Essays on Ghadir

Essays on Ghadir40%

Essays on Ghadir Author:
Publisher: Naba Publication (www.nabacultural.org)
Category: Imam Ali

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Essays on Ghadir

Essays on Ghadir

Author:
Publisher: Naba Publication (www.nabacultural.org)
English

Alhassanain (p) Network for Islamic Heritage and Thought

Essays on Ghadir

Author: Naba Cultural Organization

www.alhassanain.org/english

Table of Contents

Preface 4

1- Report of the Ghadir Day 6

2- Ghadir in Quran 8

The Speech 8

Allegiance of People with Imam Ali (a.s) in Ghadir Celebration 9

The Number of People in Ghadir Khum 9

3- The Sermon of Ghadir 11

4- The meaning of word "MOWLA"(Leader/ Chief) in Ghadir Day 15

5- "Allegiance" of people with Imam Ali (A.S.) in Ghadir tradition 17

6- Importance of "Ghadir" in our Islamic ideology 23

Geographical location of Ghadir 29

Ghadir in the words of Non-Muslim 39

7- Ghadir in Islamic Traditions 41

8- Ghadir as a feast and ceremonies (in history, literature, Jurisprudence) 45

The ceremonies of The Ghadir feast 45

TO CONGRATULATE EACH OTHER 46

TO SHAKE HANDS 46

TO SMILE AND SHOWING YOUR HAPPINESS 46

TO WEAR COSTY DRESSES AND MAKE DECORATION (MAKE UP) 46

TO FEED PEOPLE 46

TO VISIT EACH OTHER 46

TO EXPAND 46

TO PRESENT A GIFT 46

TO PRESENT FOOD TO BREAK ONE'S FAST 47

TO HELP 47

TO BENEFIT OTHER PEOPLE 47

TO PRAISE GOD 47

PRAY and greetings to the holy prophet 47

TO MAKE A SPIRITUAL CONTRACT OF BROTHERHOOD WITH EACH OTHER 47

THE PRAYER OF THE GHADIR DAY 48

TO GO ON FAST 48

PILGRIMAGE OF IMAM ALl (p.b.u.h.) 48

9- The Ghadir Mosque 49

1- ATEQ BIN GHAITH BELADI 51

2- ALLAMA DOCTOR SHEIKH ABDUL HAD I FAZLI 53

Explanation of the routes leading to Ghadir Khum 55

10- Ghadir Day, in the words of nonMuslim people 56

11- Argumentation and references made to Ghadir Day 60

12- Introduction of books regarding Ghadir Day 67

13- Ghadir in Literature 68

14- The Promised Person of Ghadir 71

Preface

"O People! I have been commanded to proclaim this affair (Le. the Wilayat of Amir -ul- Momenin p.b.u.h.) so that the arguments are completed for all the people; present or absent, and whether born or will be born. Verily, those who are present should convey this message to the absent ones and the fathers to their sons until the Day of Judgment. "

This is the Prophet's (p.b.u.h.) prophetic message which on Ghadir day attracted the believers. Those who heard these Divine words by hear, constantly tried hard to deliver them to others. In this way, the bare reality that originated from that brilliant pool was made to flow in the dry desert- the life of human beings- ang they quenched the life of those who were thirsty of seeking the truth.

Thus, they mode use of their tongue and pen on this way and wrote hundreds and thousands of books and essays on Ghadir. They left after entrusting this trust to their next generation.

In pursuance of achieving its cultural objectives, Naba Cultural Organization invited interested writers in 1423 A.H. (2003) to use their pen in the service of Imam Amir - ul- Momenin (p.b.u.h.), and once again enliven the event of Ghadir.

From those writings, the best were selected and this collection appeared on the basis of those articles.

The main aim behind this invitation and publication of the selected articles is to encourage the writers of Ghadir to strive on this path.

As such one can witness differences in description, repeat of some points, detailed and brief explanation in few cases and reference to second hand sources in these articles. But one can find a heart that beats in remembrance of the master of Ghadir.

While thanking our dear ones for writing articles, we recommend the following points to them:

1- Not to leave their study and research on this subject.

2- To ponder over their readings and analyze them.

3- To reflect over innovations in their writings and refrain from repeats found in Ghadir writings.

4- The spirit of acceptance of criticism not only for new writers but also for the experienced ones will go a long way in improving their works.

One should not neglect this secret of success.

Selection, compilation, arrangement and edit of the essays have been undertaken by Mr. Hamid Farnagh and the current work is the outcome of his effort. We thank him for his endeavors.

We pray to God to grant us success in taking constant steps and actions in remembrance of Ghadir, and increasing our knowledge and the concern of our readers to this Divine Message.

While awaiting the promised one of Ghadir, Imam Mahdi (a.t.f.sh.) let us fill the spirit of Ghadir jthin ourselves, and in our society so that on the day of Imam's advent, we witness the prayers of holy Prophet (p.b.u.h.) as saying: "0 God! Love the admirers of Ali and behold his enemies as your enemies. Hold dear those who Ali is dear for them. Be angry with those who make him angry. Assist his helpers and abandon those who abandon him. Make him the standard and equilibrium of truth. "

اَللهُمَ والِ مَن والاهُ وَ عادِ مَن عاداهُ وَالنْصُرْ مَن نَصَرَهُ وَاخْذُل مَنْ خَذَلَهُ

Naba Cultural Organization M. H. Shahri

1- Report of the Ghadir Day

This Event took place in the Ninth year A.H. and in continuation of the Hajj rituals in Hajjut-ul- Wida, Last Hajj with Prophet. To the Muslims, Ghadir-e- Khum is a famous place where the Holy Prophet Mohammed (p.b.u.h.) completed his final message to mankind with regard to his succession. "0 you esteemed Messenger, impart the guidance that has been revealed unto you from your God; if you do not, you has not imparted His message at all; God will protect you from the evil designs of men.

” (Quran 5:67) The Carvan returning from the Hajjatul-Wida (the last Pilgrimage) of the Prophet Mohammed, (Peace be upon him and his Progeny), was unexpectedly halted. The archangel Jibrael (Gibraiel) had come with the message from Allah. "0 Apostle, Deliver what has been revealed to you from your God, and if you do not, then you have not delivered His message; and Allah will protect you from the people".

In the ninth year of Hijrat, the Holy Prophet undertook the Hajj Pilgrimage to Mecca for teaching its religious customs. He undertook this journey during the Hajj season (Month of Hajjah). At a mountain slope, known as Jabal-ur Rahma, in the Arafat desert, he recited an important sermon overflowing with the recognition of Tauheed (Oneness of God) .He gathered all the caravans at a place called Ghadir-e-Khum. He stood at the top of the panels made from placing saddles one above the other. While effectively speaking about the different bounties and praising Allah, testifying to the truthfulness of Qiyamat (last day and judgment) and the life after death, he advised people about the Holy Quran and Ali (A.S.) again, officially and for all the public to see and hear, he introduced his rightful successor and said:

"Whomsoever I have been the Master, Ali is his Master too".

And he cleared and threw light on the responsibility and duty of his friends in the course of history by saying thus:

"O Allah! Befriend him who befriends Ali, and be enemy to him, who is enemy to Ali; and help him who helps Ali; and desert him who deserts Ali." The Place where the Muslims had stepped was Ghadir-eKhum. The Prophet delivered a Sermon and appointed Imam Ali (peace be upon him), as his successor. His words were: "0 Muslims! Who is more worthy [in the eyes of] the believers than their own selves"? The audience replied: "Allah and His Messenger know better". Hearing this, the Prophet declared: "I am the Master (Mawla) of the faithfuls, and I have rights over them even more than what they have over themselves.

Therefore, whoever I am his Mawla, (this) Ali is his Mawla (Master/ Chief)".

The Prophet (p.b.u.h.) had already introduced his Ahl-ulBait on several Occasions as "the ship of Noah", "the strong rope of God", "the door of forgiveness", "and the purified ones" and made "their love incumbent upon his followers". He had similarly, on many occasions, pointed out Ali as "My brother and Successor", "the door of the city of my knowledge", "the most equitable judge", "the embodiment of faith", and having the position with regard to him as "Aron was to Moses".

A renowned historian Ibn Khawand Shah (died 1903) on page 173 of the first volume of his book 'Rawzatus Safa' wrote "When the meeting, held under the serene and blissful atmosphere of the revelation, ended, the Holy Prophet made Imam Ali to sit in a special pitched tent, and ordered the Muslims to proceed, group by group, to congratulate him on his succession. When the men had finished their greetings, the Apostle of Allah ordered the wives to go and offer their congratulations".

According to the narration of Zaid Ibn Arqam, a well-known companion of the Prophet, immediately on receiving the orders of the Prophet the entire crowd with one voice said, "By all means we shall most willingly obey the mandate of God Almighty and His Apostle" and moved towards Imam Ali bin Abi Talib. Omar bin Khattab was the first to Congratulate Hazrat Ali in the following words. “Bakhin bakhin laka yaibn Abi Taleb asbahta MaulaayeeWa Maula Kullau Momineen wa mominaatin.”

"Greetings to you, O son of Abu Taleb! You have dawned as my master and the master of all faithful men and women".

He was followed by Abu Bakr, Osman, Talha and Zubair who were among the first to clasp, the hands of Ali and Swear allegiance. They were followed by the Muhajirs (volunteers), and Ansars (helpers), and then the rest of congregation who swore allegiance to Ali; and congratulated him on his designation as commander of the faithful people. This grand Celebration continued for full three days. (Kitabul Wilayah, by Mohammed bin Jarir Tabari [died 310 A.H.].)

Zaid Ibn Arqam also narrates that after the Prophet's discourse, people advanced, group by group towards the tent especially erected for this ceremony, and amidst the applause of greetings and congratulations they began to swear allegiance to Imam Ali (p.b.u.h.).

This event has established its correctness among various religious and social groups, and almost every school of thoughts has acknowledged its authenticity.

Ghadir points as a living truth, which emerged from the horizon of history, shedding its light, likes the sun, the moon, and the stars in every age and clime.

The investigations of thirty most prominent commentators of Quran and Hadith have confirmed this event.

Talat Abedi (India)

2- Ghadir in Quran

Ten years after the migration, the Messenger of Allah ordered to his close followers to call all the people in different places to join him in his last pilgrimage. On this pilgrimage he taught them how to perform the Hajj ceremony in a correct form.

This was the first time that the Muslims, with this magnitude, gathered in one place in the presence of their leader, the Messenger of Allah. On his way to Mecca, more than seventy thousand people followed Prophet (p.b.u.h). Hazrat Ali (p.b.u.h.) who was in Yemen was asked to complete his work and join the prophet in Mecca.

The prophet reached Mecca on Sunday, the 4th of zilhajj 10 A.H with more than one hundred thousands of Muslims. Soon after his arrival, Ali, who hastened back from Yemen, ahead of his men, joined the prophet.

Revelation of Verse 5:67

On the 18th of Zil-Hajjah, after completing his last pilgrimage (Hajjatul- Wida), Prophet was leaving Mecca toward Medina, where he and the crowd of people reached to a place called Ghadir Khum (which is close to today's Juhfah). It was a place where people from different provinces should say Good bye to each other and take different routes for their home. In this place, the following verse was revealed:

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

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

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

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

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

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

The Speech

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

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

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

Some of the Sunni references:

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

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

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

Revelation of Verse 5:3

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

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

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

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

(3) Manaqeb, by Ibn Maghazali, p 19

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

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

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

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

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

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

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

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

The Number of People in Ghadir Khum

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

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

Sunni reference:

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

It is also narrated that:

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

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

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

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

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

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

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

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

3- The Sermon of Ghadir

Ghadir is an Arabic word meaning pond or stream of water. There is a place called Khum between Mecca and Madina and there was a water pond at that place, which was called Ghadir of Khum or Ghadir-e-Khum. At this place the Holy Prophet delivered a very famous sermon known as Khutba-e-Ghadir (Sermon of Ghadir). This sermon originated because of the following verse of the Holy Qur'an:

"0 (our) Prophet (Mohammad) deliver what has been sent down to you from your Lord, and if you do it not, then (it will be as if) you have not delivered His Message (at all); and surely Allah will protect you from (the mischief of) men; surely Allah does not guide the unbelieving people. " (Quran 5:67)

Eminent commentators of the Holy Qur'an hold that this verse was revealed on the 18th of Zil- Hijja 10 A.H. when the Holy Prophet was about to reach the place Khum on his way back from Mecca, after having performed his Hajj-a-Wida (last Pilgrimage). All the Sunni traditionists agree that this verse relates to the declaration by the holy Prophet about Ameerul Mo'mineen Imam 'Ali (a.s.), to be the Successor, Viceregent and Caliph after him. It is noteworthy that the verse refers to some very important message which Allah commands the Holy. Prophet to convey to the people and that message is so important that if not conveyed it would mean that the function of Prophethood was not carried out.

The words (what has been sent down to you) give a clear indication that a particular message had already been communicated to the holy Prophet, and it was to be conveyed to the people at large.

The action taken by the holy Prophet in compliance to this command shows that this particular message referred to in this verse related to the introduction of Imam Ali (a.s .) as the Successor, Guide and Caliph of the Muslims after the holy Prophet. Upon revelation, the holy Prophet got down immediately from his camel and ordered the area to be cleared for people to assemble, and a pulpit to be prepared.

Under his order Bilal, the Muazzin (prayer-caller), called out to the people in the words, "Hayya ala khairil'amal", meaning "0' people, collect together for the virtuous act”. Those who had gone ahead were required to come back while those who were lagging behind were asked to quicken their pace and reach the halting place as the holy Prophet was to address them. When all the people had gathered, the holy Prophet ascended the pulpit prepared for him for the occasion and delivered a long lecture during the course of which he said:

"All praise is due to Allah who is the Creator and Lord of the entire Universe. It is duty of everyone to offer Him thanks in comfort, as well as, distress, in ease as well as hardship. I acknowledge being His servant and creature and declaring that He is my Master and Lord. I convey to the people all that He reveals to me for their guidance. I do fear that if I do not do so and fail to carry out His behest, I shall have to face chastisement which no one shall be able to avert from me by any device whatsoever."

"O' people, what has been revealed to me by Allah just now is so important that if I do not convey it to you it would mean as if I have not carried out His Mission at all. While Allah has guaranteed to me that he would protect me against the evil of the people. Allah has commanded that whatever has been revealed to me in respect of Ali should be conveyed to you. Therefore, 0' people bear in mind that Imam Ali is hereby appointed Imam over you, so that obedience to him is obligatory on the Migrants (the Muhajireen) and the Helpers (the Ansars), the countrymen and the citizens, the Arabs and the non- Arabs, the freemen and the slaves, the young and the old, the whites and the blacks. In short his authority is to be effective on everyone who believes in the Unity and Oneness of Allah."

"0' people, this is the last occasion and the last place that I proclaim Ali as my successor. Listen and obey the Command of Allah. Allah is your Creator, - your Sustainer, and your Guardian. After Allah, His Prophet Mohammad is your Guardian and he is standing before you and addressing you.

After me, by Allah's behest this Ali is your Guardian and your Imam.

Therefore, till the Day of Judgment, when you will be made to present yourselves before Allah and His Prophet, this Guardianship and Imamate would remain in my progeny born through Imam Ali (a.s.).

O' people, there is no issue of knowledge which Allah did not entrust to me and which was not entrusted by me to Imam Ali. I have given him all the knowledge. He is the Imam-e-Mubeen, the Manifest Guide."

"O' people do not abandon him for following others, and do not dislike making him your ruler for he alone would strengthen Truth and act on Truth. No reproach of any person can keep him away from Truth.

O' people, ponder over the Holy Qur'an. Understand its verses. Go deep into its meanings and comments. By Allah no one would teach you the implications of its verses with clarity except the person whose hand I am holding, whom I am drawing close to me, and whose arm is in my arm. No one will be able to divulge to you its commentary save this Ali. VERILY FOR WHOMSOEVER I AM THE MASTER, THIS ALl IS HIS MASTER. This Ali Ibn Abi Talib is my brother, my successor, and bear in mind that his appointment, as my successor, is by Allah, and Allah has revealed this fact to me."

"O' people, this Ali and the other infallibles in my progeny, constitute the Siqlul-Asghar (the junior valuable thing); while the Holy Qur'an is the Siqlul- Akbar (the senior valuable). And these two would not get separated from each other, till they join me near the Cistern of Kausar (Hawz Kausar) on the Day of Judgment.

Beware that I have discharged my duty; beware that I have conveyed what I was charged by Allah to convey. Take note that I have clarified everything, and note that whatever Allah revealed to me has been faithfully conveyed to you. Take note that no one, except my brother Ali will be the Ameerul Mo'mineen (the Commander of the Faithful people). After me it is not lawful for anyone, except Imam Ali to wield authority over the Faithful people."

"0' people I have clearly explained all the matters to you. Now, after me, this Ali will explain to you these matters. After finishing my speech, I would call you to pay allegiance (Bay'at) to him, and to acknowledge him. Beware that I have paid allegiance (Bay'at) to Allah, while Ali has paid allegiance to me. Now I am taking your allegiance for Imam Ali, by the Command of Allah. Now you should also proclaim that in this matter you accept the Command of Allah, and would obey Him, obey me, and obey Ali, Hasan, !mam Husain, and the other Imams in Husain's generation as mentioned by me."

"O' people, now say what I have told you to say, and from now on you should offer salutation to Imam Ali by the title of "Ameerul Mo'mineen". Now confirm that you have heard and accepted what I have told you, and also say: All praise is to Allah who gave us guidance; since if He had not guided us, we would have remained ignorants".

The whole people then cried loudly and confirmed, "Yes, O' Prophet of Allah, we carefully heard you, and we are prepared to obey every Command of Allah, and every Command of the Prophet of Allah with heart, tongue and body." The people then thronged to the Holy Prophet and Imam -Ali (a.s .) from all sides. The first who held out their pledge to the Holy Prophet in the matter were Abu Bakr, Umar and Uthman. They were followed by other Migrants (Muhajireen), the helpers (Ansar), and the rest of the people, so that the evening and night prayers were offered together, because of the function having extended till it was fairly dark.

Umar is reported to have greeted Imam Ali on this occasion, in the following words: "Greeting to you Ali son of Abu Talib; you have become my Master and the master of every believer, man and woman".

The tradition of the Holy Prophet whereby he declared that "to whomsoever he is the Master, Imam Ali is his Master too", is called the Hadees-e-Wilayat or the tradition of succession. It has been narrated by an authentic chain of narrators, and there can be no doubt in its authenticity, and genuineness. The Tradition has been mentioned by all eminent Islamic writers from the 2nd century of Hijrat up to now.

These writers, including commentators of the Holy Qur'an, historians, traditionalists, theologians, litterateurs and others have written regular books on this single tradition, in order to answer such questions as the names and life particulars of each of its narrators, their authenticity and truthfulness in the matter of narration of traditions, their status among the scholars of Islam and so on.

Even the scholars and writers of the Indian subcontinent have not lagged behind in this matter. It may be useful to quote from Moulana Shiblee No'mani's great book "Seeratun Nabi", as he was a widely acknowledged historian and scholar of Islam, in the Indo-Pak subcontinent 'in the late generation. Moulana Shiblee writes:

"The Holy Prophet then set off on his return journey towards Madina along with Muhajireen and Ansar. On the way he came to a place called Khum, three miles from Juhfa. Here there is a pond. The Arabic word for a pond is Ghadir. For that reason usually it is mentioned as Ghadir-e-Khum in narrations. The Prophet collected all his companions there, and delivered a short sermon: After praising Allah he said, "O' people, I am also a human being. Maybe the angel of Allah (that is, death) comes soon and I may have to respond to him. I am leaving among you two precious things, namely; first the Book of Allah, which is full of Divine Guidance and Light. You should hold fast to the Book of Allah. And second, "the People of my House (Ahlul Bait)"; I recall Allah as witness to you, about my Ahlul Bait."

The Holy Prophet repeated the last sentence thrice. This is as recorded in the important Sunni reference books such as Saheeh Muslim. However, Nisaee, Ahmad bin Hambal, Tirmizee, Tibrani and Tabari have related some further sentences relating to the merits of Imam Ali (a.s.). The most common sentence is the following, "Whomsoever I am his Master, Ali is his Master too; may Allah keep friendship with everyone who keeps friendship with Ali, and bear enmity with everyone who bears enmity with Ali." Seeratun Nabi, p.165-6

In short, when this great sermon of the Holy Prophet was over, and the sacred function of declaring Imam Ali (a.s.) as the Master of all the Faithful had finished, then according to the narration of several eminent historians and authentic scholars of Islam, the well-known poet named Hassan bin Sabit sought permission to recite an encomium in praise of Imam Ali (a.s.).

In that poem Hassan bin Sabit mentioned all salient points of the Tradition ofWilayat (Vicegerency).

After the Holy Prophet finished this affair, the following verse was revealed, and it is the last verse of the Holy Qur'an in the order of revelation: "This day have I perfected for you your religion, and have completed my favour on you, and chosen for you Islam (to be) the religion. " (Quran 5:4) The fact that this verse was revealed on the 18th of Zilhijja at Ghadir-e- Khum after he had made the declaration relating to Imam Ali (a.s.) being his Successor, Imam and Master of the Faithful people is also recorded by famous historians, commentators and traditionalists.

For example, Ibne Wazih has written that it is well established through authentic traditions that soon after the Holy Prophet declared Imam Ali to be the Master of whom so ever the Holy Prophet himself was the Master, and had finished his sermon, this verse was revealed as the last verse of the Holy Qur'an. It is known as the verse of "Perfection of Religion and Completion of Divine Favour", that is, "Ayat-e-Takmeele-deen wa Itmam-eNe'mat."

Rukhsana Mushtaq (Pakistan)

4- The meaning of word "MOWLA"(Leader/ Chief) in Ghadir Day

Al-Ghadir is related to a tradition of the Holy Prophet (p.b.u.h.).This tradition is narrated by many narrators, and is classified as Mutawatir (widely narrated). Hakim Nishaburi has mentioned a tradition, from his chain of narrators, from Zaid bin Arqam.

"When the Messenger of Allah (p.b.u.h.) was returning from the farewell Hajj, he reached Ghadir-e-Khum (the pond of Ghadir)". "He camped at Ghadir and ordered a pulpit to be built with camel saddles and said: "I have been summoned, and it is the moment for me to answer.

The time has come for me, to depart from you. I leave amongst you, two precious things. If you cleave to them, you will never go astray.The Holy Book of God, and my Offspring, the Ahl ul-Bayt. Since they will never abandon you, until they lead you to me, at the sacred shores of Heaven!" " I have been summoned, and 1 shall answer the call. I leave among you two heavy things. One of them is greater than the other, the Book of Allah and my progeny.

Then be careful how you deal with them. And do not forsake them till you reach the Pond of Kauser." Then he said, "Indeed Allah, the Almighty is my Master and I am the master of all the believers." Then he took the hand if Ali and said, "Of whom so ever I am the master, this Ali is his master too. 0 Allah befriend to one whobe friends Ali and be enemy to anyone who harbours enmity against him."

"Then whosoever, I am master of, then this man, Ali is his master." "O God! Befriend him, whosoever befriends him. Oppose him, whosoever opposes him. Support him, whosoever supports him. Desert him, whosoever deserts him."

"As God is my Judge! Bear witness for me, that today I surely completed and fulfilled your religion for you, and have successfully conveyed the Message that has been bestowed upon me by Allah. (AI Ghadir, Allamah Amini Vol.l, P. 9-11)

Al Hakim Neshaburi says that this tradition is correct according to the standards of evaluation of Bukhari1 and Muslim2, but they have not recorded it. Although Zahabi has mentioned it in his "Talkhis Al Mustadrak", it has also been mentioned by other reputed Sunni scholars in their books of traditions. Among them are; Qandoozi in "Yanabiul Mawaddah", AI-Maqrizi, Ahmed 1,2 They are two very reputable narrators of the Prophet traditrions, and their collections of traditions called as "Saheehs", are famous references for Islamic traditions.

ibn Khulafa, Mohib Tabari in Riyaz -01- Nazarah, Ibn Khallakan in "Wafayatul Ayaan", Khatib Baghdadi in Tarikh-eBaghdad, Ibne Qutaybah in "Imamat Wal Siyasah", Ibn Tayimiyyah in his books "Huqooqe Ahlal Bayt", and "Aqeedatul Wasatiya", AI-Masoodi in "Muruj az-Zahab", Balazari in "Ansabul Ashraaf', Ibn Kathir in "Tafsirul Quran Azeem", Ibn Hajar Haithami in "Sawaequl Muhreqa" etc. There are many other scholars and writers who have quoted the tradition of Ghadir in their writings too.

Another notable fact mentioned in authentic historical books is that after the declaration of wilayat of Ali (p.b.u.h.) all those who were present with the holy Prophet proceeded to congratulate Ali. Especially Umar greeted in the following words: "Congratulations to you, 0' Abul Hasan, you have become my Master, and the Master of all believing men and women."

The tradition - "of whomsoever I am the Master, Ali is his Master", is so authentic and has been related by so many scholars in Islam that it has not been possible to deny it. So people who do not feel happy with recognizing the merits of Imam Ali (p.b.u.h.), or to acknowledge his position as Successor of the holy Prophet (p.b.u.h.) have tried to undermine his position by giving lighter interpretation to the word "Mowla" used by the holy Prophet. Some of them say that Mowla means friend, others say it means helper etc. The real significance of the word Mowla is, however, quite clear from the declaration of the Holy Prophet that "of whomsoever he was the Mowla, Ali is his Mowla".

Evidently, the Holy Prophet can not be called a mere friend or helper of the Muslims. He was their Guide, their Master, and the Head of their state. To say that he was a mere friend or helper is derogatory. Since the Holy Prophet declared Imam Ali to be Mowla as he himself was, it follows that Imam Ali would be Mowla in the same sense in which the Holy Prophet is to be regarded Mowla. Therefore this historic declaration puts a final seal on appointment of Imam Ali (p.b.u.h.) as his own Successor, Viceregent and Caliph.

It may be pertinently recalled that, first of all, it was at the close of the "party of Kinsmen" known as "Dawate Zul- Asheera" in Islamic history, that, when the Holy Prophet had invited his chief kinsmen to a feast and disclosed that he was the Prophet of Allah (Rasulullah), and was commanded to invite them to the Divine Message. Then the holy Prophet announced, "This Ali is my brother, my Inheritor, my Successor, and my Deputy over you. You should listen to him and obey him".

Thereafter the Holy Prophet (p.b.u.h.) continued announcing to the people, the high merits and achievements of Imam Ali (p.b.u.h.), and reminding them that Ali was to be regarded as the best, and the most distinguished among the muslim community, after the Holy Prophet, and to be accepted as his Successor over them, after him.

The tradition of Ghadir namely: "Of whomsoever I am the Master Ali (a.s.) is his Master" serve as the last link in the whole chain of the announcements of the virtues and qualifications of Ali (p.b.u.h.).

No such declaration was made about any other person. This day namely the 18th of Zil-Hijja is accordingly celebrated as a day of rejoicing among the lovers and adherents of Imam Ali, and is known as Eid-e-Ghadir.

Rukhsana Mushtaq (Pakistan)

Laws of History in the Qur'an

Now time has come that we should know the different ways in which the laws of history are mentioned in the Qur'an. In other words, we should see how the laws which, from the viewpoint of the Qur'an, govern history have been expressed by it, and how has the Qur'an pointed to the norms of history.

In the Qur'an we find three forms of the expression of the laws of history. We propose to study each of them minutely and to show how they differ from each other.

(i ) The first form in which the Qur'an has mentioned a law of history is that of a conditional form. When two phenomena or two sets of phenomena are linked together in the realm of history, the Qur'an expresses this link in the form of the two clauses of a conditional sentence indicating that whenever the conditional clause (protoasis ) materializes, the concluding clause (apodosis) is also bound to materialize. This form is applicable to many natural laws and norms also on various levels.

For example, when we speak of the law of boiling, we always express this law by means of a conditional sentence. We say that if water as a result of proximity to heat attains a certain degree of temperature (100°C), it boils because of a special kind of pressure.

This is an example of the relationship between the two clauses of a conditional statement. The phenomenon of the boiling of water appears whenever a certain condition, that is proximity to heat and a particular degree of temperature is fulfilled. Here the natural phenomenon of boiling, which means conversion of water into gas, has been described in the form of a conditional sentence.

This law does not say whether this condition has been fulfilled or not. It merely says that if this particular condition is fulfilled, its consequence inevitably materializes. In other words water must boil at a certain degree of heat. That is what the law of a conditional statement tells us.

This sort of laws renders great service to man in his ordinary life, and plays, an effective role in his development. With the knowledge of these laws man can take a suitable action in respect of the consequence of a condition. If he needs it, he may take action to fulfill the prerequisite condition, and if he is not interested in it, he can prevent its fulfillment.

If a person is interested in the boiling of water, he should arrange the materialization of the appropriate conditions stipulated in the law of boiling, and if he wants water not to boil, he should ensure that water is not heated to the boiling point.

Hence, a law advanced in the form of a conditional sentence has a constructive value in human life. From the above it also becomes clear that there is a philosophy behind the expression of laws in the form of conditional sentences. Allah has based the system of this world on universal laws and firm norms. He draws man's attention to this firm and compact system of the world so that man may know where he stands in it. Allah tells man about the factors which make or mar his life so that he himself may be able to meet his due needs properly.

If the boiling process of water was to take place accidentally, was not subject to a definite law and did not require heat, man could not control this process, nor would it have been possible for him to boil or not to boil water as he wanted.

Man acquired this skill when he came to know the definite norms and firm laws of the world. The laws of nature have been put forward to him in the form of conditional propositions, thus enabling him to see things in light, not in darkness.

In the light of the laws of nature he can determine his course of action in regard to the world.

Exactly the same applies to the forms in which the Qur'an enunciates the laws of history. In many cases we find these laws put forward in the form of conditional statements. For this purpose the Qur'an mentions two interconnected social or historical phenomena and says whenever the first phenomenon appears, the second phenomenon is bound to appear. It does not say when the first phenomenon appears or when it does not.

Several of theQur'anic verses mentioned by us earlier narrate the historical laws in the form of a conditional statement. In this connection the following verse may be recalled:

Allah does not change the condition of a people unless they change what is in their hearts. (Surah ar-Ra'd , 13:11)

Here a law of history has been mentioned, and as we explained earlier and will further explain later, it has been put forward in the form of a conditional statement, for the verse says that there exists an inseparable link between the two different changes, namely a change in man's inner content and a change in his external position.

Substantially this is a case of conditional statement. The divine law mentioned here virtually says if a people change internally, their material condition and social position are bound to change consequently. Hence divine law has been stated in the form of a conditional statement.

The following verse is another example of a law expressed by means of a conditional statement:

If they continue to tread the right path, we shall give them to drink of water in abundance. (Surah al Jinn, 72: 16)

We have already said that this verse speaks of a law of history, according to which good produce depends on fair distribution. This is a clear case of a conditional statement.

Another example is provided by the following verse:

When We would destroy a township, We send commandment to its people who live at ease, and afterward they commit abomination therein and so the word (of doom) has effect on it, and We annihilate it with complete annihilation. (Surah Bani Isra'il , 17: 17)

In this verse also a historical norm has been stated in the form of a conditional statement. Here two things have been combined, one of them being the direction of the command of Allah to the wicked and those who live at ease and their disobedience of these commandments, and the other being the consequent destruction and annihilation of such a society.

This is another law of history put forward as a conditional statement. The law does not say in which circumstances the condition mentioned in it is to materialize. It only stipulates that as and when the condition will materialize, the consequent clause of the law is also bound to materialize with it. This is the first form in which the laws of history have been mentioned in the Qur'an.

(ii) The second form in which the laws of history have been advanced in the Qur'an is that of a definite and unqualified statement. In many cases the laws of nature are stated in this way also. When an astronomical prediction is made on the basis of the movement of the planets, such as the prediction about the time of a lunar or a solar eclipse, no condition is attached to such a statement.

In this case a scientific law or a scientific question is put forward as a definite and unconditional statement. Man can in no way influence or modify the conditions and the circumstances of such occurrences. Therefore a prediction about them is made in the form of a definite and unqualified statement without any conditions being attached to it.

When we say that the sun will eclipse on such and such day or say that the moon will eclipse on such and such night. We express a scientific question in the form of a definite statement and not a conditional statement.

In such cases it is not within human power to change the conditions or the circumstances of the matter in question because it is not conditional. When we say that the sun or that the moon will eclipse, though we speak with reference to the future, we make a firm statement. The same is true of the weather forecasts based on scientific laws.

When it is said that it will rain in such and such area, the statement is firm and unconditional and forecasts rainfall at a definite place and at a definite time.

This is the second form of the expression of the laws of history. While dealing with the analysis of the social elements we will cite some more examples of it from the Qur'an.

This second form of expression of the laws and norms of history has created a wrong impression among the European thinkers, who maintain that historical norms are inconsistent with human freedom, for if it is presumed that they regulate man's life, he can have no freedom of choice.

This wrong idea has led some thinkers to say that in this world man has only a negative role, for he cannot change the norms of history. These thinkers have renounced man's freedom for the sake of historical norms to which they have attached too much importance.

The followers of this way of thinking say that the role which man plays is negative, not positive. Man is like a device which moves as required. We will elaborate this idea later.

Some other thinkers with a view to combine the idea of human freedom and the idea of the apparent existence of the norms of history, maintain that it is man's power of choice alone which establishes the norms of history. The historical laws are in fact subject to man's will. Hence we need not sacrifice man's freedom for the sake of historical laws.

On the other hand it may be said that man's freedom and his power of choice is a phenomenon which in its turn is itself a part of the norms of history. In this case also though man's freedom is affected, yet in a concealed manner.

Some believe that the laws of history should be rejected altogether in the interest of human freedom. A number of European scholars are of the opinion that to maintain man's freedom the scene of history should be kept outside the purview of the universal laws and it should be maintained that no special laws are applicable to the field of history. This, they say, is necessary to promote man's free choice in respect of his activities.

All these points of view are largely incorrect, as they are based on the wrong idea of the existence of a basic contradiction between the laws of history and man's freedom. What is the source of this misunderstanding? The misunderstanding has arisen from the fact that the scholars having this wrong notion are under the impression that the laws of history are always and invariably expressed in the form of a verbal statement having the import of certainty.

Had it been so really and had we believed that in the presence of the laws of history no scope was left for human effort and initiative, their contention would, of cause, have been correct to refute their wrong impression it is enough to refer back to the first form of the laws of history, that is the form of a conditional statement.

In the conditional statements which we have quoted from the Qur'an, the main condition mostly refers to man's will, his choice and the relation between the conditional clause and the consequent clause. It may be observed that the conditional clause invariably implies man's effort and his work.

For example take theQur'anic verse which says:

Allah does not change the condition of a people until they change what is in their hearts.

In this verse it has been specifically stated that the change in the condition of people depends on their own deeds. They themselves can bring about a change if they so want. When a law of history is mentioned in the language of a conditional statement, and the stipulated condition directly relates to man's will and choice, then the law of history itself necessitates the existence of man's free will and his choice.

It gives man freedom of action so that he may change his condition. It is knowledge of a natural law, such as the law of the boiling of water enhances his power, for when he knows under what conditions water boils, he can boil it at his will.

In this way the laws of history in the form of conditional statements are not only notinconsistant with man's freedom and will, but in contrast they lay stress on these qualities. They also explain the results of man's actions so that he may take the proper course leading to the desired results. This was the second form of the laws of history.

(iii) The third form of the laws of history to which the Qur'an has given special attention, relates to the laws which are not firmly resolute and unbreakable, but imply only a sort of natural tendency of human history.

Obviously there is a difference between a tendency and a firm law. For further clarification, let us conceive the idea of a law. Our normal conception of a scientific law is that of a humanly unbreakable norm, for we know that man cannot violate or evade natural laws.

It is within man's power not to offer prayers, for to offer prayers is a duty prescribed by Islamic law, and not a law of creation or a universal law. Similarly one can take alcoholic drinks, for prohibition of intoxicants is a rule of Islamic law, not a law of creation. In contrast man can never violate universal laws and norms.

For example, it is not possible to make water not to boil or to delay it's boiling a single moment in spite of the presence of all the conditions necessary for its boiling, for the law of boiling is inescapable and cannot be evaded.

Normally we have this concept of a law and it is correct to a certain extent. But it is not necessary that every natural law should be so inflexible and unbreakable. We have a number of natural tendencies, which though effective in the natural development of history and man, are not rigid enough and can be resisted. But still they cannot be resisted or violated for long. You cannot put off boiling of water for a single moment, but there are tendencies which can be contained for quite a long time.

We do not mean to say that on account of their having a different character, these tendencies do not influence the movement of history. These tendencies being flexible, can be resisted and violated, though according to the norms of history they may in the long run gradually crush all those who opposes them.

From there it may be said that there are some tendencies which may safely be resisted with impunity, but there are some others which can be resisted only for a short time, and then they crush him who fights against them in contravention of the laws of history. This has been a characteristic of genuine human tendencies and drives all over history.

Conjugal Drive is a Historical Norm

To make the point clear we can say that there are human drives which are effective in man's birth and his constitution. These tendencies and drives have a concrete reality and are not merely a legal matter. Marriage and conjugal ties are meant for creating special relations between man and woman in human society.

These tendencies should not be regarded as merely a legal formality. In contrast they are a genuine drive which has come into existence for man's development and should not be considered to be merely a legal act or a religious command. This drive is deep-rooted in man's nature and is a part of human constitution. It attracts man to the opposite sex for the purpose of the survival of human race by means of creating a particular social set-up called marriage.

This tendency or a drive in itself is a genuine norm, not a mere legal form, and that is why it can be resisted for a short period only. The example of many people shows the possibility of ignoring the natural law of normal conjugal relations for a while. In contrast, it is not possible for anyone to stop the operation of the law of boiling for any length of time.

A society which plays with the divine laws of nature signs its death warrant with its own hand, for a deviation from natural tendencies involves it into so many perversions and consequently leads it to devastation and annihilation. That is why we said that it was possible to violate these laws for a limited period, but it was not possible to ignore them for long, for the violation of these laws leads the defaulters to annihilation.

Natural Need of Man and Woman to Behave Differently

The tendency that man and woman should have two different sets of duties and should behave differently is a plan designed by nature and not a mere legal provision. It is a natural tendency of man and woman and not a decision imposed on them from outside. But still this tendency can be resisted.

A law may be enacted to the effect that it is man's duty to stay at home to nurse and rear children and that woman must go out to earn livelihood and undertake external activities. By the enforcement of such a law the tendency of the natural division of duties between man and woman can be resisted, but such an arrangement being contrary to the norms of history and the natural genius of man and woman, cannot last forever.

By the enforcement of such a law society will lose woman's special talent for nursing the children, her spirit of motherly love and her aptitude for being patient in the face of the hardships and difficulties unbearable to men. This law appears to be exactly like entrusting the job of a carpenter working in the construction of a building to a blacksmith and that of the blacksmith to the carpenter. Such an action is possible.

The building in question may get erected, but it cannot last long, and with the passage of time is bound to collapse before long as the result of the contravention of historical norms. The resistance of a natural urge which is the basis of man's development will pull him down. Though the resistance of a natural urge is possible for a short time, its reaction will appear sooner or later.

Religiousness is a Historical Norm

The most important example of historical norms is religion itself. It is also one of the historical norms and not a mere legal provision. We can define religion in two ways. It can be introduced as a divine legislation called in the terminology of scholastic jurisprudence - the divine will of law-giving. The Qur'an says:

He has ordained for you that religion which He commanded toNuh (Noah) and that which We revealed to you and that which We commanded to Ibrahim (Abraham), Musa (Moses) and Isa (Jesus), saying: 'Establish the religion and be not divided therein. Dreadful for the idolaters is that to which you call them.' (Surah al-Shura , 42:13)

In this verse religion has been described as a law given by Allah. But at another place it has been described as a law rooted in man's own nature and structure.

Set your face to religion as a man upright by nature - the nature framed by Allah, in which He has created man. There is no altering of Allah's creation. That is the right religion, but most men know not. (Surah al-Rum, 30:30)

In this verse religion has been described not only as a law ordained and imposed on man from above, but also as a part of his divine nature which can never be changed. This verse simply makes a statement and does not prescribe any rule of law.

It says that man has been so created that religion is a part of his nature, and that the divine creation cannot be altered. Religion cannot be detached from man as no other part of his body can be detached from him. Religion is not a cultural matter acquired by man over history. It being a part of man's divine nature, he cannot dispense with it.

Religion is a part of the nature in which Allah has created man and Allah's creation is unalterable. Should religion be alterable, it would become a thing acquired by man in the course of his cultural and social development over history.

The Qur'an wants to say that religion is not a thing which may either be accepted or rejected by man. It is a part of his nature which Allah has framed and which is unalterable.

`There is no altering of the creation o f Allah'

is an indicative, not an imperative expression. It only makes a factual statement when it says that religion is a divine creation and as such is unalterable. So long man is man, religion is a divine norm for him.

There is a difference between this norm and other norms, for this norm is not as irresistible and rigid as the law of boiling. This norm can be resisted for a short time in the same way as the law of marriage and the urge of natural relations between man and woman can be resisted. It is possible to withstand marriage by indulging into sexual perversion, but that can be done only for a short time.

Similarly for a short time religiousness also can be resisted, but it is not possible to deny religion and ignore this big truth forever.

For a short time man can close his eyes and refuse to see the sun. Similarly he can refrain from seeing the religious truth, but he can do so only for a short time, and those who reject religion are punished before long. Here we do not mean that punishment which would be meted out to the wrong-doers by the angels on the Day ofJudgement , nor do we mean that punishment which is awarded to the criminals by the police.

In this case the retribution ensues from the laws of history themselves. This punishment descends on those who want to change the unchangeable creation of Allah. The Qur'an says:

They ask you to hasten the punishment. Surely Allah never fails His promise, but a day with Allah is as a thousand years of what you reckon. (Surah al-Hajj, 22:47)

We say that a man who fights against the third form of the laws of history, is before long afflicted with retribution and according to the norms of history receives punishment very soon. Here the phrase `very soon' should be taken to signify historical quickness and not what we understand of it in our ordinary life.

This is the point which has been mentioned in the above verse in regard to the punishment to be meted out to the idolaters. This verse first mentions the punishment which descended on the lands of the wrongdoers of the past.

Then it says that the pagans are asking the Holy Prophet to hasten the punishment promised to them, and saying: Where is that punishment? When will it come? We have not received is so far although we don't believe in you, fight against you, and have closed our ears to your Qur'an. Then why are we not punished?

Length of One Day in the Terminology of the Laws of History

In the above-mentioned verse the Qur'an speaks of historical quickness which is different from ordinary quickness. The verse says:

"They ask you to hasten the punishment. Surely Allah never fails His promise, (for the historical norms are firm and stable), but a day with Allah is as a thousand years of what you reckon. "

The length of one day for the purpose of the laws of history by the reckoning of Allah is 1000 ordinary years. As we explained earlier, when the Qur'an speaks of "The words o f Allah",

means the laws and the norms of history, and in the words of Allah the minimum length of a day is measured equal to that of 1000 years. As you know there is another verse in which one day has been described to be equal to 50,000 years. In that verse the day refers to the day ofjudgement and not to a day of this world. That is how the two verses are reconciled. The verse in question is as under:

The angels and the Holy Spirit ascend to Him in a day whereof the span is fifty thousand years. So be patient gracefully. They behold that day far off, while we behold it nigh: the day when the sky will become as molten copper. (Surah al-Ma'arij , 70:4-8)

Here the Day refers to the Day ofJudgement , for it is on that day only that the sky will become as molten copper. The Day ofJudgement is estimated to be as long as 50,000 years. As for the previous verse, that spoke of the day of collective punishment, which was fixed according to the norms of history. In that case "a day with Allah is as 1000 years of what you reckon ".

In short, the third form of the laws of history consists of man's inner tendencies and his drives which are a part of his structure and which influence history. These drives can be resisted, but only for a short time, not for a long period.

But one thing is to be noted. The length of time should not be reckoned as we normally do in our ordinary life. One day in the `words of Allah' and for the purpose of divine norms is as 1000 years of what we ordinarily reckon.

Religion is the best and the most important example of the third form of the laws of history. Religion is a historical norm. What is the role of religion? What is its source? Why is it not a matter of mere enacting a law? Is it exactly as natural as the law of marriage between a man and a woman? If so, why and how?

To answer these questions and to know for certain that religion is a norm of history, it is necessary toanalyse the elements forming society in the light of the Qur'an. Now the question is how toanalyse society? In our opinion it should beanalysed in the light of the following verse:

When your Lord said to the angels: `I am placing in the earth a vicegerent', they said: `Will You put there one who will makethere mischief and will shed blood, while we proclaim Your praise and glorify You?' He said: `I know what you do not know.' (Surah al-Baqarah , 2:30)

This verse provides us with the finest, the deepest and the most exact points toanalyse society. We are going toanalyse these points and make a comparative study of them so that in the end we may be able to ascertain how religion is one of the norms of history.

Analysis of Social Elements 1

We have said that to explain the fact that religion is one of the norms of history, it is necessary toanalyse the elements forming society so that we may know what these elements are and in what forms and norms they are combined. To answer these questions we have chosen the followingQur'anic verse

When your Lord said to the angels: `I am placing in the earth a vicegerent,' they said: `Will You put there one who will makethere mischief and will shed blood, while we proclaim Your praise and glorify You?' (Surah al-Baqarah , 2:30)

When we study this verse, we observe that Allah informs the angels that He has laid the foundation of a society on the earth. We naturally want to know what elements form this society. From the expressions used in this verse by the Qur'an the following three main elements can be derived

(i ) Man

(ii) Earth or nature as a whole as indicated by the words:

"I am placing a vicegerent in the earth ".

Here the second element is the earth or nature as a whole, the first element being man whom Allah has appointed His vicegerent in the earth.

(iii) The third element is a mental bond which binds man to the earth or nature on the one hand and to other fellow human beings on the other. This bond has been called by the Qur'anvicegerency . These are the three elements which form society on the earth: (i ) man, (ii) nature,

(iii)Vicegerency - the bond which binds man to the earth and to his fellow human beings.

When we look at human societies, we find that the first two elements are common to all of them. You cannot find a single society in which man may not be living with his fellow beings, or not living on the earth or not having a contact with nature in order to play his role.

As far as these two elements are concerned, all societies are alike. But as for the third element, each society has its own variety of bond. Societies, in other words, differ in the nature and the form of the bond which they have.

Thus the third element, that is the element of a mental bond is changeable and it differs from society to society. Every society operates it differently. This bond can be expressed in two ways. According to one way of expression it has four sides and according to the other three only.

The four-sided relationship is that which binds man and nature with other men. Here also we have three clear sides, namely nature, man and the bond existing between man and nature on the one hand and between man and his fellow human beings on the other. If we presume that there is a fourth side also, even then prima facie there will be three sides only, the fourth side being outside the social frame and not a part of society.

Anyhow, the expression that this relationship has four sides makes it necessary that the fourth side also should be regarded as one of the fundamental factors of social relations. That is what is meant by the Qur'an when it gives the name ofvicegerency to the four social dimensions.

From the viewpoint of the Qur'anvicegerency is a social relationship. If we study andanalyse it, we can say that it has four elements, forvicegerency necessitates the existence of:

(i ) One who appoints the vicegerent,

(ii) The things in respect of which the vicegerent is appointed,

(iii) The vicegerent himself.

In this case the vicegerent is man. The things in respect of which he has been appointed vicegerent, are the earth and all that exists on the face of it, including the human beings. Thus besides man and his relation with his fellow men and nature, the fourth side necessary for the materialization ofvicegerency is Allah, Who appoints the vicegerent. As such the social relationship ofvicegerency consists of the following four sides:

(i ) The one who appointed the vicegerent, that is Allah; (ii) The vicegerent, that is man.

(iii) and (iv) That which has been put under the charge of the vicegerent, that is nature and human beings.

As a result of his monotheistic conception of the world, man acquires a special outlook on the life and the universe. It is with this outlook that he says: There is no deity and no lord of the world and life but Allah, and that man has to play no role in his life except that of the vicegerent, for Allah has appointed him His deputy on the earth and has assigned to him the position of leadership.

Man's relation with nature is not that of the owner and the owned. In fact the relation between them is that of the trustee and the trust. Irrespective of their social position one man's relation with his fellow man is that of the two colleagues performing the same duty of the vicegerent of Allah, and not that of the master and the slave, nor that of master and the servant. This description of the four sides of the social relationship ofvicegerency to which the Qur'an has referred, is closely related to the conception of cosmos in Islam.

In contrast to thisQur'anic conception, there is another idea of a three-sided relationship which links up man with his fellow beings and nature but rejects the fourth side (Allah) and makes this social relationship devoid of its fourth dimension. As a result of ignoring the fourth dimension the whole relationship is upset and the entire social structure changes.

Man's lordship over his fellow beings resulting from overlooking the fourth dimension and regarding man alone as the source of all values, has appeared in various forms over history. Different forms of ownership and varying degrees of man's domination over other men have manifested themselves on the scene and stage of life.

If we minutely compare these two relationships with each other and make a comparative study of the four-sided relationship (man + nature + relation between man and nature + Allah) and the three-sided relationship (man + nature + relation between man and nature), we will observe that the addition of the fourth side is not merely a numerical question, but this addition brings about a fundamental change in the basis of social relations and the structure of the other three sides.

Therefore the addition of the fourth side should not be regarded as merely a numerical addition. In fact this addition gives the other three sides a new spirit and a fresh significance, and brings about a basic change in the mutual relationship of the four sides.

In fact the addition of the fourth side changes the whole structure of the social relations. Therefore in regard to social relations we can act either according to the system of the four-sided relationship or according to the system of the three-sided relationship.

The Qur'an believes in the four-sided relationship only, as can be inferred from the above quoted verse, for man's appointment as the vicegerent of Allah amounts to the confirmation of the four-sided social relationship.

The Qur'an not only believes in it, but also regards it as one of the norms of history. As we have seen in a previously quoted verse, the Qur'an regards religion as a norm of history. The four-sided social relationship being nothing but an application of religion to life, it is one of the historical norms. Now let us see how it can be so.

The Qur'an presents this relationship in two ways: Sometimes it describes it as a Divine act becausevicegerency is Allah'sfavour bestowed on His creation. The Qur'an expresses it thus:

"1 am about to place a vicegerent in the earth."

In this verse the four-sided relationship has been described as Allah'sfavour to man and Allah's positive role in it, has been stressed. Sometimes the same four-sided relationship is advanced from another angle. In the following verse it has been declared that this relationship has been accepted by man himself:

We offered the trust (vicegerency of Allah) to the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Surely he has proved a tyrant and a fool. (Surah al-Ahzab , 33:72)

The trust referred to in this verse is the same as thevicegerency . This high position was granted by Allah to man who accepted it. The acceptance of the trust means that man was chosen by Allah to be His vicegerent and deputy, and he accepted that heavy responsibility. This responsibility is the same as the four-6ided relationship. It is sometimes observed from the angle of thebestower of thisfavour . In this case it is said:

"lam about to place a vicegerent in the earth";

sometimes it is observed from the angle of the acceptor of this responsibility. Then it is said:

"We offered the trust to the heavens, the earth and the hills . "

This trust which was offered to man and which he accepted was not, according to our interpretation, some kind of duty to be discharged or some order to be obeyed, for the same trust was offered to the hills, to the heavens and to the earth also. Evidently a duty and obedience have no meaning in respect of them. That shows that the offer does not mean the enunciation of any law to be observed. What is meant is that thisfavour of Allah looked everywhere for an object which may be its nature and historical structure be suitable for its application. The hills were not suitable to receive thisfavour .

The heavens and the earth were not compatible with the four-sided relationship and could not shoulder the responsibility of this Divine trust, that is thevicegerency of Allah. Hence an offer was made to man, who accepted it in the sense that the four-sided relationship was made a part of his creational structure and his natural and historical development.

Hence this verse refers to a historical norm a norm of the third form which can be resisted and contravened. It is not one of those norms which cannot be resisted even for a short time. It is a part of human nature and one can rise against one's nature at least temporarily. The Qur'an has hinted at this reality, and so after mentioning this historical norm it adds:

"And man assumed it. Surely he has proved a tyrant and a fool."

By using the expression, 'a tyrant and a fool' the Qur'an has thrown light on the fact that any arrogant and foolish man can withstand this norm and can content with it negatively. We find a similar expression at the end of that verse which describes the true human nature. In that verse also the Qur'an first says:

"So set your face to religion as a man by nature upright . .."

and then adds:

"But most men do not know".

Just as we deduced from the verse of true human nature that religion was a norm of life and a norm of history, from this verse also we can deduce that the relation between religion and life consists of a four-sided social relationship described by the Qur'an as the trust and thevicegerency . This social relationship also in itsQur'anic sense is a norm of history. In fact both the verses amount to the same thing. In the first verse the Qur'an says:

So set your face to religion as a man by nature upright - the nature framed by Allah in which He has created man. There is no altering o f the laws of Allah's creation. That is the self-sustaining way. (Surah al-Rum, 30:30)

The expression of self-sustaining way has been used to lay stress on the true concept of religion. The Qur'an wants to say that it is religion that forms man's basic nature and the cornerstone of his history. Religion regulates man's life.

The religion has been described as the self-sustaining way because it is religion which acquaints us with the conception of self-sustenance in life. Here self-sustenance is a concise term representing four-sided social relationship at which the two verses, one mentioningvicegerency and the other mentioning trust hint.

Religion is a norm of life and history. It introduces the fourth dimension in life with a view to bring about a basic change in the social set-up, not merely to increase the number of dimensions.

This concept that religion is a norm of history is deducible from the above-quoted two verses of the Qur'an. Now how can we form a more clear and comprehensive picture of this norm and how can we know the role ofvicegerency and the establishment of religion as a norm of history in life? How can the role of the fourth side of the social relationship as a norm of history be accepted? How can religion have had a basic role in man's life over history?

In order to be able to understand these points we must have the knowledge of the two stable elements of the social relationship. One of these two elements is man and his fellow beings and the other is nature or the universe. We call these two elements stable because they are the part of the three-sided as well as the four-sided relationship. In order to know the role of the fourth side, that is Allah in the structure of man's social relationship, we first must know the role of these two stable elements. What is man's role in the process of history?

The Qur'an has its own views about man, history and the ways of life. What according to it is man's role in social relations? What is the role of nature in them? How does nature influence the social relationship and how can the role of man and nature be determined? If we study these questions, we can find out the role of the fourth side which is the distinguishing feature of the four-sided relationship as opposed to the three-sided relationship.

This study will show to what extent the role of the fourth side is essential, and to what extent the law of history and man's own structure make the existence of this element necessary for the formation of man's four-sided social relationship. To understand this law of history it is necessary to look at the role of man and nature in the formation of history from the viewpoint of the Qur'an. We propose to deal with this question later.


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