Alhassanain(p) Network for Heritage and Islamic Thought

Anecdotes of Reflection Part 3

Author(s): Sayyid Ali Akbar Sadaaqat

Publisher(s): The Islamic Education Board of the World Federation of Khoja Shia Ithna-Asheri Muslim Communities

www.alhassanain.org/english

Table of Contents

Foreword 6

Transliteration Table 7

Introduction 8

Notes 10

41. Supplication 11

Short Explanation 11

1) The Supplication of Mashlul 11

2) Congregational Supplication 12

3) Repelling Calamities 13

4) Supplicating for Rain 13

5) Supplication for the Dead 14

Notes 14

42. Religion 15

Short Explanation 15

1) Religion is Dead 15

2) The Religiousness of the Learned One from Dizful 16

3) Religion Beside the Royal Throne 16

4) The Religiousness of Abu Ja’far Husaini 17

5) Religion-Selling by Samurah 17

Notes 18

43. Dhikr (Remembrance Of Allah) 19

Short Explanation 19

1) Remembering Allah when Confronting the Enemy 19

2) The Enamoured One 20

3) The Poor Ones Question the Noble Prophet 20

4) Remembering the Beloved while in Comfort 20

5) The Woman who Remembered Allah 21

Notes 22

44. Sustenance 23

Short Explanation 23

1) They Should Witness the Wisdom! 23

2) Incorrect Deduction from The Qur`an 23

3) Sustenance in the Measure of Sufficiency 24

4) Charity Increases Sustenance 25

5) Wealth from Unknown Places 25

Notes 26

45. Pleasure (Over Divine Acts) 27

Short Explanation 27

1) Complete Contentment with Allah 27

2) Pleased with Three Calamities 27

3) One of the Inmates of Paradise 28

4) Ammar in the Battle of Siffin 28

5) The Best Creation 29

Notes 29

46. Showing Off 31

Short Explanation 31

1) The Proud Monk 31

2) The Congregational Prayers 31

3) The Two Apparels 32

4) The Dissembled Worship 32

5) Informing People of Worship 33

Notes 33

47. Fornication 35

Short Explanation 35

1) Five Fornicators and Five Rulings 35

2) Interpretation of the Dream 36

3) Prophet Yahya’s Murderer was an Illegitimate Child 36

4) The Bath of Minjab 37

5) The Noble Prophet and the Youth 37

Notes 38

48. Generosity 39

Short Explanation 39

1) What Shall I Answer Imam al-Zaman? 39

2) More Generous than Hatim 40

3) Allah Loves Generosity 40

4) Three Hundred Gold Coins 41

5) The Extremely Generous Companion 42

Notes 43

49. Polytheism 44

Short Explanation 44

1) The Extremist Who Considered Himself a Shia 44

2) A Polytheist Turns Into a Believer 44

3) Concealed Polytheism 45

4) Disbelief and Polytheism 45

5) Debate with the Polytheists 46

Notes 47

50. Satan 48

Short Explanation 48

1) Prophet Nuh and Satan 48

2) Prophet Musa and Satan 48

3) Firawn 49

4) Muawiyah 49

5) Prophet Yahya and Satan 50

Notes 50

51. Patience 51

Short Explanation 51

1) Survival of Religion Lies in Patience 51

2) Ease After Patience 51

3) The Patience and Fortitude of Bilal 52

4) Patience is Better than Retaliation 53

5) The Wedding Night 53

Notes 54

52. Charity 55

Short Explanation 55

1) Auspicious and Inauspicious Times 55

2) Hatim’s Mother 55

3) In the Darkness of the Night 56

4) The Mother of the Satans 56

5) The Widely Respected Shia Government Minister 57

Notes 58

53. Silah Rahim 59

Short Explanation 59

1) Plague 59

2) The Imam’s Bonds of Kinship 59

3) Abbas, The Prophet’s Uncle 60

4) Non Observance of Silah Rahim & Death 61

5) The Painful Consequence of Breaking Family Ties 61

Notes 62

54. Oppression and Injustice 64

Short Explanation 64

1) The Oppression of Dadhanah 64

2) Working for the Oppressors 65

3) Retaliation 66

4) The Oppression of Dhahhak Himyari 66

5) The Incident of Harrah 67

Notes 68

55. Worship 69

Short Explanation 69

1) The Outcome of ‘Dry’ Worship 69

2) Worship out of Love 69

3) The Long Worshipper 70

4) Iblis’ Worship 70

5) Imam Sajjad 71

Notes 71

56. Covenants and Promises 72

Short Explanation 72

1) The Noble Prophet and Abu Haitham 72

2) The Conquered King of the Sasanid Dynasty 72

3) The Oath of Fudhul 73

4) Standing up for Islam until the End 73

5) The Muslim Slave 74

Notes 74

57. Justice 76

Short Explanation 76

1) Shadeed’s Governance 76

2) Impartiality Between Children 77

3) The Red Apparel 77

4) Equality in the Spoils of War 77

5) The Name of ‘Ali is Synonymous with Justice! 78

Notes 79

58. Chastisement 80

Short Explanation 80

1) The Chastisement of the People of ‘Ad 80

2) Ibn Muljam and the Chastisement in the Purgatory 81

3) The Recompense of Deeds 81

4) The Cause for the Descent of Chastisement 82

5) Chastisement of those who Conceal the Truth 82

Notes 83

59. Forgiveness 84

Short Explanation 84

1) Beating The Servant 84

2) Pardon for the Killer 84

3) Freedom of the Slave-Girl 85

4) The Son’s Pardon for the Killer 85

5) The Conquest of Mecca 86

Notes 86

60. Intellect 88

Short Explanation 88

1) Slaughtering the Gourd 88

2) Mature In Intellect 89

3) The Consequence of Foolishness 89

4) Imam ‘Ali and the Astrologer 90

5) The Insanity-Exhibiting Wise Person 91

Notes 91

Foreword

The concept of morality has existed since the creation of mankind. In the old days, therewas a clear distinction betwin 'good' morals and 'bad' morals although people did not always follow the former. During modern times, the distinction betwin good and bad has become blurred and morality has been significantly diluted. As a result, there is a danger that immorality will prevail over morality throughout the world.

There is no excuse for a Muslim to get caught in this quagmire. There is clear guidance from Allah through Noble Qur`an and the Prophets and Masoomin. Prophet Muhammad (Prayers be upon him and his Family) himself said, “I have been sent for the purpose of perfecting morals.” One of the best ways of understanding morality is by studying practical examples from the lives of Prophets and Masoomin.

A few books have been written on moral stories emanating from the Islamic world, one of them being 'Pearls of Wisdom', published by the Islamic Education Board of World Federation in March 1993. Bearing in mind the importance of the subject of Akhlaqiyat, IEB-WF is publishing 'Anecdotes for Reflection' in 5 parts. The source of this publication is the book 'Yaksad Mawzu'wa 500 Dastan' by Sayyid ‘Ali Akber Sadaqat. The translation from Farsi to English was carried out by Shaykh Shahnawaz Mahdavi. IEB - WF would like to thank Sayyid ‘Ali Akber Sadaqat and Shaykh Shahnawaz Mahdavi for their efforts and we pray to Allah (swt) to reward them amply.

May Allah (Fri from Imperfections and Exalted is he) accept this work as a further attempt by IEB - WF to propagate Islam.

Islamic Education Board

The World Federation of K S I Muslim Communities

Dhil Hijjah, 1426 / January 2006

Transliteration Table

The method of transliteration of Islamic terminology from the Arabic language has been carried out according to the standard transliteration table mentioned below.

Introduction

There are numerous ways for man to achieve guidance and emerge from darkness and move towards light. Allah, for the prosperity of man and perfection of his morals, has created proofs, evidences and vestiges1 so great in number that they are beyond reckoning and computation. For the guidance of mankind, He sent the Prophets with Clear Proofs2 , books, miracles and signs so that, perhaps, the people might perceive the right path and attain prosperity and success.

During the entire period of his prophethood, the Noble Prophet (s.a.w), with regards to refinement of souls and perfection of morals, was an exemplar in speech and did, and had (even) said, “I have been sent (as a Prophet) for (the purpose of) perfecting the morals”3

Man's problem lies in his disregard for virtues, acquisition of vices,inclination towards lust and obedience to the Shaytan. Some men stoop so low that they even lead their lives akin to animals. For the purpose of refinement and treatment of human morals, abatement of rebelliousness and controlling the natural disposition, the Noble Prophet spared no effort and mentioned all that was necessary in this regard.

Attainment of prosperity in this world and the hereafter is only accomplished under the auspices of a teacher and, at the same time, not every person can completely identify the two extremes of moral behaviour in order to demonstrate the moderate and balanced path. Allah,Who is the Absolute Wise, introduced all the Prophets, especially the Noble Prophet (s.a.w), as the 'teacher and trainer' of morals, so that the people, by following in his footsteps, distance themselves from vices and acquire the honour of the two worlds.

In the Qur`an, there exists a chapter by the name of اَلقَصَص (The Narratives), which itself is proof that man is in nid of stories and narratives.

In many places in the Qur`an, stories of Prophets, kings and nations have been mentioned. In addition, Allah has presented issues pertaining to wars, peace, family, religion, society and other similar topics, in the form of stories and narratives. By reading these accounts, the people can comprehend and distinguish the paths of progress and regress, and ascent and descent in every field, especially morals.

The entire chapter Yusuf has been devoted to the story of Yusuf, Yaqub, Zulaikha and the brothers. In the beginning of the Chapter, Allah says: “We narrate to you (O' Prophet) the most excellent of the narratives by (means of) whatWe have revealed to you this Qur`an.”4

While, in the concluding verse of this very chapter, He says: Indid (there) in the history of theirs, is a lesson for men of understanding.5

Indid, one of the distinguished feats of the Qur`an is this very story of Yusuf (a.s), which it refers to as the 'best of the narratives', and at the end of which, it says: “In these stories there is a lesson for those, who desire to take a moral and adopt the path of the Perfect Men.”

In this regard, Amirul Mo`minin (a.s), in Nahjul Balagha, says to his son Imam Hasan (a.s) “Even though I have not reached the age, which those before me have, yet I have looked into their behaviour and reflected over the events of their lives. I walked amongst their ruins till I was as one of them. In fact, by virtue of those of their affairs that have become known to me, it is as though I have lived with them from the first to the last. I have therefore been able to discern the impure from the clean and the benefit from the harm. I have selected for you the choicest of those matters and collected for you their good points while kiping away from you the useless ones.”

Years ago, I had written a book on ethics (for the treatment of vices), by the name of Ihya al-Qulub.Ever since, I had been reflecting over the idea of compiling a book on moral stories. It so happened that, divinely, an opportunity came up before me and with it the motivation for undertaking this assignment. In spite of the lack of necessary books, I contented myself with those that were available and commenced the compilation of this book, recording four to five stories for every topic.

I have certainly not come across any book which has been compiled in this fashion. Books like Namunah-e-Maarif-e-Islam and Pand-e-Tarikh have been present for around 30 years and I have made use of them too (in the course of this collection), but in those books, Qur`anic verses, traditions, poems and analogies have all been accumulated together; whereas, I have sought to satisfy myself by mentioning only the stories, while abstaining from presenting considerations relating to Qur`anic verses, traditions, poems and analogies, which would not only have increased the size of the book but would also have made it difficult to understand for many of the readers.

This collection caters for the general public, young and old alike, who are acquainted with basic reading and writing. As far as possible, I have endeavoured to omit scientific issues and those aspects, pertaining to traditions, whose comprehension would be demanding and exacting for the general masses.

Although some of the stories may not possibly possess any aspect of reality and actuality, what I have focused on is the admonition and 'taking-a-lesson' aspect contained in them, which hopefully, the honourable readers would perceive and comprehend.

As far as the issue of associating a story to a particular topic is concerned, I do not claim that the stories allude to just one topic or that particular one which has been specified here; rather, there are stories which can be associated with several other topics too, in addition to the topic under which it has been mentioned here.

When narrating a text or presenting a translation, I have not restricted myself to the literal meaning but, for a better comprehension, have resorted to paraphrasing, allusion and conceptual explanation too.

To avoid interference of topics with one another and prolongation of discussion, I have refrained from bringing forth topics which are related to those already presented. For example, Ithar (altruism) has been presented as one of the topics but Infaq (spending in the path of Allah) has been excluded.

To prevent the reader from experiencing exhaustion and boredom, and for the sake of variety, I have desisted from presenting stories of a monotonous kind, like those of philosophers and poets, but have strived to make the collection varied. In this way, the readers will, hopefully, derive a greater pleasure from the narratives.

In view of the fact that trustworthiness ought to be adhered to, I have referred every narrative presented here, to the book from which it has been extracted, also mentioning the volume and page. It is only with the objective of achieving a greater fluency of work that I have endeavoured to correct, polish or alter some of the words or sentences of the original text.

It is hoped that the readers, after going through the stories and narratives, reflect upon and take lessons from them so that they are able to create within themselves, a new impetus towards perfection of morals; and Allah Willing, those who are endowed with laudable morals, should relate them to others, for rectification and remedy of the weaker souls.

Sayyid ‘Ali Akbar Sadaqat

And our final prayer (is):

All Praise is due to Allah, the Lord of the Worlds.

Mordad, 1378 [July 1999]

Notes

1. Surat Ibrahim (14), Verse 5:

وَ لَقَدْ أَرْسَلْنَا مُوسى‏ بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلـى النُّورِ

2. Suratul Hadid (57), Verse 25:

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَ أَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَ الْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ

3. Safinatul Bihar, vol. 1, pg. 411:

بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الأَخْلاَقِ

4. Surat Yusuf (12), Verse 3:

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هذَا الْقُرْآنَ‏

5.Ibid., Verse 111:

لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الأََلْبَابِ‏

41. Supplication

Allah, the Wise, has said:

أُدْعُونِــي أَسْتَجِبْ لَكُمْ

“Call upon Me, I will answer you.”1

Imam ‘Ali (a.s) said:

إِِدْفَعُوا أََمْوَاجَ الْبَلاَءِ عَنْکُمْ بِالدُّعاَءِ قَبْلَ وُرُودِ الْبَلاَءِ

“Ward away, by means of supplication, the waves of misfortunes before the arrival of misfortunes (themselves).”2

Short Explanation

The etiquette and conditions of supplication ought to be taken into regard and adhered to; the supplicant should carefully consider whom he is invoking and for whom or what purpose, he is supplicating.

The best of prayers is that man asks for obedience to Allah, drowning himself in His love and entrusting all his affairs to Him.

If Allah had not ordered us to supplicate and pray to him, but if we nevertheless had done so with sincerity, He, in His generosity, would have surely answered our prayers; accordingly, is it conceivable that the prayers of one, who adheres to the etiquette and conditions for supplication which Allah has prescribed, would not be answered?

When one invokes Allah, He either grants him his desire immediately, sets aside for him something better than what he had desired for, or wards away from him a great calamity.3

1) The Supplication of Mashlul

Imam Husain (a.s) narrates: “One dark night, my father and I were engaged in circumambulating the house of Allah when our attention was drawn towards a sound of weeping and lamentation. My father said to me: “O' Husain! Do you hear the wailings of a sinner, who has sought refuge in Allah? Locate him and bring him to me.”

In the darkness of the night I went in search of him; finding him betwin the Rukn and the Maqam, I brought him before my father.

He was a young man possessing an elegant stature and dressed in expensive clothes. My father said to him: “Who are you?” He replied: “I am an Arab”. My father inquired: “Why the wailing and lamentation?” He said: “Disobedience, sins and my father's curse have shattered my life and affected my health.”

He (a.s) asked: “What is your story?” The youth said: “I had a father who had become old and had been very loving and considerate towards me; however I always used to indulge in inappropriate acts. Try as much as he would to guide me, I would not mend my ways and, at times, even troubled and inconvenienced him.

One day I intended to take his money, which he had kept in his trunk, but coming to know of my scheme, he tried to stop me. In the ensuing meli I flung him to the ground; he attempted to rise but failed. I took the money and set about my way, but on the way out I heard him say: “This year I shall go to the house of Allah and curse you.”

For the next few days he engaged himself in prayers and fasts, and then started out for the holy Kaabah. I followed him and observed that taking hold of the Kaabah's curtain, he cursed me. He had hardly finished cursing me when I suddenly found that one side of my body had become numb and paralysed.” Having said this, the youth lifted his gown and pointed out his affliction.

He then continued: “I repented and sought his forgiveness. Thri years passed by and in the third year, during the season of Hajj, he agrid to pray for me. Together, we set off for Mecca and it was night when we reached the valley of Arak.” In the darkness of the night a large bird suddenly took off in flight and startled my father's camel as a result of which my father was hurled to the ground and died. I buried him there but my affliction, due to my father's curse, still persists.”

The Imam (a.s) said: “The supplication recommended by the Noble Prophet (s.a.w), shall come to your aid. It contains the Greatest Name (of Allah) and every miserable, sick or poor person who recites it shall have his desire fulfilled.”

Giving him the supplication, he (a.s) said: “Recite this supplication on the eve of the 10th of Dhul Hijjah - the eve of Eidul Adha - and come to me the following morning.”

As instructed, the youth approached the Imam (a.s) having been completely cured of his affliction. The Imam (a.s) asked: “How were you cured?” He said: “I recited the supplication on the eve of the tenth of Dhul Hijjah - all the while shedding tears of repentance. Having completed the recitation, I was about to recite it for the second time when I heard a voice say: “O' Youth! Enough! You have invoked Allah by means of the Greatest Name.” I fell into a slumber and witnessed the Noble Prophet (s.a.w) in my dreams. He (s.a.w) placed his hand upon my body and said: “You have been cured.” I woke up to find myself cured completely.'”

The supplication which Imam ‘Ali (a.s) had taught the youth was the supplication of Mashlul, the initial sentences of which are as follows:4

أَللٌّهُمَّ إِنِّــي أَسْئَلُكَ بِاسْمِكَ بِسْمِ اللٌّهِ الرَّحْمٌنِ الرَّحِيمِ. يَا ذَا الْجَلاَلِ وَ الإِكْرَامِ …

“O' Allah, surely I ask you withYour name, In the Name of Allah, the Most Gracious, 'O' The Lord of Majesty and Bounty”.

2) Congregational Supplication

Hafs Ibn Umar Bajalli relates: “Once, I complained to Imam Sadiq (a.s) about my abject financial condition and the dismal state of life whereupon he (a.s) advised: 'When you return to Kufah, take ten dirhams and prepare some food, even if it necessitates selling the pillow upon which you sleep, and invite some of your brethren-in-faith for a meal and request them to pray for you.'”

Hafs said: “I returned to Kufah and despite all my efforts I was unable to make arrangements for the money. So, in accordance with the instructions of the Imam (a.s), I sold my pillow, prepared some food, invited some Mu'minin for a meal and requested them to pray for the termination of my problems. After eating, they prayed for me. By God! Only a short period had passed since the incident when, one day, someone began to knock at my door. Opening the door I saw that the person knocking was one with whom I had previously engaged in trade and owed me some money. He had come looking for me and handed me a large amount - around ten thousand dirhams - thus, clearing off his debt to me. From that day onwards my work began to expand and my state began to improve till I was eventually drawn out of my poverty and relieved of my troubles.”5

3) Repelling Calamities

The late Ayatullah Al-Hajj Sheikh Abdul Karim Haeri, the founder of the Hawzah Ilmiyyah of Qum recounts: “During the time when I was engaged in religious studies in the city of Samarra, an epidemic, in the form of plague, spread amongst the inhabitants of the city and everyday several people would die of the disease.

One day, some of the inhabitants of Samarra had gathered in the house of my teacher, the late Sayyid Muhammad Fisharki, when Ayatullah Mirza Muhammad Taqi Shirazi (d. 1338 ah), who, in terms of knowledge, was at par with the late Sayyid Fisharki, suddenly arrived. In the course of the conversation, the talk drifted towards the issue of the plague that had threatened the lives of all the people.

The late Mirza said: “If I were to issue a hukm (ruling), would it not be mandatory for it to be executed?” All those present said: “Yes.” He said: “I rule that from today onwards, for a period of ten days, the entire Shiite community of Samarra should recite “Ziyarat Ashura” and gift the rewards of this recitation to Hadhrat Narjis Khatun - the mother of Imam Mahdi (a.s) - in order that this calamity is repelled from them.”

Those present in the gathering informed the other Shiites of this ruling and all of them engaged themselves in reciting the “Ziyarat Ashura.” The following days onward, it was observed that none of the Shiites would die due to the disease whereas the non-Shiites continued to suffer deaths - and this became plainly manifest for all the inhabitants of the city, such that some of the non-Shiites used to question their Shiite friends: “How is it that our people die due to the disease, whereas there are no deaths on your side?”

The Shiites would answer: “All of us recite “Ziyarat Ashura” of Imam Husain (a.s) in order to remain protected from the epidemic and Allah wards away the calamity from us!”6

4) Supplicating for Rain

Once, during the time of Prophet Dawud (a.s), a famine struck. The people selected thri of their scholars, who procided outside the city to pray for rain.

The first of them pleaded: “O' Lord! You have ordered us to forgive one who has done injustice to us; we have done injustice to our own selves so forgive us.”

The second one implored: “O' Lord! You have instructed us to setfri the slaves; we are your slaves so set us fri.”

The third of them supplicated: “O' Lord! In your Torah you have commanded us not to drive away the poor and the unfortunate ones; we are the poor ones, who now stand at your door so do not kip us deprived (of your mercy).”

The supplications of these sincere and practicing scholars had hardly finished when Allah sent down rain over the people.7

5) Supplication for the Dead

When Bahiyah, a pious lady, was about to die, she raised her head towards the heaven and prayed: “O' The Lord, Who is my treasure! I place my trust in you; do not abandon me at the time of death and deliver me from the terror of the grave.”

After she died her son used to visit her grave every Thursday night and Friday morning; he would recite Qur`an and supplications, and seek forgiveness for his mother and the other inmates of the cemetery.

One night, witnessing his mother in his dreams, the youth grited her and asked: “How are you?” She said: “O' My son! The intensity of death is indescribable but praisebe to Allah, for I have been granted a beautiful place in the Barzakh.”

The youth asked: “Mother, do you have any desire?” She said: “Yes, my son. Always continue to recite the Noble Qur`an, supplications and ziyarat for me. I am pleased when you visit me on Thursday nights and Friday mornings. When you come, the other deceased ones say to me, “Bahiyah, your son has come.” This good news makes me and the other inmates around my grave happy.”

The youth continued to recite the Noble Qur`an and supplications for his mother and the others when one night he witnessed in his dreams that a large group had approached him. He asked them: “Who are you?” They replied: “We are the inmates of the cemetery and have come to thank you for reciting the supplications and the Noble Qur`an for us. We request you not to abandon this practice of yours.”8

Notes

1. Suratul Mu`min (40), Verse 60

2. Bihar al-Anwar, vol. 10, pg. 99

3. Tadhkeratul Haqa`iq , pg. 20

4. Muhaj al-Da’wat, pg. 153; DastanhaiAz Zindagi-e-’Ali, pg. 191

5. Baa MardumIn Guneh Barkhord Koneem, pg. 107

6. Dastanha-e-Shigeft, pg. 323

7. Shanidaniha-e-Tarikh, pg. 22; Mahajjatul Baidha, vol. 2, pg. 299

8. Muntakhab al-Tawarikh, pg. 849; Raudhatul Riyahin

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.