Sixth evidence:
من كنت مولاه ...
, the Prophet (s.a.w.a.) said:
الله اكبر علي اكمال الدين و اتمام النعمه و رضي الرب برسالتي و الولايه لعلي من بعدي
“Allahu Akbar”, I thank God for perfecting His religion, and completing His Blessing, and approving my mission as well as guardianship and succession of Ali after me.
If he meant friendship and assistance of one of the Moslems, how the God’s religion was perfected, and His blessing was completed through friendship with Ali (a.s.)? More obviously, he says: God approved my mission and guardianship of Ali (a.s.) after me. (1) Are these not clear evidences for the concept of caliphate?
1-The late Allameh Amini has mentioned the documents for this part of tradition in vol. 1, p. 43,165,231,232,233,235, like: الولاية ابن جرير طبري, p. 310; تفسير ابن كثير, vol. 2, p. 14; تفسير الدر المنثور, vol. 2, p. 259; الاتقان, vol. 1, p. 31; مفتاح النجاح بدخشي, p. 220; ما نزل من القرآن في علي, ابونعيم اصفهاني, تاريخ خطيب بغدادي, vol. 4, p. 290; مناقب خوارزمي, p. 80; الخصائص العلويه ابوالفتح نطنزي, p. 43; تذكره سبط بن جوزي, p. 18; فرائد السمطين, chapter 12.
Seventh evidence:
What evidence is more explanatory than congratulation of Omar and Aboubakr, and a large number of the Prophet’s (s.a.w.a.) companions to Ali (a.s.) lasting till the time of sunset prayer, while Omar and Aboubakr were the first of those who congratulated Imam as follows:
هنيئاَ لك يا علي بن ابي طالب اصبحت و أمسيت مولاي و مولي كل مؤمن و مؤمنه
Congratulations to you, O Ali Ebne Abitaleb, you wake up and go to sleep, while you are my guardian, and the guardian of any believer man and woman! (1)
What position did Ali (a.s.) achieve on that day to be worthy of such congratulation? Is any rank, save leadership and caliphate of the Islamic nation that was not officially declared till then, worthy of such congratulation? Friendship and kindness was not a new issue.
1-For information about the documents indicating congratulation of Omar & Aboubakr, refer to Alghadir, vol. 1, p. 270, 283. A part of documents of this tradition was already stated.
Eighth evidence:
If friendship of Ali (a.s.) was meant, it was not necessary to express it in such a hot weather (stopping one hundred thousand caravan, and asking the people to sit on the hot sands in the desert for delivering a lecture)!
Quran had already called all the society’s individuals as brothers, and it says:
انما المؤمنون اخوة
The believers indeed are brothers. (1)
Had Quran not already introduced the believers as friends? Ali (a.s.) too was one of the believers, and there was no need for declaring his friendship. Even if it was expedient to declare his friendship, these preparations and hard conditions were not required. It was possible to be declared in Medina. Surely, the issue has been more important, requiring such exceptional preparations, which were unprecedented in the Prophet’s (s.a.w.a.) life, and it was not repeated anymore.
1-Apartments sura, verse 10.
Now let’s judge!
With such clear evidences, isn’t it strange if someone doubt about the Prophet’s (s.a.w.a.) purpose, that is, caliphate and leadership of Moslems? How do those who doubt, persuade their conscience and what’s their reply to God on the day of resurrection?
Verily, if all Moslems start a new study and review on the Ghadir tradition, free from any prejudice, they will reach desirable conclusions, and it will cause more solidarity among the Moslems.
Question:
It is remarkable that some say that the president, has interpreted the word, مولا
, as friendship, in one of his elective lectures, while he is one of the Shiite clergymen.
Reply:
It is not true, because soon later, for removing any ambiguity and misunderstanding, he clarified in the explanation published in many of dailies as follows:
I shall remark the point, which I mentioned in one of my recent lectures about the Ghadir event, that is, kindness and affection has a critical role in the God’s religion, and particularly in the social life of the Islamic society. However, considering the time, place and the homage paid to Ali (a.s.) on the same day, by the word, مولي, in the phrase, من كنت مولاه فهذا علي مولاه, the Prophet (s.a.w.a.) surely meant guardianship and leadership of the Islamic society, and as we Shiite believe, and as per the authentic historical narration after demise of Prophet (s.a.w.a.), this concept has been accepted and approved by the Prophet’s (s.a.w.a.) great companions. On the other hand, the word, مولي, conveys a special message and has been selected knowingly. Surely the Prophet could apply other phrases such as, امير ، قائد ، سلطان, but the word, مولي, includes friendship and kindness (one of the bases of desirable Islamic government) in addition to guardianship. Today, our nation wants to enjoy a free and improved society, as well as growth with spirituality, morality and kindness.
Islamic Sciences & Researches Group – Qom
Three meaningful traditions!
1- Who is right?
Omme Salameh and Ayesheh, Prophet’s (s.a.w.a.) wives say: We heard from the Prophet (s.a.w.a.):
علي مع الحق و الحق مع علي لن يفترقا حتي يردا علي الحوض
Ali is with right, and right is with Ali, they do not separate each other until appearing to me besides the Pond of Abundance.
This tradition has been narrated in many of Sunnite popular resources. Allameh Amini has mentioned these resources exactly in the third volume of Alghadir. (1)
The famous Sunnite commentator, Fakhr Razi, in his commentary book, under the Opening sura says: Ali Ebne Abitaleb (a.s.) recited
" بسم الله"
loudly, and it has been proved by repeated transmission. Whoever follows Ali in his religion, he has been guided, as the Prophet (s.a.w.a.) says:
اللهم ادر الحق مع علي حيث دار
O God, make him the criteria of right, to wherever he turns. (28)
Pay attention. It says the right turns to wherever he turns!
1-Mohammad Ebne Abibakr, Abouzar, Abou Saeid Khadri, and others have narrated this tradition from the Prophet (s.a.w.a.). (Refer to vol. 3, Alghadir).
28-تفسير كبير, vol. 1, p. 205.
2- Pledge of brotherhood
A group of known companions of the Prophet (s.a.w.a.) have narrated following tradition from the Prophet (s.a.w.a.):
آخي رسول الله (صلي الله عليه و آله) بين اصحابه فاخي بين ابي بكر و عمر ، و فلان و فلان، فجاء علي (رضي الله عنه) فقال آخيت بين اصحابك و لم تواخ بيني و بين احد؟! فقال رسول الله (صلي الله عليه و آله) انت اخي في الدنيا و الآخرة.
The Prophet (s.a.w.a.) set the pledge of brotherhood between his companions, such as between Omar and Aboubakr, and the others (those in the same rank). Then, Ali (a.s.) came to him and said: You set the pledge of brotherhood for all, but not between anyone and me? The Prophet (s.a.w.a.) said: You are my brother in the world and hereafter.
The same content with similar phrases has been stated in 49 other cases. These traditions are generally found in the Sunnite resources! (1)
Isn’t the pledge of brotherhood between Ali and the Prophet (s.a.w.a.) a proof for his excellence and superiority to the all nation? Is it possible to prefer someone to the superior?
1-Allameh Amini has stated all of these fifty traditions, and its documents and resources in details in the third volume of Alghadir.
3- The sole means of salvation
Keeping in hand the door of Kabah, Abouzar called:
من عرفني (فقد عرفني) و من لم يعرفني فانا ابوذر ، سمعت النبي (صلي الله عليه و آله) يقول: مثل اهل بيتي فيكم مثل سفينة نوح، من ركبها نجي و من تخلف عنها غرق
Whoever knows me, he knows, and whoever doesn’t know me, may know that I am abouzar. I heard from the Prophet (s.a.w.a.): The similitude of my Household is like that of Noah ship. Whoever enters it, is saved, and whoever leaves it, will be drowned.
The references of the above tradition are very numerous, to which will be referred in the footnote. (1)
When Noah typhoon happened on the earth, there was no salvation means, save Noah ship. Even the high mountains could not deliver Noah’s son who had associated with the evil-doers.
As per the saying of the Prophet (s.a.w.a.), is there any way for salvation of the nation after him, save resorting to the Household (a.s.)?
