعَابِدِینَ وَ أَزْهَدَ الزَّاهِدِینَ وَ رَحْمَةُ اللَّهِ وَ بَرَکَاتُهُ وَ صَلَوَاتُهُ وَ تَحِیَّاتُهُ

Peace be upon you, O Commander of the Faithful, chief of the Prophets' successors, foremost of the worshippers, and most ascetic. May Allah's mercy and blessings be upon you. So be His peace and compliments.

أَنْتَ مُطْعِمُ الطَّعَامِ عَلی حُبِّهِ مِسْکِیناً وَ یَتِیماً وَ أَسِیراً إِنَّما نُطْعِمُکُمْ لِوَجْهِ اللَّهِ لا نُرِیدُ مِنْکُمْ جَزاءً وَ لا شُکُوراً وَ فِیکَ أَنْزَلَ اللَّهُ تَعَالَی وَ یُؤْثِرُونَ عَلی أَنْفُسِهِمْ وَ لَوْ کانَ بِهِمْ خَصاصَةٌ وَ مَنْ یُوقَ شُحَّ نَفْسِهِ فَأُولئِکَ هُمُ الْمُفْلِحُونَ

It is you who served a poor man, an orphan, and a prisoner with food on account of you love for Him, (you did so) for the sake of Allah, while you did not ask for reward or thanks. Hence, Almighty Allah has revealed the following about you: "And they prefer them to themselves though poverty may afflict them. And whoever is preserved from the niggardliness of his soul, these it is that are the successful ones."

وَ أَنْتَ الْکَاظِمُ لِلْغَیْظِ وَ الْعَافِی عَنِ النَّاسِ وَ اللَّهُ یُحِبُّ الْمُحْسِنِینَ

Verily, it is you who is the suppressor of rage and it is you who is the pardoner of people, and Allah love the good- doers.

وَ أَنْتَ الصَّابِرُ فِی الْبَأْساءِ وَ الضَّرَّاءِ وَ حِینَ الْبَأْسِ

It is also you who is the steadfast in distress and affliction, as well as in times of conflicts.

وَ أَنْتَ الْقَاسِمُ بِالسَّوِیَّةِ وَ الْعَادِلُ فِی الرَّعِیَّةِ وَ الْعَالِمُ بِحُدُودِ اللَّهِ مِنْ جَمِیعِ الْبَرِیَّةِ وَ اللَّهُ تَعَالَی أَخْبَرَ عَمَّا اوْلَاکَ مِنْ فَضْلِهِ بِقَوْلِهِ أَ فَمَنْ کانَ مُؤْمِناً کَمَنْ کانَ فاسِقاً لا یَسْتَوُونَ أَمَّا الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فَلَهُمْ جَنَّاتُ الْمَأْوی نُزُلًا بِما کانُوا یَعْمَلُونَ

p: 105

And it is you who distributes things completely equally, who is just among the subjects, and the one having full acquaintance with the laws of Allah among all people. Informing about the favors that He has conferred upon you, Allah the All-exalted says, "Is he then who is a believer like him who is a transgressor? They are not equal. As for those who believe and do good, the gardens of Paradise are their abiding-place; an entertainment for what they did."

وَ أَنْتَ الْمَخْصُوصُ بِعِلْمِ التَّنْزِیلِ وَ حُکْمِ التَّأْوِیلِ وَ نَصِّ الرَّسُولِ وَ لَکَ الْمَوَاقِفُ الْمَشْهُودَةُ وَ الْمَقَامَاتُ الْمَشْهُورَةُ وَ الْأَیَّامُ الْمَذْکُورَةُ یَوْمُ بَدْرٍ وَ یَوْمُ الْأَحْزَابِ إِذْ زاغَتِ الْأَبْصارُ وَ بَلَغَتِ الْقُلُوبُ الْحَناجِرَ وَ تَظُنُّونَ بِاللَّهِ الظُّنُونَا هُنالِکَ ابْتُلِیَ الْمُؤْمِنُونَ وَ زُلْزِلُوا زِلْزالًا شَدِیداً وَ إِذْ یَقُولُ الْمُنافِقُونَ وَ الَّذِینَ فِی قُلُوبِهِمْ مَرَضٌ ما وَعَدَنَا اللَّهُ وَ رَسُولُهُ إِلَّا غُرُوراً وَ إِذْ قالَتْ طائِفَةٌ مِنْهُمْ یا أَهْلَ یَثْرِبَ لا مُقامَ لَکُمْ فَارْجِعُوا وَ یَسْتَأْذِنُ فَرِیقٌ مِنْهُمُ النَّبِیَّ یَقُولُونَ إِنَّ بُیُوتَنا عَوْرَةٌ وَ ما هِیَ بِعَوْرَةٍ إِنْ یُرِیدُونَ إِلَّا فِراراً وَ قَالَ اللَّهُ تَعَالَی وَ لَمَّا رَأَ الْمُؤْمِنُونَ الْأَحْزابَ قالُوا هذا ما وَعَدَنَا اللَّهُ وَ رَسُولُهُ وَ صَدَقَ اللَّهُ وَ رَسُولُهُ وَ ما زادَهُمْ إِلَّا إِیماناً وَ تَسْلِیماً فَقَتَلْتَ عَمْرَهُمْ وَ هَزَمْتَ جَمْعَهُمْ وَ رَدَّ اللَّهُ الَّذِینَ کَفَرُوا بِغَیْظِهِمْ لَمْ یَنالُوا خَیْراً وَ کَفَی اللَّهُ الْمُؤْمِنِینَ الْقِتالَ بِکَ وَ کانَ اللَّهُ قَوِیًّا عَزِیزاً

It is you to whom the knowledge of the Divine Revelation is given exclusively as well as the laws of true interpretation (of the Holy Quran) and the words of the Messenger. You are known for your unforgettable situations, renowned positions, and memorable events in the battle of Badr and the Battle of the Allie (al-Ahzab): "When the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah. There, the believers were tried and they were shaken with severe shaking. And when the hypocrites and those in whose hearts was a disease began to say: 'Allah and His Messenger did not promise us (victory) but only to deceive.' And when a party of them said, O people of Yatrib! There is no place to stand for you here; therefore, go back.' And a party of them asked permission of the Prophet, saying: 'Surely, our houses are exposed.' And they were not exposed; they only desired to fly away." Almighty Allah has also said: "And when the believers saw the allies, they said: 'This is what Allah and His Messenger promised us. And Allah and His Messenger spoke the truth.' And it only increased them in faith and submission." On that day, you (O Ali) killed their knight, Amr (ibn Abd-Wadd) and defeated their allies; "And Allah turned back the unbelievers in their rage. They did not obtain any advantage. And Allah sufficed the believers in fighting. And Allah is Strong, Mighty."

p: 106

وَ یَوْمُ أُحُدٍ إِذْ تُصْعِدُونَ وَ لا تَلْوُونَ عَلی أَحَدٍ وَ الرَّسُولُ یَدْعُوکُمْ فِی أُخْراکُمْ وَ أَنْتَ تَذُودُ بِهِمُ الْمُشْرِکِینَ عَنِ النَّبِیِّ ذَاتَ الْیَمِینِ وَ ذَاتَ الشِّمَالِ حَتَّی رَدَّهُمُ اللَّهُ تَعَالَی عَنْکُمَا خَائِفِینَ وَ نَصَرَ بِکَ الْخَاذِلِینَ

On the battle of Uhud: "When they ran off precipitately and did not wait for any one and the Messenger was calling them from their rear." And you were engage in preventing the polytheist from reaching the Prophet, on both sides-the right and the left, until Almighty Allah drove them back, full of fear. Hence, He gave victory, by means of you, to the disappointing ones.

وَ یَوْمُ حُنَیْنٍ عَلَی مَا نَطَقَ بِهِ التَّنْزِیلُ إِذْ أَعْجَبَتْکُمْ کَثْرَتُکُمْ فَلَمْ تُغْنِ عَنْکُمْ شَیْئاً وَ ضاقَتْ عَلَیْکُمُ الْأَرْضُ بِما رَحُبَتْ ثُمَّ وَلَّیْتُمْ مُدْبِرِینَ ثُمَّ أَنْزَلَ اللَّهُ سَکِینَتَهُ عَلی رَسُولِهِ وَ عَلَی الْمُؤْمِنِینَ وَ الْمُؤْمِنُونَ أَنْتَ وَ مَنْ یَلِیکَ وَ عَمُّکَ الْعَبَّاسُ یُنَادِی الْمُنْهَزِمِینَ إِلَیْهِمْ یَا أَصْحَابَ سُورَةِ الْبَقَرَةِ یَا أَهْلَ بَیْعَةِ الشَّجَرَةِ حَتَّی اسْتَجَابَ لَهُ قَوْمٌ قَدْ کَفَیْتَهُمُ الْمَئُونَةَ وَ تَکَفَّلْتَ دُونَهُمُ الْمَعُونَةَ فَعَادُوا آیِسِینَ مِنَ الْمَثُوبَةِ رَاجِینَ وَعْدَ اللَّهِ تَعَالَی بِالتَّوْبَةِ وَ ذَلِکَ قَوْلُهُ جَلَّ ذِکْرُهُ ثُمَّ یَتُوبُ اللَّهُ بَعْدَ ذَلِکَ عَلی مَنْ یَشاءُ وَ أَنْتَ حَائِزٌ دَرَجَةَ الصَّبْرِ فَائِزٌ بِعَظِیمِ الْأَجْرِ

On the battle of Yunayn, as is accounted by the Divine Revelation: "Remember the time when your great numbers made you vain, but they availed you nothing. And the earth became strait to you notwithstanding its spaciousness, then you returned back retreating. Then Allah sent down His tranquility upon His messenger and upon the believers." "The believers" were you and your party. Your uncle, al-Abbas, was calling at the defeated party. "O companions of Surah al_Baqarah! O owners of the Allegiance of the Tree!" He still shouted until a group responded to him, and it was you who replace them in fighting, and it was you who aided the Prophet instead of them. They therefore returned free from reward, and hoping for repentance, as was promised by Almighty Allah. He, majestic be his mention, says, "Then will Allah, After this, turn mercifully to who He pleases." As for you, you were awarded the rank of steadfastness and prized the great reward.

p: 107

وَ یَوْمُ خَیْبَرَ إِذْ أَظْهَرَ اللَّهُ خَوَرَ الْمُنَافِقِینَ وَ قَطَعَ دَابِرَ الْکَافِرِینَ وَ الْحَمْدُ لِلَّهِ رَبِ الْعالَمِینَ* وَ لَقَدْ کانُوا عاهَدُوا اللَّهَ مِنْ قَبْلُ لا یُوَلُّونَ الْأَدْبارَ وَ کانَ عَهْدُ اللَّهِ مَسْؤُلًا

On the battle of Khaybar, when Allah exposed the cowardice of the hypocrites and cut off the roots of the atheists, so, all praise be to Allah, Lord of the worlds (for that): "And certainly, they had made a covenant with Allah before, that they would not turn their backs. And Allah's covenant shall be inquired of."

مَوْلَایَ أَنْتَ الْحُجَّةُ الْبَالِغَةُ وَ الْمَحَجَّةُ الْوَاضِحَةُ وَ النِّعْمَةُ السَّابِغَةُ وَ الْبُرْهَانُ الْمُنِیرُ فَهَنِیئاً لَکَ بِمَا آتَاکَ اللَّهُ مِنْ فَضْلٍ وَ تَبّاً لِشَانِئِکَ ذِی الْجَهْلِ شَهِدْتَ مَعَ النَّبِیِّ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ جَمِیعَ حُرُوبِهِ وَ مَغَازِیهِ تَحْمِلُ الرَّایَةَ أَمَامَهُ وَ تَضْرِبُ بِالسَّیْفِ قُدَّامَهُ ثُمَّ لِحَزْمِکَ الْمَشْهُورِ وَ بَصِیرَتِکَ فِی الْأُمُورِ أَمَّرَکَ فِی الْمَوَاطِنِ وَ لَمْ یَکُنْ عَلَیْکَ أَمِیرٌ

O Master, you are the conclusive argument (of Allah), the clear course, the poured grace, and the radiant evidence. So, congratulations, for the favors that Allah has given you. Perdition overtake your enemies, the ignorant! You presented yourself with the Prophet- peace be upon him and his Household- during all battles and expeditions that he led; you always carried the pennon with him and stroke (the enemies) with your sword before him. Then, due to your prominent determination and you sagacity in all affairs, he (i.e. the Prophet) appointed you as the commander on all occasions, and you were never under the commandment of another.

p: 108

وَ کَمْ مِنْ أَمْرٍ صَدَّکَ مِنْ إِمْضَاءِ عَزْمِکَ فِیهِ التُّقَی وَ اتَّبَعَ غَیْرُکَ فِی مِثْلِهِ الْهَوَی فَظَنَّ الْجَاهِلُونَ أَنَّکَ عَجَزْتَ عَمَّا إِلَیْهِ انْتَهَی ضَلَّ وَ اللَّهِ الظَّانُّ لِذَلِکَ وَ مَا اهْتَدَی وَ لَقَدْ أَوْضَحْتَ مَا أَشْکَلَ مِنْ ذَلِکَ لِمَنْ تَوَهَّمَ وَ امْتَرَی بِقَوْلِکَ صَلَّی اللَّهُ عَلَیْکَ قَدْ یَرَی الْحُوَّلُ الْقُلَّبُ وَجْهَ الْحِیلَةِ وَ دُونَهَا حَاجِزٌ مِنْ تَقْوَی اللَّهِ فَیَدَعُهَا رَأْیَ الْعَیْنِ وَ یَنْتَهِزُ فُرْصَتَهَا مَنْ لَا حَرِیجَةَ لَهُ فِی الدِّینِ صَدَقْتَ وَ خَسِرَ الْمُبْطِلُونَ وَ إِذْ مَاکَرَکَ النَّاکِثَانِ فَقَالا نُرِیدُ الْعُمْرَةَ فَقُلْتَ لَهُمَا لَعَمْرُکُمَا مَا تُرِیدَانِ الْعُمْرَةَ لَکِنْ تُرِیدَانِ الْغَدْرَةَ فَأَخَذْتَ الْبَیْعَةَ عَلَیْهِمَا وَ جَدَّدْتَ الْمِیثَاقَ فَجَدَّا فِی النِّفَاقِ فَلَمَّا نَبَّهْتَهُمَا عَلَی فِعْلِهِمَا أَغْفَلَا وَ عَادَا وَ مَا انْتَفَعَا وَ کَانَ عَاقِبَةُ أَمْرِهِمَا خُسْراً ثُمَّ تَلَاهُمَا أَهْلُ الشَّامِ فَسِرْتَ إِلَیْهِمْ بَعْدَ الْإِعْذَارِ وَ هُمْ لا یَدِینُونَ دِینَ الْحَقِ وَ لَا یَتَدَبَّرُونَ الْقُرْآنَ هَمَجٌ رِعَاعٌ ضَالُّونَ وَ بِالَّذِی أُنْزِلَ عَلَی مُحَمَّدٍ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ فِیکَ کَافِرُونَ وَ لِأَهْلِ الْخِلَافِ عَلَیْکَ نَاصِرُونَ وَ قَدْ أَمَرَ اللَّهُ تَعَالَی بِاتِّبَاعِکَ وَ نَدَبَ الْمُؤْمِنِینَ إِلَی نَصْرِکَ وَ قَالَ اللَّهُ تَعَالَی یا أَیُّهَا الَّذِینَ آمَنُوا اتَّقُوا اللَّهَ وَ کُونُوا مَعَ الصَّادِقِینَ

On many occasions, your piety prevented you from doing what you had decided about a matter, while your rival followed his (personal) lust and committed that matter. Thus, the ignorant ones thought that you were incapable of doing that which had been done by your rival! I swear by Allah that anyone who thought so had missed the right and had never found the true guidance. However, you clarified the misunderstanding in which those who fancied and doubted fell by your saying-may Allah's peace be upon you: "One who has been through thick and thin of life finds the excuses to be preventing him from orders and prohibitions of Allah, but he disregards them despite capability (to succumb to them and instead follows the commands of Allah), while one who has no restrains of religion seizes the opportunity (and accepts the excuses for not following the commands of Allah)." You have said the very truth; I swear it by Allah, and the followers of vanity are indeed losers. And when the two preachers (of their allegiance) tried to deceive you; and said, "We want to go on umrah!" you thus answered them, "I swear by your lives; you do not want to go on umrah; rather, you want to betray me!" Hence, you made covenant with them again and you renewed their allegiance to you; but they exerted all efforts to act hypocritically. And when you drew their attentions to this act, they neglected, redid it again, and did not follow you advice. Thus, their end result was loss. After them, the people of Syria (mutinied)! So, you went to fight them after you had provided all excuses, while they did not follow the true religion neither did they understand the Quran. They were rabble, rot, and deviants, and they were unbelievers in what was revealed to Muhammad about your leadership, and they were supporters of those who antagonized you. While, Almighty Allah ordered everyone to follow you and instructed the believers to support you. He, the Almighty and All-majestic, has said in this respect: "O you who believe! Be careful of your duty to Allah, and be with the truthful."

p: 109

مَوْلَایَ بِکَ ظَهَرَ الْحَقُّ وَ قَدْ نَبَذَهُ الْخَلْقُ وَ أَوْضَحْتَ السُّنَنَ بَعْدَ الدُّرُوسِ وَ الطَّمْسِ فَلَکَ سَابِقَةُ الْجِهَادِ عَلَی تَصْدِیقِ التَّنْزِیلِ وَ لَکَ فَضِیلَةُ الْجِهَادِ عَلَی تَحْقِیقِ التَّأْوِیلِ

O master, through you did the right manifest itself, but the people discarded it. And you made clear the (Prophetic) traditions after they had been eradicated and confused. Hence, you enjoy the priority of struggling for the sake of confirming the Divine Revelation, and you enjoy the virtue of struggling for the sake of confirming the true interpretation (of the Divine Revelation).

وَ عَدُوُّکَ عَدُوُّ اللَّهِ جَاحِدٌ لِرَسُولِ اللَّهِ یَدْعُو بَاطِلًا وَ یَحْکُمُ جَائِراً وَ یَتَأَمَّرُ غَاصِباً وَ یَدْعُو حِزْبَهُ إِلَی النَّارِ وَ عَمَّارٌ یُجَاهِدُ وَ یُنَادِی بَیْنَ الصَّفَّیْنِ الرَّوَاحَ إِلَی الْجَنَّةِ وَ لَمَّا اسْتَسْقَی فَسُقِیَ اللَّبَنَ کَبَّرَ وَ قَالَ قَالَ لِی رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ آخِرُ شَرَابِکَ مِنَ الدُّنْیَا ضَیَاحٌ مِنْ لَبَنٍ وَ تَقْتُلُکَ الْفِئَةُ الْبَاغِیَةُ فَاعْتَرَضَهُ أَبُو الْعَادِیَةِ الْفَزَارِیُّ فَقَتَلَهُ

Your enemy is in fact the enemy of Allah and the denier of Allah's messenger. Your enemy thus calls for vanity, judges unfairly, usurps the position of rule, and drives his fans to Hellfire. While Ammar (ibn Yasir) strove and called at the two parties (of the battle): "How eager I am to join Paradise!" When he then asked for a drink, he was served with a drink of milk; he thus shouted, glorifying Allah, and said: "The Messenger of Allah-peace of Allah be upon him and his Household- did say to me: ' The last drink that you will have in this world is a cup of milk, and the transgressing party will kill you.'" Thus, Abul-Adiyah al-Fazari faced and killed him.

p: 110

فَعَلَی أَبِی الْعَادِیَةِ لَعْنَةُ اللَّهِ وَ لَعْنَةُ مَلَائِکَتِهِ وَ رُسُلِهِ أَجْمَعِینَ وَ عَلَی مَنْ سَلَّ سَیْفَهُ عَلَیْکَ وَ سَلَلْتَ سَیْفَکَ عَلَیْهِ یَا أَمِیرَ الْمُؤْمِنِینَ مِنَ الْمُشْرِکِینَ وَ الْمُنَافِقِینَ إِلَی یَوْمِ الدِّینِ وَ عَلَی مَنْ رَضِیَ بِمَا سَاءَکَ وَ لَمْ یَکْرَهْ وَ أَغْمَضَ عَیْنَهُ وَ لَمْ یُنْکِرْ أَوْ أَعَانَ عَلَیْکَ بِیَدٍ أَوْ لِسَانٍ أَوْ قَعَدَ عَنْ نَصْرِکَ أَوْ خَذَلَ عَنِ الْجِهَادِ مَعَکَ أَوْ غَمَطَ فَضْلَکَ وَ جَحَدَ حَقَّکَ أَوْ عَدَلَ بِکَ مَنْ جَعَلَکَ اللَّهُ أَوْلَی بِهِ مِنْ نَفْسِهِ وَ صَلَوَاتُ اللَّهِ عَلَیْکَ وَ رَحْمَتُهُ وَ بَرَکَاتُهُ وَ سَلَامُهُ وَ تَحِیَّاتُهُ وَ عَلَی الْأَئِمَّةِ مِنْ آلِکَ الطَّاهِرِینَ إِنَّهُ حَمِیدٌ مَجِیدٌ

The curse of Allah and the curse of all His angels and Messengers be upon this Abu'l-A'diyah, upon any one who unsheathed a sword against you, and upon anyone against whom you unsheathed your sword – O Commander of the Faithful – (Curse be upon) the polytheist and the hypocrites up to the Religion Day. Curse be also upon anyone whom is pleased by whatever upsets you, and curse be upon anyone who is not passive for whatever upsets you and upon anyone who bypasses and does not deny, and upon anyone who supports your rivals by deeds or words, and upon anyone who fails to support you, and upon anyone who slackens to fight with you, and upon anyone who despises your merits, and upon anyone who denies your right, and upon anyone who leaves you and joins one upon whom Almighty Allah has given you priority. Allah's peace, mercy, and blessings, compliments, and greetings be upon you and upon the Imams from your Immaculate Household. Verily, Allah is Praised and Glorious.

p: 111

وَ الْأَمْرُ الْأَعْجَبُ وَ الْخَطْبُ الأفضع [الْأَفْظَعُ] بَعْدَ جَحْدِکَ حَقَّکَ غَصْبُ الصِّدِّیقَةِ الطَّاهِرَةِ الزَّهْرَاءِ سَیِّدَةِ النِّسَاءِ فَدَکاً وَ رَدُّ شَهَادَتِکَ وَ شَهَادَةِ السَّیِّدَیْنِ سُلَالَتِکَ وَ عِتْرَةِ أَخِیکَ الْمُصْطَفَی صَلَّی اللَّهُ عَلَیْکُمْ وَ قَدْ أَعْلَی اللَّهُ تَعَالَی عَلَی الْأُمَّةِ دَرَجَتَکُمْ وَ رَفَعَ مَنْزِلَتَکُمْ وَ أَبَانَ فَضْلَکُمْ وَ شَرَفَکُمْ عَلَی الْعَالَمِینَ فَأَذْهَبَ عَنْکُمُ الرِّجْسَ وَ طَهَّرَکُمْ تَطْهِیراً قَالَ اللَّهُ تَعَالَی إِنَّ الْإِنْسانَ خُلِقَ هَلُوعاً إِذا مَسَّهُ الشَّرُّ جَزُوعاً وَ إِذا مَسَّهُ الْخَیْرُ مَنُوعاً إِلَّا الْمُصَلِّینَ الَّذِینَ فَاسْتَثْنَی اللَّهُ تَعَالَی نَبِیَّهُ الْمُصْطَفَی وَ أَنْتَ یَا سَیِّدَ الْأَوْصِیَاءِ مِنْ جَمِیعِ الْخَلْقِ فَمَا أَعْمَهَ مَنْ ظَلَمَکَ عَنِ الْحَقِّ ثُمَّ أَفْرَضُوکَ (افْتَرَضُوکَ) سَهْمَ ذَوِی الْقُرْبَی مَکْراً وَ أَحَادُوهُ عَنْ أَهْلِهِ جَوْراً فَلَمَّا آلَ الْأَمْرُ إِلَیْکَ أَجْرَیْتَهُمْ عَلَی مَا أَجْرَیَا عَلَیْهِ رَغْبَةً عَنْهُمَا بِمَا عِنْدَ اللَّهِ لَکَ فَأَشْبَهَتْ مِحْنَتُکَ بِهِمَا مِحَنَ الْأَنْبِیَاءِ عَلَیْهِمُ السَّلَامُ عِنْدَ الْوَحْدَةِ وَ عَدَمِ الْأَنْصَارِ

What is more astounding and more horrible than usurping your right is the usurpation of Fadak from the veracious, pure, and luminous Lady, the doyenne of the women of the world! As well as the rejection of your testimony and the testimonies of the two masters-your descendants, and the Household of the Chosen Prophet, may Allah's peace be upon you all. Whereas Almighty Allah has elevated you in rank over the nation, raised your positions, and demonstrated your preference and honorable favorability over all the created beings. He thus removed away filth from you and purified you with the most thorough purification. Allah the Almighty and All-majestic says: "Indeed, man is created of a hasty temperament. Being greatly grieved when evil afflict him and niggardly when good befalls him, except those who pray."Hence, Almighty Allah has excluded His Chosen Prophet you, the chief of the Prophets' successors, from among all His beings. How deviant from the right he who has wronged you is! They then deceptively decided the share of 'Near of Kin' to be for you, after they wrongly deprived its meritorious people of it. When the matter (of rule) was returned to you, you continued carrying out what they had decided, because you desired for what is stored by Allah for you. Your ordeals are thus similar to the ordeals encountered by the Prophets, peace be upon them, who also face loneliness and absence of supporters.

p: 112

وَ أَشْبَهْتَ فِی الْبَیَاتِ عَلَی الْفِرَاشِ الذَّبِیحَ عَلَیْهِ السَّلَامُ إِذْ أَجَبْتَ کَمَا أَجَابَ وَ أَطَعْتَ کَمَا أَطَاعَ إِسْمَاعِیلُ صَابِراً مُحْتَسِباً إِذْ قَالَ لَهُ یا بُنَیَّ إِنِّی أَری فِی الْمَنامِ أَنِّی أَذْبَحُکَ فَانْظُرْ ما ذا تَری قالَ یا أَبَتِ افْعَلْ ما تُؤْمَرُ سَتَجِدُنِی إِنْ شاءَ اللَّهُ مِنَ الصَّابِرِینَ وَ کَذَلِکَ أَنْتَ لَمَّا أَبَاتَکَ النَّبِیُّ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ وَ أَمَرَکَ أَنْ تَضْجَعَ فِی مَرْقَدِهِ وَاقِیاً لَهُ بِنَفْسِکَ أَسْرَعْتَ إِلَی إِجَابَتِهِ مُطِیعاً وَ لِنَفْسِکَ عَلَی الْقَتْلِ مُوَطِّناً فَشَکَرَ اللَّهُ تَعَالَی طَاعَتَکَ وَ أَبَانَ عَنْ جَمِیلِ فِعْلِکَ بِقَوْلِهِ جَلَّ ذِکْرُهُ وَ مِنَ النَّاسِ مَنْ یَشْرِی نَفْسَهُ ابْتِغاءَ مَرْضاتِ اللَّهِ

As you replaced the Prophet by spending that night on his bed instead of him, this situation was similar to the situation of the self-sacrificing Prophet, peace be upon him. Because you responded (to the Prophet's order) in the same way as he (i.e. Prophet Isma'il) responded (to his father's request), and you obeyed the Prophet in the same was as (Prophet) Isma'il obeyed with steadfastness and reliance upon Allah, hence, when his father said to him, 'O my son! Surely, I have seen in a dream that I should sacrifice you; consider then what you see.' He said, 'O my father! Do what you are commanded; if Allah pleases, you will find me of the patient ones.' The same situation with you, when the Prophet –peace be upon him and his Household- chose you to replace him, and ordered you to sleep in his bed instead of him so that you should protect him by sacrificing yourself for him, you quickly responded to his request with obedience , by exposing yourself to killing fearlessly. So, Allah the All-exalted appreciated this obedience to him and He, majestic be His mention, declared your excellent deed by saying: "And among men is he who sells himself to seek the pleasure of Allah."

p: 113

ثُمَّ مِحْنَتُکَ یَوْمَ صِفِّینَ وَ قَدْ رُفِعَتِ الْمَصَاحِفُ حِیلَةً وَ مَکْراً فَأَعْرَضَ الشَّکُّ وَ عُزِفَ الْحَقُّ وَ اتُّبِعَ الظَّنُّ أَشْبَهَتْ مِحْنَةَ هَارُونَ إِذْ أَمَّرَهُ مُوسَی عَلَی قَوْمِهِ فَتَفَرَّقُوا عَنْهُ وَ هَارُونُ یُنَادِی بِهِمْ وَ یَقُولُ یا قَوْمِ إِنَّما فُتِنْتُمْ بِهِ وَ إِنَّ رَبَّکُمُ الرَّحْمنُ فَاتَّبِعُونِی وَ أَطِیعُوا أَمْرِی قالُوا لَنْ نَبْرَحَ عَلَیْهِ عاکِفِینَ حَتَّی یَرْجِعَ إِلَیْنا مُوسی وَ کَذَلِکَ أَنْتَ لَمَّا رُفِعَتِ الْمَصَاحِفُ قُلْتَ یَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهَا فَخُدِعْتُمْ فَعَصَوْکَ وَ خَالَفُوا عَلَیْکَ وَ اسْتَدْعَوْا نَصْبَ الْحَکَمَیْنِ فَأَبَیْتَ عَلَیْهِمْ وَ تَبَرَّأْتَ إِلَی اللَّهِ مِنْ فِعْلِهِمْ وَ فَوَّضْتَهُ إِلَیْهِمْ فَلَمَّا أَسْفَرَ الْحَقُّ وَ سَفِهَ الْمُنْکَرُ وَ اعْتَرَفُوا بِالزَّلَلِ وَ الْجَوْرِ عَنِ الْقَصْدِ وَ اخْتَلَفُوا مِنْ بَعْدِهِ وَ أَلْزَمُوکَ عَلَی سَفَهِ التَّحْکِیمِ الَّذِی أَبَیْتَهُ وَ أَحَبُّوهُ وَ حَظَرْتَهُ وَ أَبَاحُوا ذَنْبَهُمُ الَّذِی اقْتَرَفُوهُ

Then, your ordeal on the Battle of Siffin, when books of the Quran were raised (on spearheads) out of trickery and deception, causing doubt to be aroused, the truth to be neglected, and conjecture to be followed, this ordeal was similar to the ordeal of (Prophet) Aaron when (Prophet) Moses appointed him as the leader of his people, but they left him alone, while (Prophet) Aaron was calling at them, saying: 'O my people! You are only tried by it, and surely you Lord is the Beneficent Allah. Therefore, follow me and obey my order.' They said, "We will by no means cease to keep to its worship until Moses returns to us.' Similarly, when the books of the Quran were raised (on spearheads), you said: ' O my people, you are only tried by this and you have been surely cheated.' Nevertheless, they disobeyed you and did the opposite. And when they demanded with nominating two arbitrators (one from each party), you rejected and declared you disavowal of this act before Allah, and then asked them to do whatever they wanted. Thus, when the truth manifested itself the wrong was proven as futile, and they confessed of their flaw and deviation from the right thing, they also mutinied after that and obliged you to commit to the nonsensical result of the arbitration that you had rejected and they had accepted, and you had forbidden it, and they then confessed of the sin that they committed.

p: 114

وَ أَنْتَ عَلَی نَهْجِ بَصِیرَةٍ وَ هُدًی وَ هُمْ عَلَی سُنَنِ ضَلَالَةٍ وَ عَمًی فَمَا زَالُوا عَلَی النِّفَاقِ مُصِرِّینَ وَ فِی الْغَیِّ مُتَرَدِّدِینَ حَتَّی أَذَاقَهُمُ اللَّهُ وَبَالَ أَمْرِهِمْ فَأَمَاتَ بِسَیْفِکَ مَنْ عَانَدَکَ فَشَقِیَ وَ هَوَی وَ أَحْیَا بِحُجَّتِکَ مَنْ سَعِدَ فَهُدِیَ While you were following the course of sagacity and true guidance and they were following the courses of deviation and blindness. Nonetheless, they insisted on hypocrisy and involved themselves in seduction until Allah made them taste the evil result of their conduct. He thus deadened through your sword, those who mutinied against you, causing them eternal misery and perdition, and He gave life, through you acting as His argument, to those whom He decided as happy; therefore, they were guided (to the true choice).

صَلَوَاتُ اللَّهِ عَلَیْکَ غَادِیَةً وَ رَائِحَةً وَ عَاکِفَةً وَ رَاهِبَةً فَمَا یُحِیطُ الْمَادِحُ وَصْفَکَ وَ لَا یُحْبِطُ (وَ لَا یُحِیطُ) الطَّاعِنُ فَضْلَکَ

Allah's blessings be upon you, coming and going, and still and moving. Certainly, no one praising you can ever cover your actual characteristics and no one criticizing you can ever belittle your merits.

أَنْتَ أَحْسَنُ الْخَلْقِ عِبَادَةً وَ أَخْلَصُهُمْ زَهَادَةً وَ أَذَبُّهُمْ عَنِ الدِّینِ

You are verily the best worshipper of all created beings, the most sincere in asceticism, and the most enthusiastic defender of the religion.

أَقَمْتَ حُدُودَ اللَّهِ بِجُهْدِکَ وَ فَلَلْتَ عَسَاکِرَ الْمَارِقِینَ بِسَیْفِکَ تُخْمِدُ لَهَبَ الْحُرُوبِ بِبَنَانِکَ وَ تَهْتِکُ سُتُورَ الشُّبَهِ بِبَیَانِکَ وَ تَکْشِفُ لُبْسَ الْبَاطِلِ عَنْ صَرِیحِ الْحَقِّ

You executed the laws of Allah with exceptional efforts and damaged the armies of the apostates with your sword. You can extinguish the flames of battles with your finger, tear out the curtains of seditions with your eloquent language, and distinguish the confusing wrong from the plain right.

p: 115

لَا تَأْخُذُکَ فِی اللَّهِ لَوْمَةُ لَائِمٍ وَ فِی مَدْحِ اللَّهِ تَعَالَی لَکَ غِنًی عَنْ مَدْحِ الْمَادِحِینَ وَ تَفْرِیطِ الْوَاصِفِینَ قَالَ اللَّهُ تَعَالَی مِنَ الْمُؤْمِنِینَ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَیْهِ فَمِنْهُمْ مَنْ قَضی نَحْبَهُ وَ مِنْهُمْ مَنْ یَنْتَظِرُ وَ ما بَدَّلُوا تَبْدِیلًا وَ لَمَّا رَأَیْتَ أَنْ قَتَلْتَ النَّاکِثِینَ وَ الْقَاسِطِینَ وَ الْمَارِقِینَ وَ صَدَّقَکَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ وَعْدَهُ وَ أَوْفَیْتَ بِعَهْدِهِ قُلْتَ أَ مَا آنَ أَنْ تُخْضَبَ هَذِهِ مِنْ هَذِهِ أَمْ مَتَی یُبْعَثُ أَشْقَاهَا وَاثِقاً بِأَنَّکَ عَلَی بَیِّنَةٍ مِنْ رَبِّکَ وَ بَصِیرَةٍ مِنْ أَمْرِکَ قَادِمٌ عَلَی اللَّهِ مُسْتَبْشِرٌ بِبَیْعِکَ الَّذِی بَایَعْتَهُ بِهِ وَ ذلِکَ هُوَ الْفَوْزُ الْعَظِیمُ

You are never influenced by any censure as long as you work for the sake of Allah. The praising of Allah the All-exalted to you suffices from the praising of any other one and from the approval of the depicters. Almighty Allah says: "Of the believers are men who are true to the covenant which they made with Allah. So, of them is he who accomplished his vow, of them is he who yet waits, and they have not changed in the least." After you felt that you had killed the preachers, the wrongdoers, and the apostates, the predictions of Allah's messenger-peace be upon him and his Household- came true, and you had fulfilled your promise to him, you then said: "Has time not come yet so that this (beard) shall be dyed with the blood of this (head)? When will the most unfortunate of them be sent (to slay me)?" You were always confident that you were proceeding on clear proof from your Lord, you were acting with sure knowledge of what you do, you were on your way to Allah, and you were rejoicing in the bargain that you had made with Him; and that is the supreme triumph.

p: 116

اللَّهُمَّ الْعَنْ قَتَلَةَ أَنْبِیَائِکَ وَ أَوْصِیَاءِ أَنْبِیَائِکَ بِجَمِیعِ لَعَنَاتِکَ وَ أَصْلِهِمْ حَرَّ نَارِکَ وَ الْعَنْ مَنْ غَصَبَ وَلِیَّکَ حَقَّهُ وَ أَنْکَرَ عَهْدَهُ وَ جَحَدَهُ بَعْدَ الْیَقِینِ وَ الْإِقْرَارِ بِالْوَلَایَةِ لَهُ یَوْمَ أَکْمَلْتَ لَهُ الدِّینَ

O Allah, curse the murderers of your Prophets and the murderers of Your Prophets' successors with the variant curses (that You have prepared for them), and make those slayers to taste the heat of Your fire. And also curse those who usurped the right of Your friend, those who denied their allegiance to him, and those who rejected him after they had witnessed and declared their loyalty to him on the day when you completed Your religion through him.

اللَّهُمَّ الْعَنْ قَتَلَةَ أَمِیرِ الْمُؤْمِنِینَ وَ مَنْ ظَلَمَهُ وَ أَشْیَاعَهُمْ وَ أَنْصَارَهُمْ

O Allah, curse those who slew the Commander of the Faith, curse those who wronged him, and curse their adherents and supporters.

اللَّهُمَّ الْعَنْ ظَالِمِی الْحُسَیْنِ وَ قَاتِلِیهِ وَ الْمُتَابِعِینَ عَدُوَّهُ وَ نَاصِرِیهِ وَ الرَّاضِینَ بِقَتْلِهِ وَ خَاذِلِیهِ لَعْناً وَبِیلًا

O Allah, curse those who wronged and slew al-Husayn, and curse those who adhered to his enemies and those who supported them, and curse those who were pleased by the murder of killing al-Husayn and those who disappointed him, with violent cursing.

اللَّهُمَّ الْعَنْ أَوَّلَ ظَالِمٍ ظَلَمَ آلَ مُحَمَّدٍ وَ مَانِعِیهِمْ حُقُوقَهُمْ

O Allah, curse the first one to invent the wronging against the Household of Muhammad and curse those who deprived them of their rights.

اللَّهُمَّ خُصَّ أَوَّلَ ظَالِمٍ وَ غَاصِبٍ لِآلِ مُحَمَّدٍ بِاللَّعْنِ وَ کُلَ مُسْتَنٍّ بِمَا سَنَّ إِلَی یَوْمِ الْقِیَامَةِ

p: 117

O Allah, pour violent curses upon the first one who wronged and usurped the rights of the Household of Muhammad, and curse all those who followed those wrongdoers up to the Resurrection Day.

اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ خَاتَمِ النَّبِیِّینَ وَ عَلَی عَلِیٍّ سَیِّدِ الْوَصِیِّینَ وَ آلِهِ الطَّاهِرِینَ وَ اجْعَلْنَا بِهِمْ مُتَمَسِّکِینَ وَ بِوَلَایَتِهِمْ مِنَ الْفَائِزِینَ الْآمِنِینَ الَّذِینَ فَلا خَوْفٌ عَلَیْهِمْ وَ لا هُمْ یَحْزَنُونَ*

O Allah, send blessings upon Muhammad, the seal of the Prophets, and upon Ali, the chief of the Prophets' successors, and upon his immaculate Household, (please do) make us adhere to them firmly, and include us with those who shall be winners and secured because they abode by their leadership; those upon whom there shall come no fear, nor shall they grieve.

Source: Al-Mazar by Al-Shahid al-Awwal, page 66- 89

Source: Ethbat al-Hodat Be-al-nosus va al-Mojezat (Proving the leaders by texts and miracles), vol 3, page 145

Some trustees in Neyshabur narrated that a letter was sent from Abu Muhammad Imam Askari (a.s) to Isaac ibn Ismail. Among his saying was that: "O Isaac ibn Ismail! Which sign is greater than the argument of Allah - His trustee on His lands and His witness to His servants after his predeceased ancestors from prophets and Imams (peace and blessings of Allah upon all of them) - over His creature? Where are you wandering around and where are you going like livestock meanwhile you are deviating from the right path and believing in falsehood and disbelieving the gifts of Allah or denying? Whoever believes in part of the Scripture and disbelieves in some, he or she - from you or others - won’t have any reward except disgrace in this temporary and low world and everlasting torment of Hereafter. By Allah that is the great humiliation.

Verily Allah made His orders obligatory for you due to His compassion and grace over you, not because He needed it. "Allah willed to separate pure and filthy" (al-Anfal 37) "and test what is in your chest and try (and purge) what your hearts contain." (Al Emran 154) He also meant to make you attuned to His grace and increase your degrees in His paradise. Hence He made Hajj, Omrah, prayers, alms and Wilayat mandatory for you and these items are sufficient to lead you toward gates of obligations and the key to His way.

If Mohammad and his successive representatives were not to (lead you), you would be roaming around like the cattle and did not know anything of obligations.

p: 120

Can anyone enter a village without the gate of it? Then He conferred a favor upon you by appointing executors after His Apostle (s.a.w.s). Allah the Almighty said to His Prophet (s.a.w.s):

"On this day, I completed for you your religion and perfected upon you your religion and consented to Islam as your religion." (al-Ma'edah – 3)

And He obliged you to pay their ordered rights in order to make what you have; including your wives, properties, foods and drinks and introduced you by that the growth, blessings and wealth and in order to know those who obey Him. Allah the Almighty and the Highest said: "I do not ask of you any reward for it but love for my near relatives." (Shoura- 23)

Source: Bihar al-Anwar, vol 50, page 321

The holy messenger (p.b.u.h.) said:

- O people, - "Be aware" that he will overcome the religions. "Be aware that he will revenge on the cruel people.

"Be aware that he will conquer and ruin all the strongholds.

Be aware that he will defeat all the disbeliever tribes.

Be aware that he will avenge on bloodshed of God's friends.

Be aware that he is the friend of the God and His Religion.

Be aware that he is a skillful captain sailing across a deep ocean.

Be aware that he will recognize the wise by their wisdom and the ignorant by their ignorance.

Be aware that he is God's selected believer.

Be aware that he is bestowed with the knowledge of all sciences and so he is proficient in all of them.

Be aware that he speaks to you about his God and about how to have faith in God.

Be aware that he is honest, benevolent, and firm in his beliefs and deeds. Be aware that he is assigned by God to manage and administer the people's affairs.

Be aware that all the preceding prophets have promised his final state. Be aware that his holiness is the last proof of God, that the rights and truths are thoroughly with him and the light and consciousness come with him. Be aware that no one can overwhelm him.

Be aware that he is God's voice on the earth, and God's judge among His people. He is God's trusted, and one who is fully aware of mysteries of creation.

p: 122

Let us have another careful look at these descriptions, to find out that what motivates the messenger to illustrate main lines of that divine system under leadership of his holiness, and give such a picture of Hazrat Mahdi' s personality years before his birth and centuries before his return. Inspiring hope and willing among generations, preparing them to stand the hard time of absence, along with giving correct understanding of this hard time and finally putting constant and steady efforts in fulfillment of that bright future, can be the main objective that stimulated the Messenger to give these messages.

If we do not assume this, then why the messenger gives such detailed account of Imam Mahdi and future world, when there were only 3 of our innocent Imams in life (Aniir ul Momenin, Imam Hassan and Imam Hossein). A world, in which ignorance and wisdom will not be considered the same. Wise people shall not be mixed with Ignorants, and hence they can be easily recognized. Where, Imam Mahdi using his divine insight will clearly distinguish between these two groups.

His revolution, in accordance with a clear and self explanatory historic movement has been commented as a step during human civilization periods. He fulfils the promises that preceding messengers made, and his mission will be to put previous messenger's efforts into effect.

This honorable Imam is introduced a as symbol of divine knowledge and power. The knowledge brings him an extraordinary insight and his blessed power puts him in a position that allows no one to prevent him from achieving goals of this divine plan.

p: 123

If this holy revolution does not take place, creation may seem imperfect and in vain, and the deceptive question may touches the minds that whether the intention of life was to watch generations coming and leaving, or to witness tyranny, cruelty, bloodshed, and lootings by different governors of the history? In reply to this misleading question, the Almighty God equips his strong leader, with wisdom and power, to rule the world. God will assist him to help the oppressed people, and fight infidelity and unbelief; He will support him in respecting martyrs blood, revenging on the tyrant, and finally God guides him to take control of unstable ship of humanity. He will lead the mankind to their destination, where, we should wish to be blessed with the chance to witness. Once we study this part of Messenger's speech, we learn about noble personality of Imam of the age as well as different dimensions of this divine plan, including some cultural, historical, scientific, social and political sides, yet, longing to find deeper understanding of the this age.

However, messenger brings his speech to an end by talking about Forbidden and Lawful materials and behaviors, and reminds that this issue is too wide to be discussed in one and during one speech.

Then he adds:

"I am ordered by Almighty God to ask you to take oath of loyalty to Amir ul Momenin (p.b.u.h) and all the Imams after him, who are descendant of same fathers as I am. Hazrat Mahdi is "Ghaem"21 of these Imams, who will exist until doomsday and who's judgment will be honest and fair."

p: 124

And so the Messenger remembers Imam of the Age for the third time during his speech, and these three places as you read were in addition to the 11 times that his holiness, used the general word "Imam" to introduce the leaders after him. * He expressed their noble and distinctive position by the phrase:"……."

And he has called these leaders ……. in another part of this speech, where he referred to them as “Junior Treasure”22 that is placed beside God's book, which is “senior Treasure”23. They have been known in messenger's speech as trustees of God among His people, and several time during the speech praised the Imams with regards to their relation to Ali (p.b.u.h.) as my sons from his back: and similar expressions.

Now it is clear that why this articled is call "Promise of Ghadir", because it gives an introduction of the name, way, and customs oflmam of the Age (p.b.u.h.), which impresses minds, and hearths of the readers. We hope that this would be a helpful guide to us too.

Asghar Fazeli (Iran)

21 Ghaem: Special title of twelfth Imam who is believed to be living

22 Junior Treasure: is said to be Ali (p.b.u.h.) and his noble family

23 Senior Treasure: is said to be God's book (Holy Qumran)

أَلَا إِنَّهُ قَاتِلُ کُلِّ قَبِیلَةٍ مِنْ أَهْلِ الشِّرْکِ

أَلَا إِنَّهُ مُدْرِکٌ بِکُلِّ ثَارٍ لِأَوْلِیَاءِ اللَّهِ

أَلَا إِنَّهُ النَّاصِرُ لِدِینِ اللَّهِ

أَلَا إِنَّهُ الْغَرَّافُ فِی بَحْرٍ عَمِیقٍ

أَلَا إِنَّهُ یَسِمُ کُلَّ ذِی فَضْلٍ بِفَضْلِهِ وَ کُلَّ ذِی جَهْلٍ بِجَهْلِهِ

أَلَا إِنَّهُ خِیَرَةُ اللَّهِ وَ مُخْتَارُهُ

أَلَا إِنَّهُ وَارِثُ کُلِّ عِلْمٍ وَ الْمُحِیطُ بِهِ

أَلَا إِنَّهُ الْمُخْبِرُ عَنْ رَبِّهِ عَزَّ وَ جَلَّ وَ الْمُنَبِّهُ بِأَمْرِ إِیمَانِهِ

أَلَا إِنَّهُ الرَّشِیدُ السَّدِیدُ

أَلَا إِنَّهُ الْمُفَوَّضُ إِلَیْهِ

أَلَا إِنَّهُ قَدْ بُشِّرَ بِهِ مَنْ سَلَفَ بَیْنَ یَدَیْهِ

أَلَا إِنَّهُ الْبَاقِی حُجَّةً وَ لَا حُجَّةَ بَعْدَهُ وَ لَا حَقَّ إِلَّا مَعَهُ وَ لَا نُورَ إِلَّا عِنْدَهُ

أَلَا إِنَّهُ لَا غَالِبَ لَهُ وَ لَا مَنْصُورَ عَلَیْهِ

أَلَا وَ إِنَّهُ وَلِیُّ اللَّهِ فِی أَرْضِهِ وَ حَکَمُهُ فِی خَلْقِهِ وَ أَمِینُهُ فِی سِرِّهِ وَ عَلَانِیَتِه

“Know that the last Imam, Mahdi, the Upright, is from us,

He shall dominate over the entire religions.

Lo! As he shall take revenge from the oppressors, therefore, he is the victorious destroyer of the castles!

Lo! He is the conqueror of all the-lack-of-religion, and their Guide!

Lo! He takes revenge for blood shed from the men of God!

Lo! He will assist the religion of God!

Know that, upon great measure, he shall seize the Divine Knowledge from the deep sea!

Know that! He shall reward every well-informed, by measure of his knowledge, and does so with the uninformed, by the measure of his ignorance!

Lo! He is great, and has been chosen by God!

p: 126

Lo! He is the heir of all Knowledge, and he seizes upon all comprehension.

Know that he breaks the news from His God, and elevates the Divine Verses in proud!

Know that he is upright and pride.

Lo! It is he that the entire authorities have been given to.

Lo! All ‘bygones’ had foretold of his "Revelation".

Lo! It is he who shall remain as an irrefutable Proof, for there will be, after him, not any proof. Faith and honesty, and light and glint are with him only.

Know that no one could defeat him, and those who are facing him, won’t be assisted.

Know that! He is the representative of God on Earth, so is he the Judge among His creatures, and he is the Honest Trustee of His over the hidden and manifest.”

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.

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.

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.

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.

p: 128

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!

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: /). He is the destroyer of any oppressive tyrant, and the eliminator of the rebellious, insurgent demon!

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: ). 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.

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.

p: 129

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.

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)!”

‘In the name of Allah (Whos) 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: /)

“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 Gods Command. Now, I announce you the coloured or white that: Ali, the son of Talib, is as 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: /). 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.”

p: 131

“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: /).

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 Alis 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: /).

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.

p: 132

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 Gods 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: /)

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 Ali’s disposal.

“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 (Yaa-sin), ‘Thus We have accounted, the knowledge of all things in the Exposing Book of Guidance!’

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!

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.

p: 134

“Ali is the first man to establish prayer with me. I informed him of God’s 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.’”

“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’.

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

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 today’s 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.

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O people! God has extremely honored me, and bestowed His immense favours 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.

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!

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!’”

“O people! Do deeply reflect on the Holy Quran, 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!’

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And he is none but Ali, the son of Talib, my brother, my successor and my help, whose Leadership’s Decree, has been sent to me from God, Almighty:

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

Thus, know that I have done my duty, and let it be known that I have conveyed the communiqué, 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:

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

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.

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!

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!’”

“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: /). And also You stated: “In fact, religion in sight of God is Islam, (The Family of Imran: /); 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 /).

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

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,

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 Alis descendants, who are the believers’ Leader and Attendant!

O people! Indeed, with his jealousy, Satan chased away Adam from Paradise, thus, for Gods 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!

Know that no one becomes Alis 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: /-) has been sent down in regard with Ali, which goes as: ‘In the name of Allah (Who’s) 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.’”

“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 Gods Messages and to proclaim them the things crystal clear! (The Spider: /, The Light: /).

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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: /).

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

O people! Do stop, and do not impress me the Islam you have embraced for your own, (The Chambers: /), 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: /), that is kept in store for you. For indeed God is on the look-out for you! (The Daybreak: /).

O people! Soon after me, there will come to you some leaders, who will call you enter the Fire, then, on that Day of Judgement, there is no assistant to rise for their aid! (The Narration: /).

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

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: /).

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

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!

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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 moment, God unleashes the infernal Fire, and melted bronze on you, the jinn and Mankind, you will not have a helper to be kind to you! (The Mercy giving; / -).

O people! God will not leave you on your own, except He has separated the pure from the impure; and God will not let you know of the ‘Unseen’, (The Family of Imran: /).

O people! There shall remain not a single land, which has not been destroyed by God’s Will before the coming of the Resurrection Day, it is for the abjurations and the denials that their inhabitants will have pronounced, and their places will be under the government of his holiness Mahdi, and God Almighty fulfills His Promise!

O people! Before your era, the most people of the older times went astray, and it was God’s will to destroy them all, and again it will be He Who will eliminate the on-coming generations. God Almighty, in His Book, has stated: ‘Did We not destroy the despots of the old So shall We do with the later generations after them. Thus We deal with the men of errors. Ah! Woe that Day, to the Rejecters!’” (The Emissaries).

“O people! God has stated me His exemption and restriction of certain things, and I also, by Divine Command, have ordained Ali the knowledge of it, and forbidden him some things. And thus the knowledge of ordaining and forbidding, remains with him; therefore, listen to his commands, so that to be safe, and obey him so as you may get on the course. Accept his Warning, so that to find the right direction, and walk on towards his ultimate destination! Thus, beware so as not to draw away from His Path into the diverted paths!” (Livestock).

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Know that the friends of the Imams are those believers who have been described in the Qur’an, as: ‘Those who have believed and not cloaked their faith in transgressing will feel more secure and will be guided.’ (Livestock: /).

“Know that their friends are those who have achieved firm faith, and they have never doubted. (The Chambers: /).

Know that the Imam’s friends are these who shall enter Paradise in peace, in great security, and the Angels will move humbly to their encounter to greet them thus: ‘Peace upon you! You are purified, so then enter forever into Paradise!’ (The Rocky Tract: /).

Know that Paradise is the reward of their friends, where they shall receive extra provision. (The Believer: /).

Know that their enemies will enter the Fire, (The Woman: /),

and will hear the moaning and groaning flames, while the infernal Flames roars and blazes; they will hear afflicting horrible cries. (The Kingdom: /).

Know that God has stated about their enemies, ‘Every time, when a nation enters the Fire, it will curse its own kind,’ as the Qur’an says, ‘Until when they have all caught up with one another, the last ones will say about the first ones: Lord, these (people) have misled us, so give them double chastisement from the Fire!’ O Prophet, say: ‘Each will have double, but you do not realize it.’ (The Heights: /).

Know that the enemies of the Imams are those about whom God has stated as this: ‘When a group of them is cast into Fire, the Hell keepers, will ask them: "Did a Warner not come to you" They will reply: ‘yes indeed, a Warner came to us, but we denied any of them, saying: “God has not revealed you anything and you are in a gross error.’” Then they say: ‘Had we listened to their advice and used our reason, we would have not been among the inhabitants of this Hell!’

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After confessing their sins, it will be said to them: ‘So away with the abiders of the blazing Fire!’ (The Kingdom: /-).

Know that their friends fear their Lord in secret, thus, there will be immense reward for them. (The Kingdom: /).

O people! How great is the gap between the Fire, and the great reward!

O people! God has damned and degraded our enemies but, He loves and praises our close friends.

O people! Know that I am here to warn you, and Ali is the man who will guide you!

Know that, I am a Warner and Ali is a Guide.

O people! Know that I am a Messenger, and Ali is my immediate successor.

O people! Know that I am the Messenger, and Ali is, after I am gone, my successor, and the holy Imams following him, his descendants are all of them.

And let it be known that I am their father, and they are Ali’s lineage, one after another!”

Know that! He shall reward every well-informed, by measure of his knowledge, and does so with the uninformed, by the measure of his ignorance!

Lo! He is great, and has been chosen by God!

Lo! He is the heir of all Knowledge, and he seizes upon all comprehension.

Know that he breaks the news from His God, and elevates the Divine Verses in proud!

Know that he is upright and pride.

Lo! It is he that the entire authorities have been given to.

Lo! All ‘bygones’ had foretold of his "Revelation".

Lo! It is he who shall remain as an irrefutable Proof, for there will be, after him, not any proof. Faith and honesty, and light and glint are with him only.

Know that no one could defeat him, and those who are facing him, won’t be assisted.

Know that! He is the representative of God on Earth, so is he the Judge among His creatures, and he is the Honest Trustee of His over the hidden and manifest.”

“O Messenger! For sure, those who swear allegiance with you, in fact, they swear allegiance with God: Gods Hand is above their hands; for any person, who breaks his oath, he does harm to his own soul; and anyone who fulfills his oath with God, he will be bestowed a great reward by God.’"

O people! Perform prayer, and pay the due welfare tax, as God Almighty has ordained you to act; but if a long time has passed, and you have neglected or forgotten them, then, Ali is your master, and he shall explain to you what to do. He is the very man that God Almighty has set up as His certain trustee after I am gone. He is from me, so am I from him.

He, as well as all those who will come to the world from my lineage, will answer to all your needs, and will let you know whatever you do not know.

Know that ‘the count of permissible and forbidden things’ is much more than I could reckon, and to present them to you in one single session: but only know that the permissible things are ordained to you, and the prohibited things are forbidden.

Therefore, I have been commanded to take your allegiance, and that you swear it with me, and shake hands with me, so that what I have declared you about Ali, the Lord of the believers, on Gods behalf, and his successors who will follow him. The ones who shall be coming from my lineage, but also from the ‘Leadership’ and his lineage; this Leadership is designated alone for them; and the last ‘Leader’ will be ‘His Holiness Mahdi’, until the Day he shall meet the Lord of the Providence and Fate!

O people! In regard with all permissible things I have guided you to follow, and the forbidden things that I have prohibited you, there is no change at all, nor have I ever transformed them to other detail. Remember it well, keep it in your mind, and talk about this subject, and give councils to one another about it and try not to change, nor transform it!

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I repeat what I have just told you: perform your prayer, and do pay the due welfare tax, encourage one another to do deeds which are good, and forbid whatever is forbidden and not good.

But let it be known that the greatest act of goodness is to understand deeply what I have just expressed, and to relay this to those who have not been present here today, and to invite them to accept this from me, and to forbid them to oppose or object to me! For, this is a Command coming from God Almighty, and from me; and no invitation to do good, nor any prohibition of unlawful deeds will be accomplished or done, unless with the presence of an innocent Imam!

O people! The Holy Qur’an makes it known to you that the Imams, who shall come after Ali, will be his progeny descendants, as I told you before, they are Ali’s or my dependants – all are from him and I. For He has put it in His Book thus: ‘He assigned the creed of Leadership among those who will follow him,’ (The Ornament: /). I have also said that as long as you seize these two, ‘the Imams and the Qur’an’ you shall you go astray!

O people! Take care of your piety, again piety! And beware of the Hour of the Resurrection Day, as God Himself has said: ‘The Shaking of that awful Hour is a terrible thing’… (Pilgrimage: /).

Do remember the Death, and the Divine Balances, and ‘Reckoning’ in the presence of the Lord of the Reward, and Punishment! Whosoever brings good deeds with him, shall receive his share of Reward, and whosoever with him brings his sins, will not have any share to enjoy in Paradise.”

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Thus, a pledge and a covenant have been taken from us, and we have done it with our hearts, souls, tongues, minds and hands. Then, one who was able, pledged by shaking hands, but if not, with his tongue. And never shall we change this oath, or God may not Witness any transformation from us...! We shall make this news from you known to all those who are either close to us, or far from us: to our kids and relatives; and we shall take God as our Witness! And God is Sufficient in this evidence, and you are, in this oath, our witness.’”

“O people, what do you say now God indeed hears every single call, and is aware of any hidden thought going on in your minds! Thus, whosoever receives guidance, it is for his benefit, and whosoever goes astray, it is only to his deficit. (The Throngs).

And those who swear allegiance to you, they swear allegiance to God, for Gods hand rests above their hands, (The Victory: /).

O people, now, swear allegiance with God, and swear so with me; and swear allegiance with Ali, the Lord of the believers, and do swear allegiance with Hassan and Hosseyn, as well with the Imams who will surely follow them – those who hold ceaseless commands in this world and the world to come.

God certainly destroys those who tread on their oath, but He bestows His Grace upon those who are loyal and true. Therefore, one who breaks his oath, he abuses his soul, but one who fulfills his oath with God, God bestows on him a great Reward of His! (The Victory: /).

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O people! Repeat what I have told you to do, and greet Ali, as a great man who is ‘The Lord of the believers’, and confess: ‘We heard and obeyed! O our Lord, so, we beg Your Forgiveness, and our return is toward You!’ (The Cow: a part of ).

And say: “All praise is to God Who led us to this; or else, we would never have been guided if God had not led us on. Surely the messengers brought (us) the Truth.”… (The Heights: /).

O people! The virtues of Ali, the Son of Talib, with God Almighty, Who has counted in the Holy Qur’an, are in certainly too many for me to cite them to you in this gathering! So, you should approve and confirm those who ground you of these qualities, and have the grasp of them!

O people! Whoever obeys God and His Messenger, and Ali, and the Imams, whom I have mentioned to you earlier, will achieve the greatest salvation! (The Coalition: /).

O people! Those who anticipate, being the first candidate, to swear him allegiance and to accept his Guardianship, and to greet him as the ‘Lord of the Believers’, will attain Salvation, and will dwell in the Gardens of Blessings!

O people! Say such a word that it satisfies God, for even if you, and all dwellers on the Earth, become unbelievers, no harm approaches God.

O God! Forgive those believers who believe in what I have commanded them to! And be wrathful against all those who deny, and the heretic sinners and:

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Praise belongs to the Lord of all beings!”

Then the holy prophet said: "praise to God that completed the religion, and perfected the gift, and satisfied with my prophecy and the succession and leadership of Ali-Ibn-abitaleb." (Iqbal-ol-Amal, vol 2, p. 248).

This important event was celebrated on that day. The Muslims went, group by group to Imam Ali's presence, for saying congratulations. It is interesting that Omar-Ibn-khattab was one of first people who came forward and said, "0 Ali-Ibn-Abitaleb', praise to you! You became my master and the master of every pious Muslim". (Manaqib ofIbn, Maqazeli, p. 19)

Hesan-Ibn-Sabet read his poem about Imam Ali (p.b.u.h.). He attended the audience, 0' the noble of Ghoraish; listen to my speech in the presence of the messenger of God. Then he recited a long poem.

So, the day of Ghadir, was considered as an important day. The holy prophet mentioned it, as the important feast of the people. He recommended to Imam Ali to hold that day as a feast. So all the Muslims shall celebrate this fateful day every year, and fulfill its acts and ceremonies.

In this article some of the ceremonies of the Ghadir -feast has been gathered by using the Islamic reliable sources. Imam Sadiq (p.b.u.h.) said: "The practice of the day of Ghadir, - the 18th day of zil-hajjeh- is equal to the acts in eighty years. "

We hope, with the guardianship of Ali- Ibn -Abitaleb, avoidance from his enemies, and performing his orders, we receive the benevolence of the prophet.

TO CONGRATULATE EACH OTHER

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Imam Reza (p.b.u.h.) said:

'The day of Ghadir, is the day of congratulation. We shall congratulate to each other on this occasion. So if a person met his believer bother, he shall say: "praise to God, Who put us among those who hold the leadership of the commander of the faithful people (Imam Ali) and the holy Imams. "

TO SHAKE HANDS

Imam Ali said: "When you meet each other in the Ghadir day, shake hands with greeting".

TO SMILE AND SHOWING YOUR HAPPINESS

Imam Reza said:

"The Ghadir day, is the day of smile to the believers. Whoever smiles to his believer brother on the day of Ghadir, God will look at him with mercy in the Last Day, and will accomplish one thousand of his needs, and will build for him a palace from the white pearl in the paradise, and will make his face beautiful. "

Imam Ali said:

"Eveal your joy when you meet each other and show your gladness between yourselves."

TO WEAR COSTY DRESSES AND MAKE DECORATION (MAKE UP)

Imam Reza (p.b.u.h.) said:

"The Ghadir day is the day of wearing costly dress, and take off the dress of sadness ... and that day is the day of decoration (make up), whoever decorates himself on that day, God forgives all his sins, and sends angels toward him to write his good acts, and they increase his spiritual step until the next Ghadir feast. And if he dies, he would be a martyr, and if he remains alive, he would live with the prosperity. "

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TO FEED PEOPLE

Imam Reza said:

"Whoever feeds a muslim on the Ghadir day is like a person who has fed all the prophets and truthful and faithful people. "

TO VISIT EACH OTHER

Imam Reza said:

"Whoever visits areligious man on the Ghadir day, God will enter seventy lights in to his grave -when he diedand will widen his grave. Seventy thousand Angels go to pilgrim his grave every day, and they would give him good news of the paradise. "

TO EXPAND

Imam Reza said:

"One who worships on the Ghadir day, and cares his family and his Islamic brothers, God will increase his wealth and property. "

TO PRESENT A GIFT

Fayaz -Ibn -Mohammad - Ibn - Omar - Tousi said:

"1 saw Ali - Ibn - Mo usa, Imam Reza (p.b.u.h.) had invited some of his friends to sup on the Ghadir day. He had also sent food, gifts, and dresses - even ring and shoes - to their houses, and he had imporoved their wearing and appearances. On that day, they entertained the guests by new facilities, and imam Reza expressed importance, and ancient records of the Ghadir day. " TO PRESENT FOOD TO BREAK ONE'S FAST

"...And the ghadir day is the day of giving food to persons who are on fast. Whoever gives food to a pious man, who has been on fast, is like a person who has fed ten "Feam ". Then Imam asked, 'Do you know what Feam is'?No, The narrator said.

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Imam added: It means one hundred thousand persons. " TO HELP

Imam Ali (p.b.u.h.) said:

"Whoever helps his brother without his request for help, and benefit to him with an open face on the ghadir day, his reward would be like a person who has observed the fast on that day, and has worshiped the whole night. "

TO BENEFIT OTHER PEOPLE

Imam Ali (p.b.u.h.) said:

"Be helpful to each other, until God makes firm the friendship between you ... the beneficence on the Ghadir day, increases wealth and life time. "

TO PRAISE GOD

"The holy prophet (p.b.u.h.) said: "one of the practices is that the pious man says this sentence one hundred times on the Ghadir day: "all praises to God, who set the perfection of the religion and the completion of his bounty in the guardianship of Imam Ali - Ibn – Abitaleb (A..S) "

PRAY and greetings to the holy prophet

"Hasan -Ibn -Rashed said, I asked Imam Sadiq (p.b.u.h.): Dear sir is there another feast to the Muslims except the two feasts of Fetr and Azha? Imam Sadiq replied: "yes! There is a greater and nobler feast than those two." I said, which is that feast? Imam said: "the day of appointment of Imam Ali to the leadership of the people." I said: Dear sir, which act is good to do on that day? Imam said: "Be on fast, and send many Pray and greetings to Mohammad, and his family, and keep away from the oppressors." Imam Reza said: "The Ghadir day is the day of saying many greeting to Mohammad and his family. "

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TO MAKE A SPIRITUAL CONTRACT OF BROTHERHOOD WITH EACH OTHER

The great scholar, Mirza Hussein Nouri (1320 A.H.) narrates from the book ‘Zad 01 Ferdous’, “makes spiritual brotherhood with each other. Its procedure is like this; someone puts his right hand in the right hand of the other, and says, "I became your brother in the way of God. I have sincerity in brotherhood with you. I shake hand with you in the way of God. I conclude an agreement with God, His Angels and books, the prophets and messenger, and innocent Imams, that if I was from those who would go to Paradise, and get the right to request God to forgive some people (Shafaat). I will not go to the Paradise, unless you come with me. 'And the other one would say, "I accepted." Then they say to each other," I waive all my rights of brotherhood, except "intercession", "prayer" and visiting.'

THE PRAYER OF THE GHADIR DAY

According to the order of Imam Sadiq (p.b.u.h.), one who decides to celebrate the prayer of the Ghadir day may performs ablution half an hour before noon, and asks his needs from God, then pray two Rakat prayers. In each Rakat, reads after "Hamd", each of these Chapters 10 times: "Tawhid", "Ayat 01 Korsi (2:254.255)", and "Ghadr".

Imam Sadiq says, 'Whoever reads this prayer, God will grant him all of his needs in this world and the other world. "

TO GO ON FAST

Imam Sadiq (p.b.u.h.) said:

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"The reward of fasting of the Ghadir day is equal to be on fast all the life of the world. If a person had the life of the world, and fasts all the time of his life, his reward is equal to one who fasts a Ghadir day. To the exalted God, the fasting of this day in every year is equal to one hundred accepted Hajj. This day is the greatest Divine feast. '

Imam Ali said:

"If a devoted person fasted the Ghadir day for God's sake, that day would be more valuableto him than any other day in the world. "

Imam Sadiq said:

'The prophets ordered their successors to fast that day in which their successors were appointed. And they put that day as a feast. Whoever fasts that day, his act would be higher than the pray of sixty years. "

PILGRIMAGE OF IMAM ALl (p.b.u.h.)

Sayed Ibn Tavous has narrated from Imam Sadiq in "Eghbal 01 Amal", If you were in the day of Ghadir in Najaf (the city in which the shrine of Imam Ali is located), pray, and then go near to his grave. If you were far from Najaf and his shrine, after praying, point to his grave and read Imam Ali's special prayer, from the distance.

Ali Akbar Talafi (Iran)

Eid al-Ghadir, which is known as Eid al-Akbar (the greatest Eid) in Islamic narrations, could be referred to as the greatest celebration (Eid) of all religions. For the result of the mission of all the messengers of Allah became accomplished on this day.

When Prophet Nuh (Noah) (PBUH) was appointed, he introduced his people to his religion and told them: “Allah has called upon you to have faith in this religion; however, there shall be a prophet after me whose religion is more perfect than mine, so have faith in him and be aware that the most perfect religion will be brought by the last prophet”. Similar to that, Ibrahim (Abraham), Musa (Moses), Isa (Jesus) (PBUT) were appointed and they gradually made the religion more perfect, and they spoke of the most perfect religion, the one brought by the last prophet.

Now, Islam has been brought to people and the religion has reached its most perfect state, and the mission of all Allah’s messengers is manifested in Islam. Prophet Muhammad (PBUHHP) has established Islam within 23 years of enormous endeavors, and has conveyed brotherhood and equality amongst all the Muslims.

Now, he is preparing to visit the house of Allah , and he has called upon all Muslims, no matter what their race or tribe is, to join him in performing Hajjah al-Weedaa’ (farewell pilgrimage), his last pilgrimage.

People were accompanying Prophet Muhammad (PBUHHP) in performing the Hajj rituals and meanwhile, they heard the last words of him. When returning, Gabriel comes down to Prophet Muhammad (PBUHHP) saying: ”O Messenger! Proclaim what has been revealed to you from your Lord.” Prophet Muhammad (PBUHHP) was worried about the reaction of some of his companions since he was aware of their hypocrisy through revelation (2)."

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Then, Gabriel came down for the second time:” O Messenger! Proclaim what has been revealed to you from your Lord”. Prophet Muhammad (PBUHHP), the mercy upon mankind, was worried about the ailing hearts and weak faith of new Muslims. As he was looking for a solution, Gabriel came down for the third time: ”O Messenger! Proclaim what has been revealed to you from your Lord, for if you do it not you have not conveyed His message and Allah will protect you from the (evil designs of) people.” (3)

What is this message that if not proclaimed, the Prophet’s mission would not be conveyed?

Prophet Muhammad (PBUHHP), who possesses both the states of Prophethood and Imamate, is addressed as “O Messenger!”, which reveals that his state of Prophethood is targeted. On the other hand, the phrase “you have not conveyed His message” indicates that not proclaiming this message would result in not having accomplished the duty of Prophethood.

In the following section of the verse, Allah assures Prophet Muhammad (PBUHHP) by saying that: ”Allah will protect you from the (evil designs of) people.” Here protection does not mean to address physical, financial… protection; because Prophet Muhammad (PBUHHP) never felt fear during the battles, and his life’s history testifies that he never stood back even a single step in the battles.

Even in the battle of Uhud, when the Muslims were seemingly defeated and their army was collapsed, Prophet Muhammad (PBUHHP) was still fighting against the pagans. In addition to that, Allah describes not only Prophet Muhammad (PBUHHP), but also other prophets as:” those who proclaim the messages of Allah and have fear in Him, and have fear in no one but Allah.”(4) Therefore, Prophet Muhammad’s (PBUHHP) fear was about damages to the religion and the ignorance of people; hence, the good tidings by Allah were about the victory over the ignorance of people, just like as he told Prophet Moses (PBUH): ”Fear not; you are the superior”(5).

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Prophet Muhammad (PBUHHP) stops at a place called Ghadir. He summons those who have gone forward to return and wait for the followers to join. Them, he climbs an eminence and gives a sermon:

“Praise be to Allah; I testify that He is the Lord and I am His servant. Gabriel has descended to me thrice, and has ordered me from Allah to stop on this land to proclaim His message. Am I not your Wali (more precious to you than your own lives)?" People replied:" Yes". He continued:” Am I not your prophet and leader?” Again, all the people confirmed. It was then that he took Ali ibn Abi Talib's (PBUH) hands and raised them high, and said, "Whoever has me as his Master (Wali), Ali is his Master (Wali)”.

After that, those that were present came to Ali (PBUH) at the tent which Prophet Muhammad (PBUHHP) had ordered to be set up, and congratulated him on his new position. They addressed him as Amir al-Mu’minin (Ruler of the Faithful). Historians have mentioned numbers up to 120000 for the people present at that time.

Then, the following verse of the Quran was revealed:” Today, those who disbelieve have despaired of your religion; so fear them not and fear Me. Today I have perfected for you your religion and have completed My favor upon you, and I was satisfied that Islam be your religion.”(6)

In the Holy Quran, the terms "Yaum" and “Yauma’izin” usually refer to the resurrection day; however, the former is used in this verse referring to the issue of Imamate. Since the Holy Quran starts talking about important issues with the terms “Al” and “Yaum”, it is indicated that the aforementioned verse, in which the term “al-Yaum” is repeated twice, contains important news. That important news is indeed appointing the Master and Ruler of the Muslim community after Prophet Muhammad (PBUHHP).

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This important event made the disbelievers disappointed. The enemies of Islam would say: " … we are waiting to see him die” (7), so his religion would be removed; because it is possible to fight against the book and the law and to interpret them according to one’s desires; however, such divine Leader could not be fought.

Therefore, the event of Ghadir made the disbelievers despair of this hope due to the fact that a leader was appointed for the Muslims who possessed virtues such as bravery, wisdom, patience and constancy, just like Prophet Muhammad (PBUHHP). There, a divine successor was appointed by Allah to continue Prophet’s path and supervise the Muslims after Prophet Muhammad (PBUHHP).

The next section of the verse talks about perfection of religion and completion of favor. Obviously, it does not refer to materialistic favors, because the creatures are constantly blessed by such favors from Allah , and they are not such that could be completed; hence, another type of favor (which is indeed superior to and more important than materialistic favors) is meant.

According to the event of Ghadir, this favor is nothing but the favor of Imamat (Leadership) and Wilayat (Mastership). Even Allah has admired the favor of prophethood and Imamat as His greatest favors in the Holy Quran, and has used the term Minnah (a significant and enormous favor which is difficult to receive and maintain) regarding these two favors:” Certainly Allah conferred a great favor upon the believers when He raised among them a Messenger from amongst themselves.” (8); “And We desired to bestow a great favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the inheritors.”(9)

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And finally, the endeavors of all the prophets before Islam and the 23 year endeavors of Prophet Muhammad (PBUHHP) became fruitful on the day of Ghadir, and the argument on mankind became complete.

It is noteworthy that according to the knowledge of Hadith, there are few events reported to be as authentic as the event of Ghadir. Mas’ood ibn Nasser Sajestani in the book “Wilayatkade”, which is printed in seventeen volumes, narrates this event on the authority of one hundred twenty people. Muhammad bin Jarir Tabari in the book “Radd Alaa al-Kharqouziah”, narrates the event of Ghadir from seventy-five different routes, and Ibn Ouqdah mentions 125 different narrators for this Hadith in the book of Wilayat.

It is quoted from Abou al-Ma’ali Jowni that:” I saw a book in a bookbinding store which contained the Hadith of Ghadir, and it was written on its back:” Volume 28 of the routes for the Hadith of Man Kuntu Mawlah (the beginning phrase of the Hadith of Ghadir which means whoever has me as Master)”. Sayyid Murtada writes that:” We have not come up to a single Islamic sect that denies the event of Ghadir”. Finally, the book of Al-Ghadir by Allamah Amini is the most general and complete encyclopedia for narrations about the Ghadir event.

Based on the above, it is on us to celebrate this great Eid. There is a Hadith in Sahih Muslim narrating from Taariq ibn Shahab that:” A group of Jews told the second Caliph that:” If such a verse had been revealed to us (Today I have perfected for you your religion and have completed my favor upon you) and we knew that day it had been revealed, We would have celebrated that day.”

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References:

-Al-Ghadir, by Allamah Amini

-Tafsir al-Mizan, by Alamah Tabatabaii

-Explanations of the Event of Ghadir, by Ayatullah Jawadi Amuli,

-Haqq al-Yaqin, by Allamah Majlisi

Footnotes:

1-The Holy Quran, (5:3)

2-The Holy Quran, (9:101)

3-The Holy Quran, (5:67)

4-The Holy Quran, (33:39)

5-The Holy Quran, (20:67)

6-The Holy Quran, (5:3)

7-The Holy Quran, (52:30)

8-The Holy Quran, (2:164)

9-The Holy Quran, (28:5)

Source: shiastudies.net

Umar said,” Who do I choose?”

Abdullah responded, “Use your wisdom to find out. If you had a farmer who worked on your farm, when you called for the farmer, would you not expect him to put a replacement on the land, while he is out? (3)”

The same fear of leaving the Islamic nation without a leader also existed at the time of Muawiyah. He used the same wise, irrefutable argument to usurp the leadership for his son, Yazid, and said,” I fear for the followers of Muhammad (PBUHHP) to be left without a leader just like a herd of sheep without a shepherd (4)”.

The previous two incidents are examples of reasoning made for the necessity of a chosen leader to guide the Islamic nation.

Now the question to those who deny the incident of Ghadir is: how can one accept the undisputable arguments regarding the analogies on appointing a successor, but assume that Allah (SWT) and His Messenger (PBUHHP) did not foresee the Muslim nation leadership after Prophet Mohammad (PBUHHP) and left it without a guardian?! How is it possible that Allah (SWT) and the Holy Prophet (PBUHHP) ignored this ruling of wisdom and left the Islamic nation on their own? Can a wise person accept this notion? Shia’s response to these questions is negative. In fact, Shias deny this accusation from the Almighty Allah (SWT) and His purified Messenger (PBUHHP), and points to the event of Ghadir to answer these questions.

(The above is a selection taken from "Al-Ghadir", by Allamah Abdul-Hussain Amini (with minor changes and additions))

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Footnotes:

1- Al-Imamah wa al-Siyasah, vol. 1, p. 22.

2- Sunan Bayhaqi, vol. 4, p. 149 from Sahih Muslim - Sirah Umar from Bin Jouzi, p. 190 - Al-Riad al-Nadhrat, vol. 2, p. 74 - Heliat al-Owliaa, vol. 1, p. 44 - Fath al-Baari, vol. 13, p. 175 from Sahih Muslim.

3- Tabaqaat ibn Sa'd, vol. 3, p. 249.

4- Tarikh al-Tabari, vol. 6, p. 170.

5- To find out more about this issue, refer to the article of "The Event of Ghadir Khum and its Importance" available on our website.

Then, please come to make our intention pure for Islamic unity.

Please come through one sound of whispering say that:

"O'Beloved Mahdi! O' Mawla! O' Master come for:

We are tired of living vain, of seeing horridness handsomeness

of hearing useless promises and of hypocrisy duplicity.

We are driven to knee of being fierceness living between fierce people

of being a wonderer to appeal to different people for help.

We are prostrated of ineffective acts and useless promises and of being tested and to test.

The Earth is tired, the sky is tired. The sea is tired and the mountain is tired...

What different status has the world seen: wise and unwise, ugliness and beauty, black and white...?

Is not it time for the world for experience you? You, the promised of mankind, you the souvenir of Ghadir, you whom the prophet (pbuhhf ) has noticed your arrival.

“O Allah! Send salutations on Your proof and Your slave, the Qaem among your creatures, a complete, eternal salutation. Through it, You hasten his reappearance and help him…”.

•On the day of Shura (Election Day for 'Uthman)

•During the days of 'Uthman's rule

•The Day of Rahbah (year 35 AH) when many Companions stood up and bore witness that they attended and heard the tradition of the Prophet [s] first hand, twelve of whom were the participants of the Battle of Badr.

- where the location of Rahbah is clearly indicated.

- where this event is mentioned without mention of Rahbah.

•The Battle of al-Jamal, year 36 AH where he reminded Talhah b. 'Ubaydullah.

•The Day of the Rukban (riders) where several witnesses testified.

•The Day of Battle of Siffin (year 37 AH).

Reminders by other members of the Ahl al-Bayt (Household of the Prophet)

Other than Imam 'Ali [a], the rest of the Ahl al-Bayt [a] also reminded people regarding this event:

•Protestation (ihtijaj) by Fatimah al-Zahra' [a]

•Adjuration (munashadah) by Imam al-Hasan [a]

•Adjuration (munashadah) by Imam al-Husayn [a]

Those who tried to hide the event of Ghadir Khumm and their fate

Certain Companions of the Prophet [s] did not acknowledge, when adjudicated by Imam 'Ali [a] on the day of Rahbah and Rukban, that they had witnessed the event of Ghadir Khumm and heard the Prophet [s] utter those famous words. Imam 'Ali [a] then imprecated against them and they suffered in various ways, such as by becoming blind or contracting a skin disease.

Historical narrations show these Companions to have included:

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•Abu Hamzah Anas b. Malik (d. 90, 91 or 93 AH)

•Al-Bara' b. 'Azib al-'Ansari (d. 71 or 72 AH)

•Jarir b. 'Abd Allah al-Bajali (d. 51 or 54 AH)

•Zayd b. Arqam al-Khazraji (d. 66 or 68 AH)

Other Adjurations and protestations

•Adjuration (munashadah) of youth with Abu Hurayrah

•Protestation (Ihtijaj) of Abd Allah b. Ja'far with Mu'awiyah

•Ihtijaj in refutation of Amr b. al-'Asi

•Ihtijaj of Amr b. al-'Asi with Mu'awiyah

•Ihtijaj of Ammar b. Yasir on day of Siffin

•Ihitjaj of Asbagh b. Nubata in a sitting with Mu'awiyah

•Munashadah of a man with Zayd b. Arqam

•Munashadah of an Iraqi man with Jabir b. Abd Allah al-Ansari

•Ihtijaj of Qays al-Ansari with Mu'awiyah in Madinah

•Ihtijaj Darmiyyah al-Hajwaniyyah with Mu'awiyah

•Ihtijaj of Amr al-Awdi

•Ihtijaj of Umar b. Abd al-aziz, the Umayyad caliph

•Ihtijaj of Ma'mun, the Abbasid caliph, with jurists

The AI-Ghadir tradition has won the divine concern of Allah, Who inspired to His Messenger, (peace be upon him and his progeny), including it in His Qur'an which is recited by muslims even during the late hours of the night or the early hours of the day, in public and in private, in their supplications and ceremonial prayers, from the top of their pulpits and the heights of their minarets, stating:

"0 Messenger! Proclaim the Message that has been sent down to you from your Creator Nurture. And if you did not, then you would not have fulfilled your duty as Allah's Messanger. {Know that) Allah will protect you from {the mischievous) people. Verily, Allah does not guide the disbelievers." (Qur'an, 5:67)16

When he, conveyed the divine Message (implied in this verse), appointing"

Ali as the Imam and entrusting him as the caliph, Allah Almighty, revealed the 16 We do not urge its revelation in "Ali's wiliiyat on Ghadir Khurn Day, from the sources of the purified progeny of the Prophet. Suffices you for reference to its narration by others. On page 150 of the book Asbabul Nuzul it is narrated from two respected sources: 'Atiyyah and Abu Sa'id Khudri say that the verse was revealed on Ghadir Khum Day about 'Ali ibn Abu Talib." The same is narrated by Hafiz Abu Na'im who interprets it in his book Nuzul al-Quran relying on two sources. One is Abu Sa'id, and the other is Abu Rafi'. It is also narrated by Imam Ibrahim ibn Mohammad al-Shafi'i in his book Al-F awaid, from various sources ending with Abu Hurayrah. It is quoted by Imam Abu Ishaq al Tha'labi while explaining the meaning of this verse in his Taftir al-Kabir from two respected sources. What testifies its reference to Ali is the fact that prayers had already been established, zakat was enforced; fasting was legislated, the pilgrimage to the House (Mecca) was conducted. All the forbidden and permissible orders were already regulated. So, what else required Allah to place so much emphasis other than on the issue of Leadership.

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following verse:

"Today I have perfected your religion for you and completed my favor upon you, and have chosen for you Islam as religion. " (Qur'an, 5:3) So, congratulations to Ali; this is Allah's favour; He grants it to whomsoever He pleases. Anyone who looks into these verses will be profoundly impressed by such divine favours.

The order of Allah, which there will be no change in His creation, necessitates the consecutive reporting of this hadith in spite of all obstacles in conveying it. Yet the Imams of Ahl al-Bayt follow their own wise methods of disseminating it and publicizing for it.

Now let us consider the measure taken by amir ulMomenin Ali (p.b.u.h.), in gathering people in the serious meeting place, the Radha plain. He said: "I ask in the' name of Allah, that every muslim who heard what the Messenger of Allah said on the Ghadir Day to stand and testify to what he heard. Nobody should stand except those who saw the Prophet with their own eyes and heard him with their own ears." Thirty Sahabis, 12 of them had particiated in the Battle of Badr, stood and testified that the Prophet took' Ali by the hand and asked people: "Do you know that I have more authority over the believers than the believers themselves?" They answered in the affirmative. He (p.b.u.h.) then said: "To 'whomsoever I have been mawla, this (Ali) is his mawla; 0 Lord! Befriend whoever befriends him, and be enemy of whosoever is his enemy." You know that accusing 30 Sahabis of being liars is rejected by reason. Therefore, the achievement of consecutive report through their testimony is an irrefutable and undeniable proof.

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The same hadith was transmitted from those 30 Sahabis, by all those crowds who were then present at the Rahba, and disseminated it after their dispersal throughout the land, thus providing it with extremely wide publicity. Obviously, the Rahba incident took place during the caliphate of Hazrat Ali (p.b.u.h.), who received the oath of allegiance in the year 35 A.H. The Ghadir event took place during the Farewell Pilgrimage, (10 A.H.). The space was 25 years, during which many events took place such as a devastating plague, wars, conquering of new countries, and the invasions contemporary to the three righteous caliphs. During this long period, 1 of a century, with wars and 4 invasions, in addition to a sweeping and devastating plague, many of those who had witnessed the Ghadir event, especially the old Sahabah as well as their youths who were eager to makejihad in the way of Allah died. Some of them were scattered throughout the land, and many of those were not present at the Rahba, except those who kept company with Imam Ali in Iraq, and they were only males. In spite of all these, 30 Sahabah, twelve of them were participants in the Battle of Badr, had heard hadith al-Ghadir from the Messenger of Allah, (peace be upon him and his progeny).

There may have been others who hated to testify, such as Anas ibn MaIik17 and others who received their due punishment in lieu of the pray of Ali (p.b.u.h.) to Allah, to punish those who hid the truth while knowing it. Had he been able to gather all Sahabis who were alive then, males and females, and address them in the same way which he employed at Rahha, several times that many would have testified; so, what if he had asked people in Hijaz before the passage of such a long time after the incident of the Ghadir? Contemplate upon this fact and you will find it a very strong proof testifying to the consecutive reporting ofhadith al-Ghadir.

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The books' of tradition should suffice you in their documentation ofhadith al-Ghadir.

For example, 1mam Ahmed has quoted on page 370, Vol 4, of his "Musnad" from Abu Tufayl who said: "Ali gathered people at the Rahba.

Then he said to them: 'I adjure in the name of Allah every Muslim who heard what the Messenger of Allah, (peace be upon him and his progeny), had said on the Ghadir Day to state his testimony". Thirty persons stood up. Abu Na'im said: "Many stood up and testified how the Prophet took Ali by the hand, and asked people: "Do you know that I have more authority over the believers than the believers themselves have?" They answered: "We do, 0 Messenger of Allah!" Then he said: "To whomsoever I have been a mowla, this Ali is his mowla. 0 Lord! Befriend whoever befriends him, and be enemy of wl}.oever sets himself as his enemy". Abul- Tufail continues to say: "I left the place dismayed (disgusted with many people's ignorance of this hadith), and I met Zayd ibn Arqam, and said to him: "I have heard Ali say such and such". Zayd said: "Then do not deny what you have heard, since the Prophet said so about him."

Zayd's testimony stated above, and Ali's statement in this regard, may be added to the testimony of the 30 Sahabis, thus bringing the number of narrators of this hadith to thirty-two Sahabis. Imam Ahmed has recorded' Ali's hadith on page 119, V 01. 1, of his Musnad as transmitted by AbdulRahman ibn Abu Layla. The latter says: "I saw Ali at the Rahba abjuring people to testify, emphasizing that only those who had seen and heard the Prophet 17 Imam Ali (p.b.u.h.), said to him then: "Why don't you stand with other companions of the Messenger of Allah and testify to what you heard of him then?" He answered: "0 Commander of the Faithful! I have grown old, and I have forgotten it". Ali said: "If you are telling a lie, then may Allah strike you with a white [disease, Le. leprosy] which your turban cannot conceaL" He hardly left before his face was filled with the marks of leprosy; so, he used to say: "I have become the object of a curse invoked by the Righteous Servant" This incident is quite famous, and a testimony for its authenticity exists when Imam Ahmed ibn Hanbal quotes it at the end of page 119, Vol. 1, of his Musnad, adding: "They all, except three men, rose to testify; and those three fell under the effect of his curse."

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should stand and testify. Twelve participants in the Battle of Badr, whom I remember so well as if I am looking at them right now, did so." Abdul- Rahman quotes the latter testifying that they had heard the Messenger of Allah, (peace be upon him and his progeny), asking people on the Ghadir Day: "Do not I have more authority over the believers' lives than they themselves do?" The audience responded: "Yes, indeed, 0 Messenger of Allah!" Then he said, as Abdul-Rahman quotes, "Then whosoever takes me as his mowla must take Ali as his mawla; O, Mighty Lord! Befriend whoever befriends him, and be enemy of whoever bears enmity towards him!"

Another narration is recorded by Imam Ahmed on the same page. It quotes the Prophet saying: "O Lord! Befriend whoever takes him as his wali, and be enemy of whoever antagonizes him; support whoever supports him, and abandon whoever abandons him." The narrative goes on to state that with the exception of three men, the witnesses stood to testify. Ali invoked Allah to curse those who hid the truth, and his invocation was heeded. If you add Ali and Zayd ibn Arqam to the afore-mentioned 12 participants in the Battle of Badr, then 14 is the number of witnesses. By tracing the traditions regarding the Rahba incident, Ali's wisdom in disseminating hadith al-Ghadir and publicizing it becomes clear.

The Master of Martyrs, Abu Abdullah al-Husain, (peace be upon him), has left us a legacy of a very memorable stand which he took during the reign of Mu'awiyah. It was then that truth became apparent. It was similar to the stand taken by Ali at the Rahba. During the pilgrimage season, Husain (p. b. u. h), surrounded by throngs of pilgrims, praised his grandfather, father, mother and brother, and delivered an unprecedented, wise and eloquent speech that attracted his audience, and won their hearts and minds. His sermon was inclusive, wherein he gave notice to the masses, traced and researched history, and paid the Ghadir incident its fair and just dues. His great stand, therefore, produced great results, and it became equivalent to hadith Ghadir in its fame and wide publicity.

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His nine descendants, all sinless Imams, applied their own methods to publicize and propagate the same hadith. Their methods reflect their wisdoms, which are comprehended by all those who possess sound senses. They used the eighteenth of Zul-Hijjah as a special annual feast to congratulate and congratulate one another, merrily and humbly seeking nearness to Allah, through fasting, prayers and supplications. They go beyond limits in their deeds of goodness and acts of righteousness, thanking Allah for the blessings which He bestowed upon them, on that day, by virtue of the text that nominated Hazrat Ali as Caliph.

For this reason, the eighteenth of Zul-Hijjah of every year is celebrated as a feast by the Shi'as of all times and climes. It is then that they rush to their mosques to offer prayers, recite the Glorious Qur'an, and read the most celebrated supplications thanking Allah Almighty for perfecting His religion and completing His blessings upon them by nominating Ali as the Imam. On such a day, they visit and happily wish each other the best, seeking nearness to Allah through righteousness and goodness, and through pleasing their kin and neighbours. On that day, every year, they visit the holy shrine of Hazrat Ali, where more than one hundred thousand pilgrims come from far and wide. There, they worship Allah on that day, in the same way their purified Imams used to worship God: through fasting, prayers, and remembrance of Allah.

They seek nearness to Him through righteousness and payment of Sadaqat.

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They do not leave there before addressing the sacred shrine with a highly commended address authored by some of their Imams. It includes testifying to the glorious stand taken by Hazrat Ali, honouring his struggle to lay the foundations of the principles of the faith, his sacrifices for the holy Prophet, his virtues and merits, among which was the honor he received front the Prophet on the Ghadir day. This is the custom of the Shia every year. Their orators have always been referring to hadith al-Ghadir, quoting its tradition or even without reference to them. Their poets compose poems in its commemoration in old, as well as, modem times?18 Therefore, there is no way to cast doubts about its report from the sources of Ahl- alBayt and their Shi'as. Their motives to memorize it by heart, their efforts to maintain its pristine text, safeguard its authenticity, publicize and disseminate it.., all have indeed resulted in the achievement of their most aspired objectives. Refer to the four major Shia Musnads, as well as other Shia references, containing welldocumented and supported traditions, and you will find them with the same meaning, and each tradition supporting the other. Whoever acquaints himself with these traditions, will find out that this hadith is mutawatir through their precious sources.

18 AI-Kumait ibn Zayd has said:

On the day of the dawh., the Ghadir dawh day, Caliphate was made manifest for him: were they to obey...

Abu Tammam, in a poetic masterpiece which he includes in his diwa'n, says

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: On the Day of Ghadir, truth looked clear and bright;

Redolently, with no curtains nor bars to hide;

The Messenger of Allah stood there to invite

Them to come close to what is just and right,

Gesturing with his hands, introducing your wali

And mawla; yet see what happened to you and me!

He brings the news to people so eloquently,

While they come with grudge and depart grudgingly,

Yet he made the truth eloquently shine,

While they usurped even your right and mine.

You made its destiny the sharp blades of your sword:

And the grave for whoever wanted the truth to uphold...

There is no doubt about its being consecutively reported through Sunni sources, according to natural laws, as you have come to know; "Allah's creation suffers no alteration; this is the Right Guidance, but most people do not know. " (Qur'an, 30:30) The author of Al-Fatawa alHamidiyya, in spite of his stubbornness, admits the consecutive reporting of this hadith in his abridged dissertation titled Al-Salawat al-Fakhira fil Ahadith alMutawatira."

Sayyuti and other scholars of exegesis all admit the same. Refer to Mohammad Ibn Jarir Tabari, author of the famous works titled "Tafsir" and "Tarikh," Ahmed ibn Mohammad ibn Said ibn Aqdah, Mohammad ibn Ahmed ibn Uthman al- Thahbi, have all written critiques of the sources of this hadith. Every one of them has written an entire book on this subject. Ibn Jarir includes in his own book as many as one hundred and five sources for this hadith alone.19 AI- Thahbi, in spite of his fanaticism, has confirmed the truth of many of its sources. In chapter 16 of Ghayat al-Maraim, as many as eighty ahadith transmitted by Sunnis, testify the authenticity of the Ghadir hadith. Yet he did not quote Tirmithi, Nisai, Tabrani, Bazzar, Abu Ya'li, or quite a few other reporters, who transmit this hadith. Sayyuti quotes this hadith while discussing 'Ali in his book Tarikh al Khulafa transmitted by al- Tirmithi, adding, "This hadlth is also recorded by Ahmed as transmitted by Ali (a.s.), and also by Ayyub Ansari, Zayd ibn Arqam, 'mer [inb alKhattab], and Thu Murr. Abu Ya'li quotes it from Abu Hurayrah, al- Tabrani from Ibn 'Umer and from Ibn Abbas as transmitted by Malik ibn Huwayrith, Habshi ibn Janadah, and Jarir, and also by Ammarah and Buraydah." ,

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A proof to the fame of this hadith is evident from the fact that Imam Ahmed records it in his Musnad from Riyah ibn Harish, as transmitted by two sources.

It states that a group of men once came to Ali (a.s.) and said: "Assalamu Alaikum, our mowla." Imam asked who they were, and they answered that they were his subjects. Imam asked them: "How can I be your mawla, while you are [stranger] bedouin Arabs?" They said: "We have heard from the Messenger of Allah, on the Ghadir day saying: 'Whoever I am his mowla, Ali is his mowla. ", Riyah says that when they left, he followed them and asked them who they were. They said to him: "We are a group of the Ansar (Medinite Supporters) in the company of Abu Ayyub al-Ansari." Another proof of its fame is what has been recorded by Abu Ishaq al- Tha'labi while explaining al-Ma'arij chapter in his book Tafsir alKabir, relying on two very highly respected sources, and stating the following: .

19 The author of Ghayat al-Maram says near the conc.lusion of Chapter 16, p. 89, of his book: "Ibn Jarir has quoted the Ghadir _adith from 95 sources in a book which he dedicated to this subject, calling it Al- Wilayat, and Ibn Aqdah has quoted it from one hundred and five sources written down in a book which he also dedicated solely for this subject. Imam Ahmed ibn Muhanunad ibn al-Siddiq al-Magharibi has stated that both al- Thahbi and Ibn 'Aqdah have dedicated a special book solely for this hadith;" so, refer to the sermon in his valuable book. The Messenger of Allah, ordered people on the Ghadir Day to assemble, then he took Ali's hand and said: "Whoever accepts me as his mawla, Ali is his mowla." The news of this announcement spread throughout the land, and Nu'man al-Fahri came to know about this hadith. Riding his camel, he came to meet the Messenger of Allah (p.b.u.h.). Having alighted, he said the following to the Prophet: "Q Moharnmad! You ordered us to bear witness that there is no deity except Allah and that you are the Messenger of Allah, and we obeyed;

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then you ordered us to offer prayers five times a day, and we agreed; then you ordered us to pay zakat, and we agreed; then you ordered us to fast during the month of Ramadan and we agreed; then you ordered us to perform the pilgrimage and we agreed; It seems that all these are not sufficient. You favoured your cousin to all of us and said 'Whoever accepts me as his mowla, Ali is his mawla; is your own orders, or is it Allah's?" He (peace be upon him and his progeny), answered: "I swear by the One and only God, that this is the command of Allah, the Exalted, "whereupon Nu'man left heading towards his animal murmuring softly to himself: "0 Lord! If what Mohammad says is true, then let it rain stones, or let a severe torment descend upon us." He hardly reached his animal before Allah caused a stone to cleave his head, penetrate his body and come out of his anus, leaving him dead on the spot. With reference to that incident Allah, the Almighty revealed the following verse: "A demander demanded Allah to send a chastisement on him. For the disbelievers there is no repeller against the Divine Chastisement in this world and in the hereafter. Since it is from Allah the owner of the ways of ascent of His presence." (Quran 70:1-3)

This is how the tradition, concludes. Its authenticity is accepted by many Sunni scholars as a common fact, Wassalam.

Hamid Famagh (Iran)

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As such, just like Prophet Muhammad (PBUHHP) was Allah’s (SWT) medium in the establishment of the religion, a humane medium (3) known as the Imam is responsible for existence of the religion and protecting it against deviation and harms.

The event of Ghadir, in which Amir al-Mu’minin, Imam Ali (PBUH) was appointed as Prophet Muhammad’s (PBUHHP) successor was when this Divine guardianship manifested itself in this world forever. In other words, after the Prophethood of the Messenger of Allah (PBUHHP), the guardianship and Wilayah of Amir al-Mu’minin (PBUH) manifested itself on this day, so that Islam would remain as the ultimate religion. Therefore, the Imamate of Amir al-Mu’minin (PBUH) and all the infallible Imams (PBUT) after him all the way to Imam Mahdi (PBUH), whose Imamate is clearly stated in the sermon of Ghadir (4), is the elixir of life which has guaranteed the existence of the religion of Islam forever.

(The above is a selection taken from “The Manifestation of Wilayah in Ghadir of Guidance”, by Dr. Muhammad Asadi Garmaroudi (with some additions))

Notes:

1. This cause is often referred to as the creative cause

2. This cause is often referred to as the maintaining cause

3. Since religion is not imposed by force, therefore, the legislative will of Allah (SWT) is also dependent on people’s acceptance; so this medium is a humane one known as the guardian of Allah (SWT).

4. “…Beware that the last Imam of us is the rising one, Mahdi…” (The sermon of Ghadir, part 8)

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Usman: Great, brother Ali, Your language was truly flowing like that of a highly learned scholar but unfortunately your answer was not all that satisfactory.

Ali: Brother Usman, may I know how your heart can gain contentment?

Usman: Of course if you can prove to me from our Sunni books that this day of Ghadir is Eid.

Ali: As I have mentioned before, Eid-e-Ghadir is not special for Shias alone but all Islamic sects are equal partners of their Shia brothers on this joyous occasion and this in­cludes even great and famous Sunni scholars. For example, Beirooni in his book 'Al-Athaarul Baaqiyah Fil Quroonil Haaliya.' on page 334, while mentioning about this Eid says, 'This day (of Ghadir) is like all other Eids and is worthy of attention of all Muslims.'

Ibn Talha Shafee in his book, 'Mataaleb-us-So'ool, page 52 says: "Amir al-Muminin Hadrat Ali (a.s.) has himself remembered the day of Ghadir-e-Khum as an Eid in his poems. Because this is the day when the Holy Prophet (s.a.w.a.) an­nounced the mastership of Hadrat Ali (a.s.) over the Muslims, thus giving him preference over all other companions"

On page 56, he states: "No matter in what context the Holy Prophet (s.a.w.a) called Hadrat Ali (a.s.) as the master of the people, nevertheless, it is a very high position through which the latter was introduced and merely for this reason, this day is the day of celebration and rejoicing. This statement (of whomsoever I am the master, Ali is his master) is itself sufficient for the Muslims to celebrate it as an Eid. Whether, the pronoun in the statement is intended for the Holy Prophet (s.a.w.a) or Hadrat Ali (a.s.). If it is intended for the Holy Prophet (s.a.w.a), then the meaning is quite evident and if it is for Hadrat Ali (a.s.), even then our goal is achieved, Because, all the Muslims, without exception, hold Hadrat Ali (a.s.) dear, either as the rightful and only heir to the Holy Prophet (s.a.w.a) or as the fourth caliph of the Muslims. No Islamic sect can be found which deems Hadrat All (a.s) as an enemy because if it does so, then in the light of the Prophet (s.a.w.a)'s traditions, he is a Khaarji (a non-muslim). Apart from this, history books teach us that all the Is­lamic nations from the east and the west, have agreed on this day as an Eid. Egypt and Iraq, the two great civilizations of the past, figure quite prominently in this list. They used to hold programs of Namaz, Duas, sermons and poems to celebrate the occasion, all of which have been discussed in details in concerned books. Now, are you satisfied, Usman ?

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Usman: Words cannot express my feelings. Ali, your answers have truly broken through the barrier of prejudice. If you don't mind, may I ask one more question?

Ali: Please go ahead. The problem of minding does not arise. It is our duty to clear all your doubts.

Usman: Thank you. Can you prove to me that even our Caliphs have celebrated this day as Eid?

Ali: There is no doubt about it. Not only the caliphs but the entire gathering of Muslims celebrated the 18th Zilhajj as Eid. For example, Imam Tabari, Mohammed Ibn Jurair in his book 'Al- Wilayah’ page 89-92, narrates a tradition from the Holy Prophet, "From the depth of my heart, I have taken a sincere oath to appoint my progeny as your masters. Never ever acquire any other character except their pure and holy char­acter. You are witness upon me although Allah, the Almighty, is not in need of any witness You seek only what I have taught you., Salute Hadrat Ali (a.s.) referring him as Amir al- Muminin (leader of the believers) and say:

"All praise is for Allah who guided us to this path and guidance would not have been possible for us, had Allah not guided us." "Know ye, Allah hears all voices and is aware of everyone who breaches trust. Then, whosoever breaks his oath, he has not caused harm to anybody except himself. And whoever fulfills his promise to Allah, He will honor him with a great reward. You say that only which pleases and satisfies Allah. If you are ungrateful, then remember, Allah is needless of you all. Zaid Ibn Arqam relates, "At this juncture, all the Muslims turned to the Holy Prophet (s.a.w.a) and said: "We heard and are sincerely obedient of Allah's and His Messenger's com­mand with our hearts."

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The first ones to congratulate and shake hands with the Prophet of Islam (s.a.w.a) and Hadrat Ali (a.s.) were Abu Bakr, Umar, Usman, Talha and Zubair and then the remaining Muhajereen and Ansar. People queued up to congratulate them till the time of Namaz-e-Zohr arrived. The Zohr and Asr prayers were combined after which again the process of complimenting contin­ued till the time of Namaz-e-Maghreb ap­proached. Once again, the Maghreb and Esha prayer were performed jointly. This series of con­gratulations and compliments went on continuously for three days." This tradition has also been nar­rated by Ahmad Ibn Mohammad Tabari, famous as "Khaleeli", in his book "Manaqeb-e-Ali Ibn Abi Talib (a.s.)', noting it from his teacher Mohd. Ibn Abu Bakr Ibn Abd ur. Rahman. (This book was written in 411 A.H. in Cairo, Egypt).

You ob­served, Mr. Usman, that your caliphs not only celebrated on this auspicious day, but were the first ones to congratulate Hadrat Ali (a.s.) and for your kind information, these excerpts are from authentic Sunni books. Now, you tell, is the day of Ghadir the day of celebrations and enjoyment or that of grief and sorrow?

Usman: These traditions which you have narrated are they bonafide or have you assumed them as authentic on the basis of a couple of narrations?

Ali: As I have stated before, innumerable traditionalists and historians, of both Shias and Sunnis, have narrated this incident of allegiance payment and congratulations. But for your contentment, let me inform you that at least sixty renewed Sunni scholars have narrated these tra­ditions in their books. Amongst them, Maulvi Waliullah Lakhnavi (Miraat al-Mumin), Imam Ahmad Ibn Hanbal (Musnad-e-Ahmad Ibn Hanbal, vol. 4, page 281), Qazi Abu Bakr Baquaani Baghdadi (Al-Tamheed Fil Usool-e-Deen page 171) and Abu Is'haaq Tha'labi (Tafseer Al-Kashf Wai Bayaan) figure quite prominently. Even Haafiz Abu Bakr Khateeb Baghdadi has narrated this tradition from Abu Huraira in his book of history. Though the list of such historians and traditionalists is very lengthy yet I presume that you must have understood the matter. Still, to make the whole thing crystal clear, I am narrat­ing one tradition which has been related by all Sunni scholars like Muslims, Maalik, Bukhari Tirmidhi and Ne'saai. A Jew called Tariq Bin Shahaab, was in the company of Umar and his companions when during the conversation, he re­marked, "If this Qur'anic verse: "This day have I perfected for you your religion, and completed my favor on you and chosen for you Islam as a religion.” had been revealed for our,-religion, we would definitely have taken this day as Eid." None from the attendants of the gathering ob­jected to the Jew's remark. Even Umar lis­tened to him intently. This day is of such majesty and splendor that the Holy Prophet (s.a.w.a.) and after him, the infallible Imams too indulge in felicitations and celebrations. As Turat Ibn Abraham-e-Kufi (3rd century A. H.), narrates from Muhammad Ibn Zaheer, from Abdullah Ibn Fazl Hashmi, who says that I heard Imam Sadiq (a.s.), narrating from his great ancestors saying that Holy Prophet (s.a.w.a) said: "The day of Ghadir is the best and greatest Eid of my people. It is the day when Allah, the Almighty, commanded me to appoint my brother Hadrat Ali (a.s.) as Imam of the people, so that after me, they might be guided with the inspiration of his light. It is the day when Allah, the Almighty perfected his bounties and choose Islam as a religion for the Muslims. Some of the people present on that occasion even said poems glorifying this Eid.

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Usman: The clear proofs presented by you cannot be rejected by anyone except a highly prejudiced or ignorant person, thereby proving that Eid-e-Ghadir is the Eid of all the Muslims. Can you please tell me as to what type of worship on this day Shias do, because one of the general misconception amongst Sunnis is that you Shias indulge in indecent and obscene behavior as part of celebrations of this Eid.

Ali: Theqat al-Islam Shaikh Kulayni, in his book "Al-Kafi" vol. 1, page 303, relates a tradition from Hasan Ibn Rashid, who says I asked Imam Sadiq (a.s.), "May my life be sacri­ficed upon you, is there any third Eid for the Shias apart from the two famous Eids? He replied, "Yes, O Hasan this third Eid is greater than these two Eids." I asked, "What is that day"? He answered, "It is the day when Hadrat Ali Ibn Abi Talib (a.s.) was raised to the great status of leadership." I questioned again, "May my life be sacrificed for you. Please tell us as to what are our responsibili­ties on this day? He (a.s.) rejoined, "O Hasan It is better to be awake on this day and send blessings and salawaat on Hadrat Mohammad (s.a.w.a.) and Hadrat Ali (a.s.) as much as possible. You express your displeasure against those who have op­pressed them. Every Prophet had instructed his nation to celebrate that day as Eid when they ap­pointed their successor. "One who fasts on this day his reward is like one who has fasted for sixty months consecutively."

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Ibn Abi Nasre Bazanti says that Imam Ali Ibn Moosa ar-Reza (a.s.) ad­monished me, "O son of Bazanti, wherever you are on the day of Ghadir, try to be at the holy tomb of Hadrat Ali Ibn Abi Talib (a.s.). For, on this day, Allah, the glorified forgives each believing man and woman's sixty years of sins. And the amount of people who are given amnesty from the hell fire by Allah in the month of Ramazan, in Shab-e-Qadr, and in the night of Eid-e-Fitr combined al­together, the double this amount are given re­prieve by Him on the day of Ghadir. One dirham sadaqah (alms) on this day is better than a thousand dirhams sadaqah on any other day."

A believer should recite selected invoca­tions on this day as the divine mercy is sent upon him. Now its upon you to deem such acts as acts of worship or obscenity and indecency.

Usman: By God, Ali, you have shown me the light of the right path. I can never forget your obligation till the Day of Judgment. I feel like reciting the Qur'anic verse which was recited by all Muslims on the day of Eid-e-Ghadir. "All praise is for Allah who guided us to this path and guidance was not possible for us had Allah not guided us."

Ali: Our learned scholars have narrated, some more specific types of invocations and wor­ship for this day from our Holy Imams (a.s.), some of which we will mention over here. For details, you can refer to the book, 'Mafaatih al-Jenaan,' on reading which you will realize the treasures of in­vocations and supplications stored in our books. Some of the acts for Eid-e-Ghadir are as follows: 1) Ghusl, 2) Fasting, 3) Ziarat of Hadrat Ali's (a.s.) tomb. 4) Doa-e-Nudba, 5) Recitation of the ser­mon of brotherhood amongst Muslim brothers to further strengthen the relations and make it still stronger. It should be done thus: One believer gives his right hand to his right hand to his believing brother's right hand and says:

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"I take you as brother because of Allah and am sincere to you because of Allah and grasp your hand because of Allah and I make a pact with Allah and His angels and His Books and His mes­sengers and His Prophets and the Infallible Imams that surely if l am from the people of heaven and intercession and if I am permitted to enter heaven, I shall enter it not except with you."

Then the second brother should say: I accept.

Then again the first brother says: "I have eliminated all brotherly rights ex­cept intercession, prayer and visitation."

You saw how we take the brotherhood oath on the day of Ghadir. Even the basis of our brotherhood and friendship are Allah, His Mes­senger and Paradise.

The people were all ears. The prophet told the people that these two worthy things would fill his empty place and that he would introduce them to the people. All were listening with great curiosity, when he continued: “people! The first and greeting thing I leave with you is God’s book, the book of light, filled with knowledge and guidance. O people! Take God’s book, and keep to it.” In this part of his speech he recommended and encouraged people to act according to the Quran. Then he said: “people my second trust that I leave in your care are my immediate household members (ahl al-bait).” Here the holy prophet (S) paused, as if he knew the followers would oppress his ahl al-bait, and then he said “yes” three times. “People! In your dealings with my ahl-al bait, I ask you to remember God. Don’t be curt in regard to their status.” After pausing again he continued: “I inform you, from the time you grasp onto these two reminders of me, be sure, you will never go astray. And know this that without any doubt, the Quran and my ahl al-bait will never be separated from one another till the day of resurrection when they will join me by the fountain of Kauthar.”

The prophet spoke the last sentences with particular firmness. The people were certain that he put special emphasis on those subjects. then he said :” yes I swear by God , in that time- the day of resurrection- and besides the fountain by kaunthar , I will ask both of them- the Quran and my relatives- how they were they were treated after me .” The words of the prophet were full of meaning. Another important event that happened on that scorching hot day of Ghadeer was that the prophet asked Imam Ali (AS) to come to him. He took Ali’s (AS) hand and said: “o people! Do you know that Allah is my master and I am the master of the believers and I am worthier than they?”They said:” o messenger of Allah.” He then said: “Of whomsoever I am master Ali (AS) is his master too. O Allah! Love the one who loves Ali and humiliate the one who loves Ali (AS) is his master too. O Allah! Love the one who loves Ali (AS) and humiliate the one who bears enmity to him.”

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Salman al- Farsi (the Persian), one of his closest companions of the prophet, stood of and said:” what kind of vicegerency?” Hi said: “vicegerency like vicegerency upon the one whom I am worthier than.” Their after, the Allah the exalted revealed: “today, I have perfected for you your religion, completed my favors upon you...” (Holy Quran 5:3)

The prophet proclaimed Allah’s greatness (Allah Akbar), saying the completion of my prophet hood and the perfection of Allah’s religion are only after Ali’s (AS) vicegerency after me.”

At this moment Abu-Bakr and Omar stood up and said: “O messenger of Allah, dose this verse exclusively refers to Ali (AS)? The prophet said:”yes, it refers to Ali (AS). And my legatees till the Day of Judgment.” They said:” O messenger of Allah name mention them to us.” The prophet said :” Ali (AS) ,my brother my successor (vazir), my heir, my legatee, and my vicegerent amongst my ummah and custodian of every believer after me. Then, my (grand) son Hasan (AS) then Hussein (AS), followed by nine more from the progeny of Hussein (AS) . They are with the Quran and the Quran is with them. They shall not separate from it and the Quran (too) shall not separate from them until they will joint by the fountain of Kauthar.”

Before this, the holy prophet (S), in the pact of brother hood, proclaimed that believers were each other’s brothers and even ordered them, two by two, to make brotherhood pacts. This made it clear that the rank of brother was higher than that of a friend. However, on that memorable day of Ghadeer, Ali (AS) was not given the title of friend or brother but was considered higher and was introduced as a supervisor and authority, a governor, the leader and Imam of all Muslims. On that day, Ali (AS) was officially designated as the prophet’s successor. He had all the ranks of the prophet expect, of course, the prophet hood. From the spiritual point of view, Imamate is somewhat like prophet hood, a shower of divine grace for mankind.

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Eid-ul-Ghadeer in saying of the Infallible

Holy Prophet Mohammad (s) said:”The Eid-ul-Ghadeer is the most exacted Eid of my ummah” (Islamic nation). [Page 308, Chapter 3, Volume 15, Avalem]

The commander of the Faithful, Imam Ali (AS) said: ”The day of Ghadeer is day of high status” [for the believers all]. [Page 209, Chapter3, Volume 15, Avalem]

Imam Jafar Sadeq (as) said:“Eid-ul-Ghadeer is superior to eid-ul-fetr, eid-ul- adha, Friday and the day of arafa, and it has a greater honor before Allah.” [Pages 210-212, chapter 3, volume 15, Avalem]

Imam Jafar Sadeq (as) said:”Eid-ul-Ghadeer is more famous in the heavens than on earth. [Page 211, chapter 3, volume 15, Avalem]

Imam Jafar sadeq (as) said:” I swear to Allah, I swear to Allah, I swear to Allah that almighty Allah has not created a more honorable and respectable day than the day of Ghadeer.” [Page 215, chapter3, volume 15, Avalem]

Imam Jafar Sadeq (as) said:” Allah has not sent any messenger unless he observed Eid-ul-Ghadeer and respected it.” [Page 214, chapter3, volume 15,avalem]

Imam Reza (as) said: “Eid-ul-Ghadeer is the Eid of the Progeny of Prophet Mohammad(s)” [Page 228, chapter3, volume 15, Avalem]

Imam Reza (As) said: “Eid-ul-Ghadeer is the day of congratulating each other. If a believer meets his brother in religion, he should say, Praise is to Allah, Who destined us among those adhering the Velayat (Mastership) of the Commander of the Faithful and his infallible descendents (As). “ [Page 261/262]

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Merits of Imam Ali (AS)

Not only on that memorable day of Ghadeer but also on several accessions, had the prophet enumerated Ali (AS). He said: “of whomsoever I am prophet then Ali (AS) is the chief.” He said:” I and Ali (AS) is one and from the same tree, and the other people are from different trees. He also said: “your position to me is of Aaron (AS) to Moses (AS), except there will be no prophet after me.” And he married him to his daughter, Hazrat Fatemeh Zahra (SA), the chief of the ladies of the world. And he made for him lawful whatever was lawful for himself in the mosque. And he closed all the doors (leading to the mosque) except the door of his house. He entrusted to him his knowledge and wisdom. He said: “I am the city of knowledge and Ali (AS) in its gate. One who wishes (to enter) the city (of knowledge) and wisdom should enter through its gate.” He also said: “you are my brother and successor and inheritor. Your flesh is from my flesh and your blood from my blood, and peace with you is peace with mean fighting against you is fighting against me. And faith is mixes with your flesh and your blood, and it is mixed with my flesh and my blood. And tomorrow, you will be my companion at the fountain of Kauthar. And you will pay my debt and you will fulfill my obligations. And your true followers (shi’a) will be (sitting) on the pulpits of light; they, with their bright faces surrounding me, will be my neighbors in paradise.” The prophet also said: “O Ali (AS), had you not been there, the believers would not have been recognized after me.”

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On the threshold of the auspicious occasion, let’s renew our allegiance to Imam Ali (AS) and pray to God for the reappearance of the prophet’s 12th infallible successor, Imam Mahdi (AS) who will eradicate all injustice and establish the global government of peace and justice.

Wishing all readers a blessed Eid-ul-Ghadeer

By: A.R.Ghavidel

This is the day of acceptance of prayers, the day of sending SALAWAT on the Prophet Mohammad(pbuhhf) and his Ahl-e-Bait(a.s.), the day of praying with utmost attention and commitment, the day of staying away from sins, the day of greeting and embracing other momineen with joy. The roza of this day is highly virtuous and of great significance. Giving sadqa on this day is higly recommended and counts 1000 times the amount given as sadqa.

Aamal and prayers of Eid-e-Ghadeer

1. It is recommended to take bath early in the day for purification.

2. Observe fast on this day.

3. Recite Ziarat-e-Ameenallah and Ziarat-e-Mutliqah

4. Recite Ziarat-e-Nudbah

5. Offer 2 rakaat prayer of Eid-e-Ghadeer before mid-day. In each Rakaat after Sura Hamd recite 10 times Sura Ahad (Qul ho Allah ho Ahad), 10 times Sura Qadr (Inna anzalna ho fi lailat-il-Qadr) and 10 times Ayat al-Kursi. This prayer is highly rewarding and whatever dua is asked for from Allah(swt), inshallah, will be granted. It is recommended to recite this prayer closer to but before mid-day since that was the time when Prophet Mohammad(pbuhhf) announced the successorship and nomination of Imam Ali(a.s.) as master of the faithfuls.

After the prayers go into prostration and recite 100 times "Shukran Lillah" and 100 times " Alhamd-o-lillah". Imam Jaffer Sadiq(a.s.) says that whoever does so will be like a person who accepted the Imamate and Caliphate of Imam Ali(a.s.) and pledged allegiance at the Ghadeer-e-Khum in front of Prophet Mohammad(pbuhhf). The person who performs this act will also like those who will be with the Imam-e-Zamana(a.s.) under his flag.

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6. It is customary among the followers of Ahl-e-Bait(a.s.) to greet each other on this day and shake their hands and say to each other the following : "Akhaituka fil lah-e wa safetoka fil lah-e wa safahtoka fil lah-e wa aahad tullah-a wa malaekatahu wa kutubahu wa rusulahu wa ambiya-uhu wa aaimmatul ma'soomeena alaihumus salam ala anni in kuntu min ahlil jannati wash shafa'ate wa oozina lee be an adkhulal jannah la adkhulaha illa wa anta ma ee aa".

The other momin/momina should also greet him/her saying: "Asqat tu anka jame'ah haqooq-il ukhuwate ma khalad dua-e waz ziarat-e wash shafa-ah"

7. Recite 100 times :

ALH'AMDU LILLAAHILLAD'EE JA-A'LA KAMAALA DEENIHI WA TAMAAMA NIA'-MATIHI BIWALAAYATI AMEERIL MOOMINEENA ALIYYIBNA ABEE T'AALIB

A'LAYHISSALAAM

[Praise be to Allah, who had perfected His religion and completed His favour with the establishment of Ali ibn Abi Talib's authority, peace be on him.]

Historical perspective of Eid-e-Ghadeer

Quran 005:067

“O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou will not have conveyed His message. Allah will protect thee from mankind. Lo! Allah guideth not the disbelieving folk."

The Gathering of all the pilgrims

The Messenger of Allah, The Holy Prophet Mohammad(pbuhhf) suddenly stopped and froze on hearing the above 'Ayah' from The Archangel Jibraeel(as).

The holy Prophet looked at his cousin Ali(a.s.) intently, who was riding next to him. He then quickly ordered the halt of the caravan in astonishment of all his companions and followers. To stop in such a place under the hot blazing midday sun, at such a desolate and arid place in the desert called Ghadeer Khumm.

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The Holy Prophet(pbuhhf) listened patiently and confronted their complaints and pestering for halting them in such an un welcomed place. But The Holy Prophet(pbuhhf) would only calmly say, with a smile, that he was commanded by Allah(swt) to address the multitude of travelers, here and now, and it is not for him to question Allah(swt) for His choice of the time or place!

And what was he commanded to tell them by Allah(swt) they questioned impatiently. He would only say, that he was commanded to convey to them all, of what he had been revealed to him now. Before the masses begin dispersing in all directions in the desert to their individual homes and destination.

The Holy Prophet(pbuhhf) then quickly commanded one of his trusted faithful and close companion Hazrat Bilaal(r.a.) to immediately cry out the Azaan so that the thousands of Muslim travellers could be gathered before him.

Make Shift Pulpit

The Prophet Mohammad(pbuhhf), then quickly ordered the clearing of the desert's dry prickly plants from the hot sandy ground, for the masses to stand before him. Then he ordered for some camel saddles to be piled up, so as to make shift a pulpit, upon a small elevated sandy mound, for the people to see him.

Then The Messenger of God(sawaw) awaited patiently sweating under the hot burning sun for the straddlers of people that were still behind and those that had gone further ahead to gather together, before him.

As soon as the multitude were gather before him, the holy Apostle(sawaw) stood on up upon the make shift pulpit of camel saddles piled up on the small sandy mound before them, so that he was high enough to be seen by all the congregation before him. The massed crowd before him quickly quietened down, the sound of their questioning murmur soon died down, as soon as they saw their Prophet(sawaw) standing high before them.

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He then gestured to Imam Ali ibn-e-Abi Talib(a.s.) and invited him to join him and stand on his right on the make shift Mimbar of piled camel saddles upon the small sandy mound. Each one of the masses of people was standing on his thin woollen cloak on the ground to protect their feet from the burning hot sands around them, which was baked by the blazing hot noon sun. They waited and watched in wonderment at the two before them, and again started to murmur to each other. Each providing their own explanation of what was to come.

The Holy Prophet(pbuhhf) gestured with his hand and the murmur ceased and all the masses listened attentively as The Messenger of God(pbuhhf) slowly began his address.

He started first by praising and to Glorify Allah Almighty(swt), The Creator of all the worlds and of the Heavens.

He then proceeded to give them the sad news to their dismay of all the congregation, of his own nearing death saying, I have been summoned, and it is the moment for me to answer, for the time has come for me, to depart from you. However I do leave behind me, amongst you, two weighty and precious things. And, if you cleave to them, you will surely never go astray! The Holy Book of God and, my Offspring the Ahl-ul-Bait.

For they will never be separated from each other until they have led you to me, at the sacred shores of Heaven .

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The masses of people who had gathered before him, now wept openly in sorrow at news of his nearing death. But who would lead and guide them? Who would take his place? What would become of them? What would become of Islam without him? They worriedly murmured to each other in puzzlement and panic?

The declaration of his Successor

When they all had quickened down. The Prophet(pbuhhf) then called out at the top of his voice.

"Am I not more appropriate to rule over you than yourselves?"

The people replied in earnest,

"By God. Yes you are!"

The Holy Prophet Mohammad(pbuhhf) then continued by taking hold of both of Imam Ali(a.s.)'s arms and raised them high above his shoulders, so much so that Ali(a.s.)'s sleeves slipped down his arms and rested on his shoulders, exposing Ali's(as) naked white armpits.

The Prophet(pbuhhf) went on to proclaimed that Ali(as) as his successor and the legitimate Khalifa of Allah(swt).

________________________________________

Allah is my master and I am your master and whosoever, I am master of, Then this man, Ali is his master as well.

O God! Befriend him, who so ever befriends him. Oppose him, whosoever opposes him.

Support him, who so ever supports him. Desert him, whosoever deserts him.

________________________________________

This meant that through the revelation, Allah(swt) had asked the Prophet Mohammad(pbuhhf) to declare Imam Ali(a.s.) is the Chosen Successor to Prophet Mohammad(pbuhhf) by Allah(swt) Himself.

This event and wording has been reported in the following books :

(1) Sahih Tirmizi, Vol.2 Page 298.

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(2) Sahih ibn-e-Maja, Chapter: Virtues of the Companions of the Holy Prophet(pbuhhf), Page 12

(3) Kinz-al-Amaal, Vol.6, Page 397

(4) Riyaz un-Nazra Vol.2, Page 169

(5) Mustadrak as-Sahiyeen, Vol.3, Page 109

(6) Mustadrak as-Sahiyeen, Vol.3, Page 116

(7) Khasais-e-Nisaee, Page 25

(8) Masnad Ahmad ibn-e-Hambal, Vol.4, Page 372

(9) Tafseer-e-Kabeer, Fakhruddin Razi

(10) Hulyat ul-Aulia, Vol.5, Page 26

(11) Sawaiq-e-Moharraka, Page 25

(12) Al-Asaba, Vol1, Al-qism 1, Page 319

After the pledge of allegiance ceremony had been completed, the Prophet(pbuhhf) looked above to the sky and wept, then he raised a finger declaring in a loud clear voice for all to hear:

As God is my Judge! Bear witness then for me, that today I have surely completed and fulfilled your religion for you, and have successfully conveyed, The Message, that has been bestowed upon me by Allah.....

"Oh Muslims have I not!?"

The Muslims all shouted repeatedly and replied in great earnest,

" Yes You have, Oh, Messenger of God! Yes you have."

The Oath of Allegiance

The Holy Prophet Mohammad(pbuhhf) then immediately prayed two Rakats on the spot, so as to commemorate the historic occasion. And when he had finished his prayers, it was then time for the noon prayers and Hazrat Bilaal(r.a.) once again he cried the Azaan.

After The Prophet(pbuhhf) finished leading the noon prayers. He then quickly called Imam Ali(a.s.) to follow him into the tent that was pitched earlier under a lone tree.

The Prophet(pbuhhf) then sat Ali(as) down on one side and he himself sat opposite to him on the other side of the small tent. The Great Apostle of God(pbuhhf), then ordered all the Muslims and his Companions to each personally make an oath of allegiance to Imam Ali(a.s.) in his very presence.

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All the Muslims, did so as he asked and formed a long queue and each gave of them gave his solemn 'Oath of Allegiance' with The Holy Prophet Mohammad(pbuhhf), standing by Imam Ali(a.s.), and he accepted their congratulations, looking on as a personal witness to their testaments of the solemn occasion.

As for the accompanying womenfolk, a large bowl of water was prepared in front of Imam Ali(a.s.). Then a small makeshift screen was erected in front of him and then Imam Ali(a.s.) passed his right hand under the screen and dipped his hand in the bowl, which lay immediately near the screen. Then the women were led in one by one, and each dipped her right hand in the bowl full of water in front of her and before the screen, and gave her 'Oath of Allegiance' to Imam Ali(a.s.) who sat behind the screen.

Imam Ali(a.s.) is congratulated as the Caliph

As soon as the last Muslim had given his pledge of Allegiance. The Prophet(pbuhhf) embraced Imam Ali(a.s.) warmly and congratulated him on his appointment as the, Khalifa Rasul Allah, meaning: The Viceregent for the Messenger of God over all the Muslims after his death.

The joyous crowd surrounding them were moved greatly at the sacred sight before them. They then all shouted their approval and wept with sheer happiness. But there were some who harboured envy and ill feelings in their hearts towards Imam Ali(a.s.). While these persons gave their allegiance and openly congratulated Imam Ali(a.s.) and The Prophet on the appointment of Imam Ali(a.s.) as the Successor, these same persons would later deny this wonderful day and usurp the sacred Caliphate for themselves and cause the division of the whole Muslim nation!

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But as for today The Holy Prophet Mohammad(pbuhhf) proudly praises Imam Ali(a.s.) and named him officially as, Ameer-al-Momineen, Meaning / The Commander of the faithfuls

This was the very first time ever, that this term was ever heard of and ever used in addressing any Muslim. Hence this honorable title only belongs to Imam Ali ibn-e-Abi Talib(a.s.) and no one else!

Following The Prophet's(pbuhhf) example, rest of his Companions followed suit amongst them most notably was, Umar ibn-e-Khattab, who joyfully said to Imam Ali(a.s.) aloud,

"Oh bravo, bravo Ali son of Abu Talib!

You have now become my Master and the Master of every believing Man and Woman!"

Then the poets began composing their poetry commemorating this happy and wonderful occasion of the history of Islam.

The Holy Messenger of God(pbuhhf) who was accompanied by his son-in-law Imam Ali(a.s.) at his side, then commanded the huge masses of returning Pilgrims to begin their long travel north to their home city of Madina. Others bade their farewell to their Prophet(pbuhhf) and dispersed in small and large groups each in the direction of their homes.

The researcher scholar, Ayatollah Allameh, Abdolhossein Amini (1940 - 1980) in his valuable work - Al Ghadir has had a review over the Arab literature, with a concenteration on the Ghadir subject, and has gathered his findings in that 20 volume book. In this short essay we page through this book to see the position of Ghadir in Arab literature. The literature of other nations should be studied in another time. For further information of the readers, we can add that till now only 11 volumes of the book "AI Ghadir" have been published, and we have taken in to account only these 11 volumes.

In different parts of the book, the author repeats that in many classic and historical books, he had found many poems on the occasion of Ghadir - khum. However, since the poets were not famous, and he could not find any biography from them, he did not quote their poems. This implies that the poets of the Ghadir event have been more than those narrated in this book.

The AI-Ghadir collection, reviews the literature from the first to lih century, and studies the biographies and the works of 105 poets, who have paid attention to Ghadir event, and composed poems on this subject. Some of them are:

1- !mam Ali Ibn Abi Taleb (p.b.u.h.), who in his poem affirms his decisive mastership (Imamat and velayat), and says that it was the duty of the Muslims to accept his mastership. (AI Ghadir, vol2, p.25)20

2- Hassan bin Sabet, the famous companion of the prophet (p.b.u.h) who was present in Ghadir khum, and at the end of the ceremony, by the permission of the prophet (p.b.u.h) narrated the whole ceremony in a long poem.

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3- Qays bin Sad Ansari, the great companion, from Medina, a noble man, 20 All the references are made to the book, "AI Ghadir", 11 volumes, 1983, Dar - 01- ketab Al Arabi, Beirut, Lebanon

who in the war of Saffinbetween !mam Ali and Moaviya - was a member of the army of Imam Ali (p.b.u.h), and in the poems that he recited about the truth of Ali's mastership, he pointed to the event of Ghadir khum. 4- Amr Bin ss, a near friend of Moawiya, and enemy of Ali (a.s.) in a poem, at the presence of Moawiya, recited his poem, and referred to Ghadir Khum. 5- Syed Ismaiel Hemyari (9th century AD.), who during the first half of his life was not a Shia person, and just after a meeting with Imam Sadiq (p.b.u.h.) and hearing his truthful talks, converted to Shiism, during the second half of his life was a defender Shia, and in his frequent poems has explained the event of Ghadir Khum.

.6- Debel Khozaei (lOth century AD.), one of the companions of Imam Reza (p.b.u.h.), who in his truthful poems, acknowledged the Ghadir Khum event, and provoked the enemy of Abbasid caliphs against himself.

7- The Christian Vameq, the Armenian Bishop (The 10th century AD.) in his poem has pointed to Ghadir Khum event. When explaining about this poet, Allameh Amini adds that there have been other Christian poets, who had composed poems to praise the virtues of Imam Ali (p.b.u.h.). One of them is the Egyptian poet, Abdul Messih Antaki, who had a long poem of 5595 lines in. this regard. The next one is Paul Salameh, the Christian judge of Beirut, in 11 th century AD., who composed a poem of 3085 lines to praise Imam Ali, and explaning the event of Ghadir Khum.

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8- Abol Ghasem Tanoukhi (living in the 11 th century AD.) who was a comprehensive scientist of his age, and with regards to religion, he was a (Zaidi sect) Shia man.

9- Abu Faras Hamdani (11th century AD.) who was a famous and well known Arab Shia writer and poet.

10- Bishno Kurdi (11th Century AD.), the SHia Kurd poet, who has brought the context and meaning of many traditions in his poems.

11- Saheb Bin Ebad (l1t century AD.) the clever and comepetent premier of Ale Bouyeh dynasty in Iran, has poems in this subject.

12- Sharif Razi (11th century AD.) the great Shia writer and author of the famous book of "Nahj -01Balagheh", has made poems on the topic of Ghadir Khum.

13- Mahyar Dailami (Ith century AD.), the Iranian reputable writer, who was zoarastarian, and after some talks and meetings with Sharif Razi, converted to Islam, and became a good Shia man, He got a high position in Arab literature, and made very nice poems about Ghadir Khum.

14- Sharif Mortaza (I2th century AD.), the younger brother of RE. Sharif Razi, the intellectual Shia multifacet scientist, has roems.

15- Abol Ala Maarri (It century A.D.), the famous Arab Atheist philosopher, has had poems on the subject of Ghadir Khum.

16- Al Moayyed fi Din (Ith century AD.), the great Shia (Ismaili Sect) scientist, who made a great effort for the establishment of Fatimi Dynasty in Egypt.

17- Talaye Bin Razik (also called as Malek Saleh), the premier of Fatimi dynasty in Egypt, who was a familiar Ismaili Shia writer, has some very nice poems regarding Ghadir Khum ceremony.

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18- Khatib- e- Kharazmi (13th century AD.), the great Sunni (Hanafi Sect) Islamic historian and expert of Prophet's traditions, has composed poems regarding Ghadir Khum.

19- Al Mansour Bellah (13th century AD.), a religious leader in Zaidi Sect, in Yeman, who had praised Imam Ali, and reported the historical ceremony of Ghadir Khum in his poems.

20- Majd 01 Din Bin Jumail (14th century AD.), the Treasurer in the Abbasides government. He was Sunni (Shafei Sect). He got a serious problem. He prayed and requested Imam Ali (p.b.u.h.) to solve his problem, and e was helped. So he made a poem and praised Imam Ali with reference to the event of Ghadir Khum.

21- Kamal Al- Din Bin Talhe (14th century A.D.), Shafei, a Sunni expert in the field of the traditions of the holy prophet (p.b.u.h.) who was chief judge in Syria at his time, has had several poems on this subject.

22- Taqi Oddin Shibani Shafei, a Sunni religious leader (of Shafei Sect) in Egypt (15th Century AD.), who praised Imam Ali (p.b.u.h.) in his poems, and referred to this mastership, and the event of Ghadir Khum.

Many other Shafei religious writers interpreted his poems.

23- Shams Oddin Maleki (15th century AD.), a historical writer and religious scientist of Maleki (Sunni) sect, who lived in Syria, and composed poems about Imam Ali and event of Ghadir Khum.

24- Zain Oddin Hamidi (16th century AD.), the familiar physician and poet of Sunni sect, who composed poems on this matter.

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25- Mohammed Bin Hussein, Baha oddin Ameli (lived in 17th century A.D.), the Lebanese comprehensive scholar in religious science, who came to Iran at the time of Safavid kings, and wrote many religious books.

26- Sheikh Horr Ameli (18th century AD.), the great Shia religious scientist and writers, whose books had been referred from the beginning till now, and has had many essays and poems about the truth of mastership of Imam Ali, and other Imams from his progeny (p.b.u.h.), and insisted on the Ghadir Khum subject in his books.

As you see, among the poets of Ghadir Khum, there are educated people and scientists of different sciences, from different believes and sects, and different places (countries) of residence. We can assume that the event of Ghadir Khum has been so popular, that the above mentioned gentlemen, the owners of frequent fields of knowledge and wisdom, have mentioned it in their writings. They have been, more or less, of the so level of deliberation and speculation in their researches, that they did not consider any point as true, just when it was publicly and generally accepted. However, they have shown, and mentioned in their books that they have had enough research and study about the case. In addition to the superior virtues and preferences of Amir-ol- Momenin Ali Ibn Abi Taleb (p.b.u.h.), which have been narrated in the traditions of the holy prophet, or have been popular and well known in the historical books?

The great scholar Allameh Amini has brought all the above poems, along with their references in his valuable book of "AI Ghadir If those who are interested to have a look over them, would have to page through this book. We hope that this short essay would have opened a new window to this precious book, for the respected researchers.

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Abdul Hussein Taleie, (Iran)

9- Ghadir As Reflected from the Quran and Traditions, Dr,Majid Maaref, Naba Organization, Tehran- Iran 10-Lesson's From sermon's of Ghadir, Abdol Hossein Taleie, Naba organization, Tehran Iran, Naba Organization

On their return journey, the Prophet (p.b.u.h.) was leaving Mecca towards Medina, where he and the crowd of people reached to a place called GHADIR KHUM (which is close to today’s Johfah). It was a place where people from different provinces and countries said good bye to each other and took different routes for their homes.

It was in this place that the above verse of the Quran was revealed. The Prophet spent approximately 5 hours addressing the people out of which three hours were on the pulpit. He recited nearly 100 verses from the Holy Quran, and reminded and warned the people of their deeds and future. Then he gave a long speech. The following is a part of the speech as narrated by Sunni traditionists. The Messenger of Allah declared:

"O People! Know that Gabriel came down to me several times bringing me an order from the Lord, the merciful; that I should stop at this place and inform you. Behold! It is as if the time has approached when I shall be called away (by Allah) and I shall answer. "O people! Don't you witness that there is no diety but Allah, Muhammed is his servant and his apostle, paradise is truth and that the Day (of judgment) shall certainly arrive, and Allah shall raise people from the graves?" People replied "Yes we believe in them".

The Prophet then said "Behold! I am leaving among you two precious symbols, that if you adhere to them, you shall never go astray after me. Each of these two surpasses the other in its grandeur."

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The Prophet then said "One of them is the book of Allah and the other one is my selected progeny (itrat) that is family (Ahlul Bayt)." "Behold" he said, "I am your predecessor at the pool (of Paradise), and 1 shall be a witness over you. Thus be careful how you treat these two precious things after me. Do not stray away from them, for you will perish".

Then he grasped the hand of Ali (a.s) and raised it and said:

"WHOEVER I AM HIS MASTER, ALl IS HIS MASTER (repeating three times). O, God! Love those who love him. Be hostile to those who are hostile to him. Help those who help him, and keep the truth with him wherever he turns. "

"Ali, the son of Abu Talib is my brother, my executor (WASI), my successor (caliph), and the leader (Imam) after me. His position to me is the same as the position of Haroon to Moses, except there shall be no Prophet after me. He is your Master. "

"O, people! Verily Allah has appointed him to be your Imam and ruler. Obedience of him is obligatory for all immigrants (Muhajerin) and helpers (Ansars), those who follow virtues, the dwellers of the cities and the nomads, the Arabs and the non Arabs, the freeman and the slave, the young and the old, the noble and the poor, the white and the black."

"His command should be obeyed, and his word is binding. His order is obligatory on everyone who believes in one God. Cursed is the man who disobeys him, and blessed is the one who follows him. He who believes in him is a true believer. His WALlYAH (belief in his mastery) has been made obligatory by Allah, the powerful, the exalted."

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He then went on to talk about the Holy Quran and to reflect on the verses and not to presume the meanings by saying "by Allah, nobody can explain them to you, the warnings and its meanings, except me and this man(i.e Ali) whose hand I am lifting up in front of myself."

After that he went on to talk about the 11 successors after Ali (p.b.u.h.) "O People! This is the last time I shall stand in this assembly. Therefore listen to me and obey and submit to the command of God. Verily Allah, He is your Lord and God. After Him, his Prophet Muhammed who is addressing you is your master. Then after me, this Ali is your master and leader (Imam) according to Allah's command. Then after him leadership will continue through some selected individuals in my descendents till you meet Allah and his Prophet".

"Behold! Certainly you shall meet your Lord and he will ask you about your deeds. Beware! Do not become infidels after me by striking the neck of one another. It 'is incumbent upon those who are present to inform what I said, to those who are absent; perhaps the informed one might comprehend it (understand it) better than some of the present audience. Behold! Haven't I conveyed the Message of Allah to you?" People replied: "Yes" The Prophet said "O God bear witness."

("A'alam al Wara" P.132-133, "Tazkirat al Khawas", Sibt Ibn al Jawzi al Hanafi pp28-33, "al sirah al Halabiyyah", by Noor al Din al Halabi v3, p273) Revelation of Qur'anic Verse 70:1-3

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Some Sunni commentators further report that the first three verses of the chapter of al-Ma'arij (70:1-3) were revealed when a dispute arose after the Prophet's speech.

When Harith Ibn Nu'man al-Fahri (or Nadhr Ibn Harith according to another tradition) came to know of this appointment, he went to the Messenger of Allah and said to him: "You commanded us to testify that there is no deity but Allah, and that you are the Messenger of Allah. We obeyed you. You ordered us to perform the prayers five times a day and we obeyed. You ordered us to observe fasts during the month of Ramadhan and we obeyed.

Then you commanded us to offer pilgrimage to Makkah and we obeyed. But you are not satisfied with all this, and you raised your cousin by your hand and imposed him upon us as our master by saying' Ali is the mowla of whom I am mowla.' Is this imposition from Allah or from you?" The Prophet said: "By Allah who is the only deity! This is from Allah, the Mighty and the Glorious."

On hearing this Harith turned back and proceeded towards his camel saying: "O Allah! If what Muhammad said is correct then fling on me a stone from the sky and subject me to severe pain and torture." He had not reached his camel, when Allah, who is above all defects, flung at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that Allah, the exalted, caused to descend the following verses:

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"A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the Lord of the Ascent." (Quran 70:1-3) However some people did try to interpret the tradition in a different way. They particularly tried to translate the words WALl (master), MOWLA (master/ leader), and WILA Y AH (mastery/leadership) as friend and friendship.

Dictionaries give 20 meanings for the Arabic word WALl, depending on context, most have to do with the position of leadership. Only in one instance it could mean a friend. According to them, the meaning of the tradition is: “Whoever I am his friend, Ali is his friend.”

There was no doubt that Imam Ali had a very high status in comparison with all other people. He was the first male who embraced Islam (Sahih Tirmidhi) He received the title of "brother" of Prophet He was the one for whom Prophet said: "Ali is the friend of believers!"

Moreover, how can we justify the revelation of Verse 5:67 which were revealed before the speech of the Prophet in which Allah said:

"0 Apostle! Deliver what has been sent down to you from your Lord; and if you don't do it, you have not delivered His message (at all); and Allah will protect you from the people..." (Quran 5:67).

Is it logical to say that Allah warned his Prophet that if he does not convey the message of "friendship of Ali", he has spoiled all he has done?! Also what danger can be imagined for Prophet if he states "Ali is the friend of believers"? Then what danger from the side of people is the above verse referring to?

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Furthermore, how can the phrases "Ali is the friend of believers" complete the religion? Is the verse of completeness of religion (5:3) which was revealed after the speech of Prophet suggesting that without saying "Ali is the friend of believers" the religion is not complete?

Also, as we quoted in the first part, Umar and Abu Bakr congratulated Ali by saying: "Congratulations 0 son of Abu Talib! Today you became my MOWLA, and the MOWLA of all believing men and women. “If, here, the word MOWLA means friend then why the congratulations? Were the other people over there enemy of believers at that time, so that Umar said that "you BECAME the friend of them?!”

In fact, every WALl is a friend, but the reverse is not always true. This is why the Arabs use "Wali al-Amr" for the rulers, meaning the master of the affairs. Thus, logically speaking, the word MOWLA can not be interpreted as friend, and we should rather use its other more-frequently- used meanings which are Leader and chief.

Perhaps one would ask why Prophet didn't .use other words to further explain his intention. In fact, people asked him the same question, and the following Sunni documentations are the answers of the Prophet: 1. When the Messenger of Allah was asked about the meaning of "whoever I am his MOWLA then Ali is his MOWLA". He said:

"Allah is my MOWLA, more deserving of me (my obedience) than me, I do not dispute him. I am the MOWLA of the believers, more deserving in them than themselves, they do not dispute me. Therefore, whomever I was his MOWLA, more deserving in him than himself (and) does not dispute me, then Ali is MOWLA, more deserving in him than himself, he does not dispute him."

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2. During the reign of Uthman, Ah protested by reminding people the following tradition. Also, he reminded it again during the war of Siffin. When the Messenger of Allah spoke of (Tradition of Ghadir)..., Salman stood up and said: "0' Messenger of Allah! What does W AL mean? And how?" Prophet replied: "In the same way that I am your WALl (Wala-un ka wala'i). Whoever (considered me) I have more authority over him than himself; then Ali has more authority over him than himself."

3. Ali Ibn Abi Talib was asked about the saying of the Messenger of Allah "Whoever I am his MA WLA then Ali is his MA WLA". He said: "He erected me chief. To the time I am up there, whoever opposes me, and then he is misguided in religion."

4. On the commentary of Verse: "And stop them, they are to be asked (Quran 37:24)", Daylami narrated that Abu Sa'id al-Khudri said: The Messenger of Allah said: "And stop them, they will be asked of Leadership of Ali;"

Also, Hafiz al-Wahedi commented on the above verse saying: "This WILAYAH that the Prophet (p.b.u.h.) affirmed to Ali will be asked about on the Day of Judgment. It is said that WILA Y AH is what Allah meant in the verse 37:24 of Quran, where He said: "And stop them, they are to be asked /37:24J". This means that they will be asked about the WILA Y AH of Ali. The meaning is: They will be asked if they truly accepted him as their WALl as they were instructed by the Prophet? Or did they loose and ignore it?"

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Countless scholars of Quran, Arabic grammar, and literature have interpreted the word MOWLA as "Awla" which means "having more authority." '

Thus the word WALl or MOWLA in the tradition of Ghadir Khum does not mean a simple friend; rather it means master and guardian, who has more authority over believers than what they have over themselves as Prophet himself mentioned by saying "Don't I have more authority (Awla) on believers than what they have over themselves?” At least 64 Sunni traditionists have quoted this preceding question of the Prophet. Among them are Tirmidhi, Nisa'i, Ibn Majah, and Ahmad Ibn Hanbal. Therefore, the opinion of the above Sunni scholars accords with what Prophet said by using the word Awla before the word MOWLA. In fact, when a word has more than one meaning, the best way to find out its true connotation is to look it in the context. The word Awla (having more authority) used by the Prophet gives a good association for the word MOWLA.

The pray of Prophet after his declaration in which he said:

"0' God, love those who love him, and be hostile to those who are hostile to him. Help those who help him, and forsake those who forsake him", shows that Ali on that day was entrusted with a responsibility (Leadership) which, by its nature, some people will become his enemy, and in carrying out that responsibility he would need some helpers and supporters. Are helpers ever needed to carry on a "friendship"?

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Moreover, the declaration of Prophet that "It seems the time is approached when I will be called away (by Allah) and I will answer that call" clearly shows that he was making arrangements for the leadership of Muslims after his death.

Also when at the end of his speech, the Prophet (p.b.u.h.) said twice: "Behold! Haven't I conveyed the message of Allah?" or "It is incumbent upon every one who is present to inform the absent for they may understand it better than those who are present" shows that the Prophet was conveying a very important message which was going to be transferred to all coming generations. This matter could not have been a simple friendship. .

It is worth mentioning that Prophet did use the word Caliph in his speech in Ghadir Khum, but it does not appear in the majority of Sunni documents since there is no way to tamper the meaning of that word. However the Prophet also used the word MOWLA in his speech to survive this event from being wiped up from the historical records with no trace.

It is interesting to note that the words WALl and MOWLA are also used in Quran frequently with the meaning of master and guardian. For instance, the Holy Quran states:

"Allah is the WALl of those who believe; He brings them out of darkness (and takes them) into light." (Quran 2:257)

The above verse does not mean that Allah is just a friend of believers; since a simple friend who has no authority can not move anybody into light. Rather it means Allah is the Master of believers and that is why He moves them from darkness to light. In another verse Allah said: "Surely the AWLlYA of Allah have no fear, nor do they grieve." (Quran 10:62)

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The word A WLIY A is the plural form of WALL Thus "WALl of Allah" is a person who has totally submitted his affairs to Allah.

Thus the verse (5:55) is actually saying that ONLY Allah is your W ALl, and then Prophet Muhammad, and Imam Ali. Thus we can conclude that the WILA Y AH (mastership/ leadership) of Imam Ali is the same as that of Prophet Muhammad (p.b.u.h.) since Allah put them beside each other. The authority of Prophet Muhammad is explained by the following verses of Quran:

"The Prophet has a greater priority/authority (Awla) over the believers than what they have over themselves" (Quran 33:6) or:

"0' you who believe! Obey Allah, and obey the Messenger and those from among you, who are given authority (by Allah)." (Quran 4:59) Ali came to the plain of Rahbah, and some people told him "Peace on you 0' our MOWLA!" Ali replied: "How can I be your MOWLA while you are free men?" They said: "We heard the Messenger of Allah on the day of Ghadir Khum who said: 'Whoever I was his MOWLA, Ali is his MOWLA.' If MOWLA means friend, then why was Ali asking the above question? Was friendship new to Arabs? In fact Imam: Ali asked this question to reiterate the importance of the word MOWLA, and showing that people at that time did not mean it friend for him, and that what they meant is master of the believers.

Concluding the above discussion, it is clear that any individual who tries to trivialize the tradition of Ghadir Khum by saying that Prophet just wanted to say "Ali is the friend of believers", is neglecting the abovementioned traditions of prophet in which he explained what he meant by WALl, and also neglecting the abovementioned verses of Quran (those which were revealed in Ghadir Khum and those which explain the importance of WALl). Finally, the following tradition from S'unni references further illuminates the fact that WALl means Imam since the tradition uses the phrase "follow them" and "Imam". Ibn Abbas narrated that the Messenger of Allah said:

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"Whoever wishes to live and die like me, and to abide in the Garden of Eden after death, should acknowledge Ali as WALl after me, and should follow the Imams after me. For they are my Ahlul-Bayt; and are created from my clay, and are gifted with the same knowledge and understanding as myself. Woe unto those who deny their virtues and those who disregard their relationship and affinity with me, for my intercession shall never reach them."

Sukaina N Gulamhusein (Kenya)

The somberness of this fact burns our hearts. It persuades us to do the much needed research in order to comprehend the underlying fundamentals to this stark variation - What the Quran explicitly mentions to what we observe in the socio-political transnational personality of the contemporary Muslim. In this research, to pursue the reality, we promise ourselves to uphold and follow the genuine research 'wherever it leads to'.

Pursuit for truth without the sincere intent and the firm resolve has no meaning. Before we venture out in the realm of sincere research and quest for truth we take caution and endeavor to improve our resolve with these words "There are few nudities as objectionable, as the naked truth Agnes Replier. Further we sincerely pray that we take our faith seriously, and not to be included in those who have been mentioned with the words" He wears his faith, but as the fashion of his hat - William Shakespeare. We take courage in these words "All truths are easy to understand once they are discovered; the point is to discover them Galileo Galilei (1564 - 1642). And also "Truth is generally the best vindication against slander - Abraham Lincoln.

Let us first analyze where the Muslims went wrong in their vast history presently spread over more than 14 centuries. Where did the first falsehood creep into the history of the Muslims? We will not leave any- stone unturned and any page unread, to locate this falsehood and ultimately eliminate it.

There are two ways to this analysis. First we initiate from the contemporary to the life of the Holy Prophet (p.b.u.h.). Second is we initiate from the life of the Holy Prophet (p.b.u.h.) to the contemporary. We know that if there was a false in the past, then it had been multiplied with time. Therefore, we take the second option, starting from the life of the Holy Prophet to the present. It would have been an increasingly ardous affair to analyze the complex form of the false in the recent times without analyzing the comparatively bare and raw form of the false in the previous times. When we mention I bare form of the falsehood' we definitely have taken great pains in comprehending what a 'falsehood' means and implies. This indicates that there exist different forms of falsehood. There are 2 kinds of falsehoods. One is in its bare status, which is in its nascent elementary form, and the other is the falsehood garbed with truth that is the complicated form. The Holy Quran says: "Do not mix the truth with the falsehood "(2:42). In this verse the Holy Quran exhorts the people not to mix truth and falsehood together. Simply speaking the Holy Quran could have asked us to leave falsehood. But it is needless to mention here that the Holy Quran wants to specify here the second form of falsehood that is more dangerous than simple elementary form of falsehood. This falsehood is the complex form of falsehood that is mixed with truth and is perceived as truth at the outset.

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Only when a person ponders over the reality of this he comes to understand that it is, in reality, a falsehood and not truth. But the more simple minded people and those who do not ponder a lot get hooked and start considering this falsehood as being the real form of truth. These people start believing this complex form of false as truth in such a way that they are more than willing to sacrifice their lives for this complex false, of course, under the impression that this is truth by itself. There is another group of people who are impure at heart. They are quite aware about this complex false and comprehend that this is false but chooses to stick by this false rather than the truth.

Beginning from the life of the Holy Prophet (p.b.u.h.), first, we are sure that nothing went wrong in the time when the Holy Prophet was alive. Since we know that the Holy Prophet was at the helm of the affairs of the Muslims and no mistakes could be attributed to him. It is sufficient to say that no Muslim believes that the Holy Prophet committed any mistake that ultimately has caused such tragic oppressions of the Muslims. Also, the Holy Prophet (S.A.W.) has received a certificate from Allah (S.W.T.) that he will not err in the affairs of the Muslims in the following verses of the Holy Quran:

"Your companion does not err, nor does he go astray; nor does he speak out of desire. It is naught but a revelation that is revealed "(53: 2, 3, 4). Also the Holy Quran certifies all his actions by asking everyone to follow each and every action of him without any exception. This verse has been repeated tens of times in the Holy Quran: “Obey Allah and obey the Prophet” (3:32, 3:132, 4:59, 8:1, 8:20, 8:46). Our journey for seeking truth has started from the life of the Holy Prophet and is supposed to terminate at the contemporary. So the next stage which should not miss our stringent perusal is the period immediately after the demise of the Holy Prophet. .

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Immediately after the demise of the Holy Prophet, we envisage heavy differences taking place amongst the Muslims. We can proffer many examples displaying the terrible differences that had occurred. But since the scope of this document is highly limited, just to indicate the extent of differences taking place after the Holy Prophet it is sufficient to enunciate the following points: 1. Abu Ja'far Baladhuri, a reliable traditionalist and historian according to the Sunnis, writes in his "History" that when Abu Bakr called Ali to swear allegiance, Ali refused. Abu Bakr sent Umar, who went with a torch to set fire to Ali's house. Fatima came to the door and said: "0 son of Khattab! Have you come to set my house on fire?" He said: "Yes, this is more effective than anything your father did."

2. Sharhe Nahju'l-Balagha, Volume Ill, page 351. Ibn Abi'l-Hadid wrote that he told his teacher, Abu Ja'far Naqib, that when the Prophet was told that Hubbar Bin Aswad had attacked his daughter Zainab's litter with a lance, because of which Zainab suffered a miscarriage, the Prophet allowed him to be put to death. Abu Ja'far said: “Had the Prophet of Allah been alive, he would have surely ordered the death penalty for him also who had frightened Fatima so much that her child, Muhsin, died in miscarriage.”

Hazrat Hussein (AS.) the grandson of the Holy Prophet was martyred along with his family members.

3. When Abdullah Ibn Mas'ud learned that, like other copies of the Holy Quran, his copy had been burnt, he was much aggrieved. In social and religious gatherings, he narrated the condemnatory tradition that he knew about Othman. When this news reached Othman, he had Ibn Mas'ud so severely beaten by his slaves that his teeth were broken, and he was confined to bed. After three days he succumbed to his injuries. Ibn Abi'l-Hadid writes in detail about these facts in Volume I, pages 67 and 226 of Sharh Nahju'l- Balagha (printed in Egypt) under "Ta'n VI".

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4. Both Shia and Sunni scholars narrate that, when Umayyad oppressions increased, some companions of the Prophet wrote to Othman, asking him to relent. They said that if he continued to assist his cruel Umayyad Governors, he would not only be harming Islam, but he would himself be subjected to serious consequences. They asked Ammar Yasir to deliver the petition since Othman himself had acknowledged Ammar's virtue. They had often heard Othman say that the Prophet said that faith was blended with the flesh and blood of Ammar. So Ammar took the letter to Othman. When he arrived, Othman asked him, "Do you have business with me?" He replied: "I have no business of a personal nature. But a group of the Prophet's Companions have written in this letter some suggestions and advice for your welfare. They have sent it to you, through me." After reading a few lines, Othman threw the letter down. Ammar said: "It was not good of you. A letter from the companions of the Holy Prophet of Allah deserves respect. Why did you throw it on the ground? It would be proper for you to have read it and replied to it?" "You are lying!" Othman shouted. Then he ordered his slaves to beat him, and Othman himself kicked him in the stomach.

5. Othman was also cruel to Abu Dharr Ghifari, one of the intimate companions of the Holy Prophet and a learned man. Great traditionalists and historians of both sects have reported that this ninety-year-old man was unjustly exiled from place to place with utmost ignominy - from Medina to Syria, to Medina again, and then (from Medina to the desert of Rabza in Lebanon. He rode on a naked camel accompanied by his only daughter. He died in Rabza in penury and neglect.

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Sunni prominent ulema and historians, including, Ibn Sa'd, in his Tabaqat, Volume IV, page 168; Bukhari in Sahih, Kitab-e-Zakat; Ibn Abi'l-Hadid in his Sharhe Nahju'l-Balagha, Volume I, page 240 and Volume II, pages 375-87, Yaqubi in his History, Volume II, page 148; Abu'l-Hasan Ali Bin Husain Mas'udi, the famous traditionalist and historian of the fourth century in his Muruju'dh-Dhahab, Volume I, page 438, and many others have recorded Uthman's cruelty. It has been widely reported how he mistreated the pure-hearted Abu Dharr, the loved one of the Holy Prophet, and also how Abdullah Bin Mas'ud, the hafiz and recorder of holy Quran, who was given forty lashes because he bid farewell to Abu Dharr Ghifari. Insulting treatment was likewise shown to Ali for the same reason. 6. The wife of the Holy Prophet (p.b.u.h.) came out to fight against the Holy Imam Ali (p.b.u.h.).

7. Ayesha went to Basra city. Uthman Bin Honaif, a great companion of the Prophet and governor of Basra appointed by Ali, was captured there. His hair and beard were pulled out; he was tortured and driven out. More than 100 innocent, helpless Muslims were killed. Ibn Athir, Mas'udi, Muhammad Bin Jarir Tabari, Ibn Abi'lHadid, and others have written in detail about this event. 8. Abu'l-Faraj Ispahani in his Maqatilu't- Talibin, Ibn Abdu'l-Ber in his Isti'ab, Mas’udi in his Isbatu'l-Wasiyya, and many other ulema have reported that Asma Ju'da, by order and promise of Mu'awiya, gave poison to Abu Muhammad Hasan Ibn Ali. Ibn Abdu'l-Bar and Muhammad Bin Jarir Tabari have also reported that when Mu'awiya was informed of the demise of the holy imam, he shouted takbir ("Allah is Great").

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9. When Amr Bin As and Mu'awiya Bin Khadij conquered Egypt; the supply of water was cut off to Muhammad Bin Abu Bakr. When he had nearly died of thirst, he was killed. He was then enclosed in the skin of an ass and the bundle was thrown into a fire. When Mu'awiya learned of this, he was very pleased.

10. Sunni eminent ulema and historians, including Yusuf Sibt Ibn Jauzi in his Tazkira Khawasu'l-Umma, p.122; Allama Mas'udi, author of Muruju'z- Dhahab, in Isbatu'lWasiyya, p.136; Ibn Abi'l-Hadid in Sharh-e-Nahju'l- Balagha, vol. IV, p.18, reporting from Abu'l-Faraj and Yahya Bin Hasan, author of Kitabu'n-Nasab; Muhammad Khwawind Shah in his Rauzatu's-Safa, and many others have written that when the corpse of Imam Hasan was being transported to Medina, A'yesha, mounted on a mule and accompanied by a group of the Bani Umayya and their slaves, stopped the group with Imam Hasan's body. They said that they would not let Imam Hasan be buried by the side of the Holy Prophet.

According to _the report of Mas'udi, Ibn Abbas said: "It is strange of you, A'yesha! Was not the Day of Jamal, that is, your entering the battlefield mounted on a camel, sufficient for you? Now should the people also keep in memory the Day of Baghl? 11. Differences in the four schools of Jurisprudence namely shaafei, Maaliki, Hanbali and hanafi, which appeared after the Holy Prophet, had been so intense that they used to go to the extent of calling each other infidels.

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The above cases show that there did exist tremendous differences and an increasingly pathetic state of affairs of the Muslims right after the demise of the Holy Prophet (p.b.u.h.). It will be absolutely wrong to endeavor and find out the roots to the causes of the plight of the contemporary Muslim without actually finding out the roots to the pathetic status of the Muslims immediately after the Holy Prophet. But the big question is - How do we find the truth? How do we analyze the events taking shape after the demise of the Holy Prophet? The Ahle sunnat people come up with a theory of Ijma (General Approval). They boldly mention that in spite of the differences among the Muslims, they were all united on one platform. It is like saying that the pant has 40,000 holes in it but still it is perfect - You can wear it! They were not united on anyone aspect. Let us not beat behind the bushes.

Let us not follow the words "If the facts don't fit the theory, change the facts. If we ponder on this, and sincerely endeavor to seek the truth we will understand that these kinds of disturbances were not exclusive to the Muslim society. Any community which has so many resources under it and has huge power will get involved in this kind of strife, if one single leader is not designated by the previous leader. If the previous leader leaves the community without designating his successor for the community and the community, has such resources, it can be predicted that enormous strife and disturbances will follow in the community. Hence this ultimately devolves on the Holy Prophet. If the Holy Prophet had to avoid disturbances after him then he had to appoint his successor. There was absolutely no chance that the Muslim community would have remained safe from disturbances and internal strife, if there was no one single person appointed as the Holy Prophet's successor and appointed before the demise of the Holy Prophet. If a person says that the Holy Prophet did not appoint anyone as his successors throughout his lifetime, then he is most certainly attributing an error, short sightedness and a shortcoming on the Holy Prophet. Hence, after all the pains we have taken, we have at least understood the following:

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1. Plight of the present day Muslims are not related purely to the present day problems, but are inherited from the past that is ultimately inherited from the problems faced by Muslims immediately after the demise of the Holy Prophet.

2. The problems of the Muslims immediately after the Holy Prophet was because they were not united under one single banner of TRUTH.

3. The Muslims after the Holy Prophet were not united 1\ under one banner of truth because the Holy Prophet did \ not identify this banner of truth by not appointing 'his successor. Thus the root cause of all the problems faced by the Muslims throughout so many centuries is the error of the Holy Prophet - May Allah (S.W.T.) protects us from such wild and false imaginations. The other possibility is that the Holy Prophet did appoint his successor and vicegerent, but the majority of the Muslims disregarded it. Thus all the problems faced by the Muslims throughout so many centuries whether it be spiritual or material has to be attributed to this disregard.

If it is true that the Holy Prophet appointed a successor after him but the majority of the Muslims disregarded it then we should try to find this appointment by the Holy Prophet. Let us utilize all the latest tools available to mankind to scan and find out the moment in the life of the Holy Prophet when he appointed his successor and vicegerent. If we study the life of the Holy Prophet we will find out that we do not require any tools to locate where and how did the Holy Prophet appoint his successor. In fact his life is full of small and big incidents wherein he has announced his successor. He has not hidden these events anywhere, and has not made this appointment ambiguous. These kinds of repeated announcement by the holy Prophet of his successor are abundant and clear in his life time. The Holy Prophet was too merciful to have possibly concealed the appointment. The Holy Quran says: " Certainly an apostle has come to you, from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate, merciful." (9:128)

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Amongst all the instances wherein the Holy Prophet has mentioned the appointment of his successor, the event of Ghadir is the biggest occasion.

After completion of the last pilgrimage of the Holy Prophet he collected all the Muslims available at a place called Ghadir-e-khum, and then vehemently announced the appointment of Ali (p.b.u.h.) as his successor and vicegerent in clear terms. Since whatever we have discussed till now is focused on this event of Ghadir, we need to elaborate this event in a greater detail.

Books related to Ghadir:

There are at least 185 Sunni books which have mentioned the event of Ghadir. It is not possible to mention all of them here but we mention just a few:

1. The well known commentator and historian of the fourth century hijri, Abu Ja'far Muharnmad Bin Jarir Tabari (died 310 A.H.), gives complete details of the hadith of Ghadir in his book Kitabu'l- Wilaya and has narrated it through seventy-five chains of transmission.

2. Hafiz Abu'l-Abbas Ahmad Bin Sa'id Abdu'r-Rahman Al-Kufi, popularly known as Ibn Iqda (died 333 A.H.), narrated this holy hadith in his book Kitabu'l- Wilaya through 125 chains on the authority of 125 companions of the Holy Prophet.

3. Ibn Haddad Hafiz Abu'l-Qasim Haskani (died 492 A.H.), in his Kitabu'l- Wilaya, has narrated in detail the event of Ghadir along with the revelation of the verses of the Qur'an.

Similarly some of the many books of Shia authors who have shown the event of Ghadir by providing extensive sunm sources are:

1. Al-Ghadir by Allama Amini - This is apparently the most magnanimous work on the event of Ghadir. This book is in 11 Volumes.

2. Abaqatul Anwar by Mir Hamid Husein - Out of total of 11 Volumes it has 3 bulky volumes dedicated to the subject of ghadir using Sunni references.

3. N afahatul Azhaar by syed Ali Milaani - This is basically explanation of the book Abaqatul Anwar. In this 4 volumes have been dedicated to the event of Ghadir.

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4. Ihkaakul Haq by shaheed-e-thalis Qazi Noorullah Shustri - this book has dealt the subject of Ghadir in some of its parts out of a total of 30 huge volumes.

We end our article by quoting the verse of the Holy Quran "And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing)." (17:81)

Zulfiqar Ali (Pakistan)

Since the day the Holy Prophet (p.b.u.h.) appointed Hazrat Ali as the Imam in Ghadir Khum, the valley gained a fresh sanctity. The three-day ceremony on that land with the presence of the holy Prophet, Hazrat Ali, Fatemeh, Hasan and Hussein (p.b.u.h.) had its effect. It imparted such a life and spirit to that place that in the length of fourteen centuries it became popular as "The Prophet's mosque in Ghadir" and millions of pilgrims to and from Ka'ba visited this sacred place and worshipped at that site seeking proximity to Allah.

The Ahlul Bait strictly recommended their followers not to neglect visiting the Ghadir mosque. Imam Husain (p.b.u.h.) had made a stop at this site on his way from Mecca to Karbala. Imam Baqir and Imam Sadiq had visited this mosque and explained to their followers every spot of the Ghadir ceremony.

Eminent scholars and traditionists too used to visit Ghadir to pay their respects. Ali Bin Mahziyar Ahwazi belonging to the 3rd century A.H., on his journey to Hajj had visited the mosque of Ghadir. From the writings of Sheikh Toosi (from the sixth century AH.), Ibn Hamzah (from the seventh century AH.), and Shahid Awwal and Alamma Hilli (from the eight century) we can read about the Ghadir mosque and the fact that signs of this mosque had 10 Bihar oI-Anwar, VoI 8, old edition, p. 225, VoI 37, p. 201, VoI 52,p. 5, hadith 4, VoIIO0, p. 225; Esbath aIHuda, VoI 2, p. 17, hadith 67, p. 21, hadith 87, p. 199, hadith 1004; Mu'jam aI-BaIadan, VoI2, p. 389; Mesbah aI-Mutahajjed, p. 709; AI-WasiIah (Ibne-Hamzah), p. 196; AI-Ghaibah (Shaikh Tusi), p. 155; AI-Durus, p. 156; Mazaraat (shrines of) AhI aI-bayt (a.s.) and Tarikh (history) of (Sayed JaIaIi), p.42. remained intact during their times. In the year 1250 A.H. (1830 A.D.) Syed Kazemi had informed about the presence of this mosque saying that even though Ghadir was far away from the roadside, yet this mosque was famous. In 1300 A.H. (1880 A.D.), Mohadeth Nouri informed about the existence of the Ghadir mosque and he had personally visited and performed rites in it.

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Demolition of the Ghadir Mosque by the enemies11 :

Just like [Ghadir], a banner raised high in the history of Islam, and from which the green light of "Ali W aliullah" shines. Similarly, the mosque of Ghadir was.like an arrow in the eyes of the enemies of Wilayah, since its construction in the heart of the desert, is a living proof of the Ghadir event. For this reason, the revengeful enemies of Hazrat Ali and their followers could not tolerate to see the existence of this historical and ideological construction.

The signs of this mosque which was marked by the holy Prophet (p.b.u.h.) and his companions, for the first time was destroyed and wiped out by Omar Ibn Khatab. The mosque was revived during Hazrat Ali’s time. After his demise, Moawiya sent a camel driver along with two hundred persons to pull down the mosque to the ground. After a lapse of years, the mosque was again rebuilt” and considering that it was located along side the road to Hejaz, it became so famous that historians and geography writers, from the Sunni sect too, have made mention of this Mosque and its exact location. The Ghadir mosque existed until a century ago. Although it was located in an opposition region, officially, it was a site of worship and was famous as the Ghadir Mosque. However, the Wahabis who undertook two spiteful steps for its destruction inflicted the final blow. On one hand, they destroyed the Mosque and its signs and on the other hand, they changed the course of roadway in such a way that a vast distance was created between the roadway and Ghadir territory.

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The Geographical location of Ghadir Khum:

The territory of Ghadir is situated in a flooded area where floods reach Johfah from Ghadir, and thereafter joins the red sea. Hence the yearly floods route into the sea. Such routes are known in Arabic as "Wadi" (valley).

Thus, in depiction of Ghadir in geographical terms, we can say: The Johfah valley is an inundated route that leads into the sea. On this route a natural pool has emerged where in the post flood period, water collects in such a pool. Such a pool is called 'Ghadir' in Arabic. At various places, there exist many Ghadirs in the course of flowing floods and each one is distinguished from the other by a specific name. In order to be distinguished from the others, this 11 Mataleb ol-Navaseb (Ibne Shahr-Aashoub), p. 63 Ghadir too has been given a name viz, Ghadir-Khum.

The name of Ghadir Khum has' remained unchanged during the last fourteen centuries and in the historical and geographical books and dictionaries, his name has been used for this specific place throughout the centuries.

The exact position of this place has also been determined and the distances from all four sides of this place have been clearly stated. In this regard, one can refer to the following books:

Mu'jam Mastu'jem, Vo12, p. 368,492, and 510

Lisan aI-Arab, word Khamam and Ghadar

Mu'jam al-Holdan, Vol 2, p 350, 389, Vol 3, p 159, Vol 4, p 188, V 01 6, word Ghadir.

Mu'jam Ma'alem al-Hejaz, Voll, p 156 Taj al-Aroos, word Khamam and Ghadar.

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Al-Nihayah (Ibne-Athir), word Khamam.

Al-Rauzal Ma'thar, Vol156 Wafa al-Wafa, Vo12, p 298 Sefato Jazirat-ul Arab, p 259

Taking into consideration that a geographical territory is known as various names on different grounds, GhadirKhum too has been called by different territorial names in history from geographical aspects.

In some cases it is remembered as "Johfeh" because it is located in the Johfeh valley. In other cases it is called as "Kharrar" which is the name of the route the floods flow from Ghadir to Johfeh. In other instances, it was called as "Ghorabeh", because it is the name of a territory adjacent to Ghadir Khum, and both of these are located in the same valley.

Considering that Ghadir and Johfeh lie from East to West, in flood flowing region, the more it proceeds towards the sea, it becomes winder. .

People, who wanted to determine the distance from Johfeh to Ghadir, have measured the distance from different angles. Thus, the distance till Johfeh has been measured as three miles, and at times two miles. On the other side, with the passage of time, the geographical condition of the region has changed, especially considering that the area is an inundated region. For this reason, in the portrayal of Ghadir-Khum, its vital and natural aspects have undergone a change right from the time of the holy Prophet until now, as follows:

The Ghadir pool is a water spring that flows and leads into Ghadir. The water of this spring would at times decrease, or even dry out, and at times change its course and flow to another direction due to natural phenomenon. The spring was surrounded by densely grown trees, creating a green and beautiful scenery. At times, the trees would get destroyed as a result of floods and at times would lose their green lustre or wither away due to scarcity or lack of water.

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Besides the Ghadir pool, there were some very old and wild trees below which the holy Prophet (p.b.u.h.) would deliver speech. These trees, too, have either dried out due to their long old life, or were destroyed by floods. The Ghadir pool itself has undergone a lot of change with respect to its length, breadth and depth because of the floods covering it in the length of so many years. But, the main venue has not changed at all, and throughout history, this venue has remained famous as Ghadir-Khum right until today.

The current location of the Ghadir Mosque12 At present, Ghadir is in the form of a desert, having a pool and a water spring. The Mosque, (where today, no signs of it can be seen), was located between the pool and the spring. This territory is located 200 kilometres away from Mecca, next to the city of Rabegh, and besides the village of Johfeh, which is a gathering point for the hajj pilgrims. At present, it is famous by the name of Ghadir, and the local people are well acquainted of its exact location and name. They are also aware that Shiite community often visit and question about this place.

As a live witness, we present below, the research report prepared by two experts who had visited the Ghadir territory:

1- ATEQ BIN GHAITH BELADI

He is a Sunni scholar, who from 1393 to 1398 A.H. (1972- 1977), made three well-planned exploratory journeys, for determining the route of the holy Prophet's hijrat (migration). He has identified the entire cities, villages, deserts, springs and all other details of the region from Mecca to Medina and has also specified the places that have now lost their existence.

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He has recorded these matters in his two books viz, "Alaa Tariq al-hijrah" P. 6067 and "Moajam Ma lem al-Hijaz" Pg 3-159 supported with several maps. He describes his journey to Ghadir Khum and the geographical situation as under: "I came from Johfeh to Qasr Olya, where I met an inhabitant of that place and questioned him about the spring of Ghadir Khum. He pointed out to some date trees towards the west and said: "There lies Ghorabeh". He meant the same Ghadir Khum, which is nowadays called by this name too. After travelling 8 Km from Qasr Olya,"I reached Ghadir Khum; some 26 kilometers east of Rabegh. The pool is on the western side of the plain and about 150 date trees stands erect besides it. In the past, this plain was named "Khomar" and inundated by flood, but now, small hills have emerged at this place preventing 12 Torathna Magazine: Number 21, P 5-22.

floods. On the eastern side of the pool is the "Khaneq" plain where water from the mountains of "Sheraa" flows the distance of 25 kilometres into this pool thus leading to the survival of this historical pool. This pool is permanent and never dries up even at times of drought.

On the south of this pool is the "Wabriyah" desert and besides it lies "Owairezeh". On the west and north-west direction of Ghadir Khum, one can see the signs of an ancient city, that had fortifications and is clearly noticeable mainly the three tall buildings or forts that have been ruined.

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Three reasons can be cited to highlight the fact that a number of people were residing at this place in an urban or vital rural form:

1- The spring of Ghadir, like any other spring in Hijaz, has in itself, a village set-up.

2- After the demise of Amir-ul-Momeneen, the offspring of Sahabah, the Ansar and the Quriash dispersed in the plains of Hijaz and built gardens and habitable villages for themselves. History stipulates that this region lies on the surrounding areas of Ghadir Khum. Thus it is not improbable that they must have settled in this very Ghadir and flourished its surrounding areas, especiqlly that the holy Prophet's presence in that place, too, is an established fact.

3- All the surrounding lands of Ghadir fall in low mountainous regions and plains, and according to the local residents, the entire region had been covered by palm groves.

These three reasons prove that Ghadir Khum, which today is inhabited by a few nomads only, was once a populated city.13 To the north-east of Ghadir lies the black "Zuwaiban" desert and in the north-west direction is the "Romeh" desert that is covered by a jungle of Samor14 trees.

In the north is a vast plain named "Zahr valley" and is so densely covered by Samor trees that makes passing very difficult.

We stopped for rest in an even ground adjoining Ghadir where a shepherd had brought his herd of sheep for drinking water.

Thereafter, the author of the book discusses the matter of Ghadir and sets forth its past historical records and says: On return from the farewell pilgrimage, at this very place, the Holy Prophet said about Hazrat Ali (p.b.u.h.):

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"Ali is the master of those of whom I am the master, after me. Oh Allah! Love those who love Ali, and hate those who hate Ali. "

13From the Shiite viewpoint, another reason substantiates the above matter and that is the explicit historical evidence proving the existence of the Ghadir mosque in that place. The aforesaid conjunctions also firmly prove the existence of the mosque as naturally, due to the plying of Haj pilgrims, there did exist settlement in that area. 14The Samor tree is a type of tree especially found in desert and beaches and grows to great heights. The leaves and branches of this tree .are very lush and are very much similar to the plane tree. The tree also provides good shelter in the dry desert.

The famous sermon of Ghadir was delivered besides this very spring and in the eyes of the Shiites, it serves as the proof for Ali-ibn-Abi Talib's Wilayah.15

2- ALLAMA DOCTOR SHEIKH ABDUL HAD I FAZLI

He is an eminent Shiite scholar from the eastern part of Saudi-Arabia. He has travelled twice to the territory of Ghadir Khum once in 1402 A.H. and next in 1409 AH. By virtue of the past historical and geographical records that have come down in Shiite and non-Shiite sources, he set to explore Ghadir Khum. Consequently, he has presented a detailed article on Ghadir territory in magazine, "Turathona" No 21, p 8-33. Below, we set forth a short summary of this article:

I left for Johfeh from Jeddah accompanied with three persons and when we reached the Miqaat mosque (where pilgrims wear their special pilgrim garb) in Johfeh, we questioned the servant of the mosque about the way to Qasr Olya.

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Thereafter, we travelled five kilometres until we reached Qasr Olya. There, the roadway deviated to the right side of Mecca, parallel to the mountains. The route in the extensive desert took various courses and they gradually disappeared under the pebbles. We saw a shepherd and questioned him about the way to "Ghorabeh," which is another name for Ghadir. He pointed out a way and said, 'There, you will find a vast plain on top of which you shall see the palm graves of Ghorabeh'. In the middle of the desert, we saw an old man in an automobile accompanied by a youth. We asked the old man about his homeland and he replied, 'We reside just not far from Ghorabeh'.

I told him, 'Our destination is the same'. He asked, 'Do not you come from the eastern province and are not you looking for Ghadir!! I said, , Yes'. He replied, 'Ghadir lies in the lower section of the plain towards the right side of the road. After farewell, we went in that particular direction and reached the Ghadir valley by Divine Grace.

The desert was very vast and Samor trees were scattered here and there. This desert was located between two mountain ranges situated in the north and south direction. In its inundated area, three sets of palm trees could be seen each one about 20 meters apart from the other.

At the western end of the Ghadir desert there were some trees, and at its centre a flowing spring. In probability, this is the same historical spring of Ghadir.

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In our second trip in 1409 A.H. to Ghadir, we travelled the same route as our previous journey until we reached Ghadir. There, we witnessed the geographical conditions of the area had undergone a drastic change due to 15Historical verification of Ghadir-Khum by a non-Shiite expert, not only as a mere analysis but also as an exploratory and research expedition possesses a high value and serves a vital evidence and proof for a Shia. floods and a number of date trees had been destroyed. Except for a few trees, all the other trees that surrounded the spring had become extinct. We also saw the Ghadir spring flowing to another direction towards the trees that were about 20 kilometres away from the spring.

With the reappearance of the owner of Ghadir i.e. Hazrat Mahdi (p.b.u.h.), we hope that the beautiful and spiritual territory of Ghadir once again regains its life, and a splendid mosque would be built, between the reservoir and spring; with the tracing of the location of the holy Prophet's pulpit and tent; so that people around the world could visit this place and picture for themselves the great event of Ghadir.

Jalili Dorrani (Iran)

The main body of this paper is divided as follows: Part II is a brief survey of the approach used by the Orientalists in studying Shí'ism. Part III deals with the approach used to study Ghadir Khumm in particular. Part IV is a critical review of what M.A. Shaban has written about the event in his Islamic History AD 600-750. This will be followed by a conclusion.

When we focus on the study of Shí'ism by the Orientalists, the word "misunderstood" is not strong enough; rather it is an understatement. Not only is Shí'ism misunderstood, it has been ignored, misrepresented and studied mostly through the heresiographic literature of their opponents. It seems as if the Shí'ites had no scholars and literature of their own. To borrow an expression from Marx, "they cannot represent themselves, they must be represented," and that also by their adversaries!

The reason for this state of affairs lies in the paths through which Western scholars entered the field of Islamic studies. Hodgson, in his excellent review of Western scholarship, writes, "First, there were those who studied the Ottoman Empire, which played so major a role in modern Europe. They came to it usually in the first instance from the viewpoint of the European diplomatic history. Such scholars tended to see the whole of Islamdom from the political perspective of Istanbul, the Ottoman capital. Second, there were those, normally British, who entered Islamic studies in India so as to master Persian as good civil servants, or at least they were inspired by Indian interest. For them, the imperial transition of Delhi tended to be the culmination of Islamicate history. Third, there were the Semitists, often interested primarily in Hebrew studies, who were lured into Arabic. For them, headquarters tended to be Cairo, the most vital of Arabic-using cities in the nineteenth century, though some turned to Syria or the Maghrib. They were commonly philologians rather than historians, and they learned to see Islamicate culture through the eyes of the late Egyptian and Syrian Sunni writers most in vogue in Cairo. Other paths-that of the Spaniards and some Frenchmen who focused on the Muslims in Medieval Spain, that of the Russians who focused on the northern Muslims-were generally less important."[5]

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It is quite obvious that none of these paths would have led Western scholars to the centres of Shí'a learning or literature. The majority of what they studied about Shí'ism was channelled through the non-Shí'i sources. Hudgson, who deserves our highest praise for noticing this point, says, "All paths were at one in paying relatively little attention to the central areas of the Fertile Crescent and Iran, with their tendency towards Shí'ism; areas that tended to be most remote from western penetration."[6] And after the First World War, "the Cairene path to Islamic studies became the Islamicist's path par excellence, while other paths to Islamic studies came to be looked on as of more local relevance."[7]

Therefore, whenever an Orientalist stuided Shí'ism through Ottoman, Cairene or Indian paths, it was quite natural for him to be biased against Shí'a Islam. "The Muslim historians of doctrine [who are mostly Sunni] always tried to show that all other schools of thought other than their own were not only false but, if possible, less than truly Muslim. Their work described innumerable 'firqahs' in terms which readily misled modern scholars into supposing they were referring to so many 'heretical sects'."[8] And so we see that until very recently, Western scholars easily described Sunni'ism as 'orthodox Islam' and Shí'ism as a 'heretical sect'. After categorizing Shí'ism as a heretical sect of Islam, it became "innocently neutral" for Western scholars to absorb the Sunni scepticism concerning the early Shí'a literature. Even the concept of taqiyyah (dissimulation when one's life is in danger) was blown out of proportion and it was assumed that every statement of a Shí'a scholar had a hidden meaning. And, consequently, whenever an Orientalist studied Shí'ism, his precommitment to Judeo-Christian tradition of the West was compounded with the Sunni bias against Shí'ism.

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One of the best examples of this compounded bias is found in the way the event of Ghadir Khumm was studied by the Orientalists, an issue that forms the main purpose of this paper.

Interestingly, the event of Ghadir Khumm has suffered the same fate at the hands of Orientalists. With the limited time and resources available to me at this moment, I was surprised to see that most works on Islam have ignored the event of Ghadir Khumm, indicating, by its very absence, that the Orientalists believed this event to be 'supposititious' and an invention of the Shí'as. Margoliouth's Muhammad and the Rise of Islam (1905), Brockelmann's History of the Islamic People (1939), Arnold and Guillaume's The Legacy of Islam (1931), Guillaume's Islam (1954), von Grunebaum's Classical Islam (1963), Arnold's The Caliphate (1965), and The Cambridge History of Islam (1970) have completely ignored the event of Ghadir Khumm.

Why did these and many other Western scholars ignore the event of Ghadir Khumm? Since Western scholars mostly relied on anti-Shí'a works, they naturally ignored the event of Ghadir Khumm. L. Veccia Vaglieri, one of the contributors to the second edition of the Encyclopaedia of Islam (1953), writes:

Most of those sources which form the basis of our knowledge of the life of Prophet (Ibn Hishãm, al-Tabari, Ibn Sa'd, etc.) pass in silence over Muhammad's stop at Ghadir Khumm, or, if they mention it, say nothing of his discourse (the writers evidently feared to attract the hostility of the Sunnis, who were in power, by providing material for the polemic of the Shí'is who used these words to support their thesis of 'Ali's right to the caliphate). Consequently, the western biographers of Muhammad, whose work is based on these sources, equally make no reference to what happened at Ghadir Khumm.[13]

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Then we come to those few Western scholars who mention the hadíth or the event of Ghadir Khumm but express their scepticism about its authority-the second stage in the classical response of the Sunni polemicists.

The first example of such scholars is Ignaz Goldziher, a highly respected German Orientalist of the nineteenth century. He discusses the hadíth of Ghadir Khumm in his Muhammedanische Studien (1889-1890) translated into English as Muslim Studies (1966-1971) under the chapter entitled as "The Hadíth in its Relation to the Conflicts of the Parties of Islam." Coming to the Shí'as, Goldziher writes:

A stronger argument in their [Shí'as'] favour...was their conviction that the Prophet had expressly designated and appointed 'Ali as his successor before his death...Therefore the 'Alid adherents were concerned with inventing and authorizing traditions which prove 'Ali's installation by direct order of the Prophet. The most widely known tradition (the authority of which is not denied even by orthodox authorities though they deprive it of its intention by a different interpretation) is the tradition of Khumm, which came into being for this purpose and is one of the firmest foundation of the theses of the 'Alid party. [14]

One would expect such a renowned scholar to prove how the Shí'as "were concerned with inventing" traditions to support their theses, but nowhere does Goldziher provide any evidence. After citing at-Tirmidhi and al-Nasã'i in the footnote as the source for hadíth of Ghadir Khumm, he says, "Al-Nasã'i had, as is well known, pro-'Alid inclinations, and also at-Tirmidhi included in his collection tendentious traditions favouring 'Ali, e.g., the tayr tradition."[15] This is again the same old classical response of the Sunni polemicists-discredit the transmitters as unreliable or adamantly accuse the Shí'as of inventing the traditions.

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Another example is the first edition of the Encyclopaedia of Islam (1911-1938) which has a short entry under "Ghadir Khumm" by F. Bhul, a Danish Orientalist who wrote a biography of the Prophet. Bhul writes, "The place has become famous through a tradition which had its origin among the Shi'is but is also found among Sunnis, viz., the Prophet on journey back from Hudaibiya (according to others from the farewell pilgrimage) here said of 'Ali: Whomsoever I am lord of, his lord is 'Ali also!"[16] Bhul makes sure to emphasize that the hadíth of Ghadir has "its origin among the Shí'is!"

Another striking example of the Orientalists' ignorance about Shí'ism is A Dictionary of Islam (1965) by Thomas Hughes. Under the entry of Ghadir, he writes, "A festival of the Shi'ahs on the 18th of the month of Zu 'l-Hijjah, when three images of dough filled with honey are made to represent Abu Bakr, 'Umar, and 'Uthmãn, which are struck with knives, and the honey is sipped as typical of the blood of the usurping Khalifahs. The festival is named for Ghadir, 'a pool,' and the festival commemorates, it is said, Muhammad having declared 'Ali his successor at Ghadir Khum, a watering place midway between Makkah and al-Madinah."[17] Coming from a Shí'a family that traces its ancestory back to the Prophet himself, having studied in Iran for t en years and lived among the Shí'as of Africa and North America, I have yet to see, hear or read about the dough and honey ritual of Ghadir! I was more surprised to see that even Vaglieri, in the second edition of the Encyclopaedia, has incorporated that nonsense into her fairly excellent article on Ghadir Khumm. She adds at the end that, "This feast also holds an important place among the Nusayris." It is quite possible that the dough and honey ritual is observed by the Nusayris; it has nothing to do with the Shí'as. But do all Orientalists know the difference between the Shí'as and the Nusayris? I very much doubt so.

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A fourth example from the contemporary scholars who have treaded the same path is Philip Hitti in his History of the Arabs (1964). After mentioning that the Buyids established "the rejoicing on that [day] of the Prophet's alleged appointment of 'Ali as his successor at Ghadir Khumm," he describes the location of Ghadir Khumm in the footnote as "a spring between Makkah and al-Madinah where Shí'ite tradition asserts the Prophet declared, 'Whomsoever I am lord of, his lord is 'Ali also'."[18] Although this scholar mentions the issue of Ghadir in a passing manner, he classifies the hadíth of Ghadir is a "Shí'ite tradition".

To these scholars who, consciously or unconsciously, have absorbed the Sunni bias against Shí'ism and insist on the Shí'ite origin or invention of the hadíth of Ghadir, I would just repeat what Vaglieri has said in the Encyclopaedia of Islam about Ghadir Khumm:

It is, however, certain that Muhammad did speak in this place and utter the famous sentence, for the account of this event has been preserved, either in a concise form or in detail, not only by al-Ya'kubi, whose sympathy for the 'Alid cause is well known, but also in the collection of traditions which are considered canonical, especially in the Musnad of Ibn Hanbal; and the hadiths are so numerous and so well attested by the different isnãds that it does not seem possible to reject them.[19]

Vaglieri continues, "Several of these hadiths are cited in the bibliography, but it does not include the hadíth which, although reporting the sentence, omit to name Ghadir Khumm, or those which state that the sentence was pronounced at al-Hudaybiya. The complete documentation will be facilitated when the Concordance of Wensinck have been completely published. In order to have an idea of how numerous these hadiths are, it is enough to glance at the pages in which Ibn Kathir has collected a great number of them with their isnads."

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It is time the Western scholarship made itself familiar with the Shí'ite literature of the early days as well as of the contemporary period. The Shí'a scholars have produced great works on the issue of Ghadir Khumm. Here I will just mention two of those:

1. The first is 'Abaqãtu 'l-Anwãr in eleven bulky volumes written in Persian by Mir Hãmid Husayn al-Musawi (d. 1306 AH) of India. 'Allãmah Mir Hãmid Husayn has devoted three bulky volumes (consisting of about 1080 pages) on the isnãd, tawãtur and meaning of the hadíth of Ghadir. An abridged version of this work in Arabic translation entitled as Nafahãtu 'l-Azhãr fi Khulãsati 'Abaqãti 'l-Anwãr by Sayyid 'Ali al-Milãni has been published in twelve volumes by now; and four volumes of these (with modern type-setting and printing) are dedicated to the hadíth of Ghadír.

2. The second work is al-Ghadír in eleven volumes in Arabic by 'Abdul Husayn Ahmad al-Amini (d. 1970) of Iraq. 'Allãmah Amini has given with full references the names of 110 companions of the Prophet and also the names of 84 tãbi'ín (disciples of the companions) who have narrated the hadíth of Ghadir. He has also chronologically given the names of the historians, traditionalists, exegetists and poets who have mentioned the hadíth of Ghadir from the first till the fourteenth Islamic century.

The late Sayyid 'Abdu 'l-'Azíz at-Tabãtabã'í has stated that there probably is not a single hadíth that has been narrated by so many companions as the number we see (120) in the hadíth of Ghadír. However, comparing that number to the total number of people who were present in Ghadír Khumm, he states that 120 is just ten percent of the total audience. And so he rightly gave the following title to his paper: "Hadíth Ghadír: Ruwãtuhu Kathíruna lil-Ghãyah...Qalíluna lil-Ghãyah - Its Narrators are Very Many...Very Few".[20]

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Moreover, this 'traditional reluctance' was not an irrevocable custom of the Arab society as Shaban wants us to believe. Jafri, in The Origin and Early Development of Shí'a Islam, says, "[O]ur sources do not fail to point out that, though the 'Senate' (Nadwa) of pre-Islamic Mecca was generally a council of elders only, the sons of the chieftain Qusayy were privileged to be exempted from this age restriction and were admitted to the council despite their youth. In later times more liberal concessions seems to have been in vogue; Abu Jahl was admitted despite his youth, and Hakim b. Hazm was admitted when he was only fifteen or twenty years old." Then Jafri quotes Ibn 'Abd Rabbih, "There are no monarchic king over the Arabs of Mecca in the Jahiliya. So whenever there was a war, they took a ballot among chieftains and elected one as 'King', were he a minor or a grown man. Thus on the day of Fijar, it was the turn of the Banu Hashim, and as a result of the ballot Al-'Abbãs, who was then a mere child, was elected, and they seated him on the shield."[22]

Thirdly, we have an example in the Prophet's own decisions during the last days of his life when he entrusted the command of the army to Usãmah bin Zayd, a young man who was hardly twenty years of age.[23] He was appointed over the elder members of the Muhãjirín (the Quraysh) and the Ansãr; and, indeed, many of the elders resented this decision of the Prophet.[24] If the Prophet of Islam could appoint the young and untried Usãmah bin Zayd over the elders of the Quraysh and Ansãr, then why should it be "inherently improbable" to think that the Prophet had designated 'Ali as his successor?

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2. The traditional reluctance to entrust untried men with great responsibility.

Apart from the young age of 'Ali, Shaban also refers to the reluctance of the Arabs in entrusting "untried men with great responsibility." This implies that the Arabs selected Abu Bakr because he had been "tried with great responsibilities." I doubt whether Mr. Shaban would be able to substantiate the implication of his claim from Islamic history. One will find more instances where 'Ali was entrusted by the Prophet with greater responsibilities than was Abu Bakr. 'Ali was left behind in Mecca during the Prophet's migration to mislead the enemies and also to return the properties of various people which were given in trust to the Prophet. 'Ali was tried with greater responsibilities during the early battles of Islam in which he was always successful. When the ultimatum (barã'at) against the pagan Arabs of Mecca was revealed, first Abu Bakr was assigned to convey it to the Meccans; but later on this great responsibility was taken away from him and entrusted to 'Ali. 'Ali was entrusted with safety of the city and citizens of Medina while the Prophet had gone on the expedition to Tabûk. 'Ali was appointed the leader of the expedition to Yemen. These are just the few examples that come to mind at random. Therefore, on a comparative level, 'Ali bin Abu Tãlib was a person who had been tried and entrusted with greater responsibilities more than Abu Bakr.

3. The behaviour of the Madinan community about declaration of Ghadir Khumm.

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Firstly, if an event can be proved true by the accepted standard of hadíth criticism (of the Sunnis, of course), then the reaction of the people to the credibility of that event is immaterial.

Secondly, the same 'traditional reluctance' used by Shaban to discredit the declaration of Ghadir can be used here against his scepticism towards the event of Ghadir. This traditional reluctance, besides other factors that are beyond the scope of this paper,[25] can be used to explain the behaviour of the Madinan community.

Thirdly, although the Madinan community was silent during the events which kept 'Ali away from caliphate, there were many among them who had witnessed the declaration of Ghadir Khumm. On quite a few occasions, Imam 'Ali implored the companions of the Prophet to bear witness to the declaration of Ghadir. Here I will just mention one instance that took place in Kufa during the reign of Imam 'Ali, about 25 years after the Prophet's death.

Imam 'Ali heard that some people were doubting his claim of precedence over the previous caliphs, therefore, he came to a gathering at the mosque and implored the eyewitnesses of the event of Ghadir Khumm to verify the truth of the Prophet's declaration about his being the lord and master of all the believers. Many companions of the Prophet stood up and verified the claim of 'Ali. We have the names of twenty-four of those who testified on behalf of 'Ali, although other sources like Musnad of Hanbal and Majma' az-Zawã'id of Hãfidh al-Haythami put that number at thirty. Also bear in mind that this incident took place 25 years after the event of Ghadir Khumm, and during this period hundreds of eye witnesses had died naturally or in the battles fought during the first two caliphs' rule. Add to this the fact that this incident took place in Kufa which was far from the centre of the companions, Medina. This incident that took place in Kufa in the year 35 AH has itself been narrated by four companions and fourteen tãbi'in and has been recorded in most books of history and tradition.[26]

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In conclusion, the behaviour of the Madinan community after the death of the Prophet does not automatically make the declaration of Ghadir Khumm improbable. I think this will suffice to make Mr. Shaban realize that his is not a 'new' interpretation; rather it exemplifies, in my view, the first stage of the classical response of the Sunni polemicists-an outright denial of the existence of an event or a hadíth which supports the Shí'a view-which has been absorbed by the majority of Western scholars of Islam.

Whenever a word has more than one meaning, it is indeed a common practice to look at the context of the statement and the event to understand the intent of the speaker. Ibn Kathir and other Sunni writers have connected the event of Ghadir Khumm to the incident of the expedition to Yemen. But why go so far back to understand the meaning of "mawla", why not look at the whole sermon that the Prophet gave at Ghadir Khumm itself? Isn't it a common practice to look at the immediate context of the statement, rather than look at remote events, in time and space?

When we look at the immediate context of the statement uttered by the Holy Prophet in Ghadir Khumm, we find the following:

1. The question that the Prophet asked just before the declaration. He asked, "Do I not have more authority upon you (awla bi kum) than you have yourselves?" When the people replied, "Yes, surely," then the Prophet declared: "Whosoever's mawla am I, this 'Ali is his mawla." Surely the word "mawla", in this context, has the same meaning as the word "awla: have more authority".[28]

2. After the declaration, the Prophet uttered the following prayer: "O Allãh! Love him who loves 'Ali, and be enemy of the enemy of 'Ali; help him who helps 'Ali, and forsake him who forsakes 'Ali." This prayer itself shows that 'Ali, on that day, was being entrusted with a position that would make some people his enemies and that he would need supporters in carrying out his responsibilities. This could not be anything but the position of the mawla in the sense of ruler, master and lord. Are helpers ever needed to carry on a 'friendship'?

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3. The statement of the Prophet in Ghadir that: "It seems imminent that I will be called away (by Allãh) and I will answer the call." It was clear that the Prophet was making arrangements for the leadership of the Muslims after his death.

4. The companions of the Prophet congratulated 'Ali by addressing him as "Amirul Mumineen - Leader of the Believers". This leaves no room for doubt concerning the meaning of mawla.

5. The occasion, place and time. Imagine the Prophet breaking his journey in mid-day and detaining nearly one hundred thousand travellers under the burning sun of the Arabian desert, making them sit in a thorny place on the burning sand, and making a pulpit of camel saddles, and then imagine him delivering a long sermon and at the end of all those preparations, he comes out with an announcement that "Whosoever considers me a friend, 'Ali is also his friend!" Why? Because some (not all the hundred thousand people who had gathered there) were upset with 'Ali in the way he handled the distribution of the booty among his companions on the expedition to Yemen! Isn't that a ridiculous thought?

Another way of finding the meaning in which the Prophet used the word "mawla" for 'Ali is to see how the people in Ghadir Khumm understood it. Did they take the word "mawla" in the sense of "friend" or in the meaning of "master, leader"?

Hassãn ibn Thãbit, the famous poet of the Prophet, composed a poem on the event of Ghadir Khumm on the same day. He says:

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He then said to him: "Stand up, O 'Ali, for

I am pleased to make you Imam Guide after me.

In this line, Hassãn ibn Thãbit has understood the term "mawla" in the meaning of "Imam and Guide" which clearly proves that the Prophet was talking about his successor, and that he was not introducing 'Ali as a "friend" but as a "leader".

Even the words of 'Umar ibn al-Khattãb are interesting. He congratulated Imam 'Ali in these words: "Congratulations, O son of Abu Tãlib, this morning you became mawla of every believing man and woman."[29] If "mawla" meant "friend" then why the congratulations? Was 'Ali an 'enemy' of all believing men and women before the day of Ghadir?

These immediate contexts make it very clear that the Prophet was talking about a comprehensive authority that 'Ali has over the Muslims comparable to his own authority over them. They prove that the meaning of the term "mawla" in hadíth of Ghadír is not "friend" but "master, patron, lord, or leader".[30]

Finally, even if we accept that the Prophet uttered the words "Whomsoever's mawla I am, this 'Ali is his mawla" in relation to the incident of the expedition to Yemen, even then "mawla" would not mean "friend". The reports of the expedition, in Sunni sources, say that 'Ali had reserved for himself the best part of the booty that had come under the Muslims' control. This caused some resentment among those who were under his command. On meeting the Prophet, one of them complained that since the booty was the property of the Muslims, 'Ali had no right to keep that item for himself. The Prophet was silent; then the second person came with the same complaint. The Prophet did not respond again. Then the third person came with the same complaint. That is when the Prophet became angry and said, "What do you want with 'Ali? He indeed is the waliy after me."[31]

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What does this statement prove? It says that just as the Prophet, according to verse 33:6, had more right (awla) over the lives and properties of the believers, similarly, 'Ali as the waliy, had more right over the lives and properties of the believers. The Prophet clearly puts 'Ali on the highest levels of authority (wilãyat) after the Prophet himself. That is why the author of al-Jãmi'u 's-Saghír comments, "This is indeed the highest praise for 'Ali."

[2] Said, E.W., Covering Islam (New York: Pantheon Books, 1981) p. xvii.

[3] Hodgson, M.G.S., The Venture of Islam, vol. 1 (Chicago: University of Chicago Press, 1974) p. 27.

[4] Hourani, A. "Islamic History, Middle Eastern History, Modern History," in Kerr, M.H. (ed) Islamic Studies: A Tradition and Its Problems (California: Undena Publications, 1979) p. 10.

[5] Hodgson, op. cit., p. 39-40.

[6] Ibid.

[7] Ibid.

[8] Hodgson, op. cit., p. 66-67.

[9] These writers represent the Salafi/Wahhمbi camp, and their anti-Shی'a works has been distributed world-wide with the courtesy of the petro-dollars of certain Middle-Eastern countries, especially after the Sunni masses started getting inspiration by the revolution of Iran which was led by Shی'a 'ulamم'.

[10] Fajru 'l-Islمm, p. 33 as quoted and then refuted by Muhammad Husayn Kمshiful 'l-Ghitم', Aslu 'sh-Shی'a wa Usûluhم (Qum: Mu'assasa al-Imam 'Ali, 1415) p. 140, 142; also see the latter's English translation, The Shی'a Origin and Faith (Karachi: Islamic Seminary, 1982).

[11] Fazlur Rahman, Islam (Chicago: University of Chicago Press, 1976) p. 171-172.

[12] Ibn Khaldun, The Muqaddimah, tr. Franz Rosenthal, vol. 1 (New York: Pantheon Books, 1958) p. 403. In original Arabic, see vol. 1 (Beirut: Maktabatul Madrasah, 1961) p. 348.

[13] EI2, p. 993 under "Ghadir Khumm".

[14] Goldziher, Muslim Studies, tr. Barber and Stern, vol. 2 (Chicago: Aldine Inc., 1971) pp. 112-113.

[15] Ibid.

[16] EI1, p. 134-135 under "Ghadir Khumm".

[17] Hughes, Thomas P., A Dictionary of Islam (New Jersey: Reference Book Publishers, 1965) p. 138.

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[18] Hitti, P.K., History of the Arabs (London: Macmillan Co., 1964) p. 471.

[19] EI2, p. 993 under "Ghadir Khumm".

[20] At-Tabمtabم'ی, 'Abdu 'l-'Azیz, al-Ghadیr fi 't-Turمthi 'l-Islمmi (Qum: Nashr al-Hمdi, 1415) p. 7-8.

[21] Shaban, Islamic History AD 600-750 (Cambridge: University of Press, 1971) p. 16.

[22] Jafri, S.H.M., The Origin and Early Developments of Shی'a Islam, p. 22.

[23] Haykal, M.H., Hayمt Muhammad (2nd edition) p. 478; also see its translation, The Life of Muhammad, tr. al-Fمruqi (n.p.: American Trust Publications, 1976) p. 492.

[24] See Ibn Sa'd's at-Tabaqمt and other major works on sirah.

[25] For more details, see Rizvi, S.S.A., Imمmate, p. 120-121.

[26] For full references, see al-Amini, al-Ghadیr, vol. 1 (Tehran: Mu'assasatu 'l-Muwahhidi, 1976) p. 166-186.

[Also see section on Reminders by Imam 'Ali [a] in Ghadir Khumm: Appointment of Imam 'Ali in the Qur'an, Hadith, History]

[27] EI2 p. 993-994 under "Ghadir Khumm".

[28] Al-Amini gives the names of 64 Sunni traditionalists who have quoted the preceding question, included among them are Ahmad bin Hanbal, Ibn Mمjah, an-Nasم'i, and at-Tirmidhi. See al-Ghadیr, vol. 1, p. 370-371.

[Also see section on Acknowledgement of Authority in Ghadir Khumm: Appointment of Imam 'Ali in the Qur'an, Hadith, History]

[29] See al-Amini, al-Ghadیr, vol. 1, pp. 270-283 for references from Sunni sources.

[Also see section on Oath of Allegiance in Ghadir Khumm: Appointment of Imam 'Ali in the Qur'an, Hadith, History]

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[30] These contexts are from al-Amini's al-Ghadîr as summarized in Rizvi, Imمmate: the Vicegerency of the Prophet.

[31] See an-Nasم'ی, Khasم'is 'Ali bin Abi Tمlib, p. 92-93; at-Tirmidhi, Sahیh, vol. 5, p. 632 (hadیth 3712), and al-Jمmi'u 's-Saghیr.

This was the tactic adopted by some prominent Sunni scholars like Fakhruddin Raazi, Qaazi Azod Eejee and Nasrullah Kaabuli, with Ibn Hajar, the author of “As-Sawaaeq al-Mohreqah”, heading the list. Some Indian scholars, unfortunately, have tried to tread the same path. Prominent among them are Shah Waliullah Dehlavi (the author of Tohfah Ithna Ashariyyah), Abdul Haq Dehlavi (the author of Lamaat), Qazi Sanaaullah Panipati (the author of Saiful Maslool)…. They tried their best to conceal the truth from the masses. Hence, the word ‘Maula’ has always been a point of hot debate between the Shia and Sunni scholars, and remains so till date.

According to the Shia scholars, the word ‘Maula’ in the context means leader, guardian, one who possesses complete authority, etc. In the light of this meaning, the Prophet (s.a.w.a.)’s tradition clearly proclaims that of whosoever I am the leader and guardian, Ameerul Momineen Ali Ibn Abi Taalib (a.s.) also is his leader and guardian. Thus, the Holy Prophet (s.a.w.a.) announced the Caliphate, Imamate and successorship of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) on the day of Ghadeer. But the Sunnis interpret this word differently. In their opinion, ‘Maula’ means a friend. Therefore, in application, the tradition of the Holy Prophet (s.a.w.a.) would be translated as

“Of whomsoever I am a friend, Ali is his friend.”

They have even fabricated stories to support their interpretation. Sometimes, they say that there was a dispute between Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and Zaid Bin Haaresa which resulted in the latter refuting Ali’s friendship. To rebuke Zaid, the Holy Prophet (s.a.w.a.) uttered this tradition. Ironically Zaid Ibn Haaresa was martyred in a war before the last Hajj. Truly, it is easy to fabricate but difficult to live with it.

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To get themselves out of this tight corner, others argue that it was not Zaid Bin Haaresa but Usaamah Ibn Zaid.

While still others are creating fables that those who had accompanied Ameerul Momineen Ali Ibn Abi Taalib (a.s.) on the mission of Yemen, like Buraidah Al-Aslami and Khalid Bin Waleed, on their return, lodged complaints to the Holy Prophet (s.a.w.a.) against Ameerul Momineen Ali Ibn Abi Taalib (a.s.). When things reached to unbearable limits, the Holy Prophet (s.a.w.a.) gathered the people and spoke about Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s friendship and the consequences of his enmity, ending his sermon with this tradition. It is undoubtedly evident that both of these concocted stories cannot match the authenticity and validity of the actual tradition which has been narrated by innumerable Sunni traditionalists, historians and interpreters. All those stories were fabricated to reduce the significance of the event of Ghadeer.

According to these stories, the meaning of the word ‘Maula’ does not indicate Caliphate or Imamate of Ameerul Momineen Ali Ibn Abi Taalib (a.s.). The actual debate on the meaning of ‘Maula’ concerns the Caliphate and Imamate of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) a right which was usurped by others. Thus, it is not merely a literal discussion.

Shia scholars have presented scores of proofs in support of their viewpoint but till date, no logical answer has been forth coming. Yes, truth cannot be concealed for long. We classify our evidences into four:

1) Introduction,

2) Literary Proofs,

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3) Historical Proofs,

4)Other Proofs

3) The chief of the Hanbali sect, Imam Ahmad Ibn Hanbal, in his book, ‘Musnad’, vol. 5, page 350, 358, 361, narrates a tradition from the Holy Prophet (s.a.w.a.) via Buraidah,

“Of whomsoever I am the master, Ali is his master too.”

The same tradition has been mentioned by Imam Nesaai in his ‘Khasaaes’ on page 4, 93, 101, 103, narrating from Ameerul Momineen Ali Ibn Abi Taalib (a.s.), Buraidah and Sa’d Ibn Majah, in his Sunan, vol. 1, page 42, also relates from Buraa bin Aazib and other companions of the Prophet (s.a.w.a.). Apart from them, many other great Sunni traditionalists have quoted this tradition, in a similar way.

Therefore, we see that the sentence,

“Of whomsoever I am the master, Ali is his master too”

has come in three different forms which proves that the word ‘Maula’ in the Prophetic tradition, only means one having authority and mastership. For, one tradition explains another.

“Of whomsoever I am master, Ali is his master too,”

and is this not a sufficient proof of Ali’s caliphate and successorship?

3) ‘Maula’ has been used in the meaning of Aula (one having authority) and the best proof for this argument is the Holy Qur’an itself. Many Qur’anic verses have used ‘Maula’ in this very meaning. Allah the Almighty says:

“Your abode is the fire that is your Maula.” (Surah Hadeed (57): Verse 15)

All renowned Sunni interpreters like Kalbi, Ujaaj, Faraa, Abu Obaidah, Akhfash, Abu Zaid, Mubrad, Ibn Al-Anbaari, Ali Ibn Eesa, Tha’labi, Waahedi, Zamakshari, Bagwi, Baizaawi, Nasafi, etc. have interpreted the above verse as, “Your abode is the fire it is your master.’ Now, if we translate this verse like the Sunnis do for the word ‘Maula’ on the Ghadeer occasion, it would sound quite funny. Your, place is the hell. It is your friend.” Yet, so-called scholars like Fakhruddin Raazi, who are unaware of Qur’anic concepts like their leaders, deny the meaning of Maula as master.

4) Even in traditions, the word ‘Maula’ is used in the meaning of ‘Master’. For example, the Holy Prophet (s.a.w.a.) said:

“If a (virgin) woman marries without the permission of her master then her marriage is null and void.”

All the traditionalists unanimously opine that the meaning of ‘Maula’ in this tradition is nothing but the one having authority over her’ or ‘master’. Bukhari and Muslim have quoted this tradition from Holy Prophet (s.a.w.a.) in their Sahih.

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“I am the master of all the believers upon the earth. Then whoever amongst you leaves debt and property, then I am his master too.”

Even in this tradition, the word ‘Maula’ clearly indicates one who is having authority or master. How come ‘Maula’ has been used as ‘master’ in all other traditions except that of Ghadeer? Is not this approach based on prejudice and ignorance?

5) Even in Arabic poems, Maula means ‘master’ (Aula). The couplets of Lubaid in “Moallaqaat-e-Khamsah” is quite popular in this regard and in the context of meaning of Maula, litterateurs have given the reference of his poem in many instances. And when in Arabic literature, this word has always been used in the meaning of (Aula) ‘master’ right from ancient times, how come the uniformed and illiterate deny the word ‘Maula’ ever being used to mean ‘Master’ and that ‘Of whomsoever I am Master, Ali is his Master’ does not proclaim the successorship of Ameerul Momineen Ali Ibn Abi Taalib (a.s.)?

“Then he (s.a.w.a.) said to him, “Stand, O Ali, for surely I am satisfied with you as Imam and guide after me.”

This couplet, which clearly proves that Ameerul Momineen Ali Ibn Abi Taalib (a.s.) was introduced on that day as Imam, Caliph and Guardian of the Muslim nation, has also been narrated by well-known Sunni scholars.

7) Moawiya wrote a letter to Ameerul Momineen Ali Ibn Abi Taalib (a.s.) trying to brag about his own excellences. Ameerul Momineen Ali Ibn Abi Taalib (a.s.) replied him thus:

“Is the son of Hind, the eater of (Hamza’s) liver imposing his excellences over me?”

Then he (a.s.) immediately composed a few couplets, ordered his stenographer to note it down and sent it to Moawiyah. The meaning of one of these couplets is as follows:

“Then he made his successorship for me obligatory upon You all.

The Messenger of Allah on the day of Ghadeer-e-Khum.”

This couplet has been narrated by 26 Sunni scholars in their books, leaving no scope for any doubt or dispute about its authenticity. Is not the witness of the gate of the city of knowledge sufficient, with whom truth is always attached?

8) In Islamic history, there are various incidents in which the word ‘Maula’ in Hadees-e-Ghadeer has been used to prove the successorship of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) in the presence of his enemies and none of them ever objected to these claims. In the battle of Siffin, Qais Bin Sa’d, the chief of Khazraj, recited the following verse : “Ali is our Imam and Imam of everyone, this came through (divine) revelations, the day Prophet (s.a.w.a.) said,

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“Of whomsoever I am Master, then he is his master too, a majestic statement.”

Even a great Sahaabi like Qais Bin Sa’d has derived the meaning of Maula as Caliph and Imam.

9) When Moawiya appointed Amr Aas, the old and loyal sycophant of the Umayids, as the governor of Egypt, Amr Aas did not send him the regular taxes. Moawiya wrote him a letter to immediately send the taxes without further delay. Amr Aas was taken aback because he did not expect Moawiya to order him around. In his reply to Moawiya, he penned a few poems, describing in them how much he had borne and how many sacrifices he had made to install his government, although he had no right to rule. If anybody had the right to form a government, it was Ameerul Momineen Ali Ibn Abi Taalib (a.s.). The effect of these poems was so strong that never again did Moawiya demand anything from Amr Aas. Does not Amr Aas’ explanation and Moawiya’s silence prove the concept of ‘Mastership’ on the day of Ghadeer? Is it not sufficient evidence for the followers of Moawiya? Some of Amr Aas poems are as follows:

“How many special things have we heard about Ali from the Holy Prophet (s.a.w.a.).

When he went on the pulpit and conveyed the message on the day of Ghadeer.

And bestowed him with the authority of believers’ affairs on God’s command

His hand was in Ali’s hand and was proclaiming on divine order.

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And said: “Of whomsoever I am the master; Ali is his best master too.”

10) Mohammad Ibn Abdullah Hemyari, a friend of Amr Aas and the poet of Moawiya’s court was once attending the court along with two other poets and Amr Aas himself. Moawiya ordered the poets to say something about Ali, albeit warning them, ‘but remember, do not say anything except the truth’. (i.e simply in the greed of my rewards, do not speak against Ali.) Hemyari’s friends recited such malicious poems against Ali that they were condemned by Moawiya. (The poems were so much far from the truth that even a man like Moawiya had to rebuke them.)

When Hemyari’s turn came, he saw that there is not much possibility of a punishment either from Moawiya or Amr Aas. On the contrary, he might even be rewarded. Therefore, he said a few poems on Ameerul Momineen Ali Ibn Abi Taalib (a.s.), a couplet of which read as follows:

“Forgot the people the day of Khum,

When Ali was appointed by the Creator and the Prophet.”

So, it’s quite evident from the above incident that even the sworn enemies of Ahle Bait (a.s.) confessed about the divine appointment of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) as Imam on the day of Ghadeer-e-Khum. Is it not better for Sunnis of our age to refer and accept the views of their reliable personalities of early days of Islam in order to understand the Quran and traditions?

11) The sermon of the Holy Prophet (s.a.w.a.) on the day of Ghadeer has been rendered in poetry form by many Islamic poets. Allama Amini (a.r.) in his priceless compilation, ‘Al-Ghadeer’ has collected about 95 poems from authentic chain of narrators. All these have discussed in detail about the Imamate and Caliphate of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) on the day of Ghadeer.

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When poets and litterateurs of every era have taken the meaning of the sentence, “Of whomsoever…” as the proclamation of Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s caliphate, Imamate and superiority, will not the denial of this bright fact and clear truth be termed as plain prejudice and detestable short-sightedness? What can be done for a ‘bat’ who being scared of sun light, prefers darkness?

12) In the Council (Shura) appointed by Umar, comprising of Usman, Abdur Rahman Awf, Sa’d Ibn Abi Waqqaas, Talhah and Zubair, Ameerul Momineen Ali Ibn Abi Taalib (a.s.), while expressing his virtues and superiority, mentioned the Hadees-e-Ghadeer. He said, “I ask, for the sake of Allah, is there anybody amongst you except me, about whom the Prophet had said, ‘Of whomsoever I am the master, Ali is his master too. O Allah! Befriend him who befriends Ali, be enemy of Ali’s enemy, help him who helps Ali?” They all said, “By God! None except you.”

The whole crowd (including Uthman the third Caliph of Ahle Sunnat), which had gathered to appoint a Caliph for themselves, unashamedly admitted the appointment of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) as Imam by the Holy Prophet (s.a.w.a.) on the day of Ghadeer. None amongst those present objected that ‘Maula’ meant friend and not an Imam, leader or Caliph. God only knows who stuffed this stupid idea in the minds of their scholars?

13) Ameerul Momineen Ali Ibn Abi Taalib (a.s.) had also used Hadees-e-Ghadeer to prove his Caliphate and Imamate on other occasions like in the period of Usman’s Caliphate or the battle of Jamal. He expressed this in presence of companions of the Holy Prophet (s.a.w.a.) like Ammar-e-Yasir, Abu Huraira, Abu Ayyub Ansari, Khuzaymah Ibn Saabit, Qais bin Saabit, etc. But in these instances, none amongst the gathering raised any objections to his claim. On the contrary, they even supported it. Such discussions and debates were even perpetuated by Imam Hasan (a.s.), Abdullah Ibn Jafar, Asbagh Ibn Nubaatah, Umar Ibn Abdul Aziz, Mamoon al-Rashid (the Abbaside Caliph) etc. (Al-Ghadeer, Vol. 1, p. 159-212). On all these occasions, no objections were raised by the opponents, on the meaning of the word ‘Maula’. And they have never interpreted the word of Holy Prophet (s.a.w.a.) in any other meaning except of Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s successorship. Thus, it is quite evident that such interpretations are the handiwork of the later devils since we don’t find them in the early writings of Islam.

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14) It was thirty-five Hijri, twenty-five years had passed since the Ghadeer event. Many Muslims of early days had either been dead, martyred or migrated to other cities and dispersed to different places. Some had sold the truth while others had hidden their identity due to fear of enemies. The opponents of Ahle Bayt (a.s.) were busy in destroying the excellences of the Ahle Bayt (a.s.) and fabricating stories of their own greatness. Things reached to such an extent that those who were not present in Ghadeer, nor did they possess any knowledge nor were firm in their beliefs, started doubting about the events of Ghadeer. Noticing the gravity of the situation, Ameerul Momineen Ali Ibn Abi Taalib (a.s.) gathered the companions of the Holy Prophet (s.a.w.a.) and the Tabe’een (those who had seen the companions but not the Prophet (s.a.w.a.) himself). He delivered a sermon and asked only those persons to stand as witnesses who had themselves heard the Holy Prophet (s.a.w.a.) speaking on the occasion of Ghadeer. Approximately thirty people (12 of whom were even participants of the Battle of Badr) stood up and witnessed that they had themselves heard the Holy Prophet (s.a.w.a.) say:

“Am I not having more authority upon you than yourselves?”

We affirmed: ‘Yes, O Messenger of Allah’. Then he (s.a.w.a.) declared:

“Of whomsoever I am the master, Ali is his master too.”

Amongst them were Abu Ayyub Ansari, Abu Zainab Ibn Auf, Sahl Ibn Hunaif, Abdur Rehman Bin Abdur Rab, Abu Huraira, Noman Bin Ajlan, Khuzaymah Bin Saabit (Dhu Shahadatain), Abdullah Ibn Saabit (the Holy Prophet’s (s.a.w.a.) servant), Habashi Ibn Janaan, Ubayd Ibn Aazib, Saabit Ibn Darmiyah, etc. Zayd Ibn Arqam, who was also present in the crowd, refused to be a witness. Ameerul Momineen Ali Ibn Abi Taalib (a.s.) cursed him which resulted in him becoming blind.

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This incident has been narrated via four companions and twenty four Tabe’een by famous Sunni Scholars like Nisaai in Khassaaes, Ibn Katheer in Al-Kaamil, vol. 5, page 211. Ibne Atheer in Usudul Ghaabah, vol. 4, page 28, Imam Ahmad Ibn Hanbal in his Musnad, vol. 4, page 370, etc. Is this incident, famous as ‘Yaum-ur-Rohbah’, not sufficient to prove the Shia view point at Ghadeer for those who believe that they should follow the companions of the Holy Prophet (s.a.w.a.)?

15) The great Sunni Qur’anic commentator, Abul Qasim Jaarullah Zamakhshari (exp. 528 A.H.) in his book ‘Rabi-ul-Abraar’, narrates the following incident: “One year, Moawiyah went for Hajj. There, he called a black but brave woman named Akramiyyah and inquired: “Why do you love Ali and hate me?” The lady replied: “Will I be safe if I give a true reply?” Moawiya replied in the affirmative. The lady answering his question said, “I like Ali because on the day of Ghadeer, when you were present too, the Holy Prophet announced his mastership (and not your’s). Further, because he loves the poor and respects the religious people. But you indulge in killing Muslims, create rifts between them and act unjustly in your judgements.”

When the event of Ghadeer was so popular that it could not be hidden from women who were confined to the four walls of their houses and they were giving evidences of successorship from this event, it is highly surprising that Sunni scholars are uniformed and unaware of such an occasion.

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16) Before the Holy Prophet (s.a.w.a.)’s sermon, the following Qur’anic verse was revealed:

“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. And Allah will protect you from the people.” (Surah Maidah (5): Verse 67)

What is this all important message, not conveying of which will result into the nullification of the whole messengership? Was it just to announce that the Ali is my friend? What was the need of divine protection in Ali’s friendship? Hence, it’s quite evident that this message is the proclamation of Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s mastership, non-conveyance of which would result in the nullification of Prophethood.

17) After the sermon, the following verse was revealed:

“This day I have perfected for you your religion and completed My bounties upon you and chosen for you Islam as a religion.” (Surah Maidah (5): Verse 3)

In other words, today I have perfected for you your religion (by the proclamation of Ali’s mastership) and completed the bounties and chose Islam as your religion whose leader is Ameerul Momineen Ali Ibn Abi Taalib (a.s.). How can one explain this Qur’anic verse if there was no proclamation of Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s successorship in Ghadeer? For, Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s love has been declared obligatory previously, time and again but what was the message on Ghadeer which completed the bounties and made Allah satisfied? What else can it be except the mastership of Ali Ibne Abi Talib (a.s.)?

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18) The news of Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s appointment as master and leader by the Holy Prophet (s.a.w.a.) on divine command spread like wildfire. A person named Haaris Ibn Noman Fehri came to the Holy Prophet (s.a.w.a.) and said: “You asked us to give two witnesses (of divinity and messengership), we gave. You made prayers, Zakaat and Hajj obligatory upon us, we accepted. Now, you intend to appoint your cousin (Ali) as our master by announcing, “Of whomsoever I am his master, Ali is his master too.” Is this announcement from your side or on divine order?” The Messenger of Allah answered,

“I swear by Allah, except Whom there is no God, this command was certainly divine.”

On hearing this, Haaris stood up and walking towards his camel, grumbled, “O Allah, if this order is from your side, then punish me by raining stones upon me.” He had hardly completed his sentence, when a stone fell from the sky and crushed him to death. At this justice, the Qur’anic verse was revealed,

“One demanding demanded the chastisement which must befall.” (Surah Maarij (70): Verse 1)

The enquiry of Haaris clearly shows that the Holy Prophet (s.a.w.a.) had announced the mastership of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) on the day of Ghadeer. Those who deny the mastership of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and give self-seeking explanations to the Ghadeer incident, should learn a few lessons from the fate of Haaris. They should avoid divine wrath being incurred upon them, although their wisdom has already been stoned to death.

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19) After proclaiming the mastership of Hazrat Ali Ibn Abi Talib (a.s.) the Messenger of Islam (s.a.w.a.) told the Mohajireen and the Ansaar,

“Go and tell Ali ‘O Ali, we promise you, and give an oath to you by our tongues and pay allegiance to you with our very hands that we shall definitely convey this matter to our children. We will not go back on our words. You be witness upon us. And Allah suffices as a Witness.” Salute Ameerul Momineen Ali Ibn Abi Taalib (a.s.) as “Ameerul Momineen” and then say, “All praise is for Allah who guided us to this path and guidance was not possible for us had Allah not guided us.”

Do all these talks not make Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s Caliphate crystal clear?

20) After listening to the command of Holy Prophet (s.a.w.a.), Abu Bakr, Umar and Prophet’s (s.a.w.a.) wives were the first to congratulate Ameerul Momineen Ali Ibn Abi Taalib (a.s.) as a Caliph and master and paid allegiance to him. They congratulated him by these words:

“Congratulations, congratulations, O son of Abu Taalib! You have become my master and the master of every believing man and woman.”

Then, the Mohajireen and Ansaar followed suit. It is highly surprising that Abu Bakr and Umar understood the concept of Caliphate and successorship from the hadees:

“Of whomsoever I am master, Ali is his master.”

But those who claim to be their followers like Raazi, Dehlavi, Nadwi, etc. derive some other meaning from the same. God knows whom do these people follow? And how do they attempt to distort the meaning of ‘Maula’ despite confessions of their own leaders? The above mentioned evidence has been given in atlest 60 authentic Sunni references.

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21. On the day of Ghadeer, the Holy Prophet (s.a.w.a.) took off his “Amama” called ‘Sahaab’ and put it on the head of Ameerul Momineen Ali Ibn Abi Taalib (a.s.), thereby crowning him as his successor and heir. Then, he (s.a.w.a.) said:

“Of whomsoever I am the master, Ali is his master too.”

This incident has been narrated by the following Sunni scholars:

i) Shahabuddin in Tawzeeh-ul-Dalaael,

ii) Jamaaluddin Shiraazi in ‘Arbaeen’ and

iii) Zarandi in ‘Nazm Durar-us-Simtain’.

Does this crowning show an appointment to successorship or a declaration of friendship? Why don’t the Sunni scholars accept the truth despite all these proofs and evidences? Why do they waste their time in unnecessary and absurd interpretations?

22. Before uttering this sentence (Of whomsoever I am his master, Ali is his master too) the Prophet of Islam (s.a.w.a.) asked,

“Am I not having more authority upon you than yourselves?”

When they all replied, “Certainly, you have more authority than all of us.” Then he (s.a.w.a.) announced,

“Of whomsoever I am his master, Ali is his master too.”

This initial utterance (“Am I not…) has been recorded by 64 Sunni traditionalists like Ahmad Ibn Hanbal, Ibn Majah, Nisaai, Tirmizi, Tabari, Hakim Neshapoori, Ibne Katheer, Suyuti, Baihaqi… Is not the initial statement explaining the later statement? By saying so, is there any scope for doubt about the real meaning of Maula?

23. The Prophet of Islam (s.a.w.a.) commenced his sermon thus,

“Death has invited me and I have accepted its invitation.”

This sentence clearly shows that the Holy Prophet (s.a.w.a.) had prior knowledge of his approaching death and was, therefore, very eager to appoint his successor. Abu Bakr and Umar had done the same thing. Both had either appointed their successor during the last days of their lives or made similar arrangements for it. By pondering upon this point in the beginning of the sermon, does this act (of appointing a successor) not prove that the sentence (Of whomsoever…) was proclaiming the leadership of Ameerul Momineen Ali Ibn Abi Taalib (a.s.)?

24. After completing his sermon, the Holy Prophet (s.a.w.a.) said,

“Let those who are present inform those who are absent.”

Does it make sense to say that all the arrangements of Ghadeer like its sermon, announcement of mastership, paying of allegiance, congratulations, coronation, Hassaan’s poems, etc. were only to declare Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s friendship? No, because Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s friendship does not involve such elaborate arrangements. It was announced innumerable times before. Moreover, the Holy Qur’an declares that believers are friends of each other. Then what was the need of asking those present to inform those who were absent? The entire series of events (arrangements and preparations) show that Ghadeer was the place of the final announcement of Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s successorship.

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25. After finishing his sermon, the Messenger of Allah (s.a.w.a.) hailed,

“Allah is Great on the perfection of religion, completion of bounties and Allah’s satisfaction with my messengership and Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s mastership after me.”

These sentences have been quoted by Tirmizi, Nisaai, Hakim Neshapuri, Ahmad-e-Hanbal, Tabari and many other celebrated Sunni scholars. The word ‘Wilayah’ is clearly showing that not friendship but Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s successorship and mastership is discussed.

26. After the sermon, the Prophet of Allah (s.a.w.a.) pleaded,

“O Allah, You are Witness that I have conveyed the message (of mastership) and advised (the people about it).”

This sentence shows that the Holy Prophet (s.a.w.a.) is conveying a new message while Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s or Ahle Bayt (a.s.)’s friendship was not a new thing and people were already aware of it. This must have been the caliphate and mastership of Ameerul Momineen Ali Ibn Abi Taalib (a.s.).

27. Muhammad Ibn Jurair Tabari in his book, ‘Al-Wilayah’, narrates from Zaid Ibn Arqam that after the sermon, paying of allegiance and emphasizing on the maintenance of this oath, the Holy Prophet (s.a.w.a.) said,

“Go and salute Ameerul Momineen Ali Ibn Abi Taalib (a.s.) as ‘leader of the faithful.”

This command of the Prophet (s.a.w.a.) amply testifies that he was talking about the mastership of Ameerul Momineen Ali Ibn Abi Taalib (a.s.). For, if the discussion was about love and friendship, he (s.a.w.a.) would have said,

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“Go and salute him as ‘friend of the believers.”

Sunni scholars are well aware that the title, ‘Chief of the faithful’, involves tasks like leadership, mastership, guardianship, etc. And this title has always been used for rulers, not for friends.

28. The Holy Prophet (s.a.w.a.) knew quite well that Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s caliphate will not be unanimously accepted. The hypocrites and the jealous will not receive it kindly. Therefore, the Holy Prophet (s.a.w.a.) prayed for those who loved Ali (a.s.) dearly and cursed those who bore malice against him. Many renowned Sunni scholars have narrated the following prayer of the Holy Prophet (s.a.w.a.) after the Ghadeer sermon,

“O Allah! Befriend him who befriends Ali. Be enemy of one who is Ali’s enemy. Help him who helps Ali and degrade him who (tries to) degrade Ali.”

so that everyone should know that love and obedience of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) will entitle us to the Holy Prophet (s.a.w.a.)’s prayers and his disobedience can lead to divine wrath through the Prophet (s.a.w.a.)’s curse. This prayer of the Holy Prophet (s.a.w.a.) proves that Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s friendship can never lead us toward sins at any state because absolute obedience is meant only for those who are infallible and away from all kinds of vices and sins. Whoever disobeys Ali, will be subjected to the Prophet’s (s.a.w.a.) curse and whoever is cursed by the Prophet (s.a.w.a.) can never be guided.

29. Many Sunni traditionalists and Qur’anic commentators like Tabari have narrated from Zaid Ibn Arqam, Huzayfa Ibn Usayd and Aamir Ibn Laila that the Holy Prophet (s.a.w.a.) asked,

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“O people! What do you witness?”

They replied, “We witness that there is no god except Allah.” He questioned:

“Then, after that?”

They responded: “(We witness) that Mohammad (s.a.w.a.) is His servant and His messenger.” He (s.a.w.a.) asked again,

“Who is your master, then?”

They retorted: “Allah and His Messenger are our masters.” Then the Holy Prophet (s.a.w.a.) seized Ameerul Momineen Ali Ibn Abi Taalib (a.s.) by his arm, raised him and declared:

“Whosoever Allah and His messenger are his masters, then this man (Ali) is his master too.”

It will be highly in appropriate and absurd if here too the meaning of ‘Maula’ is taken as ‘friend’ due to short-sightedness and plain bias. If the meaning is friend, then the last sentence will have no relation with the first two, thus rendering the whole paragraph meaningless. Also one cannot expect Allah and His Messenger (s.a.w.a.) to indulge in vain talks. Therefore, the only meaning that one can derive from this sentence is that, ‘Ali is the master of those who hold Allah and His Messenger (s.a.w.a.) as their master.’ But one who does not bother about Allah and His Messenger (s.a.w.a.), how can you expect him to be bothered about Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s rights?

30. If the time and conditions of the Ghadeer event are taken in to consideration, then too the meaning of ‘Maula’ will be “master”.

The Holy Prophet (s.a.w.a.) on his return from Hajj, mid-way, in a barren and open desert where there was no sign of water, called back those who were ahead and waited for those who had yet not arrived. In the afternoon’s blazing heat (in which the people in order to save themselves from being burnt, spread their mattresses), performed the Zohr-Asr prayers combinedly, prepared a pulpit from saddles of the camels, delivered a sermon informing about his death, repeated the sentences thrice, raised the hand of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and intimated that he has received a command from the Almighty that must be conveyed immediately.

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Were all these pains taken just to declare that Ameerul Momineen Ali Ibn Abi Taalib (a.s.) is the “friend of the believers”? It seems highly unlikely because it was nothing new. The Holy Quran had time and again declared that “Muslims are brothers of each other,” and Ali (a.s.), of course, was one of them. Also, the concept of brotherhood is much higher than that of friendship. The interpretation of the Sunni scholars that it was a declaration of Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s friendship, is a great insult to the lofty personality of the Holy Prophet (s.a.w.a.), the most knowledgeable person in the world. For, even an ordinarily wise person would not put one lakh or more people in such inconvenience just to declare somebody’s friendship. It goes on to prove that it was the all important announcement of Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s successorship after the Holy Prophet (s.a.w.a.) which was announced.

31. One cannot help but pity the fact that a magnificent sermon delivered by the Holy Prophet (s.a.w.a.) and heard by more than one lakh of his companions is not fully narrated by any of the traditionalists and historians. They are satisfied by saying that a very lengthy and detailed sermon was delivered by the Holy Prophet (s.a.w.a.). Maximum details of this sermon have been recorded by the great historian, Muhammad Ibn Jurair Tabari, narrating from Zaid Ibn Arqam. If this sermon is read attentively and its sentences thought upon, then it will be clear for the just seekers of truth that the real meaning of the sentence, “Of whomsoever…” is only about Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s mastership and leadership. Some of the sentences of the sermon are as follows:

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“Jibraeel, on divine command, has approached me and ordered me to stop over here and make it clear for every black and fair person that surely Ali Ibn Abi Talib is my brother, my successor, my heir and the leader after me. For indeed, Allah has appointed him as your master and leader and made his obedience obligatory on each and every one. Surely, Allah is your master Ali is your Imam. Certainly, Imamat is in my progeny from his generation till the day of judgement. It is not permissible after me for anyone to be the people’s guide except him. He is my brother my successor, the treasurer of my knowledge, and my successor over anybody who believed in me. The light from Allah is in me, then in Ali, then in his progeny till the Awaited Mahdi.”

Are not these sentences sufficient explanation for the sentence, “Of whomsoever…”?

32. When the Holy Prophet (s.a.w.a.) completed his sermon, he said:

“Congratulate Me, Congratulate Me! Surely Allah has chosen me for the honour of Prophethood and my Ahle Bayt (progeny) for the status of Imamate.”

This sentence has been recorded by Haafiz-e-Khargooshi from Ahmad Ibn Hanbal in Sharaful Mustafa, who in turn narrates from Buraa Ibn Aazib and Abu Saeed Khudri. Is not this sentence declaring Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s mastership? For, congratulations seem appropriate for caliphate and mastership and not for friendship.

33. When the Holy Prophet (s.a.w.a.) was commanded by Allah to declare Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s Caliphate, he was a bit apprehensive because the people were not yet distant from customs of the days of ignorance. They would think that the Holy Prophet (s.a.w.a.) is intending to enforce his family’s rule over them and hence they would create many hurdles in his path. But Allah ordered him that if this task was not executed divine wrath would be the consequence.

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(Kanzul Ummaal, vol. 6, page 153 narrating from Ibn-e-Abbas, Taareekhul Khulafa of Suyuti, page 114, Manzelul-Abraar of Badakhshaani, page 20, Tafseer-e-Durrul Mansoor, Vol. 2, page 298)

Declaration of friendship should be no cause of apprehension for the Prophet (s.a.w.a.) because keeping friends with a believer is the basic teaching of Islam. The same tradition quoted above has been recorded by Haakim Haskaani in his book ‘Shawaahedul-Tanzeel’, narrating from Ibn Abbas and Jabir Ibn Abdullah Ansaari. “Allah ordered Muhammad (s.a.w.a.) to appoint Ali as the leader of the people and to inform them of this fact, the Holy Prophet (s.a.w.a.) was apprehensive.”

34. In the incident of Ghadeer, the word ‘appointment’ was used by Holy Prophet (s.a.w.a.) which goes along well with leadership and not with friendship, as the Sunni scholars claim.

Sayed Ali Hamdani in ‘Mawaddatul Qurba’ narrates a tradition from the second Caliph, Umar, that the Holy Prophet (s.a.w.a.) said on the day of Ghadeer. “The Holy Prophet (s.a.w.a.) appointed Ali as a guide, and declared:

“Of whomsoever I am his master, Ali is his master too.”

If we combine this sentence with the sentence of Ibn Abbas (in proof 33), we see that all the companions followed Imamat and caliphate of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) from Hadees-e-Ghadeer.

35. Shaykul Islam Hamwini in ‘Faraaedus-Simtain’ narrates a tradition from Abu Hurairah, “The announcement on the day of Ghadeer was the last divine obligatory command whose obedience was compulsory for everybody.’ After the announcement of this duty, the verse of completion of religion (Today, I have perfected…) was revealed.” In other words, whatever was revealed in Ghadeer was never revealed before. The declaration of friendship was neither new nor obligatory. Now only two options remain. Either to take the meaning of ‘Maula’ as master and leader or to deny the Holy Prophet (s.a.w.a.)’s companion, Abu Huraira. Therefore, by considering all other proofs, we have to admit that Imamat of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) was the declaration on the day of Ghadeer by which the religion was perfected.

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36. Considering the meaning of ‘Maula’ as friend does not seem to be in accordance with the history of early Islam, as find majority of the companions afraid of narrating Hadees-e-Ghadeer. They would not do so it until and unless they had absolute confidence in the interrogator. Ahmed Ibn Hanbal in his ‘Musnad’, vol. 4, page 368 records an incident form Atiyah Aufi who says, “I went to Zaid Ibn Arqam and asked that my son-in-law has narrated one tradition about Ameerul Momineen Ali Ibn Abi Taalib (a.s.) concerning Ghadeer from you. I want to hear it from you directly.” Zaid replied, “You Iraqi people are double-faced (i.e. I don’t have confidence in you).” I retorted, “You remain assured from my side.” Then Zaid narrated the whole incident.

In another case, Ibn Uqdah in his book, ‘Al-Wilayah’ has narrated from the famous Tabe’ei, Saeed Bin Musayyab that I went to Sa’d-e-Waqqas and sought permission to ask a question but expressed my anxiety. He replied, “You are my cousin (i.e. don’t fear). Ask whatever you wish to.”

This apprehension and anxiety is a clear indication of the face that the concept of Hadees-e-Ghadeer was not friendship. The fact (of Ghadeer) was unbearable for the then governments, relating of which was not only against politics but would also possibly lead to death. This proves that it was certainly about the successorship of Ameerul Momineen Ali Ibn Abi Taalib (a.s.).

37. Bedouin Arabs, who were notorious for their pride and disobedience, once came to Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and saluted him saying, “Peace be upon you O Master”. Ameerul Momineen Ali Ibn Abi Taalib (a.s.) was taken aback thinking that they have accepted his mastership. Ameerul Momineen Ali Ibn Abi Taalib (a.s.) enquired,

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“How am I your master?”

Their chief, Abu Ayyub Ansari replied, “We have heard the Messenger of Allah (s.a.w.a.) saying “Of whomsoever I am his master, Ali is his master too.” This tradition has been recorded by Ahmed Ibn Hanbal, narrating from Riyaah Bin Haaris. It’s highly surprising that Bedouin Arabs staying in the desert could follow the meaning of ‘Maula’ as master while the so-called civilized and learned scholars, staying in cities, could not grasp the concept.

38. The incident of ‘Yaum-ur-Rohbah’ where Ameerul Momineen Ali Ibn Abi Taalib (a.s.) reminded his nomination on the day of Ghadeer (discussed previously in proof no. 14) is also an eye-opener. Here, thirty great companions, of the Holy Prophet (s.a.w.a.) stood witness to the Ghadeer incident. But Anas Bin Malik, Buraa Ibn Aazib, Jurair Ibn Abdullah, Zaid Ibn Arqam, Abdur Rehman Ibn Yadlej and Yazeed Ibn Wadeeah who were present in Ghadeer, refused to testify. Ameerul Momineen Ali Ibn Abi Taalib (a.s.) cursed them saying,

“If they have concealed the truth due to enmity and malice, may Allah incure His wrath on them”

Due to his curse, Buraa and Zaid became blind, Anas suffered from leprosy and Jurair became Murtad (apostate).

(Musnad, vol. 1, page 119, Al-Maaref of Ibn Qutaiba, page 251, Al-Ansaab wal Ashraaf, Seerah Halabi, vol. 3, page 302, Al-Arbaeen of Jamaluddin Shirazi, vol. 1, page 211)

If ‘Maula’ meant friend and people concealed only Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s friendship, then many would have been afflicted, not a select few, because the enemies of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) were innumerable. So, it’s quite evident that only those who tried to conceal Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s Imamat and Caliphate had to suffer these afflictions. Why the present day Sunni scholars, who try to conceal Ameerul Momineen Ali Ibn Abi Taalib (a.s.)’s appointment to Imamat, do not fear the same fate?

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39. Ghadeer was not the first time that the Holy Prophet (s.a.w.a.) had declared Ameerul Momineen Ali Ibn Abi Taalib (a.s.) as the inheritor of his mantle. Thus, it’s not possible for the Sunni scholars to interpret this tradition in whichever way they like and shelter their own leaders. The Prophet (s.a.w.a.) had, on a number of occasions, mentioned that Ameerul Momineen Ali Ibn Abi Taalib (a.s.) would be his heir. In Ghadeer-e-Khum, on his return from Hajjatul Wadaa, he was only explaining the matter in clearer terms and also, obtaining allegiance of each one present. In the initial days of Islam, when the Qur’anic verse

“And warn your nearest of relatives.” (Surah Shoa’raa (26): Verse 214)

was revealed, the Holy Prophet (s.a.w.a.) gathered the sons of Abdul Muttalib. After the dinner, he (s.a.w.a.) invited them to believe in and help him in his mission of Prophethood. He (s.a.w.a.) said:

“Whoever of you helps me in this mission (of prophethood) he shall be my brother, my successor, my Caliph amongst you.”

Among forty people, only Ali Ibn Talib (a.s.) accepted the invitation and answered his call, after which the Holy Prophet (s.a.w.a.) announced,

“Surely he is my brother, my successor and my Caliph amongst you. Then listen to him and obey him.”

The invitation of Zul Asheerah is the concise form of Hadees-e-Ghadeer. In other words, Hadees-e-Ghadeer is the detailed explanation of the Zul Asheerah incident found in many reliable and authentic Sunni books.

(Al-Kaamil, vol. 2, page 24, Taareekh Abul Feda, vol. 1, page 116, Sharhe Nahjul Balagha of Ibn Abil Hadeed, vol. 3, page 354, Life of Muhammad by Muhammad Husayn Haykal first edition, page 104, Taareekh-e-Tabari, vol. 2, page 216, Tafseer-e-Tabari, vol. 19, page 74)

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40. Finally, the Holy Prophet (s.a.w.a.) had explained the meaning of ‘Maula’ in Hadees-e-Ghadeer, which if referred to, would not require any further debate and discussion. Shaykhul Islam Hamwini, in his book, ‘Faraaedus Simtain’ records a tradition narrated by senior Tabeei Sulaym Ibn Qays. During the period of Usman’s Caliphate, about two hundred people were involved in an informative discussion in the mosque, relating the excellences and virtues of the Quraysh. Those who were participating in this discussion were the likes of Muhammad Ibn Abi Bakr, Abdullah Ibn Umar, Abdul Rehman Auf, Talhah, Zubair, Miqdad, Zaid Ibn Saabit, Jaabir Ibn Abdullah, Anas Ibn Malik, etc. When they were glorifying the Quraysh, Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and his Ahle Bayt (Imam Hasan (a.s.), Imam Husain, Abdullah Ibn Jafar, etc.) were listening quietly. People asked Ameerul Momineen Ali Ibn Abi Taalib (a.s.): “Why are you silent? Why don’t you say something?” On this, he (a.s.) replied:

“Whatever excellences you have talked about, are yours or your family’s?”

They said: “No, these glories have been bestowed by Allah upon Muhammad (s.a.w.a.) and his clan.” Ameerul Momineen Ali Ibn Abi Taalib (a.s.) answered:

“Truth is that which you’ve said. Don’t you know that whatever bounties of this world and the hereafter you receive is due to us Ahle Bait?”

Ameerul Momineen Ali Ibn Abi Taalib (a.s.) went on speaking till he reached to the Ghadeer issue. Then he (a.s.) said:

“After the congregational prayers, the Holy Prophet (s.a.w.a.) delivered a sermon saying, ‘O people, you know that Allah is my Master and I am the master of the believers. I have more authority upon them than they themselves’. They all confirmed saying, “Yes O Messenger of Allah’ Then, the Holy Prophet (s.a.w.a.) said: “Stand, O Ali.” So, I stood up. Then, he said again “Of whomsoever I am the master, Ali is his master too…” Here, Salman Farsi, questioned, “What type of mastership?” He (s.a.w.a.) answered, “Like my mastership. As I have more authority over them all.”

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Is any further discussion required after this lucid explanation?

A similar tradition has been recorded by Ali Ibn Hamid-e-Qurashi in ‘Shamsul Akhbaar’, page 38. The Holy Prophet (s.a.w.a.) was asked: “What is the meaning of “Of whomsoever…” He (s.a.w.a.) answered:

“Allah is my Master. He has more authority upon me than myself. My will and authority has no value when compared to His will and authority. Similarly, I am the master of the believers. Their opinion and will has no value when compared to mine. And of whomsoever I am his master, Ali is having equal authority over him. Ali’s authority is more over them than they themselves. Nobody’s will is valid and binding when compared to Ali Ibn Abi Taalib (a.s.)’s.”

A similar tradition has been narrated by Sayed Ali Hamdani in ‘Mawaddatul Qurba’. He narrates a part of the sermon of the Messenger of Islam (s.a.w.a.) in Ghadeer:

“O People! Is not Allah my Master? He gives me commands, orders prohibitions and I have no authority over the Almighty.”

Everyone said: “Yes O Messenger of Allah!” Then he (s.a.w.a.) said:

“Of whomsoever Allah and His Messenger are masters, this Ali is his master. He will give you orders and command prohibitions. You don’t have any authority to command or prohibit him.”

It means that the Holy Prophet (s.a.w.a.) has himself explained and interpreted the mastership of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) so that there may not remain any place for the ignorant deceivers to interpret it to suit their own needs. Whoever believes in Allah and His Messenger (s.a.w.a.), gives preference to their orders, holds them dearer than his life, it does not suit him to interpret ‘Maula’ in any other way but master, caliph, successor and leader. Except, if he thinks himself as wiser and more learned than Allah and His Messenger. Allah knows how such people will face the Almighty on the day of judgement and how will they answer the Holy Prophet (s.a.w.a.) when he questions them about their distortions?

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