GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah

GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah10%

GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah Translator: Al-Syyed Abu Mohammad Naqvi
Publisher: Nashriyat-e-Walayat-e-Elahia
Category: Quran Interpretation

GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah
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GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah

GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah

Publisher: Nashriyat-e-Walayat-e-Elahia
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


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سُوۡرَةُ التّوبَة

بَرَآءَةٌ۬ مِّنَ ٱللَّهِ وَرَسُولِهِۦۤ إِلَى ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلۡمُشۡرِكِينَ (١) فَسِيحُواْ فِى ٱلۡأَرۡضِ أَرۡبَعَةَ أَشۡهرٍ۬ وَٱعۡلَمُوٓاْ أَنَّكُمۡ غَيۡرُ مُعۡجِزِى ٱللَّهِ‌ۙ وَأَنَّ ٱللَّهَ مُخۡزِى ٱلۡكَـٰفِرِينَ (٢) وَأَذَانٌ۬ مِّنَ ٱللَّهِ وَرَسُولِهِۦۤ إِلَى ٱلنَّاسِ يَوۡمَ ٱلۡحَجِّ ٱلۡأَکۡبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ۬ مِّنَ ٱلۡمُشۡرِكِينَ‌ۙ وَرَسُولُهُ ۥ‌ۚ فَإِن تُبۡتُمۡ فَهُوَ خَيۡرٌ۬ لَّکمۡ‌ۖ وَإِن تَوَلَّيۡتُمۡ فَٱعۡلَمُوٓاْ أَنَّكُمۡ غَيۡرُ مُعۡجِزِى ٱللَّهِ‌ۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ (٣)

(This is a declaration of) disassociation (immunity), from Allah and His Rasool toward those with whom you had made a treaty among the polytheists. (1) So travel freely in the land for four months, and know that you cannot subdue Allah and that Allah will disgrace the disbelievers. (2) And Azaan (proclamation) is from Allah and His Rasool to the people on the day of the Great Pilgrimage that Allah is immune to polytheists, and His Rasool (as well). So, if you repent, then that is better for you; but if you turn away, then know that you cannot subdue Allah. Give tidings of a painful punishment to those who disbelieve, (3)

1-The initial verses of Sura Tauba were revealed in 9 Hijri after Rasool Allah sawaw returned from battle of Tabook. Rasool Allah sawaw gave those verses to a companion and ordered him to go to Makkah and announce by reciting to people on the day of slaughtering in Mina. When that companion left, Jibraeel (a.s.) came to Rasool Allah sawaw and said: Ya Mohammad sawaw, no one can execute this task except that man who is from you. So Rasool Allah sawaw sent Amirul Momineen asws behind that companion, so he met him at the place of Roha and took away verses from him. That companion came back to Rasool Allah sawaw and asked: Ya Rasool Allah sawaw, did Allah reveal something about me? Said: No, but Allah has commanded me that no one can execute any task from Allah except me or a man who is from me.

On the day of Great Hajj (Hajj-e-Akbar) addressed after Zuhar on the day of slaughter: No doubt I am Messenger of Rasool Allah sawaw toward you, then recited these verses to the people, and said, after this year not any man or woman can do naked Tawaf of Baitullah, nor any polytheist man or woman. (Imam Jafar Sadiq asws) (al-Burhan, v3, p360)

2-About the saying of Allah, “And Azaan is from Allah and His Rasool to the people on the day of Hajj-e-Akbar” Imam Mohammad Baqir asws said: It means Zahoor of Qaim asws, and Azaan means his invitation to people toward himself. (al-Burhan, v3, p364)

3-Imam Jafar Sadiq asws was asked about the saying of Allah, “And Azaan is from Allah and His Rasool to the people on the day of Hajj-e-Akbar” and he said: No doubt, Allah has given name Azaan to Ali asws from heaven because he is that who executes task of immunity from Rasool Allah sawaw. Although first one companion was sent with the verses, then Jibraeel (a.s.) came down and said: Ya Mohammad sawaw, no doubt Allah is saying to you: No one can convey from you except you yourself or that man who is from you. At that moment, Rasool Allah sawaw sent Ali asws, and he reached the companion and took away scripture from his hand and went to Makkah. Thus Allah has given him name from Him, no doubt this name Allah revealed from heavens for Ali asws. (al-Burhan, v3, p365)

4-While returning from Neharwan, Imam Ali asws said in his sermon: And I am Mo’azzin in the world and Hereafter, Allah Azza wa Jalla says, “So Mo’azzin will give Azaan in between them that curse of Allah on unjust ones” (al-A’raf, v44) I am that Mo’azzin, and Allah says, “And Azaan is from Allah and His Rasool” so I am that Azaan. (al-Burhan, v3, p367)

Lesson:

1-When Allah wants to declare immunity to polytheists, covenant breakers, vulgar & immodest, and unjust, then He does not start verses with “Bismillah”, so Surah Tauba does not start with “Bismillah.” Similarly when Shias curse on those shameless who do Shirk in Walayat-e-Ali asws, break covenant of Walayat, do injustice to the right of Masumeen asws, then they start cursing without any introduction.

2-Translation, Tafseer, Taweel, and Tableegh of verses should be only done with Ahadees of Masumeen asws. Azaan and Salaah is the Proclamation and Renewal of Walayat-e-Ali asws. Curse is on the enemies of Walayat. The day of Qiyamah will start with the Azaan of Maola Ali asws in which he will curse on the opponents of his Walayat.

3-Azaan means invitation to Walayat of Masumeen asws and their obedience. The day of rising of Qaim asws will be Hajj-e-Akbar and Friday, when Imam asws will invite people toward himself. Masoom asws is real Salaah & Zikrullah, “When you are called for Salaah from Friday, then run toward Zikrullah”

وَإِن نَّكَثُوٓاْ أَيۡمَـٰنَهُم مِّنۢ بَعۡدِ عَهۡدِهِمۡ وَطَعَنُواْ فِى دِينِکمۡ فَقَـٰتِلُوٓاْ أَٮِٕمَّةَ ٱلۡکفۡرِ‌ۙ إِنَّهُمۡ لَآ أَيۡمَـٰنَ لَهُمۡ لَعَلَّهُمۡ يَنتَهُونَ (١٢)

And if they break their oaths after their treaty and taunt (abuse) your religion, then fight the leaders of disbelief, indeed they have no (reliable) oaths, in order that they may cease. (12)

1-On the day of battle of Jamal, Imam Ali asws recited this verse and said after swearing by Allah: No one has fought with the people who are addressed in this verse since its revelation until today (it will be acted upon) (al-Burhan, v3, p375)

2-After Jamal, Maola Ali asws went on pulpit and delivered a sermon, after praise & glory of Allah and Salawat-e-Salam on Rasool Allah sawaw he said: O people, by Allah, I did not fight with those people yesterday but on the basis of one verse in the Book of Allah, which was left (not acted upon). No doubt Allah says, “And if they break their oaths after their treaty and taunt your religion, then fight against the Imams of Kufr, indeed they have no (reliable) oaths, in order that they may desist” And by Allah, Rasool Allah sawaw ordered me and said to me: Ya Ali asws! You will definitely fight against the group of rebellions and group of Nakiseen (who break covenant) and group of Mariqeen (who consider Walayat trivial/light). (al-Burhan, v3, p376)

Lesson:

1-This verse was revealed about those people who first paid allegiance to Maola Ali asws willingly themselves, then they broke allegiance and joined the group of opponents of Walayat-e-Ali asws, because they were in greed of government for themselves.

Similar is the case of Muqassir Mulla, first he shows himself Shia of Maola Ali asws, then he learns some so-called knowledge and becomes one-eyed king among the blind in greed of power & wealth, and declares his own Walayat-e-Faqeh. Such are the people who are Rebellions of Walayat-e-Ali asws, break the covenant of Walayat with Allah (Nakiseen), then they make Walayat a common thing (Raqeeq) and divide it (Qasiteen) and distribute among themselves, so all Muqassir Mullas become Guardians (Wali) of blind Muqallideen. Then they taunt Momineen: We Usulis are pious, follow ilmul-usul, clever in sorting out Ayaat & Ahadees with our logical reasoning. You Shias are old fashioned, only believing in fourteen Masumeen asws and get guidance from only Quran & Hadees.

2-It is Sunnah of Imams asws to prove the right of Masumeen asws with proof & reason to those who break the covenant of Walayat-e-Ali asws. The leader and Rahber of opponents of Walayat-e-Ali asws is Imam of Kufr. Shias must not rely on the apparent get-up, sweet words, and oaths of such Imams of Kufr, who issue Fatawa against Walayat and Azadari.

أَجَعَلۡتُمۡ سِقَايَةَ ٱلۡحَآجِّ وَعِمَارَةَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ كَمَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ وَجَـٰهَدَ فِى سَبِيلِ ٱللَّهِ‌ۚ لَا يَسۡتَوُ ۥنَ عِندَ ٱللَّهِ‌ۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ (١٩) ٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَـٰهَدُواْ فِى سَبِيلِ ٱللَّهِ بِأَمۡوَالِهِمۡ وَأَنفُسِهمۡ أَعۡظَمُ دَرَجَةً عِندَ ٱللَّهِ‌ۚ وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡفَآٮِٕزُونَ (٢٠) يُبَشِّرُهُمۡ رَبُّهُم بِرَحۡمَةٍ۬ مِّنۡهُ وَرِضۡوَانٍ۬ وَجَنَّـٰتٍ۬ لَّهُمۡ فِيها نَعِيمٌ۬ مُّقِيمٌ (٢١) خَـٰلِدِينَ فِيهآ أَبَدًا‌ۚ إِنَّ ٱللَّهَ عِندَهُ ۥۤ أَجۡرٌ عَظِيمٌ۬ (٢٢)

Have you made the providing of water to the pilgrims and the maintenance of Masjid al-Haraam equal to him who believes in Allah and the Last Day, and strives in the way of Allah? They are not equal near Allah. And Allah does not guide wrongdoing nation. (19) Those who believe, and migrated and strove in the path of Allah with their wealth and their lives, have greater rank near Allah. These are they who are achievers. (20) Their Rabb gives them good tidings of mercy from Him, and (His) pleasure, and Paradise for them wherein is everlasting favour. (21) There they will abide eternally. No doubt, Allah has great reward with Him. (22)

1-These verses were revealed about Imam Ali asws, and Hamza and Abbas and Shaiba. Abbas (a.s.) said: I am superior because I give water (to quench thirst) to pilgrims myself. And Shaiba said: I am superior because I am guard of Baitullah. And Hamza (a.s.) said: I am superior because I look after Masjid al-Haraam with my hands. And Maola Ali asws said: I am superior because I believed first than all of you, then migrated and did Jihad. Thus they agreed to go to Rasool Allah sawaw for judgement, and Allah revealed these verses. (Imam Mohammad Baqir asws) (al-Burhan, v3, p382)

Lesson:

1-There is no equal of children of Abu Talib asws near Allah. Survival of every thing – Hajj, Salaah, Tawaf, Ka’ba, Zam Zam, Masajid, Muslims, Islam, knowledge of Tauheed - is due to Maola Ali asws. Muqassir Mulla must not think that he is taking care of Islam and he is maintenance contractor of Islam, so he can interfere with Shariah. The saviours of Islam are only infallible sons and infallible daughters of Maola Ali asws.

2-Those who believe in Walayat-e-Ali asws, and migrate permanently from Taghoot (Walayat-e-Faqeh) to Walayat-e-Ali asws, and do Jihad by preaching Walayat in the Sabeel of Allah with their wealth and lives, those are successful.

يَـٰٓأَيُّها ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُوٓاْ ءَابَآءَكُمۡ وَإِخۡوَانَكُمۡ أَوۡلِيَآءَ إِنِ ٱسۡتَحَبُّواْ ٱلۡکفۡرَ عَلَى ٱلۡإِيمَـٰنِ‌ۚ وَمَن يَتَوَلَّهُم مِّنكُمۡ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلظَّـٰلِمُونَ (٢٣) قُلۡ إِن كَانَ ءَابَآؤُكُمۡ وَأَبۡنَآؤُکمۡ وَإِخۡوَانُكُمۡ وَأَزۡوَاجُكُمۡ وَعَشِيرَتُكُمۡ وَأَمۡوَالٌ ٱقۡتَرَفۡتُمُوهَا وَتِجَـٰرَةٌ۬ تَخۡشَوۡنَ كَسَادَهَا وَمَسَـٰكِنُ تَرۡضَوۡنَهَآ أَحَبَّ إِلَيۡکم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍ۬ فِى سَبِيلِهِۦ فَتَرَبَّصُواْ حَتَّىٰ يَأۡتِىَ ٱللَّهُ بِأَمۡرِهِۦ‌ۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلۡفَـٰسِقِينَ (٢٤)

O you who believe! Do not choose your fathers or your brothers as guardians if they love Kufr (disbelief) rather than Emaan (faith). And whoever among you takes them as guardian, then it is those who are wrong-doers. (23) Say: If your fathers, and your sons, and your brothers, and your wives, and your relatives, and the wealth you have acquired, and the business for which you fear its decline, and residences which you like are dearer to you than Allah and His Rasool and striving in His way: then wait until Allah executes His command. And Allah does not guide the defiantly disobedient nation. (24)

1-Imam Mohammad Baqir asws was asked about these verses and he said: The real meaning of Kufr is Walayat of opponents of Ali asws, and that is Kufr. And saying of Allah “Emaan” means Walayat of Ali ibne Abi Talib asws. (al-Burhan, v3, p385)

Lesson:

1-To take opponents of Walayat-e-Ali asws as Wali (guardian) is injustice, disobedience and corruption. E.g. if Muqassir Mulla says that “Ali un Waliullah” is not a part of Kalima, but on the other hand if at the end of Kalima that Muqassir Mulla’s name is written with addition “Hujjatullah-e-Alal-Khalq” and Darood is read loud when his name is mentioned then he does not mind at all. Such are the unjust people whom Allah has given respite until Zahoor of Qaim asws, they must wait for Zulfiqaar, because such defiantly disobedient deniers of Walayat are not worthy of guidance.

2-Father, grandfather, brother, sister, son, wife, relatives, the criterion of all these relationships should be Walayat-e-Ali asws. And moreover, we should not be afraid that Muqassireen can cause damage to my service, my business, my wealth, and my nice residence due to Walayat-e-Ali asws. Allah wishes that Momineen should do Jihad in the Sabeel (Walayat-e-Ali asws) for the sake of Allah and Rasool sawaw, and Momineen must not love their Muqassir relatives who are opponents of Walayat & Azadari, and turn away from them. Keep connection and relation with Imam-e-Zamana asws continuously.

ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَـٰنَهُمۡ أَرۡبَابً۬ا مِّن دُونِ ٱللَّهِ وَٱلۡمَسِيحَ ٱبۡنَ مَرۡيَمَ وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُوٓاْ إِلَـٰهً۬ا وَاحِدً۬ا‌ۖ لَّآ إِلَـٰهَ إِلَّا هُوَ‌ۚ سُبۡحَـٰنَهُ ۥ عَمَّا يُشۡرِکونَ (٣١)

They have taken as Rabbs beside Allah their rabbis and their monks and the Masiha son of Mariyam. And they were not commanded to worship except one God. There is no God except Him. Exalted is He above whatever they associate with Him. (31)

1-It was asked about this verse, then Imam Jafar Sadiq asws said: By Allah, they did not invite people to worship their souls, if they would have invited to worship them (rabbi & monk) then people would not have accepted. But they used to make Haraam as Halaal for them, and used to declare Halaal as Haraam on them, so in this way they used to worship them without realization. (al-Burhan, v3, p405)

Lesson:

1-Saying of Masoom asws is always Haqq, this Ummah will follow the previous Ummahs exactly step by step. Previous Ummahs left the books sent down by Allah, and started doing blind Taqleed of their scholars, accepted every Fatwa of them as word of God, their scholars became authority to interchange Halaal & Haraam, and they made Eesa Roohullah their God, their scholars devised books for them in which name of Mohammad-o-Aal-e-Mohammad asws was not mentioned. Any scholar who interferes with Deen, to listen to him is equal to his worship, and that is Shirk.

This Ummah did the same, they have left Quran & Sunnah, and adopted books devised by scholars comprising of their personal Zunni Fatawa. They have left Walayat of Masumeen asws and turned away from it and raised the slogan of Walayat-e-Faqeh. They say without hesitation that Faqeh has the authority over Halaal and Haraam. Allah is immune to such Mushrikeen-e-Walayat.

2-Halaal-e-Mohammadi is Halaal until Qiyamah, and Haraam-e-Mohammadi is Haraam until Qiyamah. No one has power & capacity to change them.

إِنَّ عِدَّةَ ٱلشُّهورِ عِندَ ٱللَّهِ ٱثۡنَا عَشَرَ شَهۡرً۬ا فِى کتَـٰبِ ٱللَّهِ يَوۡمَ خَلَقَ ٱلسَّمَـٰوَاتِ وَٱلۡأَرۡضَ مِنۡهآ أَرۡبَعَةٌ حُرُمٌ۬‌ۚ ذَالِكَ ٱلدِّينُ ٱلۡقَيِّمُ‌ۚ فَلَا تَظۡلِمُواْ فِيهنَّ أَنفُسَکمۡ‌ۚ وَقَـٰتِلُواْ ٱلۡمُشۡرِکينَ كَآفَّةً۬ کمَا يُقَـٰتِلُونَكُمۡ کآفَّةً۬‌ۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ مَعَ ٱلۡمُتَّقِينَ (٣٦)

No doubt, the number of the months with Allah is twelve months in the Book of Allah since the day He created the heavens and the earth, four of them are sacred: that is the established Deen. So do not wrong yourselves in them. And fight against the polytheists collectively as they fight against you collectively. And know that Allah is with the righteous (who fear Him). (36)

1-Imam Mohammad Baqir asws told Taweel of this verse: Year (San) means our holy grand-father Rasool Allah sawaw, and it has twelve months, and they are Amirul Momineen asws, and then Hassan asws, and the Hussain asws, and then my father Ali Zainul Abideen asws, and then I am, and then my son Jafar asws, and his son Musa asws, and his son Ali asws, and his son Mohammad asws and his son Ali asws, and his son Hassan asws, and then his son Mohammad Hadi Mahdi asws, twelve Imams, Hujjatullah on the creation of Allah, and trustees of Revalation & Knowledge of Allah, and four are Sacred who are Established Deen, and four of them have emerged from the same one Name: Ali Amirul Momineen asws, and my father Ali bin Hussain asws, and Ali bin Musa asws, and Ali bin Mohammad asws, so their Testimony is the Established Deen, so do not do injustice to yourself concerning them, and all get guidance from them. (al-Burhan, v3, p412)

Lesson:

1-From before the creation of the universe, only these twelve Imams asws are Hadi from Allah Ta’ala, only they are Hujjatullah-alull-Khalq. Allah is All-Knower, He knows the best, how many Imams asws are necessary until Qiyamah. So institution has the right to start manufacturing Imams, Hujjatulllahs, Ayatollahs, and Wali-al-Amr.

2-Among the twelve Imams asws, the holy name of four is derived from the Name of Allah, and the rest of Imams asws declare them Sacred, and this is the saying of Allah as well. And testification of these Four Ali’s is the straight established Deen of Allah. The father of all pure Imams asws is Maola Ali asws, Muqassireen do injustice to themselves by opposing Walayat-e-Ali asws.

قُلۡ أَنفِقُواْ طَوۡعًا أَوۡ كَرۡهً۬ا لَّن يُتَقَبَّلَ مِنكُمۡ‌ۖ إِنَّكُمۡ کنتُمۡ قَوۡمً۬ا فَـٰسِقِينَ (٥٣) وَمَا مَنَعَهُمۡ أَن تُقۡبَلَ مِنۡهمۡ نَفَقَـٰتُهُمۡ إِلَّآ أَنَّهُمۡ کفَرُواْ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأۡتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمۡ کسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمۡ كَـٰرِهُونَ (٥٤) فَلَا تُعۡجِبۡكَ أَمۡوَالُهُمۡ وَلَآ أَوۡلَـٰدُهُمۡ‌ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهم بِها فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَتَزۡهَقَ أَنفُسُهمۡ وَهُمۡ كَـٰفِرُونَ (٥٥)

Say: Spend willingly or unwillingly, it will never be accepted from you, indeed you have been a defiantly disobedient nation. (53) And nothing prevents that their expenditures should be accepted from them except that they have disbelieved in Allah and in His Rasool, and they come not for Salaah except while they are lazy, and they do not spend except while they are unwilling. (54) So let not their wealth nor their children impress you. Allah only intends to punish them through them in the life of the world and that their souls should depart while they are disbelievers. (55)

1-Who loves us, will be with us on the day of Qiyamah. Then said: By Allah, if a person keeps fast during the day, stands in Ibadat at night, then meets Allah Azza wa Jalla without Walayat of us the Ahlul Bait asws, the He will be Angry in that meeting and will be Wroth on him, and this is the saying of Allah (recited verses 53 to 55), then said: Similarly with Emaan nothing harms, and similarly no (good) deed benefits with Kufr. (Imam Jafar Sadiq asws) (al-Burhan, v3, p433)

Lesson:

1-Without Walayat-e-Masumeen asws, money spent in the way of Deen, Namaz, Roza, Tahajjud, Hajj, etc, are not acceptable at all. Allah Ta’ala declares Fasiq (defiantly disobedient) to those people who oppose Walayat-e-Ali asws. And He is warning Momineen, do not be impressed by the power, government, majority, and wealth snatched from the poor in the name of Deen, of that nation who denies to recite testimony of Walayat-e-Ali asws. They will die while Wrath of Allah will be surrounding them. Who loves Maola asws and listens to Maola asws, he will be with his Maola asws on the day of Qiyamah. And who listens to Muqassir Mulla he will go with him wherever Mulla will go.

2-Walayat-e-Ali asws is Emaan, nothing can harm with it. Denial and opposition of Walayat-e-Ali asws is Kufr & Shirk, then even good deeds can not benefit with it.

يَحۡذَرُ ٱلۡمُنَـٰفِقُونَ أَن تُنَزَّلَ عَلَيۡهِمۡ سُورَةٌ۬ تُنَبِّئُهُم بِمَا فِى قُلُوبِهمۡ‌ۚ قُلِ ٱسۡتَهۡزِءُوٓاْ إِنَّ ٱللَّهَ مُخۡرِجٌ۬ مَّا تَحۡذَرُونَ (٦٤) وَلَٮِٕن سَأَلۡتَهُمۡ لَيَقُولُنَّ إِنَّمَا کنَّا نَخُوضُ وَنَلۡعَبُ‌ۚ قُلۡ أَبِٱللَّهِ وَءَايَـٰتِهِۦ وَرَسُولِهِۦ كُنتُمۡ تَسۡتَهۡزِءُونَ (٦٥) لَا تَعۡتَذِرُواْ قَدۡ كَفَرۡتُم بَعۡدَ إِيمَـٰنِكُمۡ‌ۚ إِن نَّعۡفُ عَن طَآٮِٕفَةٍ۬ مِّنكُمۡ نُعَذِّبۡ طَآٮِٕفَةَۢ بِأَنَّهمۡ کانُواْ مُجۡرِمِينَ (٦٦)

The hypocrites fear lest a surah be revealed about them, informing them what is in their hearts. Say: Mock you (more)! Indeed Allah is disclosing what you fear. (64) And if you ask them, they will surely say: We were only conversing and playing. Say: Were you mocking with Allah and His Ayaat and His Rasool? (65) Make no excuse, certainly you have disbelieved after your (confession of) belief. If We forgive a group of you, We will punish the other group because they were criminals. (66)

1-Defiantly disobedient & corrupt people made a plot to martyr Rasool Allah sawaw during the night of Uqbah, and the other hypocrite men made a plot to martyr Imam Ali asws in Madina, but Allah did not let them succeed. Jealousy to Rasool Allah sawaw was occupying them due to Imam Ali asws, when he (sawaw) announced the splendour of his (asws) Amr (Walayat), his high rank and status.

When Rasool Allah sawaw left Madina for Tabook, Jibraeel (a.s.) came down and said: Ya Mohammad sawaw! Ali al-A’la is saying Salam to you and is saying to you: If you go then Ali asws should remain behind, and if you remain then let Ali asws go. After Rasool Allah sawaw left, hypocrites taunted Ali asws: Rasool Allah sawaw is unhappy with you, does not want you to keep with. Imam Ali asws reached Rasool Allah sawaw, and told him, then he (sawaw) said: Are you not happy that you are on the same status to me, as Haroon (a.s.) was to Musa (a.s.), but there is no Nabi after me. Maola Ali asws returned to Madina. Hypocrites made a plot to martyr Imam Ali asws, and dug a 50 hands (about 75 feet) long ditch in his way, covered it with a mat and put earth on it that mat was concealed. Their intention was that Imam asws and his conveyance would fall in it and then they will martyr him by hitting with stones. When Imam Ali asws reached the ditch, horse stopped and said to Maola Ali asws: Here is a ditch and made a plot to aim at you, but you know all. Imam asws made Dua for good reward for the horse and ordered him to walk over it, and it became hard like earth, and Imam asws crossed it with his companions. After crossing, he (asws) ordered his companions, they opened and ditch was exposed, companions were astonished to see it. Maola Ali asws commanded his horse: You can tell them how it is, and who did it? Horse narrated (all) and told the names of fourteen people as well who were with Rasool Allah sawaw to martyr him in Uqbah. Companions said: We should inform Rasool Allah sawaw soon about the conspiracy against him. Maola Ali asws said: Allah Ta’ala has informed him (as well). After reaching Uqbah, Rasool Allah sawaw gathered people and informed them about plot against Imam Ali asws, the hypocrites became afraid lest they would be exposed, so they came to congratulate Rasool Allah sawaw about the safety of Imam Ali asws. And asked: Ya Rasool Allah sawaw, Ali asws is superior or courtier Angels (a.s.)? Rasool Allah sawaw explained them in detail that Angels (a.s.) get honour and ranks due to love of Mohammad sawaw and Ali asws, and by accepting their Walayat, and there is not even a single lover of Ali asws who is not made more pure and superior to Angels (a.s.) by cleaning his heart from deceit, dirt of malice & jealousy, and filth of sins, and Allah commanded the Angels (a.s.) to do Sajdah to Adam (a.s.) only that time when He place their (asws) Noor in him. And narrated complete story of Adam (a.s.) and Angels (a.s.)

Then commanded the army to move and told that no one should go up to Uqbah (Pass) before Rasool Allah sawaw, ordered Huzaifa (a.s.) to sit at the bottom of up-hill path. Those hypocrites climbed the Pass, some on right and left and some on hill-top, so that when conveyance of Rasool Allah sawaw will pass, then stones will be rolled down. Hypocrites were wearing veils. Huzaifa (a.s.) came and told Rasool Allah sawaw about all of them.

Then Rasool Allah sawaw moved, Huzaifa (a.s.) and Salman (a.s.) were walking in front and behind the she-camel and Ammar (a.s.) on one side. On reaching the Pass, Rasool Allah sawaw commanded Ammar (a.s.), and he made the conveyances of hypocrites run away by hitting their faces with the staff, and injured them severely. In this way, Allah failed their both plots. (Imam Hassan Askari asws) (al-Burhan, v3, p451)

Lesson:

1-The enemies of Walayat can not hear Faza’il of Maola Ali asws nor tolerate his Walayat, and they are against Rasool Allah sawaw because he preached whole life Walayat-e-Ali asws, therefore Muqassireen avoid Ahadees-e-Rasool sawaw. Muqassir progeny of those Munafiqeen martyres Maola Ali asws with their tongues, and denies the testimony of Walayat like Iblees, but in front of public say in hypocritical way, “we also believe in Walayat”

يَحۡلِفُونَ بِٱللَّهِ مَا قَالُواْ وَلَقَدۡ قَالُواْ كَلِمَةَ ٱلۡكُفۡرِ وَکفَرُواْ بَعۡدَ إِسۡلَـٰمِهِمۡ وَهَمُّواْ بِمَا لَمۡ يَنَالُواْ‌ۚ وَمَا نَقَمُوٓاْ إِلَّآ أَنۡ أَغۡنَٮٰهُمُ ٱللَّهُ وَرَسُولُهُ ۥ مِن فَضۡلِهِۦ‌ۚ فَإِن يَتُوبُواْ يَكُ خَيۡرً۬ا لَّهُمۡ‌ۖ وَإِن يَتَوَلَّوۡاْ يُعَذِّبۡهمُ ٱللَّهُ عَذَابًا أَلِيمً۬ا فِى ٱلدُّنۡيَا وَٱلۡأَخِرَةِ‌ۚ وَمَا لَهُمۡ فِى ٱلۡأَرۡضِ مِن وَلِىٍّ۬ وَلَا نَصِيرٍ۬ (٧٤)

They swear by Allah that they did not say (anything wrong), but they did say the word of disbelief, and disbelieved after their (pretense of) Islam. And they strived for what they could not attain, and they did not revenge except that Allah and His Rasool had enriched them of His bounty. If they repent it will be better for them; and if they turn away, Allah will give them a painful punishment in the world and the Hereafter, and there will not be for them on earth any Wali (guardian) or Naseer (helper). (74)

1-On the place of Ghadeer-e-Khum, Rasool Allah sawaw ordered to make a pulpit with litters (Kajawa, cabins) after cleaning the place in severe heat. Then after putting a cloth on it, stood on it and delivered a lengthy sermon and proclaimed Walayat of Imam Ali asws. After that people went back to their places. Huzaifa bin Yaman (a.s.) heard three men in a tent severely insulting Rasool Allah sawaw that why he made Ali asws as Wali, they will not let it happen. Then Huzaifa (a.s.) told them: I will tell Rasool Allah sawaw and Allah will also tell. They said: Do what you like, we will deny that we did not say it and you are allegating us and you are telling a lie that you are truthful and we are liars, and we are three. Huzaifa (a.s.) went and told Rasool Allah sawaw, then Rasool Allah sawaw called them and aksed, then they answered: By Allah, we did not say anything, whatever has been told to you, it is lie about us. Jibraeel (a.s.) came down with these verses at that time. (Tafseer Ayashi) (al-Burhan, v3, p462)

Lesson:

1-There are more similar Ahadees and narrations about hypocrites that after the announcement of Ghadeer-e-Khum people went into their tents, then Miqdad (a.s.) heard some people saying: By Allah, if we would have been companions of Qaiser & Kisra, we would have been wearing robes of silk & brocade and embroidered printed, but we are trapped in those who eat hard food, and wear thick clothes, and when death has approached, days are finished and time has come, then decided firmly to appoint Ali asws as Wali after himself. Miqdad (a.s.) told Rasool Allah sawaw, but they denied by taking oaths.

Similarly Abu Zarr (a.s.) heard that some were saying: Would that, he would have made something else Wali instead of Ali asws. They also denied by taking oaths. Then Rasool Allah sawaw said: Neither sky shaded nor earth carried anyone more truthful than Abu Zarr (a.s.).

Those hypocrites made a plot to revenge Walayat-e-Ali asws by martyring Rasool Allah sawaw in Uqbah and Imam Ali asws in Madina. Though these people were very poor, and became rich by accumulating war booties with conquests of Maola Ali asws.

Similar people has entered Shia nation in disguise and they are opposing Walayat-e-Ali asws, and they suppose themselves Qaiser & Kisra by proclaiming their own Walayat, and such rich-beggers are accumulating wealth of weak-faith Shias. Maola Ali asws is neither their Wali & Naseer in this world nor in the Hereafter.

ٱسۡتَغۡفِرۡ لَهُمۡ أَوۡ لَا تَسۡتَغۡفِرۡ لَهُمۡ إِن تَسۡتَغۡفِرۡ لَهُمۡ سَبۡعِينَ مَرَّةً۬ فَلَن يَغۡفِرَ ٱللَّهُ لَهُمۡ‌ۚ ذَالِكَ بِأَنَّهمۡ کفَرُواْ بِٱللَّهِ وَرَسُولِهِۦ‌ۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلۡفَـٰسِقِينَ (٨٠)

Ask forgiveness for them, or do not ask forgiveness for them; if you ask forgiveness for them seventy times Allah will not forgive them at all. That is because they disbelieved in Allah and His Rasool, and Allah does not guide the defiantly disobedient people. (80)

1-This verse was revealed when Rasool Allah sawaw returned Madina, and Abdullah bin Obai (hypocrite) was ill, and his son Abdullah bin Abdullah who was Momin came to Rasool Allah sawaw, his father was moribund, he said: Ya Rasool Allah sawaw! My parents sacrificed for you, if you would not come to my father, then it will be dishonour for us. So Rasool Allah sawaw went to him, and hypocrites were sitting next to him, so his son Abdullah bin Abdullah said: Ya Rasool Allah sawaw! Make Dua for his forgiveness, so he did Dua for forgiveness. A person said: Ya Rasool Allah sawaw! Did Allah not forbid you that neither say (Janazah) prayer for them nor make Dua for their forgiveness? Rasool Allah sawaw avoided him, but he said the same again, then said to him: Destruction on you! I have been given the authority, so I am practicing my authority, no doubt Allah says, “Ask forgiveness for them, or do not ask forgiveness for them; if you ask forgiveness for them seventy times Allah will not forgive them at all.”

Then when Abdullah bin Obai died, his son came to Rasool Allah sawaw and said: Ya Rasool Allah sawaw, my parents sacrificed on you, if you consider it appropriate, then come to his Janazah. So Rasool Allah sawaw went and stood on his grave, then again the same person said: Ya Rasool Allah sawaw! Did Allah not forbid you that who dies among them (hypocrites) then never say (Janazah) prayer for them or stand on their grave? Then Rasool Allah sawaw said: You may perish, do you know that what I said? I am saying this that Ya Allah, fill his grave with Fire, fill his abdomen with Fire, and send him to Hell. In this way that was exposed what Khulq-e-Azeem Rasool Allah sawaw did not wished. Then Rasool Allah sawaw said: Because his son is Momin man, and he has right on us, I have paid his right. Then that person said: I seek refuge in Allah from Wrath of Allah and your wrath, Ya Rasool Allah sawaw. (al-Burhan, v3, p468)

Lesson:

1- People doing Ijtihad in Deen were present at that time as well who used to deduce results with Ijtihad that what Rasool Allah sawaw should do and what should not do! Ijtihadi folk could not understand that Deen is only name of obedience of Masumeen asws.

2-If a Momin goes to visit a sick Muqassir or attends his Janazah ethically, then Muqassir does not get any reward for that. Who are neglecting Walayat-e-Ali asws by turning away from the order of Allah and His Rasool sawaw, even if they ask for forgiveness weepingly for seventy years while reading Dua-e-Kumail, they can not get any benefit. Allah does not guide Fasiq who disobey about Walayat-e-Ali asws.

وَقُلِ ٱعۡمَلُواْ فَسَيَرَى ٱللَّهُ عَمَلَكُمۡ وَرَسُولُهُ ۥ وَٱلۡمُؤۡمِنُونَ‌ۖ وَسَتُرَدُّونَ إِلَىٰ عَـٰلِمِ ٱلۡغَيۡبِ وَٱلشَّهـٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (١٠٥)

And say: Act! Then Allah sees your deeds, and His Rasool and Mominoon (believers), and you will be brought back to the Knower of the Ghaib (Unseen) and Shahadah (witnessed), then He will tell you what you used to do. (105)

1-Every morning good & bad deeds of all the servants are presented to Rasool Allah sawaw, so fear and be shy that one’s bad deeds are not presented to Nabi Akram sawaw. Whenever a Momin passes away or a disbeliever is placed in grave, his deeds are presented to Rasool Allah sawaw and Amirul Momineen Ali asws and similarly presented until to the Last (Qaim asws), whose obedience Allah has made obligatory, and this is the saying of Allah, “Say: Perform deeds, so Allah is looking your deeds, and His Rasool and Mominoon” and said that Mominoon means Imams asws. (Imam Jafar Sadiq asws) (al-Burhan, v3, p488)

2-Ali asws is Babul Huda (door of guidance), who went in front of him, became Kafir, and who is left behind him, he is also Kafir. When it will be the day of Qiyamah, a pulpit will be put on the right side of Arsh, it will have twenty four steps, Maola Ali asws will come with Lawai Hamd (Flag of Praise) in his hand, and will sit on it. And then creations will be presented to him, so whom he knows, will enter the Paradise, and whom he does not know, will throw him in Hell. It was asked: Is there any verse about it in the Quran? Said: Yes, Allah Tabarak wa Ta’ala says, “So Allah, His Rasool and Mominoon see your deeds”, by Allah, he is Ali ibne Abi Talib asws. (Imam Jafar Sadiq asws) (al-Burhan, v3, p488)

Lesson:

1-Allah says that Rasool Allah sawaw and infallible Imams asws are Hazir Nazir, whole universe is in their sight, watching deeds of every creature. But Muqassir Mulla denies to accept them omni-present, then Allah will inform them their evil deeds on the day of Qiyamah.

2-Who went far in front of Babul Huda and started saying Allah to Maola Ali asws, he became Kafir. And who is left behind that he considers Maola asws a human like himself, and left Walayat of Maola asws and pursued Walayat of Mulla, he also became Kafir and Mushrik.

3-Shian-e-Maola Ali asws avoid sins and bad deeds, because they know Masumeen asws are watching, and deeds are presented daily to them.

وَٱلَّذِينَ ٱتَّخَذُواْ مَسۡجِدً۬ا ضِرَارً۬ا وَکفۡرً۬ا وَتَفۡرِيقَۢا بَيۡنَ ٱلۡمُؤۡمِنِينَ وَإِرۡصَادً۬ا لِّمَنۡ حَارَبَ ٱللَّهَ وَرَسُولَهُ ۥ مِن قَبۡلُ‌ۚ وَلَيَحۡلِفُنَّ إِنۡ أَرَدۡنَآ إِلَّا ٱلۡحُسۡنَىٰ‌ۖ وَٱللَّهُ يَشۡهدُ إِنَّهمۡ لَكَـٰذِبُونَ (١٠٧) لَا تَقُمۡ فِيهِ أَبَدً۬ا‌ۚ لَّمَسۡجِدٌ أُسِّسَ عَلَى ٱلتَّقۡوَىٰ مِنۡ أَوَّلِ يَوۡمٍ أَحَقُّ أَن تَقُومَ فِيهِ‌ۚ فِيهِ رِجَالٌ۬ يُحِبُّونَ أَن يَتَطَهَّرُواْ‌ۚ وَٱللَّهُ يُحِبُّ ٱلۡمُطَّهِّرِينَ (١٠٨) أَفَمَنۡ أَسَّسَ بُنۡيَـٰنَهُ ۥ عَلَىٰ تَقۡوَىٰ مِنَ ٱللَّهِ وَرِضۡوَانٍ خَيۡرٌ أَم مَّنۡ أَسَّسَ بُنۡيَـٰنَهُ ۥ عَلَىٰ شَفَا جُرُفٍ هَارٍ۬ فَٱنۡهارَ بِهِۦ فِى نَارِ جَهَنَّمَ‌ۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ (١٠٩)

And those who made a mosque for causing harm and disbelief, and division among the believers, and as a station for those who battled against Allah and His Rasool before. And they will surely swear, “We intend nothing except good” Allah bears witness that certainly they are liars. (107) Never stand within it. The Masjid which was founded on piety from the first day is more worthy that you should stand in it, in it are men who love to purify themselves, and Allah loves the purifiers. (108) Then is he who laid the foundation his building upon piety to Allah and His pleasure better; or he who laid foundation of his building on the brink of a crumbling ditch, so it collapsed with him into the fire of Hell? And Allah does not guide the wrongdoing nation. (109)

1-Hypocrites built a mosque in Mohalla Bani Salim with the reason that sick in the rainy nights and very old can pray in it. And they requested Rasool Allah sawaw to come and pray Salaah in it. He said: Now I am going on journey but when I will come back, if Allah wills, then will come to pray in it. But when Rasool Allah sawaw came back from Tabook, these verses about Masjid-e-Zarrar and Abu Amir Rahib were revealed. But hypocrites swore in front of Rasool Allah sawaw that they built it for reform and welfare. Abu Amir Rahib had opposed Rasool Allah sawaw before, and fought battle as well. (Tafseer Qummi) (al-Burhan, v3, p497)

Lesson:

1-Hypocrites buit Masjid-e-Zarrar in competition with Masjid-e-Quba. Masjid-e-Quba is on that place outside Madina where Rasool Allah sawaw waited for Imam Ali asws after migration, and did not enter Madina until Maola Ali asws came. Therefore the foundation of this Masjid is on piety and pleasure of Allah. And the builders of Masjid-e-Zarrar are those hypocrites who plotted a plot to martyr Rasool Allah sawaw and Maola Ali asws due to grudge of Walayat-e-Ali asws, and tried hard to divide Momineen, i.e. opponents of Walayat-e-Ali asws only create disunity & corruption. Rasool Allah sawaw commanded to burn & demolish that mosque built on the basis of opposition of Walayat-e-Ali asws, and honourable companions (r.a.) executed the job.

2-Mosques built on the basis of opposition of Walayat-e-Ali asws are on the edge of Hell, which collapses into the Fire with its Muqassir Namazi. In this way, men and stones become the fuel of Hell Fire.

3-The hypocrites of today behave in the same manner, they say: Do not raise slogan of “Ya Ali asws” in the mosque, do not do Zikr of Ali asws and Hussain asws in the mosque, do not give testimony of Walayat-e-Ali asws in the mosque. Momineen should indicate such mosques, so that other Momineen should avoid such places of Wrath of Allah, because Allah has forbidden to stand in such mosques.

يَـٰٓأَيُّها ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَكُونُواْ مَعَ ٱلصَّـٰدِقِينَ (١١٩)

O you who believe! Fear Allah, and be with the truthful. (119)

1-When this verse was revealed, Salman (a.s.) asked: Ya Rasool Allah sawaw! This verse is general or specific? Said: Momineen are general, because the group of Momineen are commanded about it, and Sadiqeen (Truthful ones) are specific, who are my brother Ali asws and after him Aosiya asws until Qiyamah. (Maola Ali asws) (al-Burhan, v3, p516)

2-Imam Mohammad Baqir asws said to Abu Hamza Sumali: O Abu Hamza! Only he worshiped Allah, who has gained Marifat (knowledge) of Allah; and who did not gain Marifat of Allah, it is as he worshiped someone else, and it is misguidance. He said: What is Marifat of Allah? Said: Testimony of Allah & testimony of Rasool Allah sawaw concerning Walayat-e-Ali asws, and to obey him and guiding Imams asws after him, and to dissociate from their enemies for the sake of Allah, and this is Irfan (knowledge) of Allah. He said: Which is that thing by practicing that the reality of my faith can be completed? Said: Love the Aoliya asws of Allah, and animosity toward the enemies of Allah, and be with the Sadiqeen asws, as Allah has commanded. He said: Who are Aoliya asws of Allah, and who are enemies of Allah? Said: Aoliya of Allah are Mohammad Rasool Allah sawaw, and Ali asws, and Hassan asws, and Hussain asws, and Ali bin Hussain asws, then matter is for me, then my son Jafar asws (and pointed toward Maola Jafar asws, who was sitting), so who loves them, he loved Allah, and is with Sadiqeen asws, as Allah has commanded. He said: Who are enemies of Allah? Said: Those are idols. And after telling those people’s names, said: Who took Deen from them and who turned toward them, the he is among the enemies of Allah. (al-Burhan, v3, p516)

Lesson:

1-Allah is commanding to be with His Truthful Guardians asws appointed by Him. Muqassir Mulla is self-made guardian, it is forbidden to take Deen form him, and it is ordered to dissociate from such enemies of Walayat-e-Ali asws. The opponents of Walayat-e-Ali asws are idols, which blind people (Muqallideen) are worshiping.

2-According to Imam asws, Ibadat without Marifat of Allah is like worshiping someone else, i.e. Shirk; and Marifat of Allah is testimony of Walayat-e-Ali asws & his obedience. It means that without testimony of Walayat-e-Ali asws Ibadat is Shirk.

وَمَا كَانَ ٱلۡمُؤۡمِنُونَ لِيَنفِرُواْ کآفَّةً۬‌ۚ فَلَوۡلَا نَفَرَ مِن كُلِّ فِرۡقَةٍ۬ مِّنۡهمۡ طَآٮِٕفَةٌ۬ لِّيَتَفَقَّهُواْ فِى ٱلدِّينِ وَلِيُنذِرُواْ قَوۡمَهُمۡ إِذَا رَجَعُوٓاْ إِلَيۡهمۡ لَعَلَّهُمۡ يَحۡذَرُونَ (١٢٢)

And it is not for the believers to go forth all togather. So why some people from every group does not go forth to gain understanding in Deen, and that they may warn their people when they return to them, so that they may be cautious. (122)

1-Abdul Momin Ansari asked: People say that Rasool Allah sawaw said: Difference of Ummah is blessing. Imam Jafar Sadiq asws said: They speak the truth. He said: If there difference is blessing, then their unity is punishment? Said: Not that, where your thought went, and their thought went, only his intention was the saying of Allah, “So why some people from every group does not go forth to gain understanding in Deen, and that they may warn their people when they return to them, so that they may be cautious”, so Allah is commanding to go out toward Rasool Allah sawaw, and should come from different areas to gain knowledge from him, then go back to their nation, and give them education. His meaning was only to come & go from different cities, but not the difference in Deen. Deen is only and only one, Deen is only one. (al-Burhan, v3, p521)

2-It was asked from Imam Jafar Sadiq asws: If the leader (scholar) of a nation dies, then what they should do? Said: Don’t you recite the Book of Allah, “So why some people from every group does not go forth to gain understanding in Deen, and that they may warn their people when they return to them, so that they may be cautious”? It was asked: What will happen to the waiting people until those who gain understanding come back? Said: Allah bless you, don’t you know that there were five hundred years between Mohammad Mustafa sawaw and Eesa (a.s.), so those people who died on Deen-e-Eesa (a.s.) waiting for Deen-e-Mohammad sawaw, Allah will give them double reward. (al-Burhan, v3, p522)

3-No doubt, our Shias are those who obey us, and never oppose us, they are sad in our hardship, and happy in our happiness, Allah says, “So ask Ahluz-Zikr (family of Zikr sawaw) if you do not know” “So why some people from every group does not go forth......may be cautious” so certainly Allah made obligatory for you to ask question and to return (Rajooh) to us, but it is not obligatory on us to answer (every question). (Imam Ali Raza asws) (al-Burhan, v3, p522)

Lesson:

1-Ignorant Muqassireen also say that difference among Ummah is blessing, meaning that difference in Fatawa of different Mullas about a single issue is blessing, while there can not be difference in Deen.

2-Some assume that Deen is conveyed to the people through Muqassir Mullas! But reality is if some area has no religious scholar, it is better than having Muqassir Mulla, because those people will get double reward by waiting for Zahoor of Imam Qaim asws, instead of that a Muqassir Mulla should misguide & destroy them by departing them from Walayat-e-Ali asws.

3-It is obligatory on Momineen to keep in contact with Imam Qaim asws, and tell him their problems, but Imam asws knows the best what is better for us, when & how to solve problems. Imam asws is not obliged to answer each and every question of Muqassireen, useless questioning and not to obey is wrong.

Chapter 6: Imamat and the Verse regarding Despair of Unbelievers.

We have already discussed that the doctrine of Shi'ah regarding the question of Imamat is basically different from that of the Sunnis. Hence it is not correct to say that both the Shi'ah and the Sunnis believe in Imamat alike, and differ in regard to its conditions only. In fact the Imamat in which we believe is absolutely different from the Imamat in which the Sunnis believe. It is equally incorrect to put the question whether the Imam is to be designated by the Holy Prophet or elected by the people, for the Imam of the Shi'ah concept appointed by a Prophetic ordinance, is quite different from the Imam of the Sunni concept, who is appointed by consultation and election.

We have already discussed the various stages and the conditions of Imamat, and pointed out that the Shi'ah begin the consideration of this question from the top and then come down to the facts as they exist to make sure that their theory is not merely hypothetical. They ascertain if the Qur'an has said something in this respect and whether the Holy Prophet has actually designated someone to this high office.

First we intended to discuss the relevant points in the order in which they have been mentioned by Khwaja Nasiruddin, but as the Eid al-Ghadir (festival of Ghadir) is going to be celebrated shortly, we deem it better to explain first the verses connected with that occasion.

The Holy Qur'an says: "Today, the unbelievers have lost hope of ever harming your religion; so fear them not and have fear of Me! This day I have perfected your religion for you and completed My favour to you, and have chosen Islam as your religion." (Surah al Ma'ida 5:3).

The two parts of this verse begin with "this day". Both these parts are naturally interlinked with each other. In this verse this day may mean 'to-day' or may refer to some other day mentioned earlier. When we say that such and such person has arrived this day, that means that he has arrived today. Allah says that this day (we will explain afterwards which day) those who disbelieve are in despair of harming your religion. Having lost all hope of their success, they have stopped their hostile activities against Islam. So do not fear them. The next sentence is very astonishing. Instead, fear Me. It may be noted that the question involved is that of religion. Does Allah mean to say that 'the disbelievers can no longer do any harm to your religion. If any harm is to be done to it, it will be done by Me? We will explain later, what the verse actually means. Continuing Allah says: This day have I perfected your religion and completed my favour to you. In this part of the verse two words, perfected and completed have been used. These two words approximately mean the same thing, but with some difference.

Difference Between Perfection and Completion

A thing, the various parts of which should appear successively is called incomplete so long as its final part does not appear. When its last part appears, we say that it has been completed. A building is still incomplete even when its pillars have gone up and it has been roofed. It. is complete only when all parts of it get built up and it is finally fit for occupation. That

is not the case with perfection. A thing may be called imperfect even when all its parts are complete, but not fully developed. A foetus is completed in the womb of its mother. In other words all its parts get built up. But even when it is delivered, it is not a perfect man. That means that it is not as mature as it should be. To become fully developed and mature is different from being complete. In fact the difference between completion and perfection is the same as between quantity and quality.

The Qur'an says: "This day I have completed for you your religion, and then adds: perfected My favour to you and chose for you Islam as a religion." In other words, Islam is now what Allah wanted it to be. Evidently the intention is not that Islam is still what it was, yet Allah has changed His view about it. What is meant is that now Islam, the chosen religion of Allah, has reached the stage of completion and perfection.

That is what the verse means. Now the question is to which day the phrase 'this day' refers. Which is the day on which according to the Qur'an , the religion of the Muslims was perfected and favour of Allah completed? That day on which such an extraordinary event took place must be a very important day. To this point both the Shi'ah and the Sunnis agree.

It is astonishing that the preceding and the following verses give no indication as to which day is that day. The context provides no verbal indication. In the preceding verses no important event has been mentioned, to which 'this day' may be referring. Very simple rules of law regarding the meat of certain animals, carrion, blood and pork have been mentioned in the verses immediately preceding this verse. Then all of a sudden the Quran says: This day the disbelievers have lost hope of ever harming your religion; so fear them not, fear Me. This day I have perfected your religion for you and completed My favour to you, and have chosen Islam for you as a religion. Then the Qur'an again turns to previous theme and says: But he who is forced to eat the forbidden meat by hunger, not by will to sin, for him Allah is forgiving, Merciful. These verses have been so placed that if the intervening verse is taken out, the other verses run smoothly and the subject matter is not disturbed. The subject of meat has been repeated at two or three other places in the Qur'an, but there this intervening verse is not found.

Which Day Is Meant By This Day?

Both the Shi'ah and the Sunni commentators of the Qur'an have tried to ascertain what 'this day' signifies. There are two ways of doing this.

One way is to find out its significance from the context and the other is to refer to history and tradition in order to find out on what occasion this verse was revealed. Those who have chosen the first course are indifferent to all that which history and the Sunnah say about the background of this verse. They look only to the substance of verse, and claim that it relates to the day on which the Holy Prophet was raised. According to them 'this day' means that day, not today.

It may also be mentioned that this verse belongs to the Surah al-Maidah, which is the fifth chapter of the Qur'an beginning with the following verse: "Believers stand by your contracts (obligations)". (Surah Ma'idah, 5:1).

All commentators of the Qur'an agree that this chapter is the last one revealed at Medina. It was revealed even later than the Surah an Nasr. It is true that one or two verses placed in other surahs were revealed subsequently, but not a complete surah. Thus the Surah al-Ma'idah is the last Surah revealed to the Holy Prophet.

Various Views Regarding What is Meant by 'This Day'

(i) The Day the Holy Prophet was Raised

We have said that according to some people this day means that day, not this day. The question is what that indicates? They say that as this day has been described as the day on which Allah chose Islam as His religion for people. Naturally this day should be the day on which Islam commenced. But this argument is based on the words: I chose Islam for you as a religion. It could be valid had these words not been preceded by the sentence which says: This day I have completed for you your religion and perfected My favour to you. The day Islam was incepted is the day of the beginning of Allah's favour, not the day of its perfection. Hence 'this day' cannot be the day on which the Holy Prophet was raised to Prophethood.

(ii) The Day of the Conquest of Makkah

Another possibility is that 'this day' means the day of the conquest of Makkah. This is also a mere possibility without any evidence in support of it. It is argued that another day of great importance in the history of Islam is the day when Makkah was conquered, as on that day the following verses were revealed: "Surely Allah has given you a signal victory, so that Allah may forgive you of your sin, that which is past and that which is to come." (Surah al-Fatah, 48:1-2).

There is no doubt that 'that day' was of great importance. In the Arabian Peninsula Makkah spiritually had a unique position. Since the attack on the Ka'bah by the People of the Elephant and their defeat in an astonishing manner, all Arabs held the Ka'bah in great reverence and regard it as the most sacred place of worship. Following this event the Quraysh felt proud of themselves. They said that the Ka'bah was so sacred that a formidable army attacking it was afflicted by a celestial catastrophe and annihilated to the last man. The Quraysh believed that the event showed their importance. It had a psychological impact on other Arabs also, who began to respect and obey the Quraysh.

Since that time the Arabs had begun to believe that no body could overpower them and seize the Ka'bah. But against all their calculations and expectations the Holy Prophet conquered Makkah easily without any bloodshed. During that operation nobody received the slightest injury. Perhaps the Holy Prophet had this point in view besides the sanctity of Makkah when he took special care of ensuring that Makkah was occupied without any bloodshed. If fighting had taken place somewhere else, and a hundred Muslims had been killed, nobody would have attributed the loss to any special cause. But had the Muslims suffered any loss on the occasion of Conquest of Makkah, the pagans would have said: "Look, the companions of Muhammad have had the same fate as the People of the Elephant." So the

Holy Prophet arranged the things in such a way that there were no casualties on either side. Only Khalid bin Walid killed out of malice two or three persons in the outskirts of Makkah, where a few persons were showing resistance. When the Holy Prophet heard the news, he denounced Khalid's action and said: "Allah, I do not hold myself answerable for what he has done. I am not happy with his action."

This was the reason why from psychological point of view the Conquest of Makkah produced an extraordinary impact on the people of Arabia. They were tremendously impressed by the fact that the Holy Prophet was able to occupy Makkah and that too without suffering any loss. Consequently other people of the Arabian Peninsula also surrendered themselves. They began to come to Medina in large number and embraced Islam.

The Holy Quran says: "Those who spent and fought before the victory are not upon a, level with the rest of you. Such are greater in rank than those who spent and fought afterwards." (Surah al Hadid, 57:10)

As before the Conquest of Makkah the Muslims were still a small community, they performed all good deeds because of their strong faith. But after the conquest the situation underwent a change. People were pouring in and embracing Islam. Anyhow, their Islam did not have the same value as the Islam of those who embraced it before the conquest. Therefore there is no doubt that the Conquest of Makkah was a great victory of Islam. We also do not dispute this fact.

As we have said, some people hold that it is the day of the conquest to which Islam has attached so much importance and said: "This day those who disbelieve are in despair of ever harming your religion; so fear them not and have fear of Me! This day have I perfected your religion for you and completed My favour to you, and have chosen Islam for you as a religion."

But as we have pointed out there is nothing in the text or in history to prove that this verse refers to the Conquest of Makkah. Further, a part of this verse does not support the contention of these people. The words, 'I have perfected your religion for you and completed My favour to you, show that by then everything about religion had been revealed and nothing was left unsaid, but we know for certain many religious instructions were revealed subsequent to the Conquest of Makkah. This position does not tally with the words, I have completed My favour to you. When somebody says that he has completed a building, he does not refer to a building that is still incomplete. Many verses of the Qur'an, including those of the Surah al-Ma'idah, which is a lengthy surah, and contains a good number of rules of law, were revealed after the Conquest of Makkah. How can this verse which is a part of the Surah al-Maidah relate to the Conquest of Makkah which took place in the eight year of the Hijra while this surah was revealed towards the end of the tenth year. Even if we say that the verse under review alone was revealed on the occasion of the Conquest of Makkah, the perfection of Divine favour still does not tally with this event.

There is another difficulty in interpreting 'this day' by the day of the Conquest of Makkah. The verse says: This day the unbelievers lost hope of harming your religion. Now the question is whether it is a fact that the disbelievers lost every hope of resisting Islam on the day of the Conquest of

Makkah. It is true that the Conquest of Makkah was a victory of far reaching effect, but is it also a fact that the disbelievers on that day lost every hope that Islam would ever be vanquished? That does not seem to be the case.

(iii) Recitation of Surah al-Baraat by Imam Ali

There is another day which is regarded very important, and so it was. It is said that 'this day' possibly means the day on which the Surah al-Bara'at was recited by Imam Ali at Mina in 9 A.H. The conquest of Makkah was a military victory. It established Islam as a military force and even as a moral power. But the Holy Prophet still lived under the terms of the Peace Treaty which he had concluded with the infidels. Under this treaty the disbelievers had the right of entering Makkah, circumambulating Ka'bah and even of participating in the Hajj ceremonies. The Muslims performed Hajj according to Islamic law and the disbelievers performed it according to their own rites. In 9 A.H. Surah Bara'at was revealed. At that time it was decided that Imam Ali should go to Mina, and recite this Surah there, publicly proclaiming that thenceforth the pagans had no right to take part in the Hajj ceremonies, which were an exclusive privilege of the Muslims.

Generally it is said that the Holy Prophet first dispatched Abu Bakr at the head of the Hajj caravan. He was still on his way when the verse banning pilgrimage to Makkah by the pagans was revealed. There is a difference of opinion among the commentators of the Quran as to whether Abu Bakr took Surah Baraat with him or he went only as the Amir of Hajj. In any case it is unanimously held by the Shi'ah ad the Sunnis and is considered to be a point of excellence going in favour of Imam Ali, that the Holy Prophet on his own personal camel sent him to Mina as his special envoy. The Holy Prophet said to him: "You must go because I have been Divinely instructed that this surah is to be recited by none except you or someone related to you". Imam Ali proceeded and met Abu Bakr while he was still on his way. The story goes that Abu Bakr was in a tent when the Holy Prophet's special camel uttered a loud cry. Abu Bakr, who was familiar with this cry, came out to find that Imam Ali had come. He was set aback, and thought that there must be something very important. He said to Imam Ali: "Is there any special news?" Imam Ali said: "I have been detailed to recite Surah Bara'at to the people." Abu Bakr said: "Has anything been revealed against me?" "No", said Imam Ali. Here there is again some difference of opinion. The Sunnis say that Imam Ali proceeded on his way and recited the surah according to his plan. In the mean-time Abu Bakr continued his journey, though he had lost one of his assignments. But the Shi'ah believe, and many of the Sunnis also as mentioned in al-Mizan the commentary on the Qur'an that Abu Bakr returned from there, called on the Holy Prophet and said: "Messenger of Allah, has anything been revealed in this surah against me?" The Holy Prophet said: "No".

The day on which Surah Bara'at was proclaimed, was an extraordinary day for the Muslims, because on that day the infidels were debarred from taking part in Hajj ceremonies and entering the holy precincts. It was made clear to them that they could no longer be allowed to lead a polytheistic life. Islam does not tolerate polytheism.

It accepts co-existence with Judaism, Christianity and Zoroastrianism, but not with paganism. Some people say that perhaps 'this day' means the day on which surah Bara'at was revealed. In reply to them it may be said that this presumption is not in consonance with the words of the Quran which says: I have completed My favour to you, for many religious instructions were received subsequently. This day must be one of the last days of the Holy Prophet's lifetime after which no fresh religious instructions should have been received.[12]

These explanations of 'this day' have no textual indication or historical evidence to support them.

Shi'ah Explanation

In this connection there is another explanation about which the Shi'ah claim that it is supported by the contents of the verses in question as well as history. Therefore let us consider this explanation in two parts. First let us see what history says and then what the Quranic verses say.

(i) [First Point]

 If we consider this question from historical point of view, we can find a great deal of evidence in favour of our explanation. Most of the books written on this subject emphasize that history and traditions both agree that the following Qur'anic verse was revealed at Ghadir al-Khum: This day the unbelievers have lost hope of ever harming your religion; so fear them not and have fear of Me! This day I have perfected your religion for you and completed My favour to you; and have chosen for you Islam as a religion. The research work, al-Ghadir has proved this point. Apart from the books of traditions, the books of history also tell us the same story. The History of Ya'qubi is one of the oldest and the most reliable books on Islamic history, and is regarded as authentic both by the Shi'ah and the Sunnis. It consists of two volumes both of which have been translated into Persian by the late Dr. Ayati. The book is superb and was written in the early third century, apparently during the period between the end of Mamun's reign and the early period of that of Mutawakkil. This book which is a book of history, not of tradition, is one of those books which have mentioned the event of Ghadir al-Khum. Many other books including those written by the Sunnis also have mentioned this incident.

As the tradition says, when the Holy Prophet returning from his farewell pilgrimage[13] reached a place situated near Juhfah[15] and known as Ghadir al-Khum he asked the caravan to halt and announced that he wanted to talk to the people on a subject. Then he ordered that a pulpit be arranged for him.

Accordingly a raised platform of pack saddles etc. was prepared. The Holy Prophet mounted it and talked in detail. He said: "Do I not have more authority over you than yourselves?" All those present said: "Yes, you have." Then the Holy Prophet said: "This Ali is the master of him whose master I am." This was the occasion when this Qur'anic verse was revealed: This day the unbelievers lost all hope of ever harming your religion; so fear them not and have fear of Me! This day I have perfected your religion for you and completed My favour to you.

If we want to discuss this question from historical point of view, we should study those books which have mentioned this event, especially those written by the Sunnis. Quotations from these books can be found in the books like al-Ghadir, which was published in Mashhad a few years back and is an excellent worth-reading summary of this question.

The argument of the Shi'ah is based on the historical background of this verse. They say that they find that the phrase, 'this day' does not mean today. Then what day does it mean? When a reference is made to the occasion for the revelation of this verse, it is found that not one or two but tens of continuous reports say that this verse was revealed at Ghadir al-Khum on the day the Holy Prophet appointed Imam Ali as his successor.

(ii) Internal Evidence Existing In the Verse

In the verse itself there are internal indications which corroborate what is confirmed by history. The verse in question says: This day unbelievers lost all hope of ever harming your religion. Let us compare this verse to a number of other verses which warned the Muslims and said that the believers including the People of the Book and others were always intriguing against them and loved to turn them away from their religion: "Many of the people of the Book long to make you disbelievers after your belief, through envy on their own account." (Surah al-Baqarah, 2:109)

Thus we see that while several other verses of the Quran say that the disbelievers long to destroy the religion of the Muslims, the verse under discussion says that now they have lost all hope of harming it and their hostile activities against the Muslims have come to an end. So fear them not and have fear of Me. Allah says: Have fear of Me. What does that mean? Is Allah an enemy of His own religion? No. This verse stipulates the same basic principle regarding Allah's favour that has been mentioned in so many other verses. One such verse says: "Allah does not change the condition of a people until they change what is in their hearts." (Surah ar-Ra'd, 13:11) Giving the reason for this another verse says: "That is because Allah never withdrawn the grace He has bestowed on any people until they first change that which is in their hearts." (Surah al-Anfal, 8:53)

Allah says that He does not withdraw any favour bestowed by Him on a people unless they themselves by their own doings want it to be withdrawn. This is one of the basic principles mentioned in the Qur'an.

Specific (Mohkamat) and Ambiguous (Mutashabihat) Verse

In connection with this verse it appears to be necessary to mention a point which may be found useful on many occasions. As a tradition says, some verses of the Qur'an explain some other verses. The Quran is a Book which is manifest and manifesting. It itself says that its verses are of two types: specific and ambiguous. It calls the specific verses the mother verses, which is of course a queer expression: "Allah is He who revealed the Book to you, some of its verses are specific and they are the mother of the Book, and others ambiguous." (Surah Ale Imran, 3:7).

The ambiguous verses are those which can be interpreted in different ways, while a specific verse can be interpreted only in one way. The Qur'an calls the specific verses mother verses because with their help the

ambiguous verses can be interpreted. In case we come across a verse of the Qur'an which can be interpreted in several ways, we have no right to fix its meaning. We should refer to other verses to find out how it can best be expounded. An ambiguous (Mutashabih) verse does not mean a vague or an unintelligible verse. It only means a verse that can be interpreted in more than one ways resembling each other.

For example there are several verses in the Qur'an relating to Absolute Divine Will which state that everything depends on the Will and Pleasure of Allah. They make no exception.

One of such verses is the following verse which is ambiguous for this very reason: "(Muhammad) Say: 0 Lord! Owner of sovereignty! You bestow sovereignty on whomsoever you Will and withdraw sovereignty from whomsoever You Will. You exalt whomsoever You Will and You abase whomsoever You Will. In Your Hand is all that is good. No doubt You are able to do everything." (Surah Ale Imran, 3:26).

This verse is ambiguous or mutashabih because it can be interpreted in more than one ways. It says only that everything depends on the Will of Allah. This is possible in two way: One way is to say that Allah's Will is absolutely unconditional. Some people have interpreted this verse in that way and have inferred from it the wrong conclusion that it is possible that in the presence of all the conditions conducive to honour, disgrace appears and similarly it is possible that all the conditions conducive to humiliation are followed by honour and power. According to them, success in this world and the Hereafter has no pre-requisite conditions, for everything depends on the Will of Allah. As a result it is possible that a people or an individual attains complete success in his worldly affairs without any pre-requisite conditions or fails utterly without any tangible reason. Similarly a people may be taken to the peak of Paradise or to the lowest level of Hell for absolutely no reason. Unfortunately some Muslims called Asharites have drawn this conclusion from this verse. They say that it would not be something impossible if the Holy Prophet goes to Hell or Abu Jahl goes to Heaven. But this is a wrong interpretation of the verse, which only says that everything depends on the Will of Allah, but is silent as to how this Will on which success and failure, honour and disgrace depend, actually operates. That is why it can be interpreted in several ways.

But when we refer to other verses of the Qur'an, they serve as its mother verses and explain what this verse actually signifies. For example one verse expressly says: That is because Allah never changes the grace He has bestowed on any people until they first change that which is in their hearts. Another verse says: Surely Allah changes not the condition of a people until they change that which is in their hearts. Each of these two verses says something which the other verse does not say. The second verse says that Allah does not change the condition of a people whether it is good or bad, unless they themselves take action to change it. Otherwise Allah neither withdraws His favour nor disfavour. Only people themselves change their condition. The first verse is not concerned with the unhappy condition. It talks only of Allah's grace. But it mentions an additional point. It says: That is because Allah never changes... Allah is not such as to withdraw His grace

from any people for no reason, because that would be against His wisdom, His perfection and His Divinity. These are the mother verses in relation to the verse under discussion. The verses relating to Allah's Will say only that everything depends on His Will. Other verses explain how this Will operates and what law it has. This point has been expressed in the Qur'an at several places in the form of a firm principle. According to it those who are grateful to Allah for His bounties, that is those who put them to a proper use, will continue to enjoy them, but those who are ungrateful and abuse His bounties, will be deprived of them.

So the verse, This day the unbelievers have lost all hope of ever harming your religion; so fear them not, and have fear of Me, means that the unbelievers do no longer pose any threat to the Muslim world. 'Have fear of Me.' means: be afraid of yourselves, for if there is any danger now, that lies in your being ungrateful to Allah and not taking full advantage of His bounties. Should the Muslim not act properly, the law is bound to come into force against them. Surely Allah does not change the condition of a people until they change that which is in their hearts. Henceforward no danger from outside threatens Muslim society, but danger from inside does threaten it.

Question and Answer

Question: We absolutely agree with you that Imamat is a supreme leadership that covers this worldly as well as the next worldly affairs. The arguments advanced by you show that it was the exclusive right of Imam Ali to assume this leadership. Then why did he decline to do so when people offered to take their allegiance to him after the assassination of Uthman?

Answer: This question has been discussed in the book, Khilafat and Wilayat which has been published lately. The answer to your question is clear from what Imam Ali, the

Commander of the Faithful, himself said. When people came to him to pledge their allegiance to him, he said: "Leave me alone and look for somebody else, for we are looking forward to a many-sided situation." It is a wonderful expression! What he

meant was that the situation was complicated, and it was necessary to study it from various angels. He continued to say: "The atmosphere is overcast and the route has changed beyond recognition." In the end he said: "If I rule over you, I would follow the way I know and would not act as you want."

What Imam Ali said shows that he fully realized that since the time of the Holy Prophet the situation had deteriorated a great deal and undergone a complete change. Imam Ali made his position quite clear. He wanted the people to give him an undertaking that they would follow him because it was that what the pledging of their allegiance meant. He did not say that his Khilafat would be void if they would not pledge their allegiance to him. He wanted them to make a sincere promise that they would give him an unflinching support and follow his dictates.

All Shi'ah and Sunni historians agree that Umar appointed a six-member council for the selection of his successor. Imam Ali himself was one of its members. Three members of this council withdrew in favour of three others. Zubayr withdrew in favour of Imam Ali; Talhah in favour of Uthman and

Sa'd ibn Waqqas in favour of Abdur Rahman ibn 'Awf. Out of the three remaining persons Abdur Rahman said that he was not a candidate. Now two persons remained. The choice was with Abdur Rahman. Whomsoever he selected, he would become the Caliph. First he came to Imam Ali and said: "I am ready to pledge my allegiance to you provided you give me a word that you would act according to Allah's Book, His Prophet's Sunnah and the policy pursued by Abu Bakr and Umar." Imam Ali said: "I am willing to accept the condition that I would follow Allah's Book and His Prophet's Sunnah (path), but leave aside the policy of Abu Bakr and Umar." Then Abdur Rahman went to Uthman and said the same thing to him. Uthman willingly agreed to act according to Allah's Book, His Prophet's Sunnah and the policy followed by Abu Bakr and Umar. Although Uthman readily promised to follow the policy of Abu Bakr and Umar, but as Muhammad Taqi Shari'ati has pointed out, he actually did not act accordingly. If we make a comparison, we will find that Imam Ali behaved exactly like the Holy Prophet. His conduct was closer to that of the Shaykhayn (Abu Bakr and Umar) also, as far as they followed the Holy Prophet's style. Imam Ali did not accept the condition that he would act as the Shaykhayn acted, because to do so would have meant the endorsement of their deviations also, and as such he could not oppose those deviations any more. For example, disparity and discrimination between the Muhajirs (immigrants) and the Ansar (helpers) was introduced during Umar's time. Imam Ali was severely against this policy. Has he said that he would follow the policy pursued by Abu Bakr and Umar, he would have been compelled to affirm the actions taken during Umar's time. Imam Ali did not want to tell a lie nor could he go back on his word. That was the reason why he said that he did not want to become the Caliph.

We know that Abu Bakr and Umar had some deviations. Still after Umar's death Imam Ali was not willing to make a promise that he would act as Abu Bakr and Umar did. As such it was but natural that after Uthman's death when the condition had immensely deteriorated, and in his own words the future was many-sided, Imam Ali told those who wanted him to act as they desired, that if he took over the government, he would do what he himself deemed correct not what they wanted.

These words of Imam Ali do not mean that he rejected the offer of government. He only explained his position.

Question: We find that the Qur'an has laid great stress on the question of unity. How did it happen that in spite of its importance the question of Imam Ali's Imamat was not expressly mentioned in the Quran, nor did the Holy Prophet refer to this subject on as many occasions as he should normally have?

Answer: Here two points have been raised. The first point is: Why has this question not been expressly mentioned in the Qur'an? The other point is whether the Holy Prophet has or has not referred to this subject on several occasions and whether the Holy Qur'an has or has not mentioned this subject at several places. As far as the second point is concerned. We say that it is a historical question. Even many of the Sunnis admit that the Holy Prophet referred to it on several occasions, not only at Ghadir al-Khum, but

other places also. The details are in the books on the question of Imamat. On the occasion of Tabuk addressing Imam Ali, he said: "You are to me what Harun was to Musa, although there will be no prophet after me." On the occasion of the Battle of Khayber he affirmed Imam Ali's position by saying: "I will give the flag tomorrow to a man who loves Allah and His Prophet and whom Allah and His Prophet love." Even during the early period of Islam addressing the Quraysh he said: "Whosoever of you pledges his allegiance to me first, he will be my legatee and Vazir (according to a report he said: will be my legatee, Vazir and caliph)." Such a person was Imam Ali only.

The same case is with the Qur'an. This question has been mentioned not only at one or two but at several places. The only question is why the Qur'an has not mentioned Imam Ali by name. Incidentally this question has been dealt with in the book, Khilafat and Wilayat also. As we believe that there has been no alteration in the Qur'an and nothing has been added to it or subtracted from it, we are sure that Imam Ali's name has not been mentioned any where in it.

Two reasons of it have been given. One of them, which has been fully explained in Muhammad Taqi Shari'ati's book is that the Qur'an has its own style. It always deals with such subjects in the form of a principle, and not as an individual case. This is in itself a merit of the Qur'an. When the verse, Today I have completed your religion for you, was revealed, the unbelievers were disappointed because they were always saying that so long as that man (Prophet) was alive, nothing could be done, but as soon as he died everything would be finished. But their last hope was foiled when they saw that the Holy Prophet had taken a step to ensure the continued existence of his community and had appointed a successor of him.

Another point which the Sunni writers also have mentioned is that during the last days of his life the Holy Prophet was worried about the future of his followers and had that fear which has been expressed in the Qur'an by the words, 'And have fear of Me'. According to a report which the Sunnis have also related, Abu Muzayhabah, a slave of 'Ayisha, says: "During the last days of the Holy Prophet's life once I saw him coming out of his room and going towards the Baqi graveyard at midnight. I said to myself that I would not leave him alone. So I followed him. From a long distance I saw him praying for the forgiveness of Allah for those who were buried in the Baqi'. I heard him saying what meant: "You are fortunate to have gone away and achieved salvation. Bad times are imminent like pieces of dark night." This report shows that the Holy Prophet visualized the impending ugly events, the dispute about Khilafat being one of them no doubt.

In reply to the question why the Qur'an has not mentioned Imam Ali's name, two explanations have been given: Firstly it is the special style of the Qur'an to describe various problems in the form of principles; and secondly the Holy Prophet and Almighty Allah did not like to mention his name expressly because they knew that in any case the question of Khilafat was going to be distorted and misinterpreted out of selfishness. As Prophetic sayings have been misinterpreted, so a Qur'anic verse expressly naming Imam Ali also would have been misinterpreted. The Holy Prophet said:

"This Ali is the master of him whose master I am." Can there be any thing more express than this?

Anyhow there is a lot of difference between violating an express saying of the Holy Prophet and violating a verse naming Imam Ali on the day very next to the demise of the Prophet. That is why I have quoted the following event in my preface to the book, Khilafat and Wilayat:

A Jew with a view to upbraid the Muslims for the ugly events of the early period of Islam once during his caliphate said to Imam Ali: "As soon as you buried your Prophet you began to quarrel about him." The Imam gave a wonderful reply. He said: "We were not at variance with him. We disagreed only about the instructions we received from him. But your feet were still wet with sea-water, when you said to your Prophet: "Appoint for us a deity similar to the deities our opponents have." Thereupon your Prophet said: "Surely you are an ignorant people." So there is much difference between what happened to the Muslims, and what happened to the Jews. In other words, the Muslims did not differ about the Prophet himself. They differed about the meaning and significance of his instructions only. Hence what they did could be explained away by saying that they misunderstood what the Holy Prophet had said. (Though actually that was not the case).

Anyhow, there is a great deal of difference between misunderstanding or misinterpreting a saying of the Prophet and between ignoring or altering an express verse of the Qur'an.

Question: The above question may be expressed in this way. It is true that the Qur'an must lay down principles only. But the principle of succession and government in Islam is certainly of great importance. A name may not be mentioned by the Qur'an. But the procedure must have been laid down in very clear terms. For example it could be revealed to the Holy Prophet that he should designate his successor, and that successor also should designate his successor, and so on till the end. Similarly it should also have been laid down clearly whether the question of succession is to be decided by designation or election. In short, the question of succession should not have been left vague, because it is not such a simple question for Islam which is a religion that has come to rule. The problem is not whether the name of Imam Ali should have been mentioned or not. But in view of the difference of opinion in regard to the method of succession and the form of government it was necessary that a clear procedure was laid down. At least it could be revealed to the Holy Prophet that it was his duty to designate his successor. Even in that case the people might not have agreed as to who was the successor. But it would have been clear that the Holy Prophet himself had appointed his successor and that there was no question of any sort of election by the Muslims. Similarly there was another question, whether the Holy Prophet's direct successor should nominate his successor or the next Imam, or should leave the question to the choice of the people. As far as I know this problem also has been left vague in the Quran. In any case no procedure has been expressly laid down.

The second point is that some time back I read a book relating to the system of government in Islam. In that book many sayings of Imam Ali and

others were quoted, all to the effect that the question of Khilafat depended upon the Muslims and that it was up to them to express their opinion about it. For example Imam Ali said on various occasions: "A Caliph was to be appointed by the Muslims and selected by the people concerned." He also said that the question of Khilafat was not to be decided by him, and it was up to the Muslims to hold consultation and express their opinion about it. In this book many arguments have been collected in support of the view that the questions of government was an elective question and no individual was authorized to designate his successor. What is your opinion in this regard?

The third point is: If we presume that the twelve Imams have succeeded one another, what is the permanent procedure now for the appointment of the head of Muslim society? Does there a Divine ordinance exist in this respect? Will the future appointments be based on the principle of election or some other principle? Was it stipulated that the twelve infallible Imams would be appointed by a Divine ordinance and then, for example, during the occultation of the twelfth Imam, election would be held. Has it been expressly laid down anywhere? Is it our own inference that a qualified mujtahid fulfilling all the necessary conditions should be the head of the government during the occultation of the twelfth Imam? In fact the Qur'an should have given a constitutional law to the Muslims directing them that the first twelve Imams following the Holy Prophet would be appointed by a Divine ordinance and then the Muslims would be free to elect their ruler, or it should have been expressly said that then the jurist of the Muslims would be their ruler. But, anyhow the issue remains unsolved since the death of the eleventh Imam, and has caused dissension and disputes. How is this problem to be resolved from our point of view?

Answer: We have already dealt with some of these points, but you have again turned the question of Imamat into a question of the government only. As we have already pointed out the question of Imamat is different from that of government and the question of government in the presence of an Imam is exactly like that in the presence of the Prophet. In other words both the cases involve a situation governed by a special law. Just as the question as to who should be the head of the State does not arise during the lifetime of the Prophet, similarly in the presence of an Imam of those characteristics in which the Shi'ah believe, this question is only secondary and hypothetical.

The questions of the form of government can be considered only with reference to the times when no Imam is present, for we do not have any time when no Imam is in existence; but there can be a time when no Imam is present, and that is why we do not deny the significance of the Qur'anic verse saying that the affairs of the Muslims are settled by consultation. But obviously only those affairs are to be settled by consultation which are not covered by any Divine law or command, not those in respect of which some Qur'anic ordinance, or instruction exists.

As for the points mentioned in the book, Government in Islam, I have not studied this book thoroughly. Anyhow, this book has unfortunately been unilateral to a great extent. It has produced only a certain set of arguments and totally missed the arguments going contrary to them. This is a big

defect, for one should give all the arguments and then should see which of them are stronger and more reliable.

Another defect of this book is that many quotations in it have been taken out of their context. I have not made a thorough study of the book, but those who have made, say that the heads and tails of many sentences reproduced in this book, have been cut off, with a result that their meanings have been distorted. If these missing parts were added to these sentences, they would have quite a different significance. Furthermore, no Imam is present, regarding which there is no dispute.

Chapter 6: Imamat and the Verse regarding Despair of Unbelievers.

We have already discussed that the doctrine of Shi'ah regarding the question of Imamat is basically different from that of the Sunnis. Hence it is not correct to say that both the Shi'ah and the Sunnis believe in Imamat alike, and differ in regard to its conditions only. In fact the Imamat in which we believe is absolutely different from the Imamat in which the Sunnis believe. It is equally incorrect to put the question whether the Imam is to be designated by the Holy Prophet or elected by the people, for the Imam of the Shi'ah concept appointed by a Prophetic ordinance, is quite different from the Imam of the Sunni concept, who is appointed by consultation and election.

We have already discussed the various stages and the conditions of Imamat, and pointed out that the Shi'ah begin the consideration of this question from the top and then come down to the facts as they exist to make sure that their theory is not merely hypothetical. They ascertain if the Qur'an has said something in this respect and whether the Holy Prophet has actually designated someone to this high office.

First we intended to discuss the relevant points in the order in which they have been mentioned by Khwaja Nasiruddin, but as the Eid al-Ghadir (festival of Ghadir) is going to be celebrated shortly, we deem it better to explain first the verses connected with that occasion.

The Holy Qur'an says: "Today, the unbelievers have lost hope of ever harming your religion; so fear them not and have fear of Me! This day I have perfected your religion for you and completed My favour to you, and have chosen Islam as your religion." (Surah al Ma'ida 5:3).

The two parts of this verse begin with "this day". Both these parts are naturally interlinked with each other. In this verse this day may mean 'to-day' or may refer to some other day mentioned earlier. When we say that such and such person has arrived this day, that means that he has arrived today. Allah says that this day (we will explain afterwards which day) those who disbelieve are in despair of harming your religion. Having lost all hope of their success, they have stopped their hostile activities against Islam. So do not fear them. The next sentence is very astonishing. Instead, fear Me. It may be noted that the question involved is that of religion. Does Allah mean to say that 'the disbelievers can no longer do any harm to your religion. If any harm is to be done to it, it will be done by Me? We will explain later, what the verse actually means. Continuing Allah says: This day have I perfected your religion and completed my favour to you. In this part of the verse two words, perfected and completed have been used. These two words approximately mean the same thing, but with some difference.

Difference Between Perfection and Completion

A thing, the various parts of which should appear successively is called incomplete so long as its final part does not appear. When its last part appears, we say that it has been completed. A building is still incomplete even when its pillars have gone up and it has been roofed. It. is complete only when all parts of it get built up and it is finally fit for occupation. That

is not the case with perfection. A thing may be called imperfect even when all its parts are complete, but not fully developed. A foetus is completed in the womb of its mother. In other words all its parts get built up. But even when it is delivered, it is not a perfect man. That means that it is not as mature as it should be. To become fully developed and mature is different from being complete. In fact the difference between completion and perfection is the same as between quantity and quality.

The Qur'an says: "This day I have completed for you your religion, and then adds: perfected My favour to you and chose for you Islam as a religion." In other words, Islam is now what Allah wanted it to be. Evidently the intention is not that Islam is still what it was, yet Allah has changed His view about it. What is meant is that now Islam, the chosen religion of Allah, has reached the stage of completion and perfection.

That is what the verse means. Now the question is to which day the phrase 'this day' refers. Which is the day on which according to the Qur'an , the religion of the Muslims was perfected and favour of Allah completed? That day on which such an extraordinary event took place must be a very important day. To this point both the Shi'ah and the Sunnis agree.

It is astonishing that the preceding and the following verses give no indication as to which day is that day. The context provides no verbal indication. In the preceding verses no important event has been mentioned, to which 'this day' may be referring. Very simple rules of law regarding the meat of certain animals, carrion, blood and pork have been mentioned in the verses immediately preceding this verse. Then all of a sudden the Quran says: This day the disbelievers have lost hope of ever harming your religion; so fear them not, fear Me. This day I have perfected your religion for you and completed My favour to you, and have chosen Islam for you as a religion. Then the Qur'an again turns to previous theme and says: But he who is forced to eat the forbidden meat by hunger, not by will to sin, for him Allah is forgiving, Merciful. These verses have been so placed that if the intervening verse is taken out, the other verses run smoothly and the subject matter is not disturbed. The subject of meat has been repeated at two or three other places in the Qur'an, but there this intervening verse is not found.

Which Day Is Meant By This Day?

Both the Shi'ah and the Sunni commentators of the Qur'an have tried to ascertain what 'this day' signifies. There are two ways of doing this.

One way is to find out its significance from the context and the other is to refer to history and tradition in order to find out on what occasion this verse was revealed. Those who have chosen the first course are indifferent to all that which history and the Sunnah say about the background of this verse. They look only to the substance of verse, and claim that it relates to the day on which the Holy Prophet was raised. According to them 'this day' means that day, not today.

It may also be mentioned that this verse belongs to the Surah al-Maidah, which is the fifth chapter of the Qur'an beginning with the following verse: "Believers stand by your contracts (obligations)". (Surah Ma'idah, 5:1).

All commentators of the Qur'an agree that this chapter is the last one revealed at Medina. It was revealed even later than the Surah an Nasr. It is true that one or two verses placed in other surahs were revealed subsequently, but not a complete surah. Thus the Surah al-Ma'idah is the last Surah revealed to the Holy Prophet.

Various Views Regarding What is Meant by 'This Day'

(i) The Day the Holy Prophet was Raised

We have said that according to some people this day means that day, not this day. The question is what that indicates? They say that as this day has been described as the day on which Allah chose Islam as His religion for people. Naturally this day should be the day on which Islam commenced. But this argument is based on the words: I chose Islam for you as a religion. It could be valid had these words not been preceded by the sentence which says: This day I have completed for you your religion and perfected My favour to you. The day Islam was incepted is the day of the beginning of Allah's favour, not the day of its perfection. Hence 'this day' cannot be the day on which the Holy Prophet was raised to Prophethood.

(ii) The Day of the Conquest of Makkah

Another possibility is that 'this day' means the day of the conquest of Makkah. This is also a mere possibility without any evidence in support of it. It is argued that another day of great importance in the history of Islam is the day when Makkah was conquered, as on that day the following verses were revealed: "Surely Allah has given you a signal victory, so that Allah may forgive you of your sin, that which is past and that which is to come." (Surah al-Fatah, 48:1-2).

There is no doubt that 'that day' was of great importance. In the Arabian Peninsula Makkah spiritually had a unique position. Since the attack on the Ka'bah by the People of the Elephant and their defeat in an astonishing manner, all Arabs held the Ka'bah in great reverence and regard it as the most sacred place of worship. Following this event the Quraysh felt proud of themselves. They said that the Ka'bah was so sacred that a formidable army attacking it was afflicted by a celestial catastrophe and annihilated to the last man. The Quraysh believed that the event showed their importance. It had a psychological impact on other Arabs also, who began to respect and obey the Quraysh.

Since that time the Arabs had begun to believe that no body could overpower them and seize the Ka'bah. But against all their calculations and expectations the Holy Prophet conquered Makkah easily without any bloodshed. During that operation nobody received the slightest injury. Perhaps the Holy Prophet had this point in view besides the sanctity of Makkah when he took special care of ensuring that Makkah was occupied without any bloodshed. If fighting had taken place somewhere else, and a hundred Muslims had been killed, nobody would have attributed the loss to any special cause. But had the Muslims suffered any loss on the occasion of Conquest of Makkah, the pagans would have said: "Look, the companions of Muhammad have had the same fate as the People of the Elephant." So the

Holy Prophet arranged the things in such a way that there were no casualties on either side. Only Khalid bin Walid killed out of malice two or three persons in the outskirts of Makkah, where a few persons were showing resistance. When the Holy Prophet heard the news, he denounced Khalid's action and said: "Allah, I do not hold myself answerable for what he has done. I am not happy with his action."

This was the reason why from psychological point of view the Conquest of Makkah produced an extraordinary impact on the people of Arabia. They were tremendously impressed by the fact that the Holy Prophet was able to occupy Makkah and that too without suffering any loss. Consequently other people of the Arabian Peninsula also surrendered themselves. They began to come to Medina in large number and embraced Islam.

The Holy Quran says: "Those who spent and fought before the victory are not upon a, level with the rest of you. Such are greater in rank than those who spent and fought afterwards." (Surah al Hadid, 57:10)

As before the Conquest of Makkah the Muslims were still a small community, they performed all good deeds because of their strong faith. But after the conquest the situation underwent a change. People were pouring in and embracing Islam. Anyhow, their Islam did not have the same value as the Islam of those who embraced it before the conquest. Therefore there is no doubt that the Conquest of Makkah was a great victory of Islam. We also do not dispute this fact.

As we have said, some people hold that it is the day of the conquest to which Islam has attached so much importance and said: "This day those who disbelieve are in despair of ever harming your religion; so fear them not and have fear of Me! This day have I perfected your religion for you and completed My favour to you, and have chosen Islam for you as a religion."

But as we have pointed out there is nothing in the text or in history to prove that this verse refers to the Conquest of Makkah. Further, a part of this verse does not support the contention of these people. The words, 'I have perfected your religion for you and completed My favour to you, show that by then everything about religion had been revealed and nothing was left unsaid, but we know for certain many religious instructions were revealed subsequent to the Conquest of Makkah. This position does not tally with the words, I have completed My favour to you. When somebody says that he has completed a building, he does not refer to a building that is still incomplete. Many verses of the Qur'an, including those of the Surah al-Ma'idah, which is a lengthy surah, and contains a good number of rules of law, were revealed after the Conquest of Makkah. How can this verse which is a part of the Surah al-Maidah relate to the Conquest of Makkah which took place in the eight year of the Hijra while this surah was revealed towards the end of the tenth year. Even if we say that the verse under review alone was revealed on the occasion of the Conquest of Makkah, the perfection of Divine favour still does not tally with this event.

There is another difficulty in interpreting 'this day' by the day of the Conquest of Makkah. The verse says: This day the unbelievers lost hope of harming your religion. Now the question is whether it is a fact that the disbelievers lost every hope of resisting Islam on the day of the Conquest of

Makkah. It is true that the Conquest of Makkah was a victory of far reaching effect, but is it also a fact that the disbelievers on that day lost every hope that Islam would ever be vanquished? That does not seem to be the case.

(iii) Recitation of Surah al-Baraat by Imam Ali

There is another day which is regarded very important, and so it was. It is said that 'this day' possibly means the day on which the Surah al-Bara'at was recited by Imam Ali at Mina in 9 A.H. The conquest of Makkah was a military victory. It established Islam as a military force and even as a moral power. But the Holy Prophet still lived under the terms of the Peace Treaty which he had concluded with the infidels. Under this treaty the disbelievers had the right of entering Makkah, circumambulating Ka'bah and even of participating in the Hajj ceremonies. The Muslims performed Hajj according to Islamic law and the disbelievers performed it according to their own rites. In 9 A.H. Surah Bara'at was revealed. At that time it was decided that Imam Ali should go to Mina, and recite this Surah there, publicly proclaiming that thenceforth the pagans had no right to take part in the Hajj ceremonies, which were an exclusive privilege of the Muslims.

Generally it is said that the Holy Prophet first dispatched Abu Bakr at the head of the Hajj caravan. He was still on his way when the verse banning pilgrimage to Makkah by the pagans was revealed. There is a difference of opinion among the commentators of the Quran as to whether Abu Bakr took Surah Baraat with him or he went only as the Amir of Hajj. In any case it is unanimously held by the Shi'ah ad the Sunnis and is considered to be a point of excellence going in favour of Imam Ali, that the Holy Prophet on his own personal camel sent him to Mina as his special envoy. The Holy Prophet said to him: "You must go because I have been Divinely instructed that this surah is to be recited by none except you or someone related to you". Imam Ali proceeded and met Abu Bakr while he was still on his way. The story goes that Abu Bakr was in a tent when the Holy Prophet's special camel uttered a loud cry. Abu Bakr, who was familiar with this cry, came out to find that Imam Ali had come. He was set aback, and thought that there must be something very important. He said to Imam Ali: "Is there any special news?" Imam Ali said: "I have been detailed to recite Surah Bara'at to the people." Abu Bakr said: "Has anything been revealed against me?" "No", said Imam Ali. Here there is again some difference of opinion. The Sunnis say that Imam Ali proceeded on his way and recited the surah according to his plan. In the mean-time Abu Bakr continued his journey, though he had lost one of his assignments. But the Shi'ah believe, and many of the Sunnis also as mentioned in al-Mizan the commentary on the Qur'an that Abu Bakr returned from there, called on the Holy Prophet and said: "Messenger of Allah, has anything been revealed in this surah against me?" The Holy Prophet said: "No".

The day on which Surah Bara'at was proclaimed, was an extraordinary day for the Muslims, because on that day the infidels were debarred from taking part in Hajj ceremonies and entering the holy precincts. It was made clear to them that they could no longer be allowed to lead a polytheistic life. Islam does not tolerate polytheism.

It accepts co-existence with Judaism, Christianity and Zoroastrianism, but not with paganism. Some people say that perhaps 'this day' means the day on which surah Bara'at was revealed. In reply to them it may be said that this presumption is not in consonance with the words of the Quran which says: I have completed My favour to you, for many religious instructions were received subsequently. This day must be one of the last days of the Holy Prophet's lifetime after which no fresh religious instructions should have been received.[12]

These explanations of 'this day' have no textual indication or historical evidence to support them.

Shi'ah Explanation

In this connection there is another explanation about which the Shi'ah claim that it is supported by the contents of the verses in question as well as history. Therefore let us consider this explanation in two parts. First let us see what history says and then what the Quranic verses say.

(i) [First Point]

 If we consider this question from historical point of view, we can find a great deal of evidence in favour of our explanation. Most of the books written on this subject emphasize that history and traditions both agree that the following Qur'anic verse was revealed at Ghadir al-Khum: This day the unbelievers have lost hope of ever harming your religion; so fear them not and have fear of Me! This day I have perfected your religion for you and completed My favour to you; and have chosen for you Islam as a religion. The research work, al-Ghadir has proved this point. Apart from the books of traditions, the books of history also tell us the same story. The History of Ya'qubi is one of the oldest and the most reliable books on Islamic history, and is regarded as authentic both by the Shi'ah and the Sunnis. It consists of two volumes both of which have been translated into Persian by the late Dr. Ayati. The book is superb and was written in the early third century, apparently during the period between the end of Mamun's reign and the early period of that of Mutawakkil. This book which is a book of history, not of tradition, is one of those books which have mentioned the event of Ghadir al-Khum. Many other books including those written by the Sunnis also have mentioned this incident.

As the tradition says, when the Holy Prophet returning from his farewell pilgrimage[13] reached a place situated near Juhfah[15] and known as Ghadir al-Khum he asked the caravan to halt and announced that he wanted to talk to the people on a subject. Then he ordered that a pulpit be arranged for him.

Accordingly a raised platform of pack saddles etc. was prepared. The Holy Prophet mounted it and talked in detail. He said: "Do I not have more authority over you than yourselves?" All those present said: "Yes, you have." Then the Holy Prophet said: "This Ali is the master of him whose master I am." This was the occasion when this Qur'anic verse was revealed: This day the unbelievers lost all hope of ever harming your religion; so fear them not and have fear of Me! This day I have perfected your religion for you and completed My favour to you.

If we want to discuss this question from historical point of view, we should study those books which have mentioned this event, especially those written by the Sunnis. Quotations from these books can be found in the books like al-Ghadir, which was published in Mashhad a few years back and is an excellent worth-reading summary of this question.

The argument of the Shi'ah is based on the historical background of this verse. They say that they find that the phrase, 'this day' does not mean today. Then what day does it mean? When a reference is made to the occasion for the revelation of this verse, it is found that not one or two but tens of continuous reports say that this verse was revealed at Ghadir al-Khum on the day the Holy Prophet appointed Imam Ali as his successor.

(ii) Internal Evidence Existing In the Verse

In the verse itself there are internal indications which corroborate what is confirmed by history. The verse in question says: This day unbelievers lost all hope of ever harming your religion. Let us compare this verse to a number of other verses which warned the Muslims and said that the believers including the People of the Book and others were always intriguing against them and loved to turn them away from their religion: "Many of the people of the Book long to make you disbelievers after your belief, through envy on their own account." (Surah al-Baqarah, 2:109)

Thus we see that while several other verses of the Quran say that the disbelievers long to destroy the religion of the Muslims, the verse under discussion says that now they have lost all hope of harming it and their hostile activities against the Muslims have come to an end. So fear them not and have fear of Me. Allah says: Have fear of Me. What does that mean? Is Allah an enemy of His own religion? No. This verse stipulates the same basic principle regarding Allah's favour that has been mentioned in so many other verses. One such verse says: "Allah does not change the condition of a people until they change what is in their hearts." (Surah ar-Ra'd, 13:11) Giving the reason for this another verse says: "That is because Allah never withdrawn the grace He has bestowed on any people until they first change that which is in their hearts." (Surah al-Anfal, 8:53)

Allah says that He does not withdraw any favour bestowed by Him on a people unless they themselves by their own doings want it to be withdrawn. This is one of the basic principles mentioned in the Qur'an.

Specific (Mohkamat) and Ambiguous (Mutashabihat) Verse

In connection with this verse it appears to be necessary to mention a point which may be found useful on many occasions. As a tradition says, some verses of the Qur'an explain some other verses. The Quran is a Book which is manifest and manifesting. It itself says that its verses are of two types: specific and ambiguous. It calls the specific verses the mother verses, which is of course a queer expression: "Allah is He who revealed the Book to you, some of its verses are specific and they are the mother of the Book, and others ambiguous." (Surah Ale Imran, 3:7).

The ambiguous verses are those which can be interpreted in different ways, while a specific verse can be interpreted only in one way. The Qur'an calls the specific verses mother verses because with their help the

ambiguous verses can be interpreted. In case we come across a verse of the Qur'an which can be interpreted in several ways, we have no right to fix its meaning. We should refer to other verses to find out how it can best be expounded. An ambiguous (Mutashabih) verse does not mean a vague or an unintelligible verse. It only means a verse that can be interpreted in more than one ways resembling each other.

For example there are several verses in the Qur'an relating to Absolute Divine Will which state that everything depends on the Will and Pleasure of Allah. They make no exception.

One of such verses is the following verse which is ambiguous for this very reason: "(Muhammad) Say: 0 Lord! Owner of sovereignty! You bestow sovereignty on whomsoever you Will and withdraw sovereignty from whomsoever You Will. You exalt whomsoever You Will and You abase whomsoever You Will. In Your Hand is all that is good. No doubt You are able to do everything." (Surah Ale Imran, 3:26).

This verse is ambiguous or mutashabih because it can be interpreted in more than one ways. It says only that everything depends on the Will of Allah. This is possible in two way: One way is to say that Allah's Will is absolutely unconditional. Some people have interpreted this verse in that way and have inferred from it the wrong conclusion that it is possible that in the presence of all the conditions conducive to honour, disgrace appears and similarly it is possible that all the conditions conducive to humiliation are followed by honour and power. According to them, success in this world and the Hereafter has no pre-requisite conditions, for everything depends on the Will of Allah. As a result it is possible that a people or an individual attains complete success in his worldly affairs without any pre-requisite conditions or fails utterly without any tangible reason. Similarly a people may be taken to the peak of Paradise or to the lowest level of Hell for absolutely no reason. Unfortunately some Muslims called Asharites have drawn this conclusion from this verse. They say that it would not be something impossible if the Holy Prophet goes to Hell or Abu Jahl goes to Heaven. But this is a wrong interpretation of the verse, which only says that everything depends on the Will of Allah, but is silent as to how this Will on which success and failure, honour and disgrace depend, actually operates. That is why it can be interpreted in several ways.

But when we refer to other verses of the Qur'an, they serve as its mother verses and explain what this verse actually signifies. For example one verse expressly says: That is because Allah never changes the grace He has bestowed on any people until they first change that which is in their hearts. Another verse says: Surely Allah changes not the condition of a people until they change that which is in their hearts. Each of these two verses says something which the other verse does not say. The second verse says that Allah does not change the condition of a people whether it is good or bad, unless they themselves take action to change it. Otherwise Allah neither withdraws His favour nor disfavour. Only people themselves change their condition. The first verse is not concerned with the unhappy condition. It talks only of Allah's grace. But it mentions an additional point. It says: That is because Allah never changes... Allah is not such as to withdraw His grace

from any people for no reason, because that would be against His wisdom, His perfection and His Divinity. These are the mother verses in relation to the verse under discussion. The verses relating to Allah's Will say only that everything depends on His Will. Other verses explain how this Will operates and what law it has. This point has been expressed in the Qur'an at several places in the form of a firm principle. According to it those who are grateful to Allah for His bounties, that is those who put them to a proper use, will continue to enjoy them, but those who are ungrateful and abuse His bounties, will be deprived of them.

So the verse, This day the unbelievers have lost all hope of ever harming your religion; so fear them not, and have fear of Me, means that the unbelievers do no longer pose any threat to the Muslim world. 'Have fear of Me.' means: be afraid of yourselves, for if there is any danger now, that lies in your being ungrateful to Allah and not taking full advantage of His bounties. Should the Muslim not act properly, the law is bound to come into force against them. Surely Allah does not change the condition of a people until they change that which is in their hearts. Henceforward no danger from outside threatens Muslim society, but danger from inside does threaten it.

Question and Answer

Question: We absolutely agree with you that Imamat is a supreme leadership that covers this worldly as well as the next worldly affairs. The arguments advanced by you show that it was the exclusive right of Imam Ali to assume this leadership. Then why did he decline to do so when people offered to take their allegiance to him after the assassination of Uthman?

Answer: This question has been discussed in the book, Khilafat and Wilayat which has been published lately. The answer to your question is clear from what Imam Ali, the

Commander of the Faithful, himself said. When people came to him to pledge their allegiance to him, he said: "Leave me alone and look for somebody else, for we are looking forward to a many-sided situation." It is a wonderful expression! What he

meant was that the situation was complicated, and it was necessary to study it from various angels. He continued to say: "The atmosphere is overcast and the route has changed beyond recognition." In the end he said: "If I rule over you, I would follow the way I know and would not act as you want."

What Imam Ali said shows that he fully realized that since the time of the Holy Prophet the situation had deteriorated a great deal and undergone a complete change. Imam Ali made his position quite clear. He wanted the people to give him an undertaking that they would follow him because it was that what the pledging of their allegiance meant. He did not say that his Khilafat would be void if they would not pledge their allegiance to him. He wanted them to make a sincere promise that they would give him an unflinching support and follow his dictates.

All Shi'ah and Sunni historians agree that Umar appointed a six-member council for the selection of his successor. Imam Ali himself was one of its members. Three members of this council withdrew in favour of three others. Zubayr withdrew in favour of Imam Ali; Talhah in favour of Uthman and

Sa'd ibn Waqqas in favour of Abdur Rahman ibn 'Awf. Out of the three remaining persons Abdur Rahman said that he was not a candidate. Now two persons remained. The choice was with Abdur Rahman. Whomsoever he selected, he would become the Caliph. First he came to Imam Ali and said: "I am ready to pledge my allegiance to you provided you give me a word that you would act according to Allah's Book, His Prophet's Sunnah and the policy pursued by Abu Bakr and Umar." Imam Ali said: "I am willing to accept the condition that I would follow Allah's Book and His Prophet's Sunnah (path), but leave aside the policy of Abu Bakr and Umar." Then Abdur Rahman went to Uthman and said the same thing to him. Uthman willingly agreed to act according to Allah's Book, His Prophet's Sunnah and the policy followed by Abu Bakr and Umar. Although Uthman readily promised to follow the policy of Abu Bakr and Umar, but as Muhammad Taqi Shari'ati has pointed out, he actually did not act accordingly. If we make a comparison, we will find that Imam Ali behaved exactly like the Holy Prophet. His conduct was closer to that of the Shaykhayn (Abu Bakr and Umar) also, as far as they followed the Holy Prophet's style. Imam Ali did not accept the condition that he would act as the Shaykhayn acted, because to do so would have meant the endorsement of their deviations also, and as such he could not oppose those deviations any more. For example, disparity and discrimination between the Muhajirs (immigrants) and the Ansar (helpers) was introduced during Umar's time. Imam Ali was severely against this policy. Has he said that he would follow the policy pursued by Abu Bakr and Umar, he would have been compelled to affirm the actions taken during Umar's time. Imam Ali did not want to tell a lie nor could he go back on his word. That was the reason why he said that he did not want to become the Caliph.

We know that Abu Bakr and Umar had some deviations. Still after Umar's death Imam Ali was not willing to make a promise that he would act as Abu Bakr and Umar did. As such it was but natural that after Uthman's death when the condition had immensely deteriorated, and in his own words the future was many-sided, Imam Ali told those who wanted him to act as they desired, that if he took over the government, he would do what he himself deemed correct not what they wanted.

These words of Imam Ali do not mean that he rejected the offer of government. He only explained his position.

Question: We find that the Qur'an has laid great stress on the question of unity. How did it happen that in spite of its importance the question of Imam Ali's Imamat was not expressly mentioned in the Quran, nor did the Holy Prophet refer to this subject on as many occasions as he should normally have?

Answer: Here two points have been raised. The first point is: Why has this question not been expressly mentioned in the Qur'an? The other point is whether the Holy Prophet has or has not referred to this subject on several occasions and whether the Holy Qur'an has or has not mentioned this subject at several places. As far as the second point is concerned. We say that it is a historical question. Even many of the Sunnis admit that the Holy Prophet referred to it on several occasions, not only at Ghadir al-Khum, but

other places also. The details are in the books on the question of Imamat. On the occasion of Tabuk addressing Imam Ali, he said: "You are to me what Harun was to Musa, although there will be no prophet after me." On the occasion of the Battle of Khayber he affirmed Imam Ali's position by saying: "I will give the flag tomorrow to a man who loves Allah and His Prophet and whom Allah and His Prophet love." Even during the early period of Islam addressing the Quraysh he said: "Whosoever of you pledges his allegiance to me first, he will be my legatee and Vazir (according to a report he said: will be my legatee, Vazir and caliph)." Such a person was Imam Ali only.

The same case is with the Qur'an. This question has been mentioned not only at one or two but at several places. The only question is why the Qur'an has not mentioned Imam Ali by name. Incidentally this question has been dealt with in the book, Khilafat and Wilayat also. As we believe that there has been no alteration in the Qur'an and nothing has been added to it or subtracted from it, we are sure that Imam Ali's name has not been mentioned any where in it.

Two reasons of it have been given. One of them, which has been fully explained in Muhammad Taqi Shari'ati's book is that the Qur'an has its own style. It always deals with such subjects in the form of a principle, and not as an individual case. This is in itself a merit of the Qur'an. When the verse, Today I have completed your religion for you, was revealed, the unbelievers were disappointed because they were always saying that so long as that man (Prophet) was alive, nothing could be done, but as soon as he died everything would be finished. But their last hope was foiled when they saw that the Holy Prophet had taken a step to ensure the continued existence of his community and had appointed a successor of him.

Another point which the Sunni writers also have mentioned is that during the last days of his life the Holy Prophet was worried about the future of his followers and had that fear which has been expressed in the Qur'an by the words, 'And have fear of Me'. According to a report which the Sunnis have also related, Abu Muzayhabah, a slave of 'Ayisha, says: "During the last days of the Holy Prophet's life once I saw him coming out of his room and going towards the Baqi graveyard at midnight. I said to myself that I would not leave him alone. So I followed him. From a long distance I saw him praying for the forgiveness of Allah for those who were buried in the Baqi'. I heard him saying what meant: "You are fortunate to have gone away and achieved salvation. Bad times are imminent like pieces of dark night." This report shows that the Holy Prophet visualized the impending ugly events, the dispute about Khilafat being one of them no doubt.

In reply to the question why the Qur'an has not mentioned Imam Ali's name, two explanations have been given: Firstly it is the special style of the Qur'an to describe various problems in the form of principles; and secondly the Holy Prophet and Almighty Allah did not like to mention his name expressly because they knew that in any case the question of Khilafat was going to be distorted and misinterpreted out of selfishness. As Prophetic sayings have been misinterpreted, so a Qur'anic verse expressly naming Imam Ali also would have been misinterpreted. The Holy Prophet said:

"This Ali is the master of him whose master I am." Can there be any thing more express than this?

Anyhow there is a lot of difference between violating an express saying of the Holy Prophet and violating a verse naming Imam Ali on the day very next to the demise of the Prophet. That is why I have quoted the following event in my preface to the book, Khilafat and Wilayat:

A Jew with a view to upbraid the Muslims for the ugly events of the early period of Islam once during his caliphate said to Imam Ali: "As soon as you buried your Prophet you began to quarrel about him." The Imam gave a wonderful reply. He said: "We were not at variance with him. We disagreed only about the instructions we received from him. But your feet were still wet with sea-water, when you said to your Prophet: "Appoint for us a deity similar to the deities our opponents have." Thereupon your Prophet said: "Surely you are an ignorant people." So there is much difference between what happened to the Muslims, and what happened to the Jews. In other words, the Muslims did not differ about the Prophet himself. They differed about the meaning and significance of his instructions only. Hence what they did could be explained away by saying that they misunderstood what the Holy Prophet had said. (Though actually that was not the case).

Anyhow, there is a great deal of difference between misunderstanding or misinterpreting a saying of the Prophet and between ignoring or altering an express verse of the Qur'an.

Question: The above question may be expressed in this way. It is true that the Qur'an must lay down principles only. But the principle of succession and government in Islam is certainly of great importance. A name may not be mentioned by the Qur'an. But the procedure must have been laid down in very clear terms. For example it could be revealed to the Holy Prophet that he should designate his successor, and that successor also should designate his successor, and so on till the end. Similarly it should also have been laid down clearly whether the question of succession is to be decided by designation or election. In short, the question of succession should not have been left vague, because it is not such a simple question for Islam which is a religion that has come to rule. The problem is not whether the name of Imam Ali should have been mentioned or not. But in view of the difference of opinion in regard to the method of succession and the form of government it was necessary that a clear procedure was laid down. At least it could be revealed to the Holy Prophet that it was his duty to designate his successor. Even in that case the people might not have agreed as to who was the successor. But it would have been clear that the Holy Prophet himself had appointed his successor and that there was no question of any sort of election by the Muslims. Similarly there was another question, whether the Holy Prophet's direct successor should nominate his successor or the next Imam, or should leave the question to the choice of the people. As far as I know this problem also has been left vague in the Quran. In any case no procedure has been expressly laid down.

The second point is that some time back I read a book relating to the system of government in Islam. In that book many sayings of Imam Ali and

others were quoted, all to the effect that the question of Khilafat depended upon the Muslims and that it was up to them to express their opinion about it. For example Imam Ali said on various occasions: "A Caliph was to be appointed by the Muslims and selected by the people concerned." He also said that the question of Khilafat was not to be decided by him, and it was up to the Muslims to hold consultation and express their opinion about it. In this book many arguments have been collected in support of the view that the questions of government was an elective question and no individual was authorized to designate his successor. What is your opinion in this regard?

The third point is: If we presume that the twelve Imams have succeeded one another, what is the permanent procedure now for the appointment of the head of Muslim society? Does there a Divine ordinance exist in this respect? Will the future appointments be based on the principle of election or some other principle? Was it stipulated that the twelve infallible Imams would be appointed by a Divine ordinance and then, for example, during the occultation of the twelfth Imam, election would be held. Has it been expressly laid down anywhere? Is it our own inference that a qualified mujtahid fulfilling all the necessary conditions should be the head of the government during the occultation of the twelfth Imam? In fact the Qur'an should have given a constitutional law to the Muslims directing them that the first twelve Imams following the Holy Prophet would be appointed by a Divine ordinance and then the Muslims would be free to elect their ruler, or it should have been expressly said that then the jurist of the Muslims would be their ruler. But, anyhow the issue remains unsolved since the death of the eleventh Imam, and has caused dissension and disputes. How is this problem to be resolved from our point of view?

Answer: We have already dealt with some of these points, but you have again turned the question of Imamat into a question of the government only. As we have already pointed out the question of Imamat is different from that of government and the question of government in the presence of an Imam is exactly like that in the presence of the Prophet. In other words both the cases involve a situation governed by a special law. Just as the question as to who should be the head of the State does not arise during the lifetime of the Prophet, similarly in the presence of an Imam of those characteristics in which the Shi'ah believe, this question is only secondary and hypothetical.

The questions of the form of government can be considered only with reference to the times when no Imam is present, for we do not have any time when no Imam is in existence; but there can be a time when no Imam is present, and that is why we do not deny the significance of the Qur'anic verse saying that the affairs of the Muslims are settled by consultation. But obviously only those affairs are to be settled by consultation which are not covered by any Divine law or command, not those in respect of which some Qur'anic ordinance, or instruction exists.

As for the points mentioned in the book, Government in Islam, I have not studied this book thoroughly. Anyhow, this book has unfortunately been unilateral to a great extent. It has produced only a certain set of arguments and totally missed the arguments going contrary to them. This is a big

defect, for one should give all the arguments and then should see which of them are stronger and more reliable.

Another defect of this book is that many quotations in it have been taken out of their context. I have not made a thorough study of the book, but those who have made, say that the heads and tails of many sentences reproduced in this book, have been cut off, with a result that their meanings have been distorted. If these missing parts were added to these sentences, they would have quite a different significance. Furthermore, no Imam is present, regarding which there is no dispute.


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