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Friday 18 November 2011

Muslim Unite Sunni and Shia........ Prophet's Last Hajj/Announcement - Event of Ghadir; The Expressive Evidence for Guardianship
Event of Ghadir; The Expressive Evidence for Guardianship
Prophet's (s.a.w.a.) sermon in Ghadir Khom: "... Beware, O People! Whoever I am his master and authority, this Ali will be his master and authority. O God, be friend with whoever is friend with Ali, and be enemy with whoever is an enemy of Ali. Help whoever helps him, and leave whoever leaves him, make him the criteria of right!..."

Event of Ghadir; The Expressive Evidence for Guardianship
 Through the prophetic texts, words and behaviors of the Farewell Pilgrimage, it is obviously comprehensible that the whole matter was aimed at giving emphasis to the present and coming role of the Prophet’s household. Directly, the Prophet (peace be upon him and his family) foretold of the coming of twelve imams, and instructed that those imams should be representing the minor weighty thing in this nation, while the Quran is the major. In other words, the Prophet explicated the obligatory compliance with those imams in the entire aspects of life. For instance, those imams were forbidden from receiving alms, while they should enjoy another sort of rates; which is the one fifth rate.
 The Quraishis could no longer stand the Prophet’s sermons, words and activities that, as a whole, identified preference of Ali, Fatima, Al-Hassan and Al-Hussein. They understood the situation as if it had been a process of dedicating leadership to the Hashemites, and depriving the other clans of receiving any leading position. Moreover, the perceived the process as if they would be kept as released slaves of the Hashemites.
 It is natural for Sunni reference books of hadith to neglect the Quraishi chiefs’ forthright reaction towards these prophetic sermons. Most surely, the Prophet’s words disturbed the Quraishis whose chiefs; such as Suheil Bin Amr, Ikrima Bin Abi Jahl, Safwan Bin Umaya Bin Khalaf, Hakim Bin Hizam, Suheib Bin Sinan, Abul-Awar As-Salami and the others, were gloomy-faced while they were listening to the Prophet paving the way to the Hashemites’ leadership. Immediately, they acted energetically to contact the Quraishi Muhajirs, other than the Hashemites, for finding a suitable treatment for this impending prophetic trend.
 On the other hand, the Shiite reference books of hadith provide that the inceptive of such rigorous activities was in conquest of Mecca. During the Farewell Pilgrimage, activities expanded to attain climax in Mina at days of Tashriq. The outcome of their consultation and activities was the conclusion of that treaty which is called, by the Shias, ‘the accursed document’ in which they agreed upon depriving the Hashemites of joining leadership to prophesy.
 Few members of that treaty arrived slyly in Mecca, and hanged that second accursed document near the first one inside Kaba.
 That was a new unanimous document against the Hashemites. Unlike the first which decided a blockade in the col and was signed in the names of Lat and Uzza; the pagans, the new one proposed a political embargo aimed at depriving the Hashemites of holding the leadership after the Prophet (peace be upon him and his family), and signed in the name of Islam.
 Our reference books of hadith mention that the Lord informed His Apostle of details of that document, and the Prophet reproached the parties who could not stand still before him. Like the other prophets, the Apostle of God stopped at constituting claims against them, and granted them full option to act. This is the principle of the prophets’ conveyance. Prophets, however, are instructed not to exceed their duties of constituting the Lord’s claims against people.
 Supposing that the noise and discord intentionally arisen during the Prophet’s sermonizing and mentioning the lineage of the coming twelve imams, as the Sunni reference books allege, was one of the programmed activities against the Hashemites, then the Prophet would certainly reprimand and clarify that he had previous knowledge of their aims.
 For the Quraishis, the Farewell Pilgrimage passed peacefully, since the Prophet did not take any practical step in the course of nominating the new leader, although he spoke very much about the Hashemites, and his progeny, offspring and Fatima, and their being the Lord’s choice and the coming imams, and the ruling of prohibiting them from receiving any of the alms and dedicating the one fifth rate to them. Furthermore, the Prophet did not demand with swearing fealty to Ali; the first imam of his household.
 The Prophet conceived that the Quraishis attained the further borders of tolerance and they could not stand any more instructions. That was the further conveyance of the Lord’s message regarding his progeny’s leadership. If he demanded with swearing fealty to Ali in that situation, they would distrust prophesy and accuse him of establishing a monarchy, similar to that of the Romans and the Persian, for the Hashemites. Providing this had occurred, the Quraishis had had the ability of leading the Arabs to mutiny. They anticipated that Ali’s leadership will lead to the continuous leadership of his successors forever.
 Reference books of hadith record such statements spoken by the Quraishi chiefs who, as if they had never smelt the odor of Islam, perceived it as a question of Mohammed’s kingship, that he might give to anyone he liked, or to his progeny exclusively.
 During the Farewell Pilgrimage and its fatal circumstances, Gabriel was carrying the Lord’s mandates repeatedly. Along with the pilgrimage season, the Prophet received the Lord’s instructions constantly. It is likely that statements of the sermons were received via Gabriel.
 “O Mohammed! Allah; the Powerful the Elevated, greets you and informs that your departure will be imminent, and soon you will be approaching Him. He orders you of explicating the ritual pilgrimage in the same way you have explicated rulings of prayer, rates and fasting.” That was one of the angel’s statements conveyed to the Prophet (peace be upon him and his family) in Al-Madina.
 Carrying out this mandate, the Prophet led the Muslims to the pilgrimage and its rites. Besides, he pursued focusing principals of Islam and the unique standings of his household in their mentalities. This is clear through the prophetic texts regarding the coming twelve imams, the two weighty things, the dedication of the one fifth rate to them, the deprivation of the alms… etc.
 During the final days of the pilgrimage, Gabriel descended with the following instructions: “Allah; the Exalted, orders you of leading your nation to their leader. Call for the declaration of covenant, and endow him the knowledge you have and the prophets’ heritage and publicize his leadership. None of the prophets was deceased before he had perfected the religion. The land must not be left without a claim against creatures.”
 The Prophet (peace be upon him and his family) concluded that he would not be able to declare so during these very moments for the Quraishis’ contemporary tense condition. He also took in consideration that his people had just forborne Jahilism, and would object and show disrelish if he was to nominate his cousin as the new leader. Hence, he decided to carry out that divine mandate as soon as he would be back in Al-Madina where he would prepare for it and seek Ansar’s aid.
 As he intended to carry out the divine mandate of declaring the next leadership of his household, the Prophet (peace be upon him and his family) left Mecca.
 On the third day of the journey, the Prophet reached Kuraul-Ghamim. It is a place between Mecca and Al-Madina that is eight miles before Asfan. It was five hours after the sunrise when Gabriel descended and conveyed: “O Mohammed! Allah, the Powerful the Elevated, greets you and says: (O Apostle! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.)”
 The Prophet apprehended and succumbed to his Lord. He could not move any further single step. The Muslims whose leading ones were about to arrive Al-Juhafa which was an inhabited village about two miles away from Kuraul-Ghamim, were given the orders of halting. The Prophet aimed for carrying out that rigid divine mandate in the very place where it had been revealed. “Release my she-camel,” the Prophet ordered, “By God I swear, I am not to leave this place before I will convey my Lord’s message.” He also ordered the Muslims to be there.
 The Prophet rode off. The angel was next to him. He was so content as he saw the Prophet tremble due to fearing the Lord. His eyes were teary while he spoke: “Is it threat and plight and peril? I will keep up Allah’s concern. If they accuse and belie me, this shall be less arduous than countering the distressing punition in this world and the Hereafter.”
 Before he left, the angel had referred to a small area of trees to the right. The Prophet left the angel and directed to that garden to abide.
 Muslims narrated: We were on our way to the place identified, we could hear the Prophet call us for answering the Lord’s prolocutor. Owing to the extremely hot weather, we hastened. We saw the Prophet put a part of his cloak on the head. A collective prayer was declared while time for the obligatory prayer had not arrived yet.
 It was time for another prayer that should be mandatorily performed. It is the precept of swearing fealty to the Prophet’s immaculate progeny. Whatever the reaction would be, this precept would have been obligatorily carried to Muslims. The Lord did emphasize and inform that it had not been the Prophet’s personal concern that he should take people’s mischievous response in consideration through conveying to people. The Lord should be the most considered in this regard. He would protect against such mischievous response. Hence, the Prophet should carry out the orders.
 On that extremely hot day, the Prophet (peace be upon him and his family) gave the orders of sweeping the place under these trees so that it would be taken as a situation for addressing the sermon of leadership, and performing the prayer. He also gave the orders of establishing an elevated place to be taken as a pulpit, so that the Prophet’s eyes would fall on the entire Muslims, who encompassed him, during sermonizing.
 Muslims carried out the orders. They placed saddles of camels on these stones so that the quasi-pulpit would be more elevated and handsome.
 Muslims approached the spring -Ghadir-. They drank, served their animals and abluted. Before performing the obligatory prayer, they had surrounded the Prophet for listening to the sermon. The garden was too narrow to involve the large numbers of Muslims; therefore, many had to sit under sunlight or the pack animals for shading.
 The entire attendees understood that there had been a matter to be provided during the coming sermon. There must have been a revelation of such a remarkable matter that the Prophet could not stand two more miles to be in Al-Juhafa.
 Pursuant to narratives, the total number of the individuals who performed the Farewell Pilgrimage with the Prophet was about one hundred and twenty thousand. After consummation of the pilgrimage rites, many of them left the Prophet. People of Mecca remained in their city. Individuals whose cities and villages were near At-Taif, took that way. Others took the way to Jedda, and the like.
 Nevertheless, thousands of individuals took the same way the Prophet had taken since they lived in Al-Madina and the neighboring. Approximately, they were ten thousand.
 Documenting the Quraishis’ attempts to cover up occurrence of Ghadir, imam As-Sadiq said: “What strange misfortunes Ali Bin Abi Talib had countered! He had ten thousand witnesses and he could not save his right! People usually save their rights by two witnesses only.”*
 Muslims waited not too long. They saw the Prophet ascend that pulpit of stones and saddles, and commence his sermon with the Name of Allah. He began to versify that honorable prophetic poesy in glorifying and praising the Lord and proving ultimate slavery to Him.
 Subsequently, the Prophet made apology for driving them to halt in such a poor place, and granting them no respite to reach Al-Juhafa; the village where water and means of comfort were available, and which was only two miles away from that place. Moreover, he apologized for preceding this congregation to time of the Dhuhr prayer, and demanding with listening to him in such an intolerable weather.
 He notified that Gabriel came in Kheif Mosque, carrying the Lord’s mandate of nominating Ali, declaratorily, as the new leader of Muslims.
 He sermonized: “I was so disturbed for the Lord’s instructing me obligatorily to convey a message. I anticipated that people would belie me. I thought that since my people were such fresh Muslims that they had soon forborne Jahilism, they would object or show loathing when I would nominate my cousin as the next leader. The Lord, in this place, threatened a decisive punishment if I do it not.” Allah; the Blessed the Exalted, guaranteed guarding me against people. He is the Benevolent Protector. He revealed to me: (O Apostle! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.)
 There is no god But He Whose timing is unexpected, and injustice is unavailing. I acknowledge my slavery to Him, and testify His godhead. I am to convey what He has revealed to me, lest an unavoidable catastrophe will strike me, and none will be meet enough to save me. O People! I am close on responding the invitation. How will you express?”
 “We do admit you have conveyed and advised,” recognized people.
 “Do you acknowledge there is no god but Allah, and Mohammed is being the Apostle of Allah, and the Paradise is rectified, and the hell-fire is rectified, and the resurrection is rectified?” asked the Prophet.
 “Yes, we do, God’s messenger!” confessed they.
 As he pointed to his chest, the Prophet said, “ I do, too.”
 He then added: “I will precede you. You will join me on the Divine Pool the width of which is as same as the distance from San’a -Yemen- to Busra -Syria-. Its cups are as copious as stars. Its water is whiter than silver. Suppose how will you regard me in the two weighty things?”
 “What are the two weighty things, God’s messenger?” asked a man.
 The Prophet answered: “The major is Allah’s Book. One of its edge is being in the Lord’s hand, while the other is in yours. Adhere to it and you shall neither incline nor deviate. The minor is my progeny; my household. I adjure you by Allah not to disregard my household. I adjure you by Allah not to disregard my household. I adjure you by Allah not to disregard my household. The two shall never separate till they join me on the Pool. I implored my Lord to keep this bond. Precede them not, lest you shall be perished. Elude them not, lest you shall be deviating. Teach them not, since they are more learned than you.
 O people! Do you know that Allah; the Powerful the Elevated, is being my Master, and I am master of the believers, and I am preceded to yourselves?”
 “Yes, we do. God’s messenger!” declared people.
 Here, The Prophet asked Ali to stand erect. Ali did. The Prophet caused him to stand to his right, and raised his hand so highly that the armpits of both were seen. Then, he maintained:
 “He whosever master was I, Ali shall be his master. O Allah! Accede to whomever accedes to him, and oppose whomever opposes him, and give triumph to whomever supports him, and disappoint whomever disappoints him, and turn the right whenever he turns.
 O people! You should realize that it was Allah Who nominates him as your leader and imam. He imposes compliance with him upon Muhajirs, Ansar, their well followers, the Bedouins, the urban, the non-Arabs, the Arabs, the masters and the slaves, the young and the old.”
 “O God’s messenger!” a man asked, “What is the like of loyalty to him?”
 “Loyalty to him is as same as loyalty to me,” clarified the Prophet, “Ali should be preceded to souls of those whom I was preceded to their souls.”
 Elaborately, the Prophet went on interpreting credits of his infallible progeny and the twelve imams:
 “Ali, Al-Hassan, Al-Hassan and nine individuals from his progeny are, respectively, being with the Quran, and the Quran is being with them. They shall never leave the Quran, and the Quran will never leave them till they shall join me on the Divine Pool.”
 Recurrently, the Prophet (peace be upon him and his family) called the entire Muslims to witness process of his conveying the Lord’s messages. They witnessed. He also demanded the attendees to carry the matter to the absent. They promised affirmatively. He answered the questions of everybody.
 Contiguously after the consummation of the sermon, Gabriel descended with God’s saying: (This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.)
 The Prophet praised God for perfection of the religion and completion of the grace and the Lord’s satisfaction for his conveyance and the next leadership of Ali.
 Only then, the Prophet descended from the pulpit. He gave the orders of establishing a tent in which Ali would receive the entire Muslims whom would obligatorily come for offering congratulations to him for position of leadership. Even the Prophet’s women were ordered of offering congratulations. They stood at the tent and offered.
 Omar Bin Al-Khattab was one of the foremost people to offering congratulations. “Congratulations, son of Abu Talib!” said Omar, “You have become my master, and the master of every male and female believer.”
 Hassaan Bin Thabit; the poet, sought the Prophet’s permitting him to compose a number of poetic verses on the occasion. “Say them on the bless of the Lord,” allowed the Prophet. Hassan poetized:
 On that day in Ghadir their Prophet called them
 In Khum. How well was the Apostle’s call!
 Said: Who is you master and guardian?
 They answered and showed no negligence
 Your Lord is our Master and you are guardian
 He said: Stand up Ali! I am
 To declare you the coming imam and guide
 He whose master was I, this shall be his leader
 Be his faithful sincere followers
 O Lord! Accede to whomever accedes to Ali,
 And be the opposer of Ali's opposers.*
 It is sufficient to refer to the following narrative that is recorded in Muslim’s Sahih; 7/122:
 … Yazeed Bin Heyyan: Hussain Bin Mayserah, Omar Bin Muslim and I were Zeid Bin Arqam’s companies. “You have been highly favored, Zeid,” said Hussain, “You have seen the Prophet, listened to his orations, partook in his battles, and prayed with him. Would you please recount what you have heard from him” “O brother’s son!” talked Zeid, “I am too old to retain all what I have been acquainted. Please, accept what I shall say, and do not shoulder me what you will reject.” After a pause, he kept on, “One day, in a spring called ‘Khum’, lying between Mecca and Al-Madina, the Prophet (peace be upon him) orated:
 ‘O People! I am approximately to respond my Lord’s apostle. I am leaving among you the two weighty things; the Book of Allah, where there is guidance and illumination. Estimate and hold fast on it.’, in several sentences, the Prophet (peace be upon him) stimulated and urged on the Book. He then said, ‘And my household! I adjure you by God respecting my household, I adjure you by God respecting my household.’”
 “Who are his household, Zeid?” asked Hussain, “Are his wives included?”
 Zeid answered: “His wives are not included with his household. His household are those whom are forbidden from receiving the alms. His household are sons of Ali, Aqeel, Ja’far and Al-Abbas.” “All these are forbidden from receiving the alms!” wondered Hussain. “Yes, they are,” answered Zeid.* 
 Al-Hakim’s Al-Mustedrak; 3/148:
 Zeid Bin Arqam: The Prophet (peace be upon him and his family) stated: “Among you I am leaving the two weighty things. They are Allah’s Book and my household. They shall not leave each other till they join me on the Divine Pool.
 (Although this report is decided as authentic according to the criteria of the two Sheiks; Muslim and Al-Bukhari, it is not recorded in their books.)
 Whereas Muslim and Al-Hakim record the same report, the latter’s form of narrating carries a prophetic prediction of continuity of the imam’s existence till the Resurrection Day.
 Ibn Kutheir, in his Al-Bidaya Wen Nihaya; 5/408, has a different opinion:
 In his way back to Al-Madina after having clarified rituals of the pilgrimage, the Prophet addressed a remarkable sermon under a tree in Ghadir Khum on the eighteenth of Dhu’l-Hijja. In this sermon, he adduced many things. He referred to Ali Bin Abi Talib’s merits; honesty, decency and close standing to him. By this, the Prophet removed what many people had born in hearts against Ali. Abu Jafar At-Tabari was so interested in this sermon that he compiled a two-volumed book in which he mentioned its way of narration and different forms. Likewise, Abul-Qasim Bin Asakir; the grand scholar, recorded copious narratives appertained to the sermon.
 For Ibn Kutheir, the matter is no more than a prophetic attempt to remove the malice some Muslims had against Ali Bin Abi Talib. Therefore, the Prophet ordered them of halting in Ghadir Khum for proving Ali’s guilelessness and seeking their satisfaction. The Prophet mentioned Ali’s merits for “removing what many people had born in hearts against Ali, in this sermon, he -the Prophet- adduced many things.” That is it.
 The matter would not have been worse if Ibn Kutheir had been one of sons of Abdud-Dar that Ali killed their best knights who bore the pennon of the polytheists’ army in the face of the Prophet (peace be upon him and his family). Any Muslim author cannot write in such a style unless he is one of those who bore malice against Ali Bin Abi Talib!
 Now, the reason beyond the Islamic Radicalists’ esteeming Ibn Kutheir and exerting particular efforts for publishing his book, has been clearly unveiled.
 The question cited herewith is that what for the divine mandate was revealed in the way to Al-Madina, in the heart of the desert and in the hottest time of that day.
 As an answer to the question, we should cite the following:
 The Lord wants to address at his Prophet: “O Apostle! There is no difference between Mecca and Al-Madina. Wherever you declare the coming leadership of your progeny, the Quraishis may object and mutiny. Their impression about your progeny is incessantly firm and resolute. Your task is only conveying the messages. You have been sent for conveying the messages only. This very place and time are very much suitable for conveying. You should convey without any delay. I will protect you against the Quraishis so that you will be able to fulfill the mission of conveyance and explicating My message. I will withhold the Quraishis’ hearts and mentalities, and shut mouths of the attendant devils, and treat the effects of conveyance and preserve your prophesy among them. Then, I will respite them when they shall seize your puissance and persecute your progeny. When My will shall be materialized in your nation and progeny, I will send Al-Mahdi who shall fill in the earth with justice after it was filled in with unfairness. In any case, I am not asked about My deeds, while they shall be asked.
 From this cause, another question is cited: How did the Lord protect His Prophet (peace be upon him and his family) against the Quraishis that none of them attempted to confuse or object? Moreover, the most dangerous Quraishi chiefs were in Mecca; yet, a considerable deal of them was within the Prophet’s caravan. The caravan also comprised a number of Quraishi Muhajirs whose loyalty was to those chiefs. Is it true then that those individuals could keep peace and control their nerves while they were listening to the Prophet’s carrying the Lord’s mandate of the obligatory fealty to Ali and the progeny? How did they comply with the Prophet’s instructions of testifying his conveyance? How did they promise the Prophet of carrying the matter to the absent? How did they respond to the Prophet’s instructions of offering congratulations to Ali on the new position of leadership?
 The answer: It is the Exalted Lord Who willed the attainment of the message, constitution of the claim and preservation of the Prophet’s personality and prophesy. By His supreme competence, the Lord caused the Quraishis to keep peace and speak no single letter in Ghadir Khum. For the Quraishis, they received the question as if it was one of the repeated declarations uttered during the Farewell Pilgrimage, and that the Prophet was still alive, and when he would be deceased, they would have another manner.
 As soon as the Quraishis tried to be emancipated from their silence, and take the first step towards apostasy, the Lord inflicted a packed stone on An-Nadr Bin Al-Harith; their spokesman, that sent him to death. Fire was hurled on another.
 These two sorts of heavenly punishment were taken in deep consideration by the Quraishis who moved no more single pebble in the path of the Prophet’s progeny’s leadership.
 On the other side, the Prophet was engaged in prophetic, not Quraishi, contemplation. He was so relieved for conveying his Lord’s message so suitably. He could evade the Lord’s ire and punition. Tears of contentment and piety crammed in his eyes because he could attain the Lord’s satisfaction for his conveying His mandate of nominating Ali for leadership. The Verse respecting perfection of the religion and completion of the divine grace was revealed to him. That meant that his mission had been flawlessly consummated.
 It was a festivity for the Prophet (peace be upon him and his family) because he conveyed the most burdensome message so completely that the Lord’s satisfaction was gained. It was indeed the most burdensome message in his life.
 This time, process of conveyance was accomplished peacefully. The Quraishis did not show any objection. Jabir Bin Samara was not affected by temporary deafness when the Prophet said “my progeny” or “Ali” or “the Hashemites.”
 No planned mutiny, like that which occurred in Al-Madina only four days before the Prophet’s decease when they rejected his demanding with a pen and a paper so that he would record a document protecting against deviation forever, occurred. Thanks God, no apostasy occurred. The Prophet was relieved for conveying his Lord’s message so aptly. This is the message about which Al-Hassan Al-Basri recounts that the Prophet was disturbed due to receiving the Lord’s orders of conveying it; therefore, He threatened a punishment. The Prophet had to convey it since he feared the Lord’s punishment.
 As the narrator describes, Al-Hassan Al-Basri eluded providing an answer when he was asked about contents of that message. This elusion is habitual in the narration of the Quraishis’ slaves; such as Al-Hassan Al-Basri, the Persian and the others. They used to swindle during reporting such affairs, and conceal what the Lord revealed with regard to the Prophet’s progeny( peace be upon them all).
 The Prophet was thinking in matters more noteworthy than that of swearing allegiance. He was engaged in the next divine mandate and selection. Others’ opinions and counsel are thoroughly disregarded when level of the divine mandate and selection is adopted. Declaration of fealty is also disregarded and nullified unless the prophet or his heir demand with it. In this case, it becomes obligatory upon everyone to respond. This is the very reasoning of conveyance.
 On that account, the Prophet did not seek anybody’s counsel in the question of declaring fealty to Ali, because God’s selection does not require anybody’s counsel, declaration of fealty or signature.
 When the Lord ordered His Apostle of seeking people’s counsel, that was aimed at gaining their docility and conformity. But a decision is reached, procedures should be taken and none’s opinion should be attended since the matter concerned the Lord’s guidance.
 In like manner, when Allah; the Exalted, names the leader coming after His Prophet, and instructs the Prophet to convey and disdain any expected hazard, and teaches him that he should not be responsible for guidance or deviation of any, how is it then practicable to regard anybody’s counsel, and how is it practicable to take people’s declaration of fealty in consideration?!
 As he ordered them of offering congratulations to Ali for position of leadership, the Prophet (peace be upon him and his family) demanded with providing their admission for the divine select. This offer of congratulations, in fact, is more effective and binding than declaration of fealty. After that, people are free to do anything they like since the Prophet’s mission was nothing more than conveyance. The judge shall be the Lord Who prevails everything and controls this world and the Hereafter. Praised and exalted be Him.
 Shias’ narrations disclose that the Prophet directed them to swearing allegiance in addition to offering congratulations. This ordains that he wanted them to declare their commitment to comply with Ali. At any rate, they did.
 Pursuant to doctrine and jurisprudence, the matter is one whether they were demanded with swearing allegiance or offering congratulations, since the most important concern was conveyance. It is more effective than offering congratulations. Similarly, the latter is more effective than swearing allegiance. Conveyance is a matter of choice. Offering congratulations is a matter of admission and compliment. Swearing allegiance is a matter of committing pledge.
 Owing to the absence of a good number of the Quraishi chiefs in Al-Juhafa, the Quraishis kept silence, temporarily. Factor of surprise and conditions of time and place played a considerable role in the process. Likely, they descried that the prophetic wording was not too adamant to block the entire courses in their faces. For the Quraishis, the Prophet’s conveyance and consummation of the Lord’s claims against people were ambiguous.
 They also perceived that they would be able to reckon the Prophet’s orders of offering congratulations and swearing allegiance to Ali with the other ordinary religious festivities, and denude meaning of Ali’s imamate and the Prophet’s progeny’s leadership. In other words, the Quraishis believed that they would have enough time to conduct.
 Sunni reference books of hadith report Abu Bakr’s remorse for issuing rulings of attacking house of Ali and Fatima (peace be upon them) two or three days only after the Prophet’s decease.
 Majmauzzawaid; 5/202:
 Abdurrahman Bin Awf: I visited Abu Bakr in his final disease… He spoke: “I am not contrite but for three acts I wish I had not done, and three others I wish I had done, and three others I wish I had asked the Prophet about.
 The three I wish I had not done are:
 I wish I had not attacked Fatima’s house even I would be engaged in a war…”
 Abu Bakr; the Quraishi caliph, shows grief for attacking house of Fatima. He wishes he had not done so even if people of that house were preparing for combating him.
 We see we should cite this story briefly:
 When Abu Bakr held the leadership, he sent a messenger to Ali for carrying his orders of swearing allegiance. Ali objected so firmly as he accused them of betraying the Prophet (peace be upon him and his family). Meanwhile, Abu Bakr was informed that a number of Ansar and Muhajirs were holding a meeting in Fatima’s house. Omar suggested that the house should be attacked and the group should be threatened a burning if they insisted on abstinence from showing fealty to the new leadership. Led by Omar Bin Al-Khattab, a crowd attacked house of Fatima (peace be upon her). They surrounded the house and placed firewood around it. Some of the group who were at Fatima’s house were supporting Ali’s situation, while other were there for offering consolation on the Prophet’s decease. The whole group, however, were threatened burning if they refuse to come out. Practically, the firewood were kindled in the house yard. As he had to implement the Prophet’s will, Ali could not unsheathe his sword and face those crowd. Fatima Az-Zahra went out so that they would revere her and go back. On the contrary, she suffered insults and was beaten by the lash of some of them so heavily that her fetus was aborted… Muslims hearts’ should be broken for the other tearfully sentimental events.
 in due course, Ali and Fatima (peace be upon them) decided to seek Ansar’s support and demanded them with fulfilling their pledge of protecting the Prophet’s household and progeny as same as they protect their families and souls.
 Fatima was ailing due to what she had suffered on that day; therefore, Ali brought her a pack animal. Al-Hassan, Al-Hussein, Zeinab and Ummu Kulthoum accompanied their parents. They passed by Ansar’s celebrities in a period of two nights. As Fatima talked to them, their reply was: “O Daughter of the Prophet! Had we heard your words before swearing allegiance to Abu Bakr, we would never have opted for anyone other than Ali.” Az-Zahra answered: “My father did not leave any excuse for anyone on that day in Ghadir Khum.”*
 Az-Zahra’s wording was a copy of her father’s. She is a part of him. She is too immaculate to use the wording and reason of those ‘inclined heavily to the earth.’ She is godly in creation, thinking, feelings and manners. Correspondingly, her father stated: “The Lord is surely satisfied whenever Fatima is satisfied, and enraged whenever Fatima is enraged.”
 Unlike others, she did not enjoy two characters; divine and personal, that any may prevail according to situations. Her existence is invariably harmonious. She is that unique servant of the Majestic Lord, and that genuine follower of that Apostle and darling father (peace be upon him and his family).
 She does realize that God; the Exalted, deals with people by constituting claims against them, in principals and items of Islam, in bases of the creed and chapters of the law, in matters mandated upon people during or after the Prophet’s lifetime.
 Masterfully, her father did constitute the Lord’s claim against people in the whole affairs. The greatest claim was the right given exclusively to her husband and her two sons whom were nominated as guardians and leaders of this nation after her father.
 Using this conception, Az-Zahra (peace be upon her) spoke to Ansar. Explanatorily, she said: “You have provided a political reply. Conception of the divine claim is more elevated than that of political games. It also prevails, unveils and is preceded to such political games. My father (peace be upon him and his family) did convey the Lord’s messages. He directed that the Powerful Lord had settled the matter when He; the Exalted, named the leader of His Apostle’s nation. You have never been given any opportunity to choose for yourselves, especially when God and the Prophet settled the question. Henceforward, you are put under the claim of my father, and mine. Excellent appointment shall be the Resurrection Day, and excellent master shall be Mohammed (peace be upon him and his family). There, the wrong shall be the losers.”
 According the conception of the prophetic duties and conveyance, declaration of Ghadir was so much immortal godly act. The countering acts were so powerful according to political conceptions. Such unproved political prevalence is inevitably meaningless, even if it will last for years or centuries, or till the advent of the promised Mahdi (peace be upon him).
Muslims "must" unite all over the World

and pray for the appearance of al Mahdi (r.a.) the Savior of mankind 
descendant of Prophet Muhammad s.a.w.

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