Alhassanain(p) Network for Heritage and Islamic Thought

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The Quran And Mourning for Hussain

Author(s): Jafar Ali Asil

Translator(s): R. Bokhari

www.alhassanain.org/english

This booklet answers why we will not allow the suppression of the commemoration of Hussain’s martyrdom, for Hussain (pbuh) was the epitome of love and devotion to Allah.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Translator’s Foreword 6

Introduction 8

Notes 14

The Days of Mourning 15

The Status of Martyrs in the Quran 16

The Arguments Raised Against Mourning 18

The Mourning of Prophets in the Quran 19

Crying in the Quran 20

‘ Patience’ in the Quran 21

Rubbing of Garments / Earth as a Healer in the Quran 22

Kissing Objects / Places Associated with Revered Persons 24

Respecting ‘Associated’ Objects / Places 25

Prostration 26

Note 28

Images and replicas of Resemblance 29

Conclusion 30

Translator’s Foreword

In the Name of Allah, The Most Merciful, The Most Beneficent All praise is for Allah the Lord of the Universe

Peace and Blessings be upon Muhammad the Prophet of Allah and his Holy Progeny

This wonderful work before us by Marhoom Jafar Ali Asil has been translated into English so that it reaches a wide readership. Mourning for Imam Hussain (pbuh), the prophet Muhammad (pbuh)’s grandson, on his brutal murder on the orders of Yazid ibn Muawiya from the Banu Umayya clan, is the bedrock of Shia Muslim life: without Hussain (pbuh)’s sacrifice, there would not have been Islam in its purest pristine form. Thus it is no surprise that over the centuries there have been constant attempts to stop the mourning gatherings that are held, either by attacking the mourners, or by spreading propaganda that mourning and crying is against the spirit of Islam.

By questioning the act of mourning and remembrance, the enemies of Imam Hussain (pbuh) have tried to create an atmosphere of doubt. However, there are two things we take solace in: firstly, that it is Fatima (pbuh)’s prayer and Allah’s promise to her that there will always remain a nation on earth to mourn her son’s supreme sacrifice. Secondly, it is the effort of sincere people like Jafar Ali Asil who spent a lifetime devoted to writing and preaching Islam that we continue to take inspiration to keep the message of Hussain alive.

This translation offered is not always literal, as language semantics need to be taken into account: therefore I have remained as close as possible to the original Urdu whilst also trying not to compromise on the sense and on appropriate use of English expressions and idioms. The author used a very informal tone throughout his work, as it was intended for ordinary readership: I have tried to retain that. Further I have used subheadings which do not appear in the original, for ease of reading. Finally, pbuh/t denotes peace be upon him/her/them, and Quranic references appear with the surah (chapter) number, name, followed by the verse.

The views expressed herein are the original author’s, except for the Introduction and an edit on page 19 (see below for details). The purpose of the Introduction is to explain Islamic history in brief up to the events of Karbala so that it becomes clear to the reader why we cry and mourn for Hussain (pbuh). For further information please consult other more detailed works.

There is only one purpose behind translating this work: to bring Karbala into the very lives and hearts of people, because remembering Hussain (pbuh) at Karbala teaches us core values of humanity and worship. This mourning and commemoration is a miracle, it is a healing, it is an inspiration for the oppressed, it is a lesson in bravery, it is a source of peace par excellence.

Many people collaborated in bringing this message before you: may Allah accept the efforts of each and every one.

R. Bokhari,

United Kingdom 2013

Introduction

Islam is a religion of peace, attained through non-coercive total submission to the Will of Allah. It is a faith in which the goal is to attain nearness to Allah through correct worship of Him, for as Allah has stated in the Quran,

‘And I did not create the jinn and mankind except to worship Me’ (Surah 51, adh-Dhariyat, verse 56).

However, such peace cannot be attained unless Allah, through His infinite Mercy and Justice, sends us perfect guides to show us the path to Him. This He did in the form of His prophets and their successors. The last prophet was Muhammad (pbuh). He is described in the Quran as a Mercy for the worlds (Surah 21, al-Anbiya verse 107), thus his message is universal, as Islam is a universal faith, for all times and all people.

The Prophet’s declared mission began in 610 CE (Common Era), from which time he began to receive revelation of the Quran through the angel Jibril, until just months before his demise in 632 CE / 11 AH (Al Hijrah). The Prophet never spoke from his own free will but always spoke as Allah willed -

‘Your companion (Muhammad) does not err, nor does he go astray, nor does he speak out of (his own) desire. It is nothing but revelation that is revealed (Surah 53, al-Najm verses 2-4).

Thus a major concern for the Prophet was to leave behind him a guide and leader for his community, who would continue the spiritual, social, moral, economic and political development of his people. However, this onerous task of leadership could only be laid on the shoulders of one chosen by Allah Himself. That chosen successor was Ali ibn Abi Talib (pbuh).

Ali was the Prophet’s paternal cousin, and also his son in law. Ali was merely ten years of age when he declared acceptance of the Prophet’s divine mission according to sunni sources.1

Indeed Ali is the only human to have ever been born inside the Kaaba; the first person whose face he looked upon was the Prophet’s. The Prophet raised Ali in his own home, nurturing his character with his own traits, so much so that eventually when Allah ordered the Prophet to declare his mission publicly to his near kin at the event Dawat al-Dhul Ashirah at the residence of Abu Talib (pbuh), Ali was the first, brimming with love, to again affirm the prophetic mission. The Prophet asked all the nobles present, ‘Who amongst you shall support me in this matter and be my brother, the executor of my will (wasi), and my successor (caliph)?’ All the listeners, with the exception of Ali, who was the youngest among them, kept silent. Ali (pbuh) responded by saying, ‘I will be your helper, O prophet of God.’ The Messenger of Allah (pbuh) then put his hand on the back of Ali’s neck and said, ‘This is my brother, executor of my will and successor, therefore, listen to him and obey him.’ This event has been narrated by many sunni scholars including al-Tabari.

On many occasions the Prophet declared that Ali was to him like Harun was to Musa (pbut), that is, a brother and successor, but there would be no prophet-hood after Muhammad.2

Finally, when returning to Madinah after the final pilgrimage, the Prophet received revelation:

‘O Apostle! Deliver what has been sent down to you from your Lord; and if you do not do it, you have not delivered His message (at all); and Allah will protect you from the people ...’ (Surah 5, al-Maidah, verse 67).

What was this message that was central to the faith, so much so that if it had not been delivered it would be as if the prophetic mission was not complete? We come to find what it was from the Prophet’s actions that followed this revelation. He stopped at an oasis at Khumm, and gathered all the pilgrims numbering over one hundred thousand. He then delivered a speech in which he stated to the pilgrims:

It seems the time has approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere to them both, you will never go astray after me. They are the Book of Allah and my Progeny, that is, my Ahlul Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise).... Do I not have more right over the believers than what they have over themselves? (The people answered yes, so the Prophet continued).. For whoever I am his Leader (maula), Ali is his Leader (maula). O God, love those who love him, and be hostile to those who are hostile to him.3

Following this, we are told that the final revelation of the Quran ever to descend came from Allah -

‘Today I have perfected your religion and completed my favour upon you, and I am satisfied that Islam be your religion.’ (Surah 5, al-Maidah verse 3).

The above verse clearly indicates that Islam, without clearing up the matter of leadership after the Prophet, was not complete, and completion of religion was due to announcement of the Prophet's immediate successor, Ali. The appointment of Ali was by Allah Himself, it was not a personal matter of the Prophet.

However, this appointment was not well received. The Prophet fell ill shortly after this event due to poisoning, and during the height of his illness he again called upon those who were with him by his bed-side to bring him pen and paper so that he could write for them a document to prevent them from going astray. According to the Quranic instruction, the Prophet had to be obeyed under all conditions (surah 3, Aal-Imran verse 32, verse 132; surah 5, al-Maidah verse 92; surah 8, Anfaal verse 1; surah 47, Muhammad verse 33).

However, Umar ibn al-Khattab declared that the Prophet was hallucinating, not in control of what he was saying, and that the Quran was sufficient. The Prophet responded in anger and asked them all to leave him alone. Sunni sources again record this event and name it the Calamity of Thursday.4

Umar’s statements completely contradicted the Prophet’s last sermon that he was leaving the Quran and his progeny to be followed. The progeny referred to those mentioned in Surah 33, al-Ahzab verse 33 in which Allah stated that he had kept away any possibility of uncleanliness from the Ahlul Bayt, being Muhammad, his daughter Fatima, her husband Ali, and their sons Hasan and Hussain. It is through these Pure Ones that Allah would ensure the continued leadership of Islam.

However, Ali’s appointment was vehemently opposed, despite it being Allah’s Will. As soon as the Prophet left this world, his aggrieved family began to prepare his body for burial: Ali washed his noble body and lowered him into the grave. But in the meantime, probably one of the greatest treacherous schemes of all times was under way: companions who had displayed themselves to be close to the Prophet in his lifetime, were absent.

They had deserted the Prophet the moment he breathed his last, and greedily scrambled for power. A meeting was called at a hall, the Saqifa of Banu Saad. The Madinans set out to elect a leader, however the Qurayshi Makkans, hungry for power, arrived at the meeting, and a plan that had been hatched already was put into place: The Qurayshis claimed that only they could rule, and ignoring Ali’s appointment, Umar proceeded to elect his friend Abu Bakr. The election was not unanimous, but with coercion, the vote carried.

While the sincere leader chosen by Allah, Ali, was busy burying his brother the Prophet Muhammad, the community on the other hand ignored the Prophet’s will and set out on a course of power and material greed.

The tragedies of the Household of the Prophet thus began. Firstly, Ali’s title was usurped, yet he remained silent for the sake of unity of the community. Secondly, Fatima, the Prophet’s only daughter, was denied her inheritance by the caliph Abu Bakr: Fatima went to claim the garden of Fadak left to her from the Prophet. However, Abu Bakr and Umar declared that prophets did not leave inheritance. This directly contradicted the Quranic verses of previous prophets Daud and Zakariyya leaving an inheritance for their progeny (Surah 27, al-Naml verse 16; surah 19, Maryam verse 6). Thus Fatima was disinherited.5

Whilst Ali did not contest the newly elected usurping caliph / leader Abu Bakr, equally he did not pay him homage. Therefore, Umar set out with burning torches and a group of people towards the house of Ali and Fatima to force his pledge of allegiance to Abu Bakr. The result of this horrific event was the burning of the door of Fatima’s house, which Umar pushed onto Fatima, crushing her and causing her to miscarry. The attack resulted in her untimely death. She was eighteen years of age.6

This catalogue of events makes very painful reading. However, the troubles for the Ahlul Bayt continued. According to hadiths, the prophets are all infallible, that is, they are sinless, pure, and perfect role models for us to follow. This trait of perfection exists in the progeny of the Prophet too, as evidenced in the verse above from Surah Ahzab.

Allah would not have allowed His faith to be controlled by imperfect humans with the possibility of corrupt traits of greed and power being their motivation for rule. Indeed sunni and shia sources mention that the leaders after Muhammad would be twelve, and all from Ali and Fatima (pbut)’s progeny, that is, Qurayshi.7 This office of leadership, of imamate, as being designated by Allah himself, is mentioned in the Quran;

O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end. (Surah 4, al-Nisa verse 59)

Those with authority were not those who put themselves in positions of authority, but those infallible pure perfect characters who Allah had chosen for the preservation and continuation of the message. Indeed the Quran further states that,

‘(Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly’ (Surah 17, Bani Israil verse 71).

However, Abu Bakr on his deathbed appointed Umar ibn al-Khattab as the next leader. Umar not only aggressively expanded Islam, conquering lands and taxing the subjects, but he also pursued a policy of appointing as governors the very people from the tribe of Banu Umayya who had been the enemies of the Prophet and Islam in Makkah. In fact the Banu Umayya were so opposed to the Prophet’s clan, the Banu Hashim, that their oppression was the cause of migration to Madinah.

Their leader, Abu Sufyan, continued to harass, torture, and declare war on the Prophet’s community time and again. It was only at the Prophet’s conquest of Makkah that Abu Sufyan, his wife Hind and their son Muawiya, accepted Islam in order to avoid reprisals. But a deep seated enmity lingered in their heart. When years later Umar appointed Muawiya as his governor of the conquered territories of Sham (present day Syria), a lust for power and revenge began to take shape in Muawiya’s heart - revenge for the fact that Ali personally had put many of Muawiya’s Umayyad family members to the sword in their battles against Islam.

On the death of Umar, again Ali’s rightful claim to leadership was overlooked, and Uthman bin Affan from the Banu Umayya was appointed as caliph. Deeply nepotistic and driven by wealth and comfort, Uthman appointed his own clan members as governors, and set generous stipends for them. He extended Muawiya’s dominion even further.

Finally, on his murder, when Ali was finally recognised and appointed as caliph, the Muslim ummah burst into dissent under the leadership of the Prophet’s wife Aishah, and Muawiya. Aishah, ignoring the Quranic verse directed at the Prophet’s wives to stay indoors (Surah 33, al-Ahzab verses 32-33), challenged Ali’s election and led an army against him. The battle of Jamal was fought around her camel. Such dissent was in fact treason, yet Ali was magnanimous even in victory. However no sooner had he dealt with this dissent that Muawiya refused to accept him as caliph, claiming the caliphate for himself. This resulted in the Battle of Siffin, a treacherous battle brought on by Muawiya’s obstinacy who had no qualms about spilling Muslim blood.

Thus Ali, the appointed successor to Muhammad, never had a moment’s peace in his rule. He was finally martyred by a dissenter, Ibn Muljim, whilst prostrating in morning prayer in Kufa, in 661 CE / 40 AH. Before his passing, Ali (pbuh) fulfilled Allah’s Will by appointing his son Hasan (pbuh) as the next Imam. Hasan also faced treachery from Muwaiya, who declared himself the caliph of the Muslim nation on Ali’s death. To avoid bloodshed, Hasan accepted a compromise, that he would not claim the caliphate but on Muwayia’s death, he would be allowed to lead the community. But Muawaiya reneged on his word: he had Hasan poisioned, and on his own deathbed he appointed his son Yazid as leader. Thus began the tyrannical dynastic rule of the Banu Umayya, the time old enemies of Islam, who now under the banner of their pseudo-Islam, claimed power simply for worldly gain and greed.

It is important to point out here that no matter which fallible politically motivated leader was in power, we Shias only recognise the rule of the true divinely appointed infallible imams: that is even though Imam Ali’s position was usurped, we still recognise him as the real leader of his time, and likewise with every other imam.

Yazid was a well known drunkard, a debauched and depraved character, who set out to change the very precepts of Islam that the Prophet had laid out for us. Imam Hasan was succeeded by his brother, the second son of Ali and Fatima (pbut), Hussain, the beloved grandson of the Prophet.

Hussain’s tragic death in fact was predicted by the Prophet, narrated by his wife Umm Salama, quoted by the sunni scholar Tabarani. Hussain faced a huge challenge: whereas his brother Hasan was inspired by Allah to be quietist, Hussain was inspired by Allah to rise up against the tyranny of Yazid, otherwise he would have changed the religion beyond such recognition that there would be no Islam left.

However, one might question, that when Hussain thus rose against Yazid’s army of thousands, with only 72 on his side, how would that have saved Islam? The answer is very simple: the horror of Muslims claiming to rule in the name of Islam, killing and slaughtering the Prophet’s grandson so mercilessly on the 10th Muharram 61 AH /680 CE, and then taking his women folk captive for over a year, was so terrible that the Muslims were eventually awoken as to the reality of what Yazid was trying to do - that was, to alter Islam to suit his worldly needs.

It was the effort of Hussain’s sister Zaynab (pbuh) that the tragedy of Karbala was laid bare. In the court of Yazid, as Hussain’s severed head was displayed before her, she being Ali’s brave daughter, gave sermons where she stood up to Yazid, admonished him for his tyranny, and vowed to expose the injustice that had been meted out to the Prophet’s family. And thus the murder of Hussain was exposed year in year out, through gatherings, majalis. The lovers of the Ahlul Bayt cry tears of anguish and blood at the loss of Hussain every year in the month of Muharram.

It is this ritual of mourning that to this day the enemies of Hussain try to suppress, in order to cover up the crimes of the Umayyads. For tragically, the Umayyads continued to rule for almost ninety years after the tragedy of Karbala, due to the silence and collusion of Muslims. To cover this guilt, to this day, we have ‘Muslims’ who try to find ways in which to prevent the remembrance of Hussain (pbuh).

We owe our lives to Hussain, for he not only saved the faith, but he offered the most supreme sacrifice, his entire family. Our entire faith,

our survival, our devotion to Allah, is due to Hussain. This booklet by Jafar Ali Asil thus answers why we will not allow the suppression of the commemoration of Hussain’s martyrdom, for Hussain (pbuh) was the epitome of love and devotion to Allah.

Notes

1. Biography of the Prophet by Ibn Hisham, vol 1, p.245.

2. Sahih Bukhari vol 5 Book 59, hadith no. 700, Sahih Muslim Book 31, hadith no, 5913.

3. This hadith has been narrated in full by the sunni scholar al-Imam al-Hafiz Abu ‘Abd Allah al-Hakim al-Naysaburi, al-Mustadrak ‘ala al-Sahihayn [Dar al-Ma’rifah li al-- Tiba’ah wa al-Nashr: Beirut), vol. iii, pp. 109-110). It has been narrated in part by Sahih Muslim, part 7, Kitab fada'il al-Sahabah [Maktabat wa Matba’at Muhammad ‘Ali Subayh wa Awladuhu: Cairo] pp. 122-123.

4. Sahih, Bukhari, Chapter: About the saying of the sick, vol 2, Sahih, Muslim, End of the book of al Wasiyyah, vol 5 p 75, Musnad, Ahmed, vol 1 p 335, vol 5 p 116 Tarikh, Tabari, vol 3 p 193, Tarikh, Ibn al Athir, vol 2 p 320.

5. Sunni references: Tabari, vol IX p 196 (The Events of the Year 11, English version); Tabaqat of Ibne Sad, vol VIII p 29; Yaqubi History, vol II p 117; Masudi in his Tanbih, p 250 (The last three are mentioned in the footnotes of Tabari’s book); al Bayhaqi, vol 4 p 29; Musnad, Ahmad Hanbal, vol 1 p 9; Tarikh, Ibn Katheer, vol 5 p 285-86; Sharah, ibn al Hadid, vol 6 p 46.

6. Sunni References: Ahmad Ibn Hanbal, v1, p55; Sirah al-Nabawiyyah, by Ibn Hisham, v4, p30; History of Tabari (Arabic), v1, p1822; History of Tabari, English version, v9, p192.

7. Sahih Bukhari book 89 hadith no. 329; Sahih Muslim, book 20 hadith no. 4477,4478.

The Days of Mourning

In the Name of Allah, The Most Merciful, The Most Beneficent

As soon as the month of Muharram arrives, the lovers and devotees of the Ahlul Bayt (pbut) become heartbroken and grief stricken. Through their lamentation and intense weeping, their complaints and grief over the tragedy of Karbala, they present their devotion and love in the court of the Oppressed of Karbala, and become engrossed in expressing their grief in different ways.

Just under 1400 years ago, that is in 61 AH, the Yazeedi government of Shaam (present day Syria) had caused such a storm of lust, godlessness, and rampant liberty that values such as truthfulness, honesty, piety, holiness, peace and justice were fast disappearing, scattered like droplets everywhere.

Islam was about to be annihilated. Monotheism, the oneness of Allah, was made into a laughing stock. Prophet-hood in fact was labelled a drama, an act: that which Muhammad (pbuh) had labelled unlawful was being made lawful, and what he had explained to be lawful was being criminalised. It was to save this fast disappearing lifestyle, etiquette, nobility, faith and humanity, that Imam Hussain (pbuh) left for Karbala with his small band of travellers.

However, the cruel oppressors took control of the river and prevented Imam Hussain (pbuh), his family and his loyal followers from taking any water from it. The Imam (pbuh), his followers and his pure family, amongst who were also tiny innocent children, suffered pangs of extreme thirst. But the merciless and inhumane cursed enemies’ hearts had turned to stone: there was no scope for kindness or mercy in them. Finally on the 10th Muharram, after three days of hunger and thirst, our great Imam (pbuh) was martyred, along with his companions, sons, brothers, and nephews.

The Status of Martyrs in the Quran

On the one hand, those who love these oppressed victims mourn them to keep the memory of their suffering alive. They offer their tears of bereavement as a tribute. On the other hand however, those who oppose this mourning arise as if there is an earthquake, and argue that crying is an unacceptable innovation, the standards (flags) are an innovation, the replicas made of the holy shrines are an innovation, even images of the graves are an innovation. These very same people claiming this also happen to label themselves ‘Muslims’.

The argument that they present in support of their objection is that, can the dead be brought back to life by these mourning rituals? What can we say about such Muslims! Do they actually think that the martyrs are dead? Is that why they are presenting such absurd arguments? If indeed they consider the martyrs to be dead, then it must be said that such so-called Muslims are no longer Muslims but have in fact turned away from Islam!

This is because it is essential to have belief in the Quran in order to be a Muslim. To deny even one verse of the Quran is tantamount to disbelief. There are two places in the Noble Quran where the position and status of those martyred in the path of Allah is discussed in very clear open terms;

And do not say that whoso is killed in the path of Allah his dead. No! Indeed they are alive but you do not know how. (Surah 2, al-Baqarah verse 154)

In this verse Allah is saying that, ‘do not call those who die in My path as dead for you do not understand their life’. Here, this is a clear instruction, an order, that ‘do not call as dead’ those who die in Allah’s path. In another verse the instruction is, ‘do not consider as dead’, that is even if you do not say with your tongue that they are dead, you might still think it in your heart. But Allah has put restrictions on even this sentiment, for in this second verse Allah states;

And do not think of those killed in Allah’s path as dead: indeed they are alive and receive their sustenance from their Lord. They rejoice in the bounty provided by Allah. (Surah 3, Aal-e Imran verse 169-170)

Thus in this verse there is a prohibition of thinking of those slain in Allah’s path as ‘dead’, Apart from this, further explanation has been given in this verse that indeed those killed in Allah’s path receive sustenance from Him and are well pleased with the blessings that they receive from Him. The fact that they receive sustenance and are pleased and happy is a testament to the belief that they are alive. A dead person has no need for sustenance! Sustenance is a provision only for those alive. And if they are pleased, then how can a dead person experience pleasure? There can be no question of happiness and pleasure where there is no life!

Therefore in the first verse we are told ‘do not say that the martyrs are dead’, and in the second we are instructed ‘do not think of them as dead, they receive sustenance and are pleased’. Thus to prevent people saying and thinking that those martyred in Allah’s path are dead, a restriction has been put on the heart, mind and tongue. To think or say to the contrary goes against the Quran. And how can one stay on the path of Islam if one contradicts the Quran?

The Arguments Raised Against Mourning

‘Will they come back to life with your crying?’ This sarcastic response often given to oppose mourning is a clear indication that those uttering it think the martyrs are in fact dead (Allah forbid), otherwise why would they say such a thing? Therefore anyone saying this cannot possibly remain Muslim, submitting to Allah’s Quran.

A second strange argument raised is that if the martyrs are indeed alive, then why mourn and cry over them, do people ever grieve or cry over those alive, and what is the point of mourning for martyrs? This is a totally redundant argument. Prophet Adam (pbuh) cried for hundreds of years at his separation from Heaven. In fact he cried so much that the tears left two streaks imprinted on his cheeks. This very fact annuls the above argument because Adam (pbuh)’s crying was not for any living or dead person: the above objection is on crying over a person, and yet Adam (pbuh)’s crying was not even over a person, and yet still as a prophet he cried profusely!

What is perhaps even stranger is that sometimes these objectors claim that any form of crying, totally, is a ‘bid’at’, an innovation and thus unlawful, and at other times they argue that there is no objection in crying for oneself. But to cry for another living being is an unacceptable innovation! Please reflect on this argument, that it is complete trickery. All glory is to Allah! He was not unaware that such baseless arguments would be presented.

This group crying out, ‘innovation, innovation!’ was already in Allah’s sights, that is why He had already provided answers. Therefore in His Book, the Noble Quran, He had already presented arguments and examples of mourning being a legitimate act.

The Mourning of Prophets in the Quran

Yaqub (pbuh) was a prophet: he had twelve sons, one of who was the Prophet Yusuf (pbuh). Yaqub (pbuh) was temporarily separated from Yusuf (pbuh). However, he was informed by Allah that his son Yusuf (pbuh) would soon be returned to him alive. This proved that Yusuf (pbuh) was alive and well, that later he would be returned to his father, and that without a doubt this separation was merely temporary. Furthermore, Yusuf (pbuh) was not Yaqub (pbuh)’s only son: he had eleven other sons, and yet despite this Yaqub (pbuh) could not tolerate the separation. He cried so much for Yusuf (pbuh) that his eyes turned white and as the Quran states:

And he (Yaqub pbuh) said, "Oh, my sorrow over Yusuf," and his eyes became white from grief because of the sorrow that he suppressed. (Surah 12, Yusuf verse 84)

This was the crying of a prophet, over his living son, so much so that he lost his sight through crying! Why do these ‘innovators’ not cry ‘innovation, innovation’ here? Why are they silent over the crying of Yaqub (pbuh)? Why do they not declare here that it is an innovation and unlawful to cry over a living person?

This was solely the separation from Yusuf (pbuh), one son: the remaining eleven were with Yaqub (pbuh). And yet Yaqub (pbuh) cried so much! But in Karbala, there were eighteen Yusufs of the Bani Hashim clan who were sacrificed with such tyranny and oppression, and yet to cry over them is an innovation! To cry over one Yusuf (pbuh) is the sunnah, the way of a prophet, but to cry over Karbala is wrong? What injustice! As has been said in Persian, ‘the mind is distraught at the incomprehensible ignorance of this tragedy!’

Crying in the Quran

If crying were wrong or an innovation, then Allah would have declared it as a flawed action. But instead, we find that crying is a commendable act. Let alone mankind crying, the Quran details the crying of the skies and the earth. How the skies and earth cry, only Allah knows. If the skies and earth do not cry, then why would Allah state in the Quran;

And the skies and the earth did not weep for them (Firawn and his people) nor were they given a respite. (Surah 44, ad-Dukhan verse 29).

Allah forbid this is not a poetic metaphor, this is Allah’s truthful word. This verse is testifying that on the death and destruction of the enemies of Allah, neither the skies nor the earth cries, because the enemies of Allah are from those rejected by Him and at a loss, not those preferred by Him. Therefore, it is clear that when Allah’s chosen saintly people leave this earth, then the skies and the earth cry for them.

Then what of those who were martyred in Allah’s path, thirsty and hungry for three days? Undoubtedly the skies and the earth both cry for them. If it were an innovation in faith to cry, then neither the sky nor the earth would cry. This proves that crying for the deceased is not an innovation, but on the contrary it is the manifest will of the Cherisher.

This also proves that crying is a manifestly natural human instinct. That is, mankind cries, the skies and earth cry, thus the ones calling this act an innovation are themselves innovators against the Quran. In the sight of the Lord of the Worlds, rather than being insignificant, the act of crying is one of the best of the commendable acts: the Quran itself testifies to this in the following words;

And they say, "Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled." And they fall upon their faces weeping, and the Quran increases them in humble submission. (Surah 17, Bani Israil verses 108-109)

This proves that crying in the court of Allah increases humility and thus increases the approval and status of a believer’s deeds. If Allah did not approve of crying and considered it an innovation, he would indeed have reprimanded us for it. But instead, here we see that it is being approved of, which can only mean that it is highly liked by Allah.

‘ Patience’ in the Quran

When the above listed nonsensical reasons do not serve their purpose, then these innovators try to take support from the Quran by screaming until they are blue in the face that,‘indeed Allah is with those who are patient’ (Surah 2, al-Baqarah, verse 153) . They claim that instead of crying, patience should be exercised. But even the use of this verse as proof against crying is strange. At first sight one might be impressed with their argument. But on closer inspection one will ask, what is patience, what it the precise meaning of this term?

Does patience mean that tears cannot flow from the eyes and prayers cannot be uttered from the lips? Indeed if tears do flow from the eyes, if sighs of grief escape the lips, if it is hard to control the heart, then do these all contravene patience? No, absolutely not!

If the sole support of an old father’s life, that is his young son, dies, and at the time of his body being taken for burial, if the father is preoccupied by fun and sport or some other activity, will people not raise a finger at him asking what kind of a father is he? What kind of a hard-hearted person is he that his youthful son’s corpse is being taken from the home and yet the father’s heart is not affected by this calamity - there are no tears in the eyes, no cries on the lips. Indeed if we are affected by grief then we involuntarily lament and cry.

In fact, everything can be identified by its opposite: if there is grief and calamity then there is patience, and if there is no calamity then exercising patience is redundant. In reality patience means that when a calamity befalls us, then despite holding the power to exact revenge from the perpetrators, we do not do so, and instead our eyes fill with tears, our hearts are full of pain, and our lips utter painful sighs. We accept Allah’s will and through our silence we leave our matters in His Hands. This is patience. Thus the befalling of calamities, and crying over them, is a manifestation of patience.

Rubbing of Garments / Earth as a Healer in the Quran

Alas! The Lovers of the Progeny of Muhammad (pbuh) are grieved that their crying does not result in the loss of their sight! And by Allah! If we cry so much that the light of the eyes disappears, then Allah would restore sight to those eyes, for He promises thus in the Quran;

Take this, my shirt, and cast it over the face of my father; he will be able to see. And bring me your family, all together. (Surah 12, Yusuf verse 93).

It is noteworthy that the association of a shirt, indeed any fabric, with the body, is temporary - a month, two months, a year, two years - after that it deteriorates and eventually loses all association with the person. The temporary garment of a prophet, and the shirt that had a short-lived association with the body of a prophet, was of such importance that blind eyes had sight restored to them when rubbed by the shirt.

Indeed the sole cause of blindness in the first instance was crying in the separation of a (still) living son. Restoration of sight was only because of the garment that had albeit a temporary association with the body of a prophet.

Now it is important to ponder very calmly and rationally, that when the touching of a temporal garment of a prophet to the eyes of a blind man can restore sight, then what wonders can those things bestow which bear an eternal association with chosen people? Just ponder over the blessed burial places, the dust and earth of the Prophet and the Infallible Imams and martyrs in Allah’s path (pbut): by their eternal association with those places, does the earth from there not become a healing dust, antimony for the eyes, or medicine for the ill? Indeed it does!

The rubbing of Yusuf (pbuh)’s past, temporary garment - a shirt -on the prophet Yaqub (pbuh)’s face is not considered an innovation, harmful or wrong in any way, therefore it is considered a sunnah (recommended practice) of the prophet. Then how can taking the earth from the Prophet (pbuh) and his progeny’s (pbut) graves and rubbing it on the face and head be considered an innovation and unlawful?

Can anyone answer this question of ours effectively? Or shall we answer it, that when the prophet Yusuf (pbuh) said, ‘take this shirt of mine and put it on my father’s face so that he may see’, and indeed this did happen, then this was the act of two prophets. Could it be possible that both Yusuf (pbuh) and Yaqub (pbuh) were not aware of what an ‘innovation’ would be? May I ask today’s so called strict Muslims, that Allah forbid, was there a weakness in the faith of these two prophets?

If there were no weakness - and indeed there was not -then will those who scream ‘innovation’ review their own faith? Perhaps, as a poet stated, they question people’s faith as they themselves lack faith. Perhaps it is for this reason that they are in fact going against the actions of previous prophets and the words of the Quran.

Again, let us ponder further on the temporary association of a garment with the body of a prophet: by virtue of having touched him, it becomes so special and distinctive that it even restores the sight of one who has become blind! In fact the garment even emanates a special fragrance. This fragrance was apparent thousands of miles away to Yusuf (pbuh)’s father but not to his brothers. Why was that? Rather than arguing personal points of view, it is incumbent that we take proof from the Quran in order to answer this question.

Let us examine the following verses;

And when the caravan departed [from Egypt], their father said, "Indeed, I find the smell of Yusuf [and would say that he was alive] if you did not think me deluded / weakened in mind." They said, "By Allah, indeed you are in your [same] old error." And when the bearer of good tidings arrived, he cast it over his face, and he returned [once again] seeing. He said, "Did I not tell you that I know from Allah that which you do not know?" (Surah 12, Yusuf verses 94 - 96)

Is it not a clear and evident meaning of these verses that the only one who will smell such a fragrance is the one whose love is true and sincere? Otherwise how else would it be possible that despite the fragrance being a reality, others could not smell it?

These proofs that we have presented from the Quran can only be negated if we consider the prophet Yaqub (pbuh), Allah forbid, to have been deluded. And yet even the brothers of Yusuf (pbuh) did not consider him deluded or weak of mind, but instead stated that, ‘because you love Yusuf (pbuh) to the furthest limit as you did before, therefore you can smell him’.

It is a shame on today’s Muslims that instead of repeating these lines of the brothers of the prophet Yusuf (pbuh) on the lovers of the progeny of Muhammad (pbut), they rather accuse them of disbelief and idolatry. How aptly Iqbal stated about such ‘custodians of knowledge’;

They change not themselves, rather alter the Quran. How senseless the Custodians of Knowledge have become!

We must also mention here that it becomes compulsory on us to respect things that are associated with revered personalities: the prophet Yusuf’s shirt became important because of its association with his body, otherwise on its own merit, what was the significance of this mere shirt? If the same shirt were on the body of another, neither would it be respected nor would it be of any importance.

Kissing Objects / Places Associated with Revered Persons

Now let us imagine for one moment: when prophet Yusuf (pbuh)’s shirt was placed on the face of prophet Yaqub (pbuh), then what must have been the reaction of Yaqub? How must a father’s love have been kindled and awakened!

Indeed he must have clung to the shirt with great longing: he must have kissed it, held it against his chest, rubbed it on his eyes. Do all these actions not fall within the definition of love and respect? If they do, then why do people argue that loving and respecting things associated with revered holy personalities is tantamount to idolatry and innovation?

If the shrines of the Prophet Muhammad Mustafa (pbuh) and his progeny, the martyrs of Karbala and indeed other martyrs in Allah’s path, are kissed then we are told this is polytheism, unlawful, innovation. What kind of an outcry is this? How can kissing someone or something ever be considered idolatrous or innovation? It is difficult to comprehend this thought both intellectually and logically.

Who does not kiss his/her child? Do those who cry ‘idolatry, innovation!’ never kiss their children? As far as a lustful kiss is concerned, would they be the first to cry that that is also an innovation? They can then judge for themselves whether all kissing is the same. Kissing a child carries a particular kind of parental feeling, whereas kissing a wife invokes a totally different emotion. Anyone could kiss a child affectionately, but if anyone kisses a man’s wife then the matter may even go as far as murder: the former kiss is lawful, the latter unlawful.

The same emotional difference can be applied to our discussion in hand: to kiss someone or something by thinking it is worthy of worship is one thing, but to kiss it with love, conviction and devotion is another. To kiss with the thought that this object of desire is the Creator is indeed idolatrous. But to kiss it on the basis of devotion, intoxicated with love, is neither idolatry nor innovation, but indeed it is a commendable act, worthy of spiritual reward.

Another point springs to attention here: and that is that one can only kiss a person or thing physically before one. As Allah is free from body or materiality, then the question of ‘kissing’ His ‘blessed feet’ or ‘blessed hands’ cannot even arise. So we have to accept that kissing is not an act that can be associated with Allah: it is only for a non-divine entity. And thus how could it ever possibly be idolatrous?

Respecting ‘Associated’ Objects / Places

As far as respecting things associated with someone or a place of importance is concerned, we find that Allah the Generous Lord has made the respecting of many such ‘associations’ compulsory upon us. Indeed Allah has named such associations as ‘The Signs of Allah’. Even according to the Quran such associations become His Signs. The Quran elucidates this matter in the following terms;

O you who believe! Do not violate the signs appointed by Allah nor the sacred month, nor (interfere with) the offerings, nor the sacrificial animals with garlands / collars. (Surah 5, al-Maidah verse 2)

Respecting the sacrificial animal is evident: it is obvious that it is about to be sacrificed in Allah’s path therefore Allah has designated it as one of His Signs. Because of this fact, it is compulsory to treat it with respect. But why would Allah designate the garland / collar that is put around that animal’s neck also as one of His Signs? (Bear in mind that the collar was put around the animal’s neck by us.)

Furthermore, the garland / collar is only temporary, that is, it is only around the animal’s neck for a few days. And yet it is so dear to Allah that He designates it as one of His Signs and makes its respect incumbent upon us!

It is noteworthy here that this animal is not going to sacrifice itself in Allah’s path, but is going to be offered as a sacrifice. Furthermore, the animal does not have any knowledge of this impending sacrifice. And yet one who is not offering himself as sacrifice, his collar is to be revered so much! And yet one who actively sacrifices himself, along with his sons, brothers, nephews and friends, in order to save Allah’s religion, whilst in the grips of thirst and hunger, how is it that things which have been rubbed against their blessed bodies cannot be considered Signs of Allah?

Rather they are considered idolatrous and innovation? How strange! Bravo oh faithful Muslim! Is this the extent of your faith in the Quran? The collar around the animal’s neck is but a temporary association, and yet still designated a Sign of Allah: and yet the places where the pure bodies of those martyred in Allah’s path are buried are permanently associated with them. If a temporary association is so honourable, then how honourable and highly ranked must a permanent association be?

To honour and give respect to something or someone is neither idolatry nor innovation nor unlawful, because the difference between respect and worship is immense. Nothing but God could possibly be worshipped, and yet respect can be offered to one other than Allah: for example we respect and honour parents, scholars, the elderly, etc, all on the basis of laws of respect dictated by Allah.

Geographical location of Ghadir

Ghadir literary means small lake or pond. Ghadir is the name of a place that comes on the way from Mecca to Medina. It is 3 miles further than Johfa towards Medina. Though geographically it exists on the way to Medina but this place acted as an exit point for all the people going out from Mecca for all the other places. When the Holy Prophet halted at this place after his last pilgrimage to make his all-significant announcement it was extremely hot at that time, and it was close to mid-day. There was no shelter present over there at that time. In fact there existed merely small minor patches of shades provided by a few acacia trees.

Date:

The date is 18th Zilhajjah of the year 10 AH. (10 March 632) Event Backdrop:

The Holy Prophet asked his companions to call the Muslims in general to attend for a pilgrimage to the Holy Kaaba. The Holy Prophet specified that he himself would also be there to attend for the pilgrimage and teach the Muslims the rituals of the pilgrimage and convey his significant messages directly to all. The call for the pilgrimage was made. On his way to Makkah more than 70,000 Muslims joined him. By the fourth of Zilhajjah more than 120,000 Muslims had collected for the Haj with the Holy Prophet.

After the Last pilgrimage:

After completing the last pilgrimage the Holy Prophet (p.b.u.h.) along with the Muslims set out of Mecca. On their way back the Muslims reached a place called Ghadir-e-khumm. The following verse was revealed to the Holy Prophet: "0 Apostle! Deliver what has been sent down to you from your God; and if you don't do it, you have not delivered His message (at all); and Allah will protect you from the people..." ( Quran 5:67) Delivery of the sermon:

On receiving the above verse, the Holy Prophet stopped at that very place called Ghadir-e-khum. He ordered his companions to call back those of the Muslims who had gone ahead. He waited for those Muslims who had remained behind to join them. He ordered Salman to prepare for a pulpit with the help of rocks and camel tooling. It was prime noontime and Muslims had covered their heads and legs on account of the heat. Muslims sat near the temporary pulpit. The Holy Prophet was at this place for about 5 hours. He recited nearly 100 verses of the Holy Quran most of which were in the praise of Ali. Seventy three times he reminded and admonished the Muslims about their deeds and future.

The following is a part of the lengthy speech of --the Holy Prophet which has also been narrated by the Sunni scholars repeatedly:

"It seems the time has approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things. And if you adhere to them both, you will never go astray after me. They are the Book of Allah and my Progeny that is my Ahlul Bayt.

These two shall never separate from each other until they come to me by the Pool (of Paradise)." Then the Holy Prophet in an attempt to remind Muslims of his own authority over them said: "Do I not have more right over the believers than what they have over themselves?" Muslims answered unanimously "Yes, 0' Messenger of God". This served as a stepping stone for the announcement of his successor and vicegerent. The Holy Prophet held out the hand of Ali (p.b.u.h.) and said: "For whomever I am his Leader (mawla), 'Ali is his Leader (mawla)." The Holy Prophet then continued to say: "0' God, love those who love him, and be hostile to those who are hostile to him." Revelation of the verse 5:3

Once the Holy Prophet completed his speech this verse of the Holy Quran was revealed to him: "Today I have peifected your religion and completed my favour upon you, and I am satisfied that Islam be your religion." (Quran 5:3). This verse explicitly mentions that only along with this express announcement of the vicegerancy by the Holy Prophet the religion of Islam can be considered complete and perfect. Without this announcement or because of the disregard of this announcement, the religion of Islam will be merely half truth. As indicated earlier, many times half truths are more dangerous than full falsehoods. No doubt if the Muslims disregard this announcement, they will have to endure oppression and hardship both materially and spiritually.

Hessan Bin Thabit's poetry:

Immediately after completion of the sermon Hessan Bin Thabit sought the permission of the Holy Prophet to convey to the audience his poetry which he had instantaneously composed regarding this event of ghadir. The Holy Prophet told him "Say with the blessings of Allah". He then conveyed the following poem to the audience:

"He calls them, (on) the day of Ghadir, their ProphetIn Khum so hear (and heed) the Messenger's call, He said: "Who is your guide and leader? (mawlakum wa waliyyukum )" They said, and there was no apparent blindness (clearly): “You're God, our guide, and you are our leader And you won't find from among us, in this, any disobedient,” He said to him: "Stand up 0' Ali, for I am Pleased to announce you Imam and guide after me (min ba'di imam wa hadi),

So whomever I was his leader (mawla), then this is his leader (mawla)So be to him supporters in truth and followers,"

Oath of allegiance:

The Holy Prophet according to his long term merciful nature towards the people did not get satisfaction only on this announcement. He wanted this announcement to take the shape of appropriate action from the side of the Muslims. He ordered the Muslims to meet Ali and give oath of allegiance to him. Umar Bin Khattab came first to Ali, gave oath of allegiance to Ali and said "Well done Ibn Abi Talib! Today you became the Leader (mawla) of all believing men and women." After Umar were Abu Bakr, Uthman, Talha and then others. The entire process of giving allegiance to Ali by the present 120,000 people took 3 days.

Revelation of the verse 70:1-3:

The news about the above announcement and the subsequent oath of allegiance given by the Muslims to Ali (p.b.u.h.) spread across both the urban and rural areas. This event was so significant that it touched the Muslims all across the globe. In this process Harith Ibn Nu'man alFahri (or Nadhr Ibn Harith according to another tradition) came to know about this. He hurriedly came to Medina and started disputing with the Holy Prophet on the issue of appointment of Ali (A.S.) as the vicegerant. He told the Holy Prophet "You commanded us to testify that there is no deity but Allah and that you are the Messenger of Allah. We obeyed you. You ordered us to perform the prayers five times a day and we obeyed. You ordered us to observe fasts during the month of Ramadhan and we obeyed. Then you commanded us to offer pilgrimage to Makkah and we obeyed. But you are not satisfied with all these and raised your cousin upon us as our master by saying 'Ali is the mawla of whom I am mawla.' Is this imposition from, Allah or from you?"

The Prophet said: "By Allah who is the only deity, this is from Allah, the Mighty and the Glorious. ".

On hearing this while going back to his camel Harith said "0 Allah! If what Muhammad said is correct" then fling on me a stone from the sky and subject me to severe pain and torture." He had not even reached his camel that Allah flung a stone on him who struck him on his head and penetrated his entire body and he was instantaneously left dead. At this the following verse was revealed "A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the Lord of the Ascent." (Quran 70:1-3).

We have mentioned above the entire episode of the Ghadir. But unfortunately, even after knowing and understanding the entire truth we see heads move in rejecting the truth. There are basically 3 excuses which the opponents offer. Though these excuses are self-evident to be no more than futile excuses, but we will deal with them in detail so that the opponents are left with no shelter place.

Excuses:

1., The tradition of Ghadir is not reliable and authentic.

2. The word Mawla used in the tradition does not imply master, but it means friend. Hence the Holy Prophet actually announced about the friendship of Ali (AS.) on the day of Ghadir and not about mastership of him.

3. It does not appeal to our common sense that the Holy Prophet appointed Ali (AS.) as his successor in clear terms and still the companions of the Holy Prophet disobeyed him and after his demise appointed a vicegerent by themselves.

We will deal with the above excuses separately and in such details as to dispel all doubts and lay bare the mischief of the mischief makers. Excuse 1: The tradition of Ghadir is not reliable and authentic Rebuttal:

A. Sunni references for the verse 5:67 revealed in relation and just before the tradition of Ghadir. Though there are at least 69 chains of transmitters present for this from Sunni sources, but due to lack of space we will mention only 9 books:

1. "Yanabi' al-mawaddah" - Khajah Kalan Sulayman bin Ibrahim, al- Husayni al-Balkhi al-Qunduzi al-Hanafi.

2. "Arbaein fi faza'il Amir al-Mu'minin" - lamal aI-Din 'Ata' Allah b. Fazl Allah, al-Husayni al-Shirazi.

3. "AI-Durr al-Manthur" - al-Suyuti, lalal aI-Din 'Abd alRahman b. Kamal aI-Din Abi Bakr, al-Shafiei.

4. "Tafsir Kashf ol-bayan" - AI-Tha'labi, Ahmad b. Muhammad b. Ibrahim, Abu Ishaq al-Nisaburi.

5. "Asbab al-Nuzul" - Wahidi, Abu al-Hasan 'Ali b. Ahmad b. Muhammad b. 'Ali b. Mattawayh, alNayshaburi.

6. "Dirayah fi Hadith al- Wilayah" (Kitab al-wilayah) Mas'ud b. Nasir b. 'Abd Allah b. Ahmad, Abu Saeid Sijzi( al -Sijistani).

7. Shawahid al-tanzil - Ibn Haddad Haskani, 'Ubayd Allah b. 'Abd Allah, Abu al-Qasim al-Hakim alNishaburi al-Hanafi.

8. Mafatih al-Ghayb (Tafsir al-kabir) - Fakhr aI-Din Razi, Muhammad b. 'Umar b. al-Hasan, Abu 'Abd Allah alShafiei.

9. Matalib Osul fi manaqib Ale Rasul - Muhammad b. Talhah, Abu Salim al-Qarashi al-Nasjbi Shafiei.

B. Sunni references regarding the tradition of Ghadir. Here it is more than sufficient to mention that Allama Amini has mentioned this tradition from 110 companions of the Holy Prophet and 84 second generation (Ta'bei) and 360 Sunni scholars. In fact at other places, other 200 Sunni ulema references are given which takes the number of Sunni ulema to have related the tradition of Ghadir to at least 560! Due to lack of space again here we will mention only 9 references from Sunni sources who have related the tradition of Ghadir and have specifically mentioned the words of "For whoever I am his Leader (mawla), 'Ali is his Leader (mawla).":

1. AI-Bidayah wa'l-Nihayah fi Ta'rikh - Ibn Kathir, 'Imad aI-Din Isma'il b. 'Umar b. Kathir b. Daw', al-Qarashi alDimashqi.

2. Manaqib 'Ali b. Abi Talib - Ibn Hanbal, Ahmad b. Muhammad b. Hanbal b. Hilal b. Asad, Abu 'Abd Allah al-Shaybani al-Marwazi.

3. AI-Musnad - Ibn Hanbal, Ahmad b. Muhammad b. Hanbal b. Hilal b. Asad, Abu 'Abd Allah al-Shaybani Marwazi.

4. Kanz al- 'ummal fi sunan al-aqwal wa'l afal - Nur alDin 'Ali b. 'Abd al- Malik Husam aI-Din al-Muttaqi Hindi.

5. Sunan - Ibn Majah, Muhammad b. Yazid, Abu 'Abd Allah al-Qazwini. 6. AI-Musannaf - Ibn Abi Shaybah, 'Abd Allah b. Muhammad b. Ibrahim b. 'Uthman, Abu Bakr al-'Absi al-Kufi.

7. al-'Iktifa fi fadl al-'arba'ah al-khulafa' - Ibrahiin b. 'Abd Allah, al-Wassabi al-Yamani al-Shafi'i. , 8.AI-Khasa'is fi fadl 'Ali b. Abi Talib - al-Nasa'i, Ahmad b. Shu'ayb b. 'Ali b. Sinan b. Barn, Abu 'Abd al-Rahman al-Khurasani al-Nasa'i.

9. Miftah al-naja fi manaqib Al al-'aba - Mirza Muhammad b. Mu'tamad Khan al-Harithi al-Badakhshi (al- Badakhshani).

C. Sunni references about the verse 5:3 being revealed immediately after the sermon of Ghadir. Again here we can provide at least 35 chains of transmitters but due to lack of space we will mention only 9 Sunni books to confirm:

1. Manaqib 'Ali Ibn. Abi Talib - Ibn al-Maghazili, 'Ali b. Muhammad, Abu al-Hasan al-Tayyib al-Jullabi al-Shafi'i. 2. Miftah al-naja fi manaqib ab - Mirza Muhammad b. Mu'tamad Khan al-Harithi al-Badakhshi (al- Badakhshani).

3. Ma nazala min ai-Qur'an fi 'Ali - Abu Nu'aym, Ahmad b. 'Abd Allah, al 'Isfahani.

4. Manaqib 'Ali b. Abi Talib - Ibn al-Maghazili, 'Ali b. Muhammad, Abu al Hasan al- Tayyib al-Jullabi al-Shafi'i. 5. al-Khasa'is al- 'Alawiyyah - Muhammad b. 'Ali b. Ibrahim, Abu al-Fath al-Natanzi.

6. Kitab al-Manaqib - Khatib al-Kharazmi, Muwaffaq b. Ahmad, Abu al- Mu'ayyad al-Makki, known as Akhtab alMuwaffaq.

7. AI-Duff al-Manthur - al-Suyuti, Jalal aI-Din 'Abd alRahman b. Kamal aIDin Abi Bakr, al-Shafi'i.

8. Fara'id al-samtayn fi fada'il al-Murtadawa al-batul wa al-sibtayn - al- Juwayni, Ibrahim b. Muhammad b. alMu'ayyad, Sadr aI-Din Abu al-Majami' al-Hamawayni or al-Hamawi al-Shafi'i.

9. Tafsir aI-Qur'an al-'Azim - Ibn.Kathir, 'Imad aI-Din Isma'il b. 'Umar b. Kathir b. Daw', al-Qarashi alDimashqi.

D. References of Hessan Bin. Thabits poetry:

1. Ma nazala min aI-Qur'an fi 'Ali - Abu Nu'aym, Ahmad b. 'Abd Allah, aI- 'lsfahani.

2. Fara'id al-samtayn fi faza'iI al-Murtadawa aI-batuI wa aI-sibtayn - aIJuwayni, Ibrahim b. Muhammad b. aI Mu'ayyad, Sadr aI-Din Abu al-Majami' al-Hamawayni or al-Hamawi al-Shafi'i.

3. Kashf al-ghamma fi ma'rifat al-A'immah - al-Irbili, 'Ali b. 'Isa b. Abi al- Fath, Abu al-Hasan al-'Irbili.

4. al-'Azhar fi ma 'aqdahu al-shu'ara' min al-'ash'ar - alSuyuti, lalal aI-Din 'Abd al-Rahman b. Kamal ai-Din Abi Bakr, al-Shafi'i.

5. Kifayat al-Talib - Muhammad b. Yusufb. Muhammad, Abu 'Abd Allah al-Kanji al-Shafi'i.

6. al-Khasa'is al- 'Alawiyyah - Muhammad b. 'Ali b. Ibrahim, Abu al-Fath al-Natanzi. 7. Tazkirat khawass al-'ummah fi ma'rifat al-a'immah Sibt b. al-lawzi, Shams aI-Din Yusufb.Qizughli, Abu alMuzaffar.

E. References of Oath of allegiance as mentioned above:

1. AI-Bidayah wa'l-Nihayah fi al- Ta'rikh - Ibn Kathir, 'Imad aI-Din Isma'il b. 'Umar b. Kathir b. Daw', al.: Qarashi al-Dimashqi.

2. Manaqib 'Ali Ibn. Abi Talib - Ibn Hanbal, Ahmad b. Muhammad b. Hanbal b. Hilal b. Asad, Abu 'Abd Allah al-Shaybani al-Marwazi. 3. AI-Musannaf - Ibn Abi Shaybah, 'Abd Allah b. Muhammad b. Ibrahim b. 'Uthman, Abu Bakr al- _Absi al-Kufi.

4. Fada'il 'Ali - 'Abd Allah b. Ahmad b. Hanbal, Abu 'Abd al-Rahman al- Shaybani.

5. al-Fusul al-muhimmah li ma'rifat al-a'immah - Ibn alSabbagh, Nur aI-Din 'Ali b. Muhammad b. Ahmad, alGhazzi al-Maliki.

6. Manaqib Al Abi Talib - Ibn Shahrashub, Muhammad b. 'Ali, Abu la'far. 7. Sharaf al-Mustafa - 'Abd al-Malik b. Muhammad, AbuSa'd al-Wa'iz al- Nisaburi al-Kharkushi (al-Khargushi).

8. Tafsir Kashf wa'l-bayan - AI-Tha'labi, Ahmad b. Muhammad b. Ibrahim, Abu Ishaq al-Nisaburi.

9. Riyad al-Nadirah - Muhibb aI-Din Ahmad b. 'Abd Allah, Abu al- 'Abbas al-Tabari al-Makki al-Shafi'i. Again due to paucity of space we limit to 9 books refferences. There are otherwise at least 76 chains of narrators mentioned in books for this.

F. The revelation of the verse 70: 1-3 is regarding the event of the dispute of Harith as mentioned earlier. References for this are:

1. al-'Arba'in fi faza'il Amir al-Mu'minin - Jamal aI-Din 'Ata' Allah b. Fazl Allah, al-Husayni al-Shirazi.

2. Tafsir Kashf wa'l-bayan - Al-Tha'labi, Ahmad b. Muhammad b. Ibrahim, Abu Ishaq al-Nishaburi.

3. Tadhkirat khawass al-'ummah fi ma'rifat al-a'immah Sibt b. al-Jawzi, Shams aI-Din Yusufb.Qizughli, Abu alMuzaffar.

4. al-'Iktifa fi fadl al-'arba'ah al-khulafa' - Ibrahim b. 'Abd Allah, al-Wassabi al-Yamani al-Shafi'i.

5. Hidayat al-su'ada' - Shihab aI-Din Ahmad b. Shams alOin 'Vmar, Malik al- 'Vlama' al-Zawali al-Dawlatabadi. 6. Ma'arij al-wusul - al-Zarandi, Jamal ai-Din Muhammad b. Yusuf b. al-Hasan al-Madani al-'Ansari alHanafi. .

7. Wasilat al-ma'al fi 'add manaqib al-'AI - Ba Kathir alMakki, Ahmad b. al- Fadl b. Muhammad, al-Shafi'i. '

8. Jawahir al'iqdayn fi fadl al-sharafayn sharaf al- 'ilm aljali wa al-nasab al- 'ali - al-Samhudi, Nur aI-Din 'Ali b. 'Abd Allah b. Ahmad, al-Hasani al-Shafi'i. 9. al-Fusul al-muhimmah li ma'rifat al-a'immah - Ibn alSabbagh, Nur aIEssays Din 'Ali b. Muhammad b. Ahmad, alGhazzi al-Maliki.

Again we are unable to mention other sources due to paucity of space. There are atleast 31 chains of transmitters for this.

Excuse 2: The word Maula used in the tradition does not imply master but it means friend. Hence the Holy Prophet actually announced about the friendship of Ali on the day of Ghadir, and not about mastership of Ali (p.b.u.h.).

Rebuttal:

Though multitude of reasons could nullify the above excuse we will mention only 5 of them:

A. The first proof is the Holy Qur'an and the revelation of the verse: "0 Apostle! Deliver which has been revealed to you from your God; and if you do it not, then you have not delivered His message, and Allah will protect you from the people." (5.67)

Qazi in "Kashf Ghumma" gives a report from Razi Bin Abdullah: "In the days of the Holy Prophet we" used to read this verse thus: '0 our Prophet (Muhammad) deliver what has been sent down to you from your Lord, that' is, Ali is the master of the believers. If you do not, then you have not delivered His message." Also Suyuti in his Durru'l-Mansur from Ibn Mardawiyya, Ibn Asakir and Ibn Abi Hatim from Abu Sa'id Khadiri, Abdullah Ibn Mas'ud (one of the writers of Divine - revelations) and Qazi Shukani in Tafsir-e-Fathu'l- Ghadir narrate that in the day of the Holy Prophet. In short, the warning contained in this verse says: "If you do it not then (it will be as if) you have not delivered His message (at all)..." shows that the message which the Holy Prophet had been ordered to deliver was of great importance. It was in fact essential to the completion of Prophethood itself. Therefore, the issue in question was surely the matter of the imamate, the conferring of authority on one who would guide the people according to the tenets of Islam after the death of the Holy Prophet. This important issue cannot be the friendship of someone by any stretch of imagination.

B. Second proof is the revelation of the verse "This day have I perfected for you your religion and completed my favor on you and chose for you Islam as a religion."

(5:3). Scholars trusted by sunnis, such as Jalalu'd-din Suyuti in Durru'l- Mansur, vol. II, p. 256 and Itqan, vol. I, p. 31; Imamu'l-Mufassirin Tha'labi in Kashfu'l-Bayan; Hafiz Abu Nu'aim Ispahani in Ma Nusala Mina'l-Qur'an Fi Ali; Abu'l-Fatha Nazari in Khasa'isu'l-Alawi; Ibn Kathir Shami in Tafsir, vol. II, p. 41, following Hafiz Ibn Mardawiyya: Muhammad Bin Jarir Tabari, scholar, commentator and historian of the 3rd century A.H. in Tafsir-e- Kitabu'l- Wilaya; Hafiz Abu'l-Qasim Haskani in Shawahid-ut- Tanzil; Sibt Ibn Jauzi. in Tadhkira-eKhawasu'l-Umma, p. 18; Abu Ishaq Hamwaini in Fara'idus- Simtain, ch. XII; Abu Sa'id Sijistani in Kitabu'lWilaya; AI-Khatib-e- Baghdadi in Ta'rikh-e-Baghdad, vol. VIII, p. 290; Ibn Maghazili Faqih Shafi'i in Manaqib, ch. XIV and Maqtalu'l-Husain, ch. IV, all have written that on the day of Ghadir-e-Khurn the Holy Prophet appointed Ali by divine order to the rank of wilaya (Vicegerent). He told the people whatever he was ordained to say about Ali and raised his hands so high that the white of both his armpits was visible. He addressed the people thus: "Salute Ali because he is the amir (master) of the believers. The whole Community complied with his order. They had not yet departed from one another when the aforesaid verse was revealed." The Holy Prophet was highly pleased with the revelation of this verse. So, addressing the people, he said: "Allah is Great, He Who has perfected for them their religion and has completed His favor on them, and is satisfied with my Prophethood and Ali's vicegerency after me." C. In that hot desert, where there was no protection for the travelers, the Holy Prophet gathered the whole nation (umma). People sat in the shade of the camels, with their feet covered, in the scorching heat of the sun. In these conditions, the Prophet delivered a long address, which Kharizmi and Ibn Mardawiyya in their Manaqib and Tabari in his Kitabu'l- Wilaya and others have narrated.

Does it make sense to think that the Prophet would require thousands of his followers to spend three days in the blazing desert to swear allegiance to Ali merely to indicate that Ali was their friend? It is reasonable to conclude therefore, that these arrangements were made not merely to indicate that people should befriend Ali. The event, in fact, marked the completion of the Prophet's message; the establishment of the Imamate, the source of the umma's guidance after the death of the Prophet.

D. Some of Sunni reputable ulema have acknowledged that the primary meaning of "maula" is "master." Among them is Sibt Ibn Jauzi, who after giving ten meanings of the word in his Tadhkira-e-Khawas, ch. 11, p. 20, says that none of them except the tenth one corresponds with what the Holy Prophet meant to say. He says: "The hadith specifically means obedience; so the tenth meaning is correct, and it means 'mastery over others.' Hence, the hadith means 'of whoever I am the 'maula' (master) Ali is also his 'maula' (master)." In the book Maraju'l-Bahrain Hafiz Abdu'l-Faraj Yahya Bin Sa'id Saqafi interprets it in the same way. He narrates this hadith with his own sources from his leaders, who said that the Holy Prophet, holding Ali by the hand, said: "Of whomsoever I am 'wali' or master over him, Ali is also his 'wali' or master." Sibt Ibn Jauzi says, "The saying of the Holy Prophet that Ali has authority or is the master over all the believers clearly proves the Imamate or vicegerency of Ali, and that obedience to him is obligatory."

E. Ali (p.b.u.h.) himself has referred to the tradition of Ghadir to mean master and has emphasized that he was clearly appointed as the vicegerant at Ghadir. Also others have referred to this event in form of reasoning protest or Munashadah (adjuration). Some places where Ali has reminded the event of Ghadir vis-a-vis his appointment as vicegerent are:

(a.) On the day of shura (counsel after Umar's death). (b.) During the days of Uthman’s rule.

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

(d.) The Battle of al-Jamal, year 36 AH where he reminded T alhah.

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

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

Other members of the Household reminded people: (a.)Ihtejaj by Fatimah al-Zahra'(S.A.)

(b.) Munashadah by ImamHusein( AS.) (c .)Munashadah by ImamHusayn( AS.).

Other munashadahs and ihtejaj: munashadah of youth with Abu Hurayrah; Ihtijaj of Abd Allah b. Ja'far with Mu'awiyah; Ihtijaj in refutation of Amr b. al- 'Asi; Ihtijaj of Amr b. al-'Asi with Mu'awiyah; Ihtijaj of Ammar b. Yasir on day of Siffin; Ihitjaj of Asbagh b. Nubata in a sitting with Mu'awiyah; Munashadah of a man with Zayd b. Arqam; Munashadah of an Iraqi man with Jabir b. Abd Allah al-Ansari; Ihtijaj of Qays al-Ansari with Mu'awiyah in Madinah; Ihtijaj Darmiyyah al-Hajwaniyyah with Mu'awiyah; Ihtijaj of Amr al-Awdi; Ihtijaj of Umar b. Abd al-aziz, the Umayyad caliph; ihtijaj of Ma'mun, the Abbasid caliph, with jurists.

The above clearly refutes the second excuse and renders it baseless. Excuse 3: It does not appeal to our common sense that the Holy Prophet appointed Ali as his successor in clear terms and still the companions of the Holy Prophet disobeyed him and after his demise appointed a caliph by themselves.

Rebuttal:

A. This excuse may be common but it is not sense. Common sense does actually accept it very easily that if any leader identifies a vicegerent, and the followers are not entirely sincere, then they will not abide by this appointment.

B. Both sects accept that the Holy Prophet (p.b.u.h.) had said to Ali that "You are to me as Aaron was to Moses except that there shall be no prophet after me."

Now let us analyze the similarities between Aaron and Ali so that we come to understand that how it is possible for the companions of a Prophet to disobey and disregard the clear appointment of the vicegerant. The Holy Qur'an states that when Moses appointed Aaron as his successor, he gathered round him the Bani Isra'il (according to some reports, 70,000 people).

Moses emphasized that in his absence they should obey Aaron, his successor. Moses then went up the mountain to be alone with Allah. Samiri incited dissension among the Isra'ilis. He fashioned a golden calf and Bani Isra'il, having left Aaron, gathered round the treacherous Samiri in large numbers. It was a short time before this that the Bani Isra'il had heard Moses say that during his absence Aaron was to be his Caliph and those they should obey him.

Nevertheless, 70,000 people followed Samiri. The Prophet Aaron loudly protested this action and forbade them from indulging in such sinful acts, but no one listened to him. The verse of Chapter A'raf states that when Moses came back, Aaron said to him: "Son of my mother! The people reckoned me weak and had well-nigh slain me..." (7:150). The Bani Isra'il themselves heard the clear instruction from Moses, but when Moses went up to the mountain, Samiri seized his opportunity. He fashioned a golden calf and misguided the Bani Isra'il. Similarly, after the death of the Prophet, some people who had heard him say that Ali was his successor, turned against Ali. Imam Ghazali referred to this fact in the beginning of his fourth treatise in Sirru'l-'Alamin.

He states that some people returned to the state of their former ignorance. In this respect, there is great similarity between the situation of Aaron and that of Ali. Like many of renowned Sunni scholars and historians, Ibn Qutayba Dinawari, the well-known Qazi of Dinawar, in his "AI-ImamaWa Siyasa", (Vol I, P.14) narrates in detail the events of Saqifa. He says that they threatened to burn down Ali's house.

They took him to the mosque by force, and threatened to kill him unless he swore allegiance to them. Ali went to the sacred grave of the Prophet and repeated the same words of the Holy Qur'an which Aaron spoke to Moses: "He (Aaron) said: Son of my mother! Surely the people reckoned me weak and had well-nigh slain me..."(7:150). C. Not all those 120,000 Muslims who were at Ghadir stayed at Madineh. Only a few thousand stayed at Madinah. Out of these, many were bedouins or slaves or poor men. Only a maximum of 100 influential people had gathered at Saqifa. So it will be wrong to say that all 120,000 people presented at the day of Ghadir, conspired and disobeyed the Holy Prophet It should not astonish us that around 100 people went against the verdict of the Holy Prophet (p.b.u.h.).

D. Communication system and circulation of information was not strong in those days. By the time everyone came to know of the selection of Abu Bakr against the verdict of the Holy Prophet it was too late. Abu Bakr had already become too powerful in material terms. Even if someone tried to oppose the ruling caliph he was silenced either through temptation or through intimidation. The episode of Malik Ibn Nuwayrah is a glaring example in this respect.

E. All the companions were not obedient. There are so many instances to prove the disobedience of the companions.

(a.) During the last days of his blessed life, the Messenger of God prepared an army to do battle with the Byzantines, and he appointed Usamah b. Zayd as its commander. This appointment of a young man, despite the availability of older men, proved displeasing to some of the Companions, and led to an argument among them. Those who strongly opposed to Usamah b. Zayd asked the Prophet to change him, but he paid no attention to their request and commanded Abu Bakr, 'Umar and 'Uthman to join the Muslim army as it departed from Madinah. However, they not only disregarded military discipline but also disobeyed the categorical command of the Prophet. Instead of proceeding to the front with the army, they split off and returned to Madinah - Ibn Hisham, (alSirah, Vol. IV p. 338), Ya'qubi, "al-Tarikh", (Vol. II, p.92); Ibn Athir, "al-Kamil", (Vol. II, PP. 120-21).

(b.) Some of Sunni historians and hadith scholars have written that when the Prophet decided to write a document that would prevent the Muslims from going astray, 'Umar said: "The Messenger of God has become delirious." Others, however, in order to soften the offensiveness of his words, maintain that he said: "Sickness has overcome the Prophet; you have the Book of God at your disposal, which is enough for us." (Muslem, 'al-Sahih', Vol. Ill, P.

1259); "al-Bukhari, alSahih, (Vol. IV, P.5); Ahmad b. Hanbal, "al-Musnad", hadith no. 2992.), when companions could disobey the Holy Prophet in his presence, they can very easily disobey in his absence after demise. But here it is worth mentioning that there were respectable and independent minded companions, who did not change their position after the death of the Prophet.

They obeyed the appointment of Ali (A.S.) as the vicegerent that took place at Ghadir. Although they were more or less compelled to remain silent, they remained loyal to 'Ali b. Abi Talib, as leader. Among the outstanding personalities belonging to this group were Salman al-Farisi, Abu Dharr al- Ghifari, Abu Ayyub Ansari, Khuzaymah b. Thabit, Miqdad bin Aswad, al- Kindi, 'Ammar b. yasir, Ubayy b. Ka'b, Khalid b. Sa'id, Bilal, Qays b. Sa'd, Aban, Buraydah Ashami, Abu 'l-Haytham b. al- Tayyihan, as well as many others whose names are recorded in Islamic history. Some scholars have listed two hundred and fifty Companions of the Prophet, complete with names and descriptions, as belonging to this class.

Ghadir in the words of Non-Muslim

We have enunciated sufficient reasons to dispel all possibilities for excuses.

Here we would also like to quote an orientalist for sake of reference. Vaglieri has said in the Encyclopedia of Islam about Ghadir Khum: It is certain that Muhammad did speak in this place and utter the famous sentence, for the account of this event has been preserved, either in a concise form or in detail, not only by Ya'kubi, whose sympathy for Ali is well known, but also in the collection of traditions which are considered canonical, especially in the Musnad of Ibn Hanbal; and the hadiths are so numerous and so well attested by the different attributions that it does not seem possible to reject them.

Vaglieri continues, "Several of these hadiths are cited in the bibliography, but it does not include the hadith which, although reporting the sentence, omit to name Ghadir Khum, or those which state that the sentence was pronounced at al-Hudaybiya. The complete documentation will be facilitated when the Concordance of Wensinck have been completely published. In order to have an idea of how numerous these narrations are, it is enough to glance at the pages in which Ibn Kathir has collected a great number of them with their refrences."

Books related to Ghadir:

There are at least 185 Sunni books which have mentioned the event of Ghadir. It is not possible to mention all of them here but we mention just a few:

1. The well known commentator and historian of the fourth century hijri, Abu Ja'far Muharnmad Bin Jarir Tabari (died 310 A.H.), gives complete details of the hadith of Ghadir in his book Kitabu'l- Wilaya and has narrated it through seventy-five chains of transmission.

2. Hafiz Abu'l-Abbas Ahmad Bin Sa'id Abdu'r-Rahman Al-Kufi, popularly known as Ibn Iqda (died 333 A.H.), narrated this holy hadith in his book Kitabu'l- Wilaya through 125 chains on the authority of 125 companions of the Holy Prophet.

3. Ibn Haddad Hafiz Abu'l-Qasim Haskani (died 492 A.H.), in his Kitabu'l- Wilaya, has narrated in detail the event of Ghadir along with the revelation of the verses of the Qur'an.

Similarly some of the many books of Shia authors who have shown the event of Ghadir by providing extensive sunm sources are:

1. Al-Ghadir by Allama Amini - This is apparently the most magnanimous work on the event of Ghadir. This book is in 11 Volumes.

2. Abaqatul Anwar by Mir Hamid Husein - Out of total of 11 Volumes it has 3 bulky volumes dedicated to the subject of ghadir using Sunni references.

3. N afahatul Azhaar by syed Ali Milaani - This is basically explanation of the book Abaqatul Anwar. In this 4 volumes have been dedicated to the event of Ghadir.

4. Ihkaakul Haq by shaheed-e-thalis Qazi Noorullah Shustri - this book has dealt the subject of Ghadir in some of its parts out of a total of 30 huge volumes.

We end our article by quoting the verse of the Holy Quran "And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing)." (17:81)

Zulfiqar Ali (Pakistan)

7- Ghadir in Islamic Traditions

According to the consensus of the narrators of the Islamic traditions, Tabarani and many others have quoted the narration of Zayd Ibn Arqam that:

"The Messenger of Allah (p.b.u.h.) once delivered a sermon at Ghadir Khum '0 people! It seems to me that soon I will be called upon and will respond to the call. I have my responsibility and you have yours. So, what do you say?" They said: "We bear witness that you have conveyed the Message, struggled and advised [the nation]; therefore, may Allah reward you with the best of His rewards".

He asked then,: "Do not you also bear witness that there is no God but Allah and that Muhammad is His Servant and Messenger, that His Paradise is just and that His Fire is just, that death is just. That the life after death is just; that the last day will undoubtedly arrive; and that Allah shall bring the dead to life from their graves?"

They said: "Yes, indeed, we bear witness to all of that".

He said: "O Mighty Lord! Bear witness that they have," Then he added: "O people! Allah is my Master, and I am the master (Mowla) of the believers. I have3 more authority over their lives than they themselves have 1. Therefore, to whomsoever I have been a master (mowla); this (Ali) is his master (mowla)4 ; "O Lord! Befriend whoever befriends him, and be enemy to whoever sets himself as his enemy." Then he said: "0 people! I am to precede you, and you will join me, at the Pool [of Kawsar]... and I shall ask you when you join me, about the Two Precious things, how you shall succeed me in faring with them; the Greater Precious Thing is the Book of Allah, the Omniscient, the Sublime, and the other are is my Ahlul-Bayt, for the most Gracious and Knowing (Allah) has informed me that they shall never part from each other till they join me at the Pool 5 In a section dealing with 'Ali's 3Many have contemplated upon this sermon, giving it due attention, and they have come to know that it is a reference to the fact that 'Ali's wiaiyat is a root of the faith; For the Prophet first put the question: "Do not you bear witness that there is no God but Allah, and that Muhammad is His Servant and Messenger?" Then he said:

"The Last Day is approaching; there is no doubt about it, and Allah shall certainly bring to life those who are in the graves," following that with a statement in which he mentioned the wilayat so that it would be understood that the latter bears the same significance like the matters about which he has asked them and to which they have agreed. This is obvious to all those who are familiar with the methods and objectives of speech.

4 His statement: "I am the mawla" is an outspoken testimony to a significant fact. The meaning of "mawla" is: one who is "awla", "has superior authority". Thus, the meaning of his statement is: "Allah is superior to me, and I am superior to the believers, and whoever considers me to be superior to him, must also consider Ali as such." 5 This wording of the hadith is quoted by Tabrani, Ibn Jarir, Hakim Tirmithi, from Zayd ibn Arqam. It is transmitted by 1bn Hajar from Tabrani and others in this exact wording, without questioning its authenticity; so, refer to page 25 of- Sawaiq al-Muhriqa.

virtues in A1Mustadrak, the author indicates that Zayd ibn Arqam6 is quoted through two sources both of which are held reliable by both Shaykhs: Hakim (one of such sources) says that when the Messenger of Allah, peace be upon him and his progeny, returned from his Farewell Pilgrimage, he camped at Ghadir Khum, and ordered the believers to sweep the area under a few huge trees where a pulpit of camel litters was made for him. He stood and said: "It seems, as if, I have been called upon and responded to the call, and I enjoin you to look after both the Book of Allah and my Progeny; see how you fare with them after me. They will never part from each other till they join me at the Pool."

Then he added: "Allah, the Dear and Mighty, is my Master, and I am the master of every believer".

Then he raised the hand of Ali and said: To whomsoever I am a master, this Ali is his master. 0 Lord! Befriend …..".

The author quotes this lengthy hadith, in its entirety. In his "Talkhis", al- Thahabi quotes it without commenting on it. Hakim Tirmazi, too, quotes it as narrated by Zayd ibn Arqam, in his Al-Mustadtak, admitting its authenticity. In spite of his intolerance Al- Thahabi admits the same in his Talkhis, to which you may refer. Ahmed ibn Hanbal has quoted the same hadith as narrated by Zayd ibn Arqam thus:

"We were in the company of the Messenger of Allah, (peace he upon him and his progeny), when he camped in a valley called Wadi Khum. He ordered everyone to gather for prayers in midday heat. He then delivered a sermon to us under the shade of a robe over a rush tree to protect him from the heat of the sun. He said: Do you know- or do you believe and accept- that I have more authority over the believers than themselves? They answered: "Yes, indeed, you do".

He said: "Whosoever accepts me as his mowla, Ali is his mowla. 0 Lord! Befriend whosoever befriends' Ali and he the enemy of whomsoever opposes Ali."

Nisaei quoted Zayd ibn Arqam saying that when the Prophet returned from the Farewell Pilgrimage and having reached Ghadir Khum he ordered the ground under a few huge trees to be swept clean. He announced: "It looks like I have been invited [to my Lords presence] and I have accepted the invitation. I leave with Y°'! Two Valuable Things; one of them is bigger than the other:

the Book of Allah and my Progeny, my Household. See how you care both of them, for they shall never part from each other till they join me at the Pool." Then he added: "Allah is my Master and I am the Master (mowla) of every 6 Refer to page 21 of AI-Khasa'is al- 'Alawiyya, where the Prophet is quoted saying: "To whomsoever I have been the wali, this (Ali) is his wali.

believer ." Taking Ali's hand, he added saying, "To whomsoever I have been a Master, this Ali is his Master; 0 Lord! Befriend those who befriend him, and be enemy of all those who are enemy to him".

Abu- Tufail says: "1 asked Zayd: 'Have you heard these words of the Messenger of Allah, yourself?"7 He answered that all those who were there under the huge trees saw the Prophet with their own eyes and heard him with their own ears. This hadith is recorded by Muslim, in a chapter, on the "virtues of Ali" in his "Sahih" from several different narrators, ending with Zayd ibn Arqam; but he abridged it, and cut it short- and so do some people behave.

Ahmed Ibn Hanbal has recorded this hadith from Bora ibn Azib.8 Nisa'i has quoted, "Ayesha daughter ofSa'd said that she heard her father saying: "I heard the Messenger of Allah, (peace be upon him and his progeny), on the Day of Juhfa, he took "Ali's hand arid delivered a sermon, praised and adored Allah", then said: "0 people! I am your Leader". They said: "You have said the truth." Then he raised Ali's hand and said: "This is my Leader unto you, he will discharge the responsibilities of my religion on my own behalf, and I support whoever supports him, and I am enemy of whosoever who chooses to be his enemy.

Sa'd is also quoted saying: "We were in the company of the Messenger of Allah, when he arrived at Ghadir Khum. Those who went ahead of him returned to join him, while he waited for those who lagged behind, till all people assembled. Then he said: "0 people! Whois your Master and Leader?" They answered: "Allah and His Messenger." Then he took "Ali's hand, made him rise and said: 'Whoever has taken Allah and His Messenger as his Master, this (Ali) is his Master; O Lord! Befriend whoever be friends him, and be enemy of whoever chooses to be his enemy."

7Abu- Tufayl's question is obviously indicative of his amazement at this nation's overlooking this matter regarding 'Ali in spite of the hadith he narrates from the Prophet in his honor on the day of the Ghadir. As if suspicious of the accuracy of the narrated hadith, he went ahead and inquired of Zayd, having heard him narrate the same, "Did you hear it from the Messenger of Allah?!" His tone is that of someone amazed, and skeptical. Zayd answered him that all individuals present under those trees had, indeed, seen the Prophet with their eyes and heard him with their ears; so, Abul- Tufayl then knew that the matter was just as Kumait, may Allah be merciful unto his soul, says: .

On the day of the dawh, the dawh of the Ghadir,Caliph.!lte was made for him manifest and clear, Only if the throngs opted to obey;

Yet I have never seen such a day,

Nor have I seen such right

Trampled upon, discarded outright;

But the men had sold it, and I never sawSuch a precious thing to sale would go...

8This occurs on page 281 of his AI-Khasa'isal- Alawiyya, in a chapter dealing with Ali's status in the eyes of Allah, the Exalted, the omni-Scient, and also on page 25 of another chapter enjoining acceptance of his wilayat and warning against bearing animosity towards him.

The books of traditions recording this incident are numerous and cannot be all counted here. They all contain explicit texts indicating that Ali is the Prophet's successor, just as Fazl Ibn Abbi, Abu Lahab has said:9 The one to be recognized as the successor, generation after generation, After Muhammad, is 'Ali since for he was his companion in every occasion.

Hamid Famagh (Iran) 9These are among poetic lines composed as the answer of Walid ibn 'Uqbah ibn Abu Ma'it, quoted by Mohammad Mahmud Rafi'i in his Introduction to Sharh al-Hashemiyyat, page 8.