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Expression of Joy and Congratulation

To congratulate someone on a joyous and happy occasion is human as well as idiosyncratic principle. Congratulations are also a means of expression of proximity. It is of great significance on the occasion of Eid amongst we Muslims. Even broken relations are patched up with such congratulations. Apart from several other bene­fits of congratulating and complimenting, one major benefit is that the one who is congratulating cannot claim unawareness of the situation.
Ghadeer in Quran

Love for the Messenger of Allah (s.a.w.a.), at­tachment towards his Ahle Bayt (a.s.) and their obedience are the factors which lead to success in this world and salvation in the Hereafter. Other­wise, man will stray off from the right path and enter the lane which only ends at Hell, never able to get out from it. It is necessary for every man to go in search for the truth, before he strays off. Where is the truth? What and who is the truth? It is the duty of every researcher to know that as to who was appointed as successor by the Holy Prophet (s.a.w.a.) after him? In this article, we shall deal with Ghadeer, only and only from the Qur'anic aspect.


While Quran is discussing about divinity, prophethood and the world hereafter, it also dis­cusses Imamat from different angles. Three Qur'anic verses were revealed in connection with Ghadeer. Renowned interpreters have discussed about these verses in their commentaries. It is necessary that when an interpreter discusses about a verse, he has to talk about the conditions in which that particular verse was revealed, or else his commentary would be incomplete and they would be accused of concealing the truth.


QUR'ANIC VERSES:


1) "O Messenger (of Allah)! Convey what has been revealed to you from your Lord. And if you do it not, then you have not, delivered His message (prophethood), and Allah will protect you from the people. Surely Allah will not guide the disbelieving people." (Surah Maidah, 5:67).


2) This day I have perfected for you your relig­ion and completed. My favour on you and chosen for you Islam as a religion." (Surah Maidah, 5:3)


3) "One questioner demanded, the chastise­ment which must befall.” (Surah Ma'arij:1)


THE INCIDENT OF GHADEER:


The incident of Ghadeer is a very famous and well-known event. We present it here in a concise form:


In the tenth year of hijri, the Holy Prophet (s.a.w.a.) planned for Hajj and informed all the Muslim clans and communities to be ready for Hajj. Resultantly, a large number of the Muslim population prepared itself for Hajj. Historians give varying figures about the participating pil­grims in that year's Hajj from 1,14,000 to 1,24,000 or even more. Due to the importance of this Hajj, it has been given various titles like Hajjatul Weda, Hajjatul Islam, Hajjatul Balaagh, Hajjatul Kamaal and Hajjatul Tamaam.

(Al-Ghadeer, Vol.1, page 29)


After performing the Hajj rites, the Holy Prophet (s.a.w.a.) left for Medina. When he reached Ghadeer-e-Khum, near Johfa, the archangel Jibraeel descended with the verse, "O Messenger Convey..." (Refer first verse).

The Holy Prophet (s.a.w.a.) on divine com­mand, announced the leadership and mastership of Hazrat Ali (a.s.). He made Hazrat Ali (a.s.)'s obedience compulsory and enmity towards him tantamount to enmity against Allah.


The details of the event are well known. Here, we intend to just drive home a few important points briefly. When the Holy Prophet (s.a.w.a.) announced the Imamat and leadership of Hazrat Ali (a.s.), the following verse, "Today, I have perfected..." ( Refer second verse) was revealed. After which, the Holy Prophet (s.a.w.a.) hailed, "Allah is Great. Religion is perfected, bounties are completed and Allah is satisfied with my messengership and Hazrat Ali (a.s.)'s leadership."


Then the people started complimenting them. The incidents concerning both the verses i.e. Surah Maidah: Verse 3 and 67 are now clear. Then, the verse was revealed, one demanding ..." (third verse) the event of descent is as follows:


Sa'labi in 'Noorul Absaar', page 11. while giving references of great sunni scholars like Shiblinji of Egypt and others, writes, "The Holy Prophet (s.a.w.a.), gath­ered the people on the day of Ghadeer and raising Ali's hand, proclaimed, "Of whomsoever I am the master, Ali is his master too." Word spread around and when Harith Ibn Noman-e-Fehri heard about it, he came on one side, and asked, "O Muhammad you asked us to give witness of Divin­ity and (your) Messengership, we gave (unhesitantly). You ordered for namaz, we performed. You ordered us for Hajj, Zakat and fasting, we acted upon it. After all these command, your are not yet contented and now you want to appoint your cousin over us as our leader by saying, "Of whomsoever I am his master, Ali is his master too, Is this a divine command or is it from your side?" The Holy Prophet (s.a.w.a.) said: "I swear by Allah except whom there is no God, this command is indeed divine." On hearing this, Harith turned, started going back to his camel, and was grum­bling "O Allah if the word of Muhammad is true, then stones rain upon me or deliver unto me a severe chastisement." Harith had hardly reached his mount, when a boulder fell from the sky crush­ing him to death. Then this verse was revealed. "One demanding, demanded the chastisement which must befall.”

(Al-Murajeaat, page 354 Urdu)


All the incidents that we have narrated under the context of these three verses of Qur'an can be found in many famous Sunni commentar­ies. Some of them are as follows:

1.       Tabari (d. 310 A.H.)

2.       Sa'labi (d. 427/437 A.H.)

3.       Waahedi (d. 468 A.H.) (Asbaabun Nuzool was his famous exegesis)

4.       Abu Muhammad Baghawi (d. 516 A.H.)

5.       Qurtubbi (d. 567 A.H.)

6.       Fakhre Raazi (d. 606 A.H.) (Tafseer-e-Kabeer)

7.       Qazi Beizaawi (d. 685 A.H.)

8.       Ibn Katheer Shaami (d.774 A.H.)

9.       Neshapuri (d. 8th century A.H.)

10.   Jalaaluddin Soyuti (d 911 A.H.)

11.   Abus Saood Al-Emaadi (d 972 A.H.)

12.   Khateeb Shermeeni (d. 977 A.H.)

13.   Qazi Shokafi (d. 1183 A.H.)

14.   Aloosi Baghdadi (d. 1270 A.H.)


Apart from the above mentioned interpre­ters, many other commentators and Qur'anic scholars have mentioned these three verses while discussing about Ghadeer. Some of the famous Qur'anic scholars are as follows:


1.       Qazi Abu Bakr Baaqelaani Basri (d. 403 A.H.) (Kitab-ul-Tamheed).

2.       Qazi Abdur Rehman Eejee Shar'ee (d. 756 A.H). (Al-Mawaaqef).

3.       Sayed Shareef Jorjaani (d. 816 A.H.) (Sharhul Mawaaqef)

4.       Beizaawi (d. 685 A.H.)

5.       Taftaazani (d. 792 A.H.) (Sharhul Maqaasid)

6.       Allauddin Qushchi (d. 879 A.H.) (Sharhe Tajreed)


For a detailed list of traditionalists, commenta­tors, scholars and narrators who have recorded the event of Ghadeer, refer to 'Al-Ghadeer' Vol. 1, by Allama Amini.


A FEW DOUBTS AND THEIR ANSWERS:


Fakhre Raazi, in volume 3, page 635 of his 'Tafseer-e-Kabeer,' has brought ten explanations and possibilities on the revelation of the "VERSE OF CONVEYANCE" to him, the tenth possibility is that this verse was revealed in connection with Ghadeer. Here, we bring to you all of the ten probabilities put forward by him.

This verse is about:

1.       The story of the Jews

2.       The wives of the Prophet (s.a.w.a.)

3.       The story of Zaid and Zainab.

4.       Jehad because the Holy Prophet (s.a.w.a.) was fearing the hypocrites. Hence this verse was re­vealed to remove his fear and encourage him.

5.       Fear of the Holy Prophet (s.a.w.a.) concerning the polytheists.

6.       In Hajjatul Wada, the Holy Prophet (s.a.w.a.) asked the people, 'Did I not show the rites and rituals of Hajj? The people replied in the affirma­tive. So, the Holy Prophet (s.a.w.a.) said, "O Allah, be Witness. Then verse was revealed.

7.       About the Bedouin Arabs who wanted to kill the Holy Prophet (s.a.w.a.).

8.       To remove the fear of the Jews and Christians in the Prophet (s.a.w.a.)'s heart.

9.       About the event of Ghadeer.


After writing these ten probabilities of revelation, Fakhre Raazi says that although there are many interpretations of this verse, the most likely one is about the fear of the Jews and Christians in the Holy Prophet (s.a.w.a.)'s heart. Therefore, God revealed to him that He would save him from the deceptive designs of the people of the book and that he should continue propagat­ing the divine message to them

(Al-Ghadeer vol. 2, page 109).




A REVIEW:


Fakhre Raazi has come to this conclusion only because the proceeding and proceeding verses of this verse are about the people of the book (Jews and Christians). Therefore, according to Fakhre Raazi, this should also be about them otherwise this verse will be rendered meaning­less.


What a pity! To jump to such a conclusion is Fakhre Raazi's own deviation and deduction because he has tried to understand the concept and spirit of the verse without the help of authen­tic and reliable traditions.


OUR ANSWERS:


(1) Fakhre Raazi's view can easily be re­jected in the very first stage because it is not necessary for a Qur'anic verse to be connected to its preceding or proceeding verse. There are innumerable examples in the Holy Qur'an which prove our point. It is also proved that Qur'an is not arranged in the order of the verses. We are very confident in this regard because there are many Meccan verses which are included in Medinite chapters and vice-versa.


To prove our point, we quote Suyuti: "There is unanimous conformity on this view that the arrangement of Qur'an is 'Tawqeefi' (i.e. on Allah's and His messenger's command) and there's no doubt whatsoever in this regard. Therefore a group of scholars of Qur'anic interpreters, especialy Zarakshi (of Durr-ul-Burhaan), Abu Jafar Zubair (of Munase-baat) have supported this view strongly.


Ibn Zubair writes, "The verses were arranged in the chapters on the Prophet's command. He (s.a.w.a.) had even gone to the extent of teaching the com­panions how to place a verse, between which verses, etc."

(Al-Itqaan, vol, 1, page 24)


(2) Fakhre Raazi's argument that the Holy Prophet (s.a.w.a.) feared the Jews and the Chris­tians also seems highly illogical. Because the Holy Prophet (s.a.w.a.) should have feared the Jews either in Mecca or just after be'sat or immediately after migration. Not in the last year of his life, because in that period the Muslims had become very powerful and held sway everywhere. Islam was the word throughout Arabia. Muslims had conquered one and all, be it Jews or Christians. After the victory of Khaibar, two powerful Jewish tribes called Bani Quraitanah and Bani Al-Nazeer were brought to their knees. They could not even co-ordinate amongst each other. There­fore, to get scared of the Jews at the time of Hajjatul Wada, seems highly improbable for the Holy Prophet (s.a.w.a.).


THE ACCUSATION OF QURTUBI AND ASQALAANI ABOUT THE VERSE OF CONVEYANCE


From the two proofs mentioned above, it is clear that Fakhre Raazi has ignored the tradition and used his own opinion to interpret the Qur'anic verses. Also, contented with his igno­rance, he has put Ghadeer as the tenth probabil­ity of the verse of conveyance.


Qurtubbi and Asqalaani, two great interpreters have accused the Shias in regard with the verse of conveyance. Qurtubbi in his commentary vol. 6, page 242, writes about the verse," It is the duty of Prophet (s.a.w.a.) and the learned scholars of his community, not to hide or conceal any divine verdict and God knew that the Prophet (s.a.w.a.) would never conceal any of His commands. For, there is a tradition in Sahih Muslim narrated by Ayesha via Masruq that she said to him: "Whoever says that the Messenger of Allah (s.a.w.a.) has hidden even a part of revelation, he is telling a lie because Allah says in the Qur'an "O messenger Convey..." May God curse the Raafezis (Shias) because they say that the Prophet (s.a.w.a.) concealed some important revealations which he should've said and never conveyed..."


Similarly, Ibne Hajar Asqalaani in his commentary, "Fath-ul-Bari vol. 7, page 101, while expressing his enchantment for accusations writes, "The Shias say that the Holy Prophet (s.a.w.a.) hid divine revelations due to dissimulation (Taqiyyah)."


How we wish that these two gentlemen had brought even single evidence from Shia source in support of their charge.


But where could they obtain these proofs from? Because they can never find such beliefs in any Shia book. Therefore, they have used impeachment and indictment as their potent weapon.


REASON:


We are making the whole Islamic world aware that these two gentlemen have resorted to false accusations and tried to keep the true picture away from the people thereby prejudicing the minds of the following generations against the Shias and Shiite beliefs. To take the incident of Hajjtul Weda lightly and not giving it its due importance is a clear cut sign of malice against Hazrat Ali (a.s.) can never be a believer.


The Holy Prophet (s.a.w.a.) said, “O Ali ! None loves you except a believer and none hates you except a hypocrite."

1.       Jaameul Usool of Ibn Atheer Jozi vol. 9, page 473

2.       Dhakhaaerul Uqba of Muhebbuddin Tabari, page 91


THE VERSE OF PERFECTION OF RELIGION:


Aaloosi in his book, "Rooh-ul-Ma'aani" vol. 2, page 249, displaying his malice against Hazrat Ali (a.s.), writes: "The Shias narrate from Abu Saeed Khidri that the verse of perfection of religion was revealed at Ghadeer-e-Khum after the Holy Prophet (s.a.w.a.) said, "Of whomsoever I am the master, Ali is his master too." Then he (s.a.w.a.) said, "God is Great. For the perfection of religion, completion of bounties, and the Lord is satisfied with my messengership and Hazrat Ali (a.s.)'s mastership after me." It's not a secret that this story has been fabricated by the Shias and this itself is a proof for its weakness. We cannot say that Aaloosi has uttered such inane words due to his ignorance and lack of information because he is well-aware of the chains of narrations of the Ghadeer tradition. But, his attempt to conceal the facts clearly stinks of malice against Hazrat Ali (a.s.) and Ahle Bayt (a.s.) even though truth had dawned upon him.


Will any courageous Sunni scholar please stand up and inform Mr. Aaloosi that Hadees-e-Ghadeer has been recorded by innumeable Sunni traditionalists and commentators narrating not only from Abu Saeed Khidri but from other great companions like Abu Huraira, Jabir Ibn Abdullah Ansaari, Ibn Abbas etc.


Lastly, we would like to throw some light on the third verse.


A FATEFUL PUNISHMENT:


Regarding the first verse of Surah Ma'aarij, "One questioner.,..." all the scholars, Shia and Sunni are unanimous in their opinion about its commentary which we have mentioned earlier in this article. Here, we would only like to add that Allama Amini in his Al-Ghadeer, vol. 2, page 127-137 has noted down the name of twenty-nine famous interpreters who have narrated the story of a 'fateful punishment.'


Some of them are as follows:

1.       Haafiz Abu Obaid Hirwi

2.       Abu Bakr Naqqash Mosili

3.       Abu Ishaq Sa'labi Neshapuri

4.       Sibte Ibne Jauzi Hanafi

5.       Shaykhul Islam Hamwini

6.       Abu Bakr Yahya Qurtubbi

7.       Ibn Sabbagh Maleki Makki

8.       Shamsuddin Sherbeeni Qaheri Shafeii

9.       Sayed Momin Shablanji

10.   Shaykh Mohammad Abdoh


In this article, we have just hinted at the Qur'anic verses, views of its commentators and their mistakes. But interpreting Qur'anic verses without the help of the Prophetic and Imamat traditions is like imagining a day without sunlight.

An unsuccessful effort to distort the truth

THE BASIC SOURCE:


In every religion, rather in every school of thought there are some principles which are considered as basic and fundamental and all the other matters are judged under them. Islam is no exception to this rule. There are some things in Islam which are final and cannot be challenged by anybody. And on the basis of these fundamental, the reliability and validity of other matter are measured. This final and ultimate word in Islam is the word of Allah i.e. the Holy Quran. Each and every word of the Qur'an is authentic. To believe in it and accept it as the 'word of Allah' is the duty of every Muslim. The Holy Qur'an is so authentic that it is also used as a scale to measure the authenticity of the traditions.


QUR'AN AND TRADITIONS :


Qur'an is the constitution of Islam. There­in the general guidelines have been mentioned. However its matter of classification of the details is the responsibility of the Holy Prophet, (s.a.w.a.). The same Qur'an has verified the authenticity and truth of each and every word of the Holy Prophet (s.a.w.a.) by commanding the Muslims thus, "Whatever the Prophet gives you, take it and whatever he prohibits, refrain from it." It also asserts, "He does not say anything from his desires. He says only that which has been revealed to him." While it discusses his mastership in one place, in another place it orders his obedience. The Qur'an also argues the importance of "pen", "Book", "recitation" etc. In some places, the Ahle Kitaab (the Jews and the Christians) are condemned because inspite of knowing the truth they concealed it. Therefore the Muslims are warned that they should never conceal the truth after being aware of it.


RESTRICTIONS:


But, we observe that in the early days of Islam, after the Holy Prophet (s.a.w.a.)'s demise, his words (called as Hadith which if reliably quoted is the main important source of Islamic teachings, the best interpretations of Qur'anic secrets, a light of guidance for the vast valley of Qur'an and the distinguishing factor between truth and falsehood ) were placed under strict vigilance and surveillance. The feeble reason cited for this horrendous act was that the book of Allah is sufficient for us.


Three close companions of the Holy Prophet (s.a.w.a.) viz. Ibn Mas'ood, Abu Dardaa and Abu Mas'ood Ansari were arrested for the unforgivable crime of narrating Prophetic traditions.

(Dhahabi, Tazkertul Huffaz, vol. 7, page 1).


Thus, by imposing severe restrictions on the narration of traditions, fifty percent of the Islamic treasure-chest of knowledge was rendered stagnant. It also meant the arrest of Qur'anic understanding because to comprehend the concepts of Qur'an, traditions are very necessary. Therefore, words of any roadside person were utilized to understand Qur'an instead of the fountain head of divine revelation. Resultantly, neo Muslim Jews like "Ka'b-ul-Ahya' turned into interpreters of Qur'an and you know, what the outcome can be.


DISTORTIONS :


The effect of these restrictions was that though Qur'an was preserved from the contaminated hands of distortion, yet its concepts and meanings underwent a sea-change. Therefore, the Qur'an which came into existence to destroy tyranny and oppression became a refuge for tyrants and oppressors. Even today, Qur'anic meanings and concepts are used to justify oppression by many of the so-called Muslims. After ninety years, when the permission to narrate traditions was finally granted, any statement which was preceded by the words, "The Messenger of Allah (s.a.w.a.) said or "I heard the Messenger of Allah saying" was considered as a tradition.


CONCEALMENT OF TRUTH :


The obliteration of traditions had a profound effect on Qur'anic understanding and no doubt, the people most affected by these restrictions were the Prophet (s.a.w.a.)'s progeny. Those traditions which contained the glorifications of the Ahle-Bait were either erased or were forced to be erased from the people's memories. May be this was one of the ploys used to keep away the new Muslims from the importance of Ahle-Bait so that they may not reach the actual fountain head of guidance. Yes, its the Ahle-Bait who are the light-house of guidance and attachment with them is the guarantee for our security, but traditions which glorified them were concealed and Qur'anic verses about them were interpreted wrongly.


Once, Zamakhshari, the great Sunni Qur'anic interpreter was asked about Hazrat Ali (a.s.). He answered : "What can I say about a man whose virtues were hidden by enemies due to jealousy and by friends due to fear (of repressions). Yet, both the worlds are overflowing with the stories of his excellence." God knows what grudge the people had against them. Those who could torture them physically, did so to their full potential while those who lagged behind in this regard, vomited their malice by hiding their virtues through distortion. Here under we produce evidences from books which have been openly and shamelessly distorted. Those things which were found in the first edition were missing in the next. And the funniest part of this whole exercise is that in today's modern world, such distortion is disguised in the name of "research". We start from Dhul-Asheera:


DISTORTION IN THE INCIDENT OF YAUM - AL - DAR


Ibn Katheeer in his book 'Al-Bidayah Wan Nihaya’, vol. 3 page 40, while narrating the incident of Dhul Asheera, writes that the Holy Prophet (s.a.w.a.) has said : "Then whosoever amongst you will help me, he will be my brother, and so on and so forth..." By saying "so on and so forth", he has wrapped up the whole issue while the truth is actually hidden in this "so on and so forth'. He has narrated this incident in a similar fashion in his Tafseer in vol 3, page 301, but, it is said, that distorters have a very weak memory. Hence, Ibn Katheer forgot that his reference book, i.e. Mohammad Ibn Jurair Tabari's Taarikh, contains the original words of the Holy Prophet (s.a.w.a.) which were as follows: "So whosoever amongst you will help me, he will be my brother and my successor and my caliph among you."

(Taarikh-e-Tabari, vol 2, page 217).


You see the original words are distorted in the process of narration. Distortion was not the only thing in the initial days of Islam but even today Sunni writers indulge in it, quite a bit.


HAIKAL AND HIS DISTORTION:


The great Sunni Egyptian scholar, Mohammad Husayn Haikal, has written a book called, "The Life of Mohammad." This book was first published in Egypt in the form of a series of articles in a newspaper called "As-Siyaasat-ul-Osboo' eeyah". Then it was published in book form. In both these places, the incident of Dhul-Asheera has been discussed in detail and the words of 'Successor' and 'Caliph' too has been used. When Haikal narrated the incident with these words, he was accused of being a Shia. Haikal answered this accusation by saying that he inserted this incident not because the Shias quote it but because history witnesses it.


THE MINISTRY OF TRUSTS (AWQAAF):

But when the second edition of this book was published and printed, the words "Successor" and 'Caliph' were missing.


How did this glaring distortion occur? It is said that when the second edition was about to be printed, the ministry of trusts expressed its desire to purchase one thousand copies of the book. But, on a condition and that was only if the incidents concerning the caliphate of Hazrat Ali (a.s.) were withdrawn. Haikal accepted the condition. The book was distorted and later purchased by the government. We don't know how many authors have been purchased by various governments and how many books distorted.


DISTORTION IN THE WAR OF BADR :


The battle of Badr is of great significance in Islam and its martyrs are held in great esteem. But the events of this great battle too were not protected from the malicious hands of historians. Those things which according to Ibn Hisham and Tabari are "pleasant things", has been interpreted in a totally different way by Waqedi and Mofreezi. We relate both the incidents here under which has been described by Ibn Hisham and Tabari as follows :-


FRISKED AWAY:

Prior to the commencement of the war of Badr the Holy Prophet (s.a.w.a.) consulted his companions and made them aware of the Qurayshites designs. At this juncture, Abu Bakr stood up and said some pleasant things. The next was Umar Ibn Khattab who also stood up and said same pleasant things. (But what were those "pleasant things" which they said is not yet known). Then Miqdad got up and said: "O Messenger of Allah, you go ahead, we are with you. By Allah, we will not say those things which were said by the Bani Israel to Hazrat Moosa (a.s.). (i.e. "You and your Lord both go and fight while we are sitting over here"). We say to you, that you and your Lord go ahead, we will fight along with you." On hearing this, the Holy Prophet (s.a.w.a.) prayed in his favour. Then, Saad Bin Maaz said: "O Messenger of Allah, you go ahead and execute your plans, we are with you. I swear by the Lord who has raised you (as a Prophet), even if you transcend the seven seas along with us, we will not turn back." The Holy Prophet (s.a.w.a.) was very pleased at Sa'ad's remark.

(Seerah Ibn Hisham, vol. 2, page 253)


In both the books, the monologues of Saad Bin Maaz and Miqdad Bin Umar and the Holy Prophet (s.a.w.a.)'s reaction to it are found. But the conversations of the great Sahaba are entirely omitted.


AN INDICATION:

In Sahih Muslim, we find: "When Abu Bakr said something, the Prophet (s.a.w.a.) turned his face away. Also, when Umar said something, then again he turned his face away."

(Sahih Muslim, Kitaabul Jihad was Sair, Battle of Badr).


EXPOSED:

But "Waaqedi" and "Mofreezi" have narrated this conversation thus: "Umar said, "0 Messenger of Allah! They are Qurayshites and respectable nobles. By God, they have never been disgraced after gaining prestige and have never disbelieved after burying faith, against you till their last breath. Therefore, you be well prepared."

(Magaazi-e-Waaqedi, vol. 1, page 74, 75)


So its clear how events are first omitted, then distorted. Turning away is "pleasant" and "best" things, One can judge the expression of Abu Bakr with that of Umar because on both the occasions, Tabari and Ibn Hisham have used the word "Ahsan (best)" while Muslim has used the term "turning away". But Bukhari crosses his limits when he omits the entire incident altogether.

(Ma'alemul Madrasatain, vol. l, page 246).


DISCOUNTING THE ENTIRE EPISODE:

There was some exchange of correspondence between Moawiya and Mohammad bin Abu Bakr. These letters can be found in Nasar Bin Muzahim's (d. 212 A.H.) book, "Waaqeatius-Siffin and Mas'oodi's (d. 324 A.H.) "Murujuz Zahab". But in Tarikh Tabari (d. 324 A.H.) and Ibn Atheer's al-Kamil. (d. 630 A.H.) which have been written afterwards there is not a sniff of these letters because they thought that these letters were not appropriate for the position of the caliphs. Thus, you see how many attempts are made to conceal the facts.


DISTORTION IN INTERPRETATION:

It is a certain fact for everyone that the Qur'anic verse "Today I have perfected your religion for you..." was revealed on the day of Ghadeer which is elaborately discussed in Taarikh-e-Yaqubi, vol. 2, page 37, printed in Najaf in 1357 A. H. Thus, "As per the clear and authentic traditions, this verse was revealed on the day of Ghadeer after the announcement of Hazrat Ali (a.s)'s mastership." But when the same book is published in Beirut by Dar-e-Saadir in 1379 A.H. / 1960 A.D., it was distorted thus, "This verse was revealed when Hazrat Ali (a.s.) was returning from Mina."


DISTORTION IN HAZRAT ALI (A.S.)'S WORDS:

Well, till now we have discussed about distortion in other's books but what can one say when Nahjul Balagha, the collection of Hazrat Ali (a.s.)'s words, is distorted and tampered with. For example in Nahjul Balagha by Shaikh Mohammad Abdoh, vol.3, page 43 by Darul Marefa, Nahjul Balagha of Sub'hi Saleh, page 502, Sharh-Ibne-e-Qayyim, vol. 5, page 341, all of them write :" It is surprising that how caliphate can be based on companionship and relationship (with the Prophet)," while the actual tradition is found in Sharh Ibn Abil Hadid-e-Motazeli, vol. 18 last page like this : - "It is surprised how Caliphate is based only on companionship (with the Prophet) and not on companionship and close relationship with him." The distortion of a single word can make a world of a difference to the meaning of the sentence. According to Khateeb Abduz-Zahra, all the original writings of Nahjul Balagha are mentioned in Ibn Abil Hadid's version.


TAMPERING WITH BELIEFS :

Al-Nasafi's Sharh-ul-Aqaaed is very authentic book on the beliefs of the Ahle Sunnah. Taftazaani, in his book "Sharh-e-Maqaasid", vol. 2, page 275, while mentioning the concept and meaning of the Qur'anic verse, "Obey Allah and Obey His Messenger and those who are charged' affaires amongst you," quotes a hadith by the Holy Prophet (s.a.w.a.), as : "Whosever dies without recognizing the Imam of his time, dies the death of ignorance."


This same tradition was copied in Taftazani's Sharh-al-Aqaed un Nasafi, Printed in 1302, A.H. But when the same book was reprinted in 1313 A.H., those seven pages which discussed this tradition were completely omitted.

(Deraast-un-wa-Bohooth, Jafar Murtuza vol. 1, page 12).


Now can this be called as trustworthiness?


DISTORTION IN AS-SAWAAEQ:


'As-Sawaaeq Al-Muhreqah' is the famous book of renowed Sunni scholar Ibn Hajar Makki. The basic aim of this book is to condemn Shiasm. Unfortunately for Sunnism, he had to inevitably include traditions of Ahle Bait's excellences which were later erased by the so-called "researchers" to gain a "Pass" certificate from the king's court. But may Allah send his blessings on and amply reward Allama Sayed Tayyeb Jazaaeri who tallied the 1312 A.H. and 1385 A.M. editions of "As-Sawaaeq' and pin-pointed the places in which distortions occurred. Here, we mention only a few examples to show which traditions were omitted from which pages.

Page 74 : "Ali's remembrance is worship".

Page 76: Tabarani mentions that there are 18 virtues of Ali (a.s.) which are not found in anybody in this Islamic community.

Page 87 : The Holy Prophet (s.a.w.a.) was asked as to how to send blessings on your Ahle Bait (a.s.). He (s.a.w.a.) replied Say "O Allah send your blessings on Muhammad (s.a.w.a.) and the progeny of Muhammad (s.a.w.a.)."


For detailed discussions on distorted books, many other books, are available. They cannot fit into a concise essay. Those who wish to go into the details, can refer to the following books: Al-Ghadeer vols. 1, 2, 4, 6, 10..., Darasaat-un-Bohooth Fil Tarikh wal Islam by Jafar Murtuza, vol, 1, Ma-alimul Madrasatain by Allama Murtuza Al-Askari, vol. 1,


NARRATION OF VIRTUES AND MARTYRDOM:

It will, not be inappropriate to mention here, at the end of our discussion, that those who refused to conceal or distort the virtues of Ahle Bait (a.s.) were martyred by the governments of the time, Featuring prominently in this list are Meesam Tammar, Rushaid Hujari, Ibn-us-Sekkit, etc. We quote in this context, Imam-e-Nisaai, the great Sunni traditionalist whose book Sunan-e-Nisaai is one of the most important books in the Sihaah-e-Sitta. (the Six Sunni authentic books)


DEATH FOR REFUSAL TO FABRICATE TRADITIONS:

Imam Nisaai used to maintain his individuality in the field of traditions. He resided in Egypt and fasted on alternate days. He participated in a war with the king of Egypt but stayed away from his luxuries and extravagancies. In the last few years, he went for Hajj. On his return, he stayed back in Syria and wrote a book "Al-Khasaaes Fi Fazael-e-Ali Ibn Abi Talib (a.s.) wa Ahle Bait (a.s.)," narrating most of the traditions from Imam Ahmad Ibn Hanbal. He writes: "On reaching Damascus (capital of Syria), I observed that the masses are unaware of Hazrat Ali (a.s.)'s virtues. Therefore, I decided to write the book "Al-Khasaaes", so that the people may be guided by the Almighty. I was asked as to why did I not write anything about Moaviya's excellences. I answered: What can I write about him except the hadith which says, "O Allah! Never fill his stomach", on hearing this, the questioner was stunned and silent."


As a result, Nisaai was beaten up very badly and thrown out of the mosque. In Hafiz Abu Noaim's opinion, he died due to this beating. As Dar Qutni, "He was examined in Damascus and there was he martyred."

(Tazkeratul Huffaz, by Zahabi, vol. 1, page 198, Wafyaatul Aayaan of Ibn Khalkan, vol. 1, page 59, Ma'alimul Madrasatain, vol. 1, page 259, 260).


So you saw how a great and highly learned scholar like Nisaai was killed for the heinous crime of writing the virtues of Ali and Ahle Bait (a.s.). As far as narrating Moaviya's excellences and virtues is concerned, what can the poor traditionalist do if there is no reliable tradition available in that regard, And this incident can also be used as a scare to measure the validity of narrations in Moaviya's and Bani Umayya's favor.


May Allay keep us attached to the pure Ahle Bait till our last breath and honor us with martyrdom for propagating their message.

The only way to Allah: Mastership and Leadership of the Ahle Bait (a.s.)
The Meaning of Islam

Islam means submission.

(Al-Kaafi, vol. 2, p. 45, Tr. No. 1)


That is, we must submit before the commands of Allah and His Messenger (s.a.w.a.). In other words, not to possess our own opinion and view in front of their orders, desires, likes and dislikes. We must consider their likes as our likes and their dislikes as ours.

Allah’s divinity is not confined to any one part of life. Rather, it covers all the facets of human existence, body, soul, thoughts, actions, ethics, individual, social, etc. His divinity demands that man should obey His commands in all aspects.

Similarly, the Messengership and Prophethood of the Messenger of Allah (s.a.w.a.) is not specific to any single facet of our existence. While the Almighty Allah is the “Lord of the Worlds”, the Messenger of Allah (s.a.w.a.) is a “Mercy for the Worlds”. 

Submission is the Demand of Belief

Explaining the authority of His Messenger (s.a.w.a.), Allah the Almighty declares,

“When Allah and His Messenger have decided upon an affair, neither a believing man nor a believing woman has any right of choice in it. And whoever disobeys Allah and His Messenger, then indeed he has strayed into manifest error.”

Surah Ahzaab (33): Verse 36


In another verse, the Holy Quran describes the level of submission before the authority of the Messenger of Allah (s.a.w.a.),

“By your Lord! They shall not believe till they appoint you (O Messenger) as a judge in their disputes. Thereafter, they don’t find any doubt in their hearts of what you have judged and submit a (complete) submission.”

Surah Nisaa (4): Verse 65


Later, this meaning was given a wider application in the following verse,

“And whatever the Messenger gives you, take it, and whatever he prohibits you from, keep away from it.”

Surah Hashr (59): Verse 7

A little deliberation on the above verses amply establishes that Islam asks of humans to submit absolutely before the commands of Allah and His Messenger (s.a.w.a.). Whatever they decide about any aspect of his life, one should accept their decision from the depth of his heart and not feel any doubt or scepticism or grudge regarding it. Moreover, one must receive whatever the Messenger of Allah (s.a.w.a.) offers and abstain from whatever he (s.a.w.a.) restrains.

So, if one does not follow the above directions, or, gives preference to his own self over Allah and His Messenger (s.a.w.a.), or perhaps, he does not openly disobey Allah and the Prophet (s.a.w.a.) but bears some opposition to their ruling in his heart; in all of the above cases, he is in manifest error and clear deviation. And as per the verse of Surah Hashr, he will be subjected to a severe chastisement. This was on one hand.

Now, what is the disposition of the Messenger of Allah (s.a.w.a.) vis-à-vis the problems of the Muslim Ummah. The Holy Quran has mentioned it in the following manner:

Distressed Prophet (s.a.w.a.)

“Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is covetous about your (guidance); for the believers full of pity, kind and merciful.”

Surah Taubah (9): Verse 128

This verse is explicit about the pain and distress the Messenger of Allah (s.a.w.a.) bears in his heart for the Muslims. He (s.a.w.a.) is grieved by their afflictions. Their tribulations are truly wearing him (s.a.w.a.) down. Moreover, he (s.a.w.a.) is also obsessed with the guidance of the people. That is, he (s.a.w.a.) is so concerned about their guidance that the Holy Quran has termed it as ‘covetous’ or ‘anxious’. He is extremely worried; all the time, the only thought that concerns him is about the guidance of the people. Moreover, kindness and merciful are two attributes of Allah the Almighty. These two qualities have been used to described Allah,

“Surely, He is Kind, Merciful unto them.”

Surah Taubah (9): Verse 117

Apart from the above, on numerous other occasions, these attributes have been used to qualify Allah the Almighty. These very attributes have used to describe the Messenger of Allah (s.a.w.a.) in the verse under discussion, which establishes in no uncertain terms that the Messenger of Allah (s.a.w.a.) is the manifestation of his Lord’s attributes in this world. Like Allah, he (s.a.w.a.) is extremely kind, loving and compassionate to the creatures of Allah.

None of Allah’s commands are oppressive towards His servants. On the contrary, the betterment, improvement, success and fortune of the people lie in complying with these commands and laws, and the disobedience and defiance of these injunctions is the cause of their deviation and a painful chastisement.  Similarly, every decision of the Messenger of Allah (s.a.w.a.) is nothing but sheer goodness for the believers. {Of course, it should be borne in mind that none of his (s.a.w.a.) decisions are devoid of Allah’s sanction. In the light of the verses,

‘He does not speak anything from his own desire. It is only a revelation revealed.”

Surah Najm (53): Verse 3, 4

it becomes very clear that all of his judgments are in consonance with divine will}. Success and fortune lies in his (s.a.w.a.) obedience and compliance with his (s.a.w.a.) commands. Likewise, disobeying or defying him (s.a.w.a.) leads to nothing but deviation and a tormenting punishment.

Is it possible that the Messenger of Allah (s.a.w.a.) does not appoint his successor?

Keeping the aforementioned talks in consideration, is it possible that the Messenger of Allah (s.a.w.a.) ignores the most important issue of the Ummah? Let us elucidate the issue with an illustration. A person possessing ordinary wisdom and intelligence sets up a factory for production of high-priced goods. None is aware of its production secret except he himself. The majority of the laborers working in the factory are not aware of the deep and complete knowledge of its production. Now, will he leave the affairs of this factory in the hands of the ignorant workers to manage in his absence or after his demise, and that they should select from among themselves the leader of their choice? Despite the presence of an individual who has been trained by the owner right from the inception of the factory, taught him all the secrets and made him aware of each and everything in the setup, and he, in all respects and truly, is like the owner himself? Will this owner, who is caring, wise and worried about the future, leave everything, without bothering to explain the solutions to problems likely to arise after him? Will he leave the future at the mercy of the majority? Will he not appoint in his lifetime the person who is like him, is aware of everything and is well informed of all the secrets and classified information?

An ordinary intellect will judge that the owner will make all the arrangements before his departure. Now, will the Messenger of Allah (s.a.w.a.), who vis-à-vis the believers, like Allah, is kind and compassionate, after being sure of his impending death and the scientific and practical state of affairs of his Ummah, depart from among his people without appointing his representative, successor and caliphate?

Appointment of Caliph: A Divine Prerogative

Significantly, the Kind and Compassionate Lord has not given the option to the people to select a leader and prophet for themselves for their guidance, of their own will and choice.  And that He accepts the prophet chosen or elected by them. Rather, Allah has appointed the Prophet from His side for the guidance of the people and it is the duty of the people to accept and obey the Prophet appointed by Allah, not to appoint a prophet.

The same principle applies for Imamate and Caliphate. The Ummah does not have the right to appoint an Imam or Caliph; their duty is to simply acknowledge and accept the Imam or Caliph appointed by the Messenger of Allah (s.a.w.a.) as his representative and successor. From the invitation of Zul Asheerah (Surah Shuara (26): Verse 214) till Ghadeer-e-Khumm, every now and then, the Messenger of Allah (s.a.w.a.) introduced Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and his eleven infallible descendants (a.s.) as his successors and absolute caliphs of his nation. At Ghadeer, by declaring, ‘Of whosoever I am his master, this Ali is his master too’, he sealed this announcement and by taking allegiance from one and all, he (s.a.w.a.) has completed the argument till the Day of Judgement.

Prophethood and Imamat: The Door of Allah

The discussion of Imamat and Caliphate is not just a historical one. A Prophet is not the one whose only task is to relate divine laws. Rather, it is through the Prophet that one can gain access to the Lord’s presence. Whosoever intends to present himself before his Lord, it is essential for him that he acknowledges the Messengership/Prophethood of the Messenger/Prophet so that his worship becomes acceptable before Allah.

The Holy Quran has talked about this reality in the following words,

“Say (O Prophet): If you love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”

Surah Aale Imraan (3): Verse 31


Thus, if anybody strives to love Allah, ignoring the Messenger of Allah (s.a.w.a.), his efforts will certainly come to naught. The way to Allah’s love is the obedience of the Holy Prophet (s.a.w.a.). In other words, without the belief in Prophethood and obedience of His Messenger (s.a.w.a.), it is impossible to gain access to Allah. But if someone approaches Allah through His Messenger (s.a.w.a.), he will gain His love and his sins will be pardoned as well. Kindly pay attention to the following verse,

The Medium of Salvation

“If they, when they had been unjust to themselves, come to you (O Prophet) and sought forgiveness from Allah and the Messenger sought forgiveness for them, indeed, they would have verily found Allah Oft-turning, Most Merciful.”

Surah Nisaa (4): Verse 64

The above verse is crystal-clear that if man desires to be forgiven and pardoned by Allah the Almighty for his sins and misdeeds, the right way would be to first present himself in the service of the Messenger of Allah (s.a.w.a.) and request forgiveness from Allah in his (s.a.w.a.) presence. Thereafter, he (s.a.w.a.) will seek pardon on the petitioner’s behalf and only then will Allah grant him amnesty from his sins.

It is imperative to come to the Messenger of Allah (s.a.w.a.) to gain proximity to Allah and seek forgiveness. That is, he (s.a.w.a.) is the door to gain access to Allah’s court. If anybody tries to reach Allah through any other means or ways, he can never succeed.

Important Question

In the light of the above discussion, an important question arises, which was relevant at all times, but is even more so today. And that is, who did the Messenger of Allah (s.a.w.a.) appoint as a door to Allah after him? Or did this door close after the martyrdom of the Messenger of Allah (s.a.w.a.)?

If we regard as our leader somebody who is not appointed by Allah and His Messenger (s.a.w.a.), his love and obedience will definitely not take us to our Lord. Contrarily, it will take us even more far from Him.

History and consecutive traditions are testimony to the fact that the Messenger of Allah (s.a.w.a.), on divine command, appointed Ameerul Momineen Ali Ibn Abi Taalib (a.s.) as the door to Allah and nominated him (a.s.) as the heir to revelation and as his caliph. During the historical sermon, which the Messenger of Allah (s.a.w.a.) delivered at Ghadeer-e-Khumm before a massive congregation, he (s.a.w.a.) has introduced his caliphs (a.s.) at every step. Before the entire assemblage, he (s.a.w.a.) presented Ali Ibn Abi Taalib (a.s.) as the first of this pure chain of guidance and even took allegiance from them. He (s.a.w.a.) took all these steps because he (s.a.w.a.) was extremely bothered about the guidance and salvation of his Ummah and hence, wanted to make all preparations from his side for the same. He wanted to close all doors of deviation and misguidance. Had the nation accepted the Imams and Caliphs designated by Allah, Ali Ibn Abi Taalib (a.s.) and his eleven descendants (a.s.), it would have never have fallen into the cesspool of deviation it finds itself in today.

In Ghadeer-e-Khumm, through the declaration, “Of whosoever I am his master, this Ali is his master too”, the Messenger of Allah (s.a.w.a.) announced the Caliphate and mastership of Ali Ibn Abi Taalib (a.s.) unequivocally. But those who had predetermined to deprive Ali Ibn Abi Taalib (a.s.) of his right to mastership and caliphate, tried their best to interpret the word ‘Maula’ in a way that would give all meanings except its true implications i.e. mastership and caliphate. Thus, these cunning and wily conspirators not only deprived Ali Ibn Abi Taalib (a.s.) and his eleven infallible descendants (a.s.) of their right to mastership and caliphate, they even digressed the masses from the door, the only access to reach Allah the Almighty.

How articulate and expressive are the following sentences of the Ziyaarat-e-Jaameah!

“Whoever reaches to Allah begins with you (Ahle Bait (a.s.)). Whoever confesses to His Oneness has learnt monotheism from you (a.s.) and whoever intends to approach Allah turns towards you (a.s.).

Whoever disobeys you (a.s.), his abode is the hell-fire. Whoever denies you (a.s.) (your mastership and caliphate) is an unbeliever. Whoever wages a war against you (a.s.) is a polytheist. Whoever refutes your talks will be in the lowest pit of hell.”

These statements evidently establish that it’s impossible to reach Allah without the mastership and caliphate of the Ahle Bait (a.s.). While, reaching to Allah is the essence and spirit of Islamic teachings. Without the mastership and caliphate of the Ahle Bait (a.s.), Islam is rendered soulless. If we desire to get to Allah and attain the real concept of ‘seeking proximity to Allah’ in each and every act of worship that we perform, we must necessarily and essentially believe in the mastership and leadership of the Ahle Bait (a.s.). Of which, the first link is Ali Ibn Abi Taalib (a.s.) and the last is Imam Mahdi (a.t.f.s.). This is the pure and holy chain of guidance after the Messenger of Allah (s.a.w.a.). We shall bring our discussion to a close with the following quote from the Holy Prophet (s.a.w.a.),

“Whoever desires to live like me, die like me, live in the paradise that my Lord has provided for, must necessarily regard Ali Ibn Abi Taalib (a.s.) as his master after me. He should befriend his (a.s.) friends and follow the infallible Imams (a.s.) after me. Surely, they (a.s.) are my progeny. They are created from my soil (teenat) and have been granted knowledge and understanding. If anybody from my Ummah denies them, for him is the hell-fire. They too will be thrown into hell who cut off relations with them. Allah will not grant them my intercession.”

(Sharh-o-Nahj al-Balagha by Ibn Hadeed al-Motazeli, while explaining Sermon 154 of Nahj al-Balagh)


Congratulating the last of the chain of Imamat, Hazrat Hujjat Ibn al-Hasan al-Askari (a.s.), on the auspicious occasion of the greatest Eid of the Muslims, Eid-e-Ghadeer, we plead that for the sake of his holy ancestors (a.s.), he (a.t.f.s.) provide us the opportunity to fasten to his mastership till the last breaths of our lives. Aameen!

Distortion of Ghadeer


Allama Shibli Nomani's writings are of such a high order that he did not consider it advisable even to hint at the most significant Ghadeer incident or its importance and doing so was highly inappropriate according to his broad vision and religious understandings and reasoning. Hence, he did not take the trouble to men­tion as to how the very incident itself took place or whether it did take place or not. So, the great author settles such an important issue with unmatched speed and ignores all the significant incidents which are having Qur'anic verses as their testimonies in a great huff which is quite in conformation with his nature. Biased reporting and concealed writings have been utilized to such an extent that the great incident of Ghadeer-e-Khum is not even related separately. It is hidden and mixed along with the ordinary events in the sequence thus covering it with his writing cloak to prevent the emergence of truth. But concealed? No, by God, Shibli himself had tried to do so on many occasions previously but alas, all his ef­forts were in vain and ultimately truth dawned upon the world. Allama Shibli left no stone un­turned in proving the magnanimous incident of Ghadeer as a non-event and hiding the facts, which will be revealed soon by this article. Before our review and criticism, we shall first cite the quotation of Allama Shibli himself which he has written regarding this event.


ALLAMA SHIBLI'S VERSION OF THE GHADEER EVENT:


"In the way, there was a place called Khum which is three miles apart from Johfa. Here was an oasis. In Arabic, an oasis is called 'Ghadeer’ and hence, in ordinary traditions, this place is called as "Ghadeer-e-Khum". The Holy Prophet (s.a.w.a.) collected all his companions in this place and delivered a brief sermon.


'After Praising and Glorifying the Lord he said " O People I am a mortal. Possibly, God's angel may come and I have to accept (his message i.e. death). I leave behind you two weighty things. First of them is the Book of Allah in which is guidance and light. Hold the Book of Allah firmly. Second is my Ahle Bait, I remind you of Allah through my Ahle Bait.” He repeated the last statement thrice. This is a tradition from Sahih Muslim (in the chapter of Manaqeb Hazrat Ali (a.s.)), Nisaai, Ahmad Ibn Hanbal, Tirmidhi, Tabarani, Haakim-e-Neshapouri etc. have some more sentences too in which the glorification of Hazrat Ali (a.s.) are quite evident. In these traditions one sentence is quite common and that is:


"Of whomsoever I am his Master, Ali is His Master. O Allah, help him who helps Ali and be his enemy who is Ali's enemy". Clear explanations in the traditions are not found as to what was the necessity for these statements. In Sahih-e-Bukhari, it is mentioned that Hazrat Ali (a.s.) was sent to Yemen during this time and on his return, participated in the Hajj journey. There, in Yemen, he did something on his own authority which was not liked by some of his co-travelers One of them on returning, complained to the Holy Prophet (s.a.w.a.) about Hazrat Ali (a.s.)'s action. The Holy Prophet (s.a.w.a.) replied that Hazrat Ali (a.s.) had the right to do more than this. It's not surprising that to dispel such doubts, the Holy Prophet (s.a.w.a.) uttered these statements.

(Seeratun Nabi, Vol. 1)


Such a magnanimous event like Ghadeer-e-Khum has been signed off by Allama Shibli Nomani in just eleven sentences. This is a clear proof for his art in maintaining brevity in narrat­ing an important historical event. Though, it must be said that this very mention of the Ghadeer incident is quite compensation. What if he had denied the very occurrence of the inci­dent?


He writes : "Here, Prophet (s.a.w.a.) collected the sahaba (companions) and delivered a brief sermon". Is this not a historical breach of trust? Because the sermon of Ghadeer was not a brief sermon but a lengthy and detailed sermon which was a perpetual source of divine light and guid­ance of which you all are well aware .


As far as the sentences, which the calls as 'Khutbah of Ghadeer', are concerned, no learned Muslim worth his weight will call it a Khutbah and the attempt by Allama Shibli to deceive the common Muslims is quite manifest. For, in these few sentences, there is neither guidance nor fundamental laws of jurisprudence.


Apparently, it’s just an ordinary tradition or a will of the Holy Prophet (s.a.w.a.) to follow the Qur'an and treat his Ahle Bait (a.s.) well, after he was certain that his death was near. Also, he has plucked a distorted oft-repeated tradition of Saqlain from Sahih Muslim due to which the following of Qur'an can't be put at par with the following of Ahle Bait (a.s.) And by emphasizing on the difference between the "hold on tightly" (for Qur'an) and "Remember", concepts for Ahle Bait a.s.), he has tried to prove that the condition of holding on tightly is solely for Qur'an while for the Ahle Bait only remembrance will suffice. Thereby, he had laid the foundation for the slogan "the Book of Allah is sufficient for us."


We would like to question Allama Shibli, with folded hands, as to what is the use of concealing facts which have been narrated me­ticulously and in detail, by not one or two but hundreds of great Sunni scholars, narrators and traditionalists and that too with a certain sense of pride, in their invaluable writings and compila­tion and in the process, revealing the ugly faces of the enemies of Hazrat Ali (a.s.) whose hearts bear nothing but malice against the noble leader. Neither he nor the narrator of Sahih Muslim has succeeded in covering up the truth. Both of them attempted to disprove the tradition that the Qur'an and Ahle Bait (a.s.) are equal but fortunately failed miserably.


And at quite a few intervals, he utilizes his God - given gifts of intellect to ponder over the tradition in Sahih Muslim.


"I leave behind you two most weighty things..." from the Holy Prophet (s.a.w.a.) and gives his verdict of their being equal. When there is no third thing named along with these two, it’s quite logical and understandable that these two have to be of equal status and level. Thus, accord­ing to his own narrations and confessions, these two great things are of the same status and this statement is testified by none other than the great personality of the Holy Prophet (s.a.w.a.). Perhaps, while narrating the tradition from Sahih Muslim, Allama Shibli Nomani may have been afraid of some unknown but expected criticism. Hence, he hastily added after narrating this tradition that in Nisaai, Musnad -e-Ahmad, Ibn Hanbal, Tirmidhi, Tabaraani, Haakim, etc. some more sen­tences glorifying Hazrat Ali (a.s.) are to be found.


One more thing which is quite beyond com­prehension and understanding is that why is he sticking only to the tradition from Sahih Muslim when according to his own self other great scholars too, amongst which two are the authors of Sahihs and hence are on par with Muslim, have narrated this tradition and have quoted some more sentences glorifying Hazrat Ali (a.s.) while that of Muslim is incomplete and not conveying the entire message? An unprejudiced view will unhesitantly reach to this conclusion that to hide, reduce or distort important and significant events like Ghadeer and Mubahela, the matter of giving preference to Sahih Bukhari and Sahih Muslim came to the fore. For, it has to be men­tioned with great grief that these two gentlemen possessed the art of concealing facts with un­canny ease and comfort. But what was the use? Facts, plain facts, could not be just wrapped up and put on the shelves. As a result, when Imam Haakim felt the pinch of the matter, he wrote in his book while narrating the incident of Ghadeer.


"This tradition is Sahih (correct) according to Muslim, even though both of them (Bukhari and Muslim) have not mentioned it."


God knows as to what was the reasoning be­hind the two Imams, Bukhari and Muslim, concealing facts and that too being in vain because the above mentioned scholars have, by jotting down the actual details of the events, exposed the myth surrounding the authenticity of Sahih Bukhari, Sahih Muslim and even Allama Shibli Nomani. For. it was the Allama's duty, like an honest historian, to narrate other references along with the tradition from Sahih Muslim to give other scholars a chance to derive a conclu­sion from the entire episode. Possibly, such precautions have been taken in narrating the incident so as to prevent the increment in the glorification of Ameerul Momeneen, Hazrat Ali Ibn Abi Talib (a.s.). Or maybe, his narrow vision and limited foresight refrained him from referring to more re­liable books of traditions. Therefore, while nar­rating a tradition from a Sahih, Sunan-e-Nisaai, on the hadees of Saqlain in event of Ghadeer, he quotes the renowned Imam Nisaai: "Zaid Ibn Arqam (r. a.) relates that while returning from the last Hajj to Madina, the Holy Prophet (s.a.w.a.) paused at a place called Ghadeer which is be­tween Mecca and Madina. That was the thir­teenth day of ZilHajj. The Holy Prophet (s.a.w.a.) addressed the Muslims: "O people I will be asked whether I have conveyed the divine message to you?" The entire crowd replied, equivocally "We witness that you have conveyed the divine message and fulfilled the right of advice. And we witness that there is no God except Allah and you are His Truthful Messenger." The Holy Prophet (s.a.w.a.) said: "I witness upon your witness." Then, again he (s.a.w.a.) said: "O People, I am leaving (behind me) amongst you, two most weighty things. If you catch hold of them tightly, you will never be lead astray after me. They are the Book of Allah and my Progeny. The merciful divine messenger (Jibraeel) has informed me that they will never part from each other until they meet at the Kausar." Although, the equality in the status of the Holy Qur'an and the Ahle Bait had been proved in the tradition from Sahih Muslim, but because the words, 'catch hold tightly' for Qur'an and 'remember' for Ahle Bait had been used in it there would be a chance for an element of doubt to remain in those who possessed shaky faiths and unsound beliefs. And by doing so, Imam Muslim has attempted to take undue advantage in his inimitable yet unenviable style but one cannot hide a mountain with a veil. For, as far as Allama Shibli's Faith is concerned, the lesser the words of the Holy Prophet (s.a.w.a.) glorifying-Hazrat Ali Ibn Abi Talib (a.s.) and the Ahle Bait are quoted, the better. Even though the tradition quoted by Imam Nisaai is quite rhetoric in declar­ing the equality of the Qur'an and the Ahle Bait not only in status but also obedience. Also, there is such a cohesive bond that they shall not separate from each other till the Day of Judge­ment. Allhama Shibli, admits the great role of Imam Ahmad Ibn Hanbal in nurturing and moulding his writing potential yet when one goes through the latter's works, he can easily find Imam Ahmad Ibn Hanbal quoting the above dis­cussed tradition in exactly the same way as Imam Nisaai had done.


Not only these traditions, but all others are unanimous in their opinion about the equality in the status and obedience of the Qur'an and Ahle Bait (a.s.). But our criticism was only aimed at the treatment meted out Hadees-e-Saqlain by Allama Shibli. For, he himself confess to have purposefully omitted the important extra sen­tences which were found in other books of tradi­tions except Sahih Muslim, and these have been later revealed by all the traditionalists, one after another. These most, significant extra sentences are as follows:


"If you catch hold of both of them tightly you will never go astray after me."

"For indeed they shall never separate from each other until and unless they meet me at the fountain, (of Kausar)."

"Surely Allah will definitely ask you as to how you treated the Book of Allah and my Ahle Bait."


Allama Shibli has refrained from quoting these sentences because they leave no doubt whatsoever about the equality of the Holy Qur'an and the Ahle Bait from all aspects. Which means that as it is compulsory for us to obey each and every word of the Holy Qur’an, similarly, it is obligatory for us to follow exactly the actions of the progeny of the Holy Prophet (s.a.w.a.)?


In order to conclude the essay, we would try to avoid the details because, dear readers, when Allama Shibli tried his level best to relate this incident as briefly as possible, how would he be able to bear its details? Ultimately, the Allama did not feel the necessity to refer to the Qur'anic verses or the various traditions when compared to his own rigid faith, teachings and conviction. Whether the divine origins are tampered with or the words of the Holy Prophet (s.a.w.a.) are mur­dered in broad daylight.


For him, nothing is worth mentioning or jotting down than his own ideas views. Despite the fact that according to many great and re­nowned Sunni scholars, three Qur'anic verses were revealed on this all important occasion. Our only question to the broad-minded and un­prejudiced reader is; "Is it possible that the a great research scholar like Allama Shibli did not find even one of the sayings from amongst all these traditions related by great Sunni schol­ars?" No. But because Allama Shibli was a very intelligent person, he realized that the incident of Ghadeer is the greatest obstacle for his book "Seeratun Nabi'. Therefore, reaching to this point, he became very cautious and wrote each word after exercising a great strain on his mind. Since, it was not possible for him to go into the details of this true and historical incident, he thought it to play very safe either by outright denial of the Qur'anic verses and the Prophetic traditions or by ignoring the incident altogether and putting the faith of the Muslims into a quandary of doubt. So, while conveniently trying to forget the divine verses and the words of the Holy Prophet (s.a.w.a.), it would have still been better for him, had he burnt all his earlier research works and references to leave no marks whatsoever of the entire episode.


If he had not left any of his earlier researches and references none would've been able to bring them as evidences against his own writings. But till those references are available to the Islamic world, he will be at the receiving end of perpetual criticism for his insincere approach and no Muslim, possessing an ounce of belief and rationality will even have confidence in his par­tial jottings.


"People call me Raafzi for befriending Ali, Then Lo God, His Prophet and Jibraeel are Raafzi."

(Extracted from Talkhees-e-Uswat-ur-Ra-sool By Allama Sayed Aulad Haidar Belgrami r.a.).

The Holy Prophet (s.a.w.a.)'s endeavours in introducing Imamat
THE HOLY PROPHET (S.A.)’S ENDEAVOURS IN INTRODUCING IMAMAT


Some people have this absurd and obsti­nate passion of viewing all Islamic teachings from the microscope of the so called 'modern thinking'. Usually, these people are of the opinion that "what is the point in discussing as to who was the Holy Prophet (s.a.w.a.)'s successor, a controversy that existed fourteen hundred years ago?. Let bygones be bygones. Today by debates and dis­cussions, we can neither raise Hazrat Ali (a.s.) to the seat of Caliphate nor deprive others of it? Also these discussions are a great obstacle in the path of Muslim unity."


Those who indulge in such talks and take pride in calling themselves as 'modern thinkers', are in fact, miles away from the profound depth of the discussion and have formed the habit of view­ing everything with a superficial vision. This discussion is not restricted to roam in the lanes and bylanes of history but has much more to it.


THE NECESSITY OF DISCUSSION:


There's no doubt about the fact that we are Muslims and for our success and prosperity, we have to shoulder some responsibilities ordered by Allah. It is compulsory for us to fulfill these re­sponsibilities and which cannot be fulfilled un­less and until we do it in exactly the way that Allah wishes. This is because fulfilling a task in a way which we desire will not relieve us of that responsibility. An obligation is fulfilled only when it conforms to the satisfaction of Allah. And this is possible only when we are sure that the task performed by us is the same as com­manded by the Almighty.


DIFFERENCES OF VIEW:


Keeping this view in mind, when we read different books of scholars belonging to different sects, we see a wide range of differences and contradictions between them. For example, let us take Namaz, all the Islamic sects are not united even on this fundamental branch. They all accept that Namaz is compulsory and has to be performed five times in a day. But the vital question is: "How should one perform this obliga­tory task?” Which is the correct method that can help man fulfill his obligation? Since, out of so many different ways of reciting Namaz, only one of them has been made compulsory by Allah.


WHOM TO FOLLOW?


Now the most important query is that whom should we refer to? Whom should we accept in order to be relieved of our responsibilities and stand contently in God's domain?


PATH OF SALVATION:


On reaching this juncture, we see two paths. One that of the companions and caliphs and second that of the progeny of the Holy Prophet (s.a.w.a.). Now, which of these two paths should we adopt to fulfill our duties correctly, execute our obligations rightly and obtain the sat­isfaction of Allah? Now, you can realize the impor­tance of this love (of Ahle Bait) which is not con­fined only to history. It is a matter of selecting the path for our lives. The discussion is not restricted as to who was, or who was not the Caliph? But the point is that whose path can guarantee our sal­vation in the hereafter? Who can lead us to the fountain of Kausar in paradise? Therefore the point is that whom should we follow in fulfilling our religious duties?


UNIVERSAL RELIGION:


Another important aspect of this discussion is this that when we analyze the life and works of the Prophet of Islam(s.a.w.a.), it is quite evident that the religion brought by him (s.a.w.a.) was a uni­versal one which had come to stay till the Day of Judgement. It had to solve all the problems that it faced in the various eras and passing centuries. Astounding novel questions had to be answered and unimaginably difficult queries were to be replied.

The difficult conditions that prevailed at the advent of Islam and the unending series of ob­stacles in different stages of his life, did not give the Holy Prophet (s.a.w.a.) the opportunity of ex­plaining the details of the innumerable queries that one would face till Qiyamat. And even if he (s.a.w.a.) had the time to do so, the people of that period were unable to understand and grasp the concepts and pass it on to the next generations. Because, we find in books that the companion of the Holy Prophet (s.a.w.a.) were very cautious in asking him anything. They always waited for a Bedouin Arab to come and put a poser, so that when the Holy Prophet (s.a.w.a.) replies his ques­tion, they too would know something. When such was the attitude with regard to their day to day problems, how can one expect them to grasp the queries which would arise in the future? Since the people paid little attention to the legislative as­pect of Islam, the traditions in this regard, from the Holy Prophet (s.a.w.a.) are very limited.


REFUGE OF KNOWLEDGE :


Now if we ponder over what was discussed, we will see that after the demise of the Holy Prophet (s.a.w.a.), the matter was not that of gov­ernment only. It was of the centre of knowledge. In fact for establishing a government, it is sufficient to have either a disciplined military power or at least an emergency, where as it is not possible for everyone to possess so much knowledge that he becomes the centre of knowledge. After the Prophet of Islam (s.a.w.a.) a centre of knowledge was the utmost necessity of the time because the Holy Prophet (s.a.w.a.) was first a teacher and then a ruler. Now we will see that whether the Prophet had made any arrangements for fulfilling this ne­cessity or he had left it to his nation?


WAS THERE ANY ARRANGEMENT?


Not to have made any arrangement for a successor, after his demise seems a remote and distant possibility from the beneficent personal­ity of the Prophet of Islam (s.a.w.a.). Was it possible for the prophet who possessed the knowledge of the Unseen and who prophesized about Qaysar and Kasra, to remain unaware of the problems of the immediate future? While the Qur'an itself has mentioned time and again the deviation of the previous nations. When Abu Bakr could under­stand the significance of appointing a successor in his lifetime, it is unimaginable that the Holy Prophet (s.a.w.a.) did not pay due heed to it. It seems highly illogical.


WAS THE CHOICE GIVEN TO THE PEOPLE?


Likelihood is that he must have left this matter at the Islamic community's expedi­ence or in the literal sense handed over the matter to the experts or in other words, left it in the hands of the Consultative Assembly.


This argument is senseless due to the simple reason that never before in the history of Prophethood, has any Prophet left the matter of selection of his successor in the hands of a Consul­tative Assembly nor had any nation been given the right to elect its own Caliph.

Anyway, even if we accept this theory for the sake of argument, then how come the Prophet of Islam (s.a.w.a.) did not go into the details of this all important matter while he was giving expla­nations for other trifle ones? He should have mentioned the desired qualities and characteris­tics of a caliph or described the constitution of the Consultative Assembly, its limitations and juris­diction. Or if the Holy Prophet (s.a.w.a.) had ap­pointed a Consultative Assembly why did the first caliph oppose it? And why in the selection of his successor, he used his personal views only? And while writing the name of his successor why the second caliph did not say those ugly words which he had said when the Holy Prophet (s.a.w.a.) had asked for some ink and pen? Moreover, the Holy Prophet (s.a.w.a.) had not even gone into a state of uncon­sciousness while the first caliph used to loose his senses time and again. Also, when the second caliph was on his death bed, why did he say that if Abu Obaidah Jarrah or Saalim, the freed slave of Abu Huzaifah were present, he would never have appointed a Consultative Assembly? It means that the Consultative Assembly was on compulsion and not a free choice. These contrasting differ­ences prove that the Prophet of Islam (s.a.w.a.) had not left the reins of leadership in the hands of the Islamic Community.


PROPHET (s. a. w.a.) HIMSELF APPOINTED A SUCCESSOR:


The third possibility is that the Prophet (s.a.w.a.) neither ignored the matter of successorship not did he leave it for the community but he appointed his successor during his very lifetime and he personally introduced him to the Muslim nation. The Holy Prophet (s.a.w.a.) had made prepa­ration for the appointment of his successor right at the advent of Islam. To prove this point, we would like to relate a few important events from the Prophet's (s.a.w.a.) life which will make it clear as to how dear this matter was to him (s.a.w.a.) and how much concern did he show for it. Never was he negligent about successorship during his en­tire lifetime.


DHUL ASHEERAH:


The mission of Prophethood had just com­menced. The Prophet of Islam (s.a.w.a.) was propagating the divine message in secret and had not pro­claimed his mission. Even many of his near and dear ones were unaware of his mission when this verse was revealed:

"And warn your nearest relations, and be kind to him who follows you of the believers. But if they disobey you then say: Surely I am clear of what you do?

(Shuara, 26 : 216 - 218)


All the interpreters of Qur'an and historians have said the following while explain­ing this verse.


INVITATION AND ANNOUNCEMENT OF SUCCESSORSHIP:


The Holy Prophet (s.a.w.a.) asked Hazrat Ali (a.s.) to invite 40-45 leading personalities of Bani Hashim and prepare food for them. All the in­vitees were there on time. After the dinner Abu Lahab uttered such shameful words that the situation became inappropriate for the Holy Prophet (s.a.w.a.) to utter even one word. On the second day, a similar gathering was organized and once again all the arrangements were made by Ali (a.s.).


After the dinner, the Holy Prophet (s.a.w.a.) com­menced his speech thus: "A nations' leader never lies to them. There is no God except Allah and I have been sent by Him for you and all the other people of the world. Beware! One day death will overtake you just as sleep overtakes you. And just as you get up from your sleep, similarly you will be raised on the Day of Judgement. The good will be rewarded and the evil punished. Heaven will be a permanent place of residence for the good while Hell will be the abode of the evil. I have brought for you the goodness of both the worlds, this (material) world as well as the hereafter. Allah the Almighty, has ordered me to invite you to­wards His Divinity and my messengership. Who amongst you will help me in my mission? Whoever does so, will be my brother, my successor, my heir and my representative?”


Then, the Holy Prophet (s.a.w.a.) was quiet for sometime to see who answers his call. All the invitees hung their head and there was absolute silence. They were in some deep ponderance when all of a sudden Hazrat Ali (a.s.) stood up, breaking the prevalent silence, saying: "O Messenger of God, I will help you." Then he (a.s.) stretched his hand towards the Prophet (s.a.w.a.) in order to confirm the agreement. The Holy Prophet (s.a.w.a.) gently asked Hazrat Ali (a.s.) to sit down and repeated his call. Once again, Hazrat Ali (a.s.) was the only one to answer him and like before, the Prophet (s.a.w.a.) asked him to sit down. For the third time, the Messenger of Allah (s.a.w.a.) repeated his call and none re­sponded except Hazrat Ali (AS). Hazrat Ali (a.s.) made his inten­tions of assistance and sacrifice very clearly in-front of all those present. Now, the Holy Prophet (s.a.w.a.) gave his hand in Ali (a.s.)'s hand and made a historic proclamation in that esteemed gathering.


PROCLAMATION OF SUCCESSORSHIP:


"My kith and kin, know you all, Ali is my brother, successor and heir amongst you." Ac­cording to the book Seerah-e- Halabi, he (s.a.w.a.) also said : "He is also my minister and inheritor (after me)." This historical incident can be re­ferred to in the following books : Tarikhe Tabari, Vol. 2, page 216, Tafseer Tabari, Vol. 9, page 74, Kaamile Ibn Atheer, Vol. 2, page 24, Seerah Halabi, Vol, I, page 221. For details refer 'Al-Muraje-aat1 or 'The Right Path1, Letter No. 20, dated 9th Zilhajj 1329 A.H.


So, it is quite evident from this incident that when the Prophet of Islam (s.a.w.a.) declared his mission to the world, he also announc