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As per historical records and is widely narrated in the books of Shiites and Ahle Sunnah, we get the impression that the conspiracy to martyr Imam Ali (a.s.) was hatched by the ‘Khawarij.’ With minor differences in narrations, Tareekh-e-Tabari, Tareekh-e-Yaqoobi, Shaikh Mufeed’s (a.r.) Irshaad and Tabaqaat-e- Ibn-e-Saad have narrated the occurrence. Balazari and Waaqedi too have recorded the same. The summary of all accounts is that when the bloody battle of Naharwaan came to an end, a few Khawaarij got together to mourn the dead. Their grief was compounded with their remembrance of the worship, obedience and piety of the deceased. They blamed three people for their sorrow: Imam Ali (a.s.), Amr-e-Aas and Muawiyah Ibn Abi Sufyan They felt that as long as these three were alive, the Muslim nation wouldn’t reform. Consequently, three people took the responsibility of assassinating Imam Ali (a.s.), Amr-e-Aas and Muawiyah on their shoulders. 1. Abd al-Rahman Ibn Muljim (may Allah curse him and subject him to the severest of humiliations) took the responsibility of martyring Imam Ali (a.s.) 2. Barq Ibn Abdullah took the responsibility of eliminating Muawiyah 3. Amr Ibn Bakr al-Tameemee took the responsibility of getting rid of Amr Ibn Aas They thought, “To execute this plan, the holy month of Ramazan should be chosen because these three persons frequent the mosque in this month.” The dates fixed were the nights of 11, 13 or 17. According to Shiite records, the eve of nineteenth (19) was chosen. The reason for preferring these nights was because these three persons were expected to be in the mosque. Anyway, the person who had taken the responsibility of killing Amr Ibn Aas killed the person who had come to lead the prayers instead. The sword of the one who was responsible to slay Muawiyah, struck his thigh. Muawiyah got injured but after some medication, recuperated. It was only Ibn Muljim (l.a.) who succeeded in executing his nefarious intentions!! Is this murder story true or there is more than meets the eye? In other words, is the story related about the martyrdom of Imam Ali (a.s.) really true? The reply is that ‘the story is untrue’ and right from the onset there were clear indications that the story was fabricated. FOR MORE ARTICLES VISIT SERATONLINE.COM Expert historians have speculated and written that these three visited the mosque in Ramazan and their coming to the mosque on the night 19 Ramazan was a certainty. There’s no doubt that Ameer al-Momineen Ali (a.s.) was struck on the head by Ibn Muljim (l.a.) on the night of 19thRamazan. But why did the one who went to kill Amr-e-Aas instead kill the one whose name was Kharjah? Was it that the person who went to slay Amr-e-Aas wasn’t aware who he was or did not recognize him? Or why did Amr-e-Aas not show up in the mosque that night? Was he warned or informed of the conspiracy? The best way to dig out facts in this regard is to scrutinize the whole conspiracy closely because the net of this wicked plot was cast from Kufa to Damascus. As has been reported, Muawiyah was aware that as long as Imam Ali (a.s.) was alive it was not possible for him to attain Caliphate. Ash’ath Ibn Qais (l.a.), as is well-documented, was a notorious hypocrite and not inwardly satisfied with Ameer al-Momineen Ali (a.s.). Ibn Abi al-Dunya (d. 281 A.H.) in his book ‘Maqtal-e-Imam Ameer al-Momineen Ali Ibn Abi Taalib (a.s.) (it is worth noting that this book is older than the records of Tabari and Yaqoobi) has narrated on the authenticity of his chain of narrators through Abd al-Ghaffar Ibn Qasim Ansari that: “I have heard from many people that Ibn Muljim (l.a.) was with Ash’ath (l.a.) on that fateful night (19th of Ramazan) and at the break of dawn, he told him ‘the dawn has arrived.'” If these three were the only ones involved in the conspiracy then what was Ibn Muljim (l.a.) doing with Ash’ath (l.a.) in the mosque? Why were they talking there? Is it expected of a man, who is on a secret mission to kill Imam Ali (a.s.), reveal his plans to another person (and that too to a person like Ash’ath (l.a.))?!! Balaazari has narrated this in ‘Ansaab al-Ashraaf‘: “They say Ibn Muljim was with Ash’ath bin Qais (l.a.) that night. They were talking in a hush-hush tone till Ash’ath (l.a.) said to Ibn Muljim (l.a.), ‘Get up, the morn is here.’ (Hurry lest people will recognize you in the daylight). When Hujr Ibn Adi heard his talk, he said, ‘O one-eyed! You have killed him (a.s.).'”[1] The narrators have also reported that when Ibn Muljim (l.a.) had struck the sanctified head of Imam Ali (a.s.) with his sword, Ash’ath (l.a.) then sent his son to Imam Ali (a.s.)’s house to assess Imam’s (a.s.) condition. He came back and related, “His [imam Ali (a.s.)] eyes have sunk in.” On hearing this, Ash’ath (l.a.) remarked, “By Allah! The eyes show that the poison has reached his brain.”[2] Like historians Maa’sir Abaazi, Shaikh Sulayman Yusuf Ibn Dawood, I am not going to say that the Khawaarij were friends of Imam Ali (a.s.) and they were not party to his assassination. The reason being, the tribe of Bani Murad, to which Ibn Muljim (l.a.) belonged, is not enlisted with the ‘Khawaarij.’ The story of Ibn Muljim (l.a.) and the other two failed assassins has been fabricated and paid for in Muwaiyah’s factory of lies and deceit to conceal the truth from the people. But the fact remains that if anyone says that the famous conspiracy spun around the martyrdom of Imam Ali (a.s.) is not the true one, then I don’t consider his thoughts to be far from the truth. If looked closely, I reiterate, the fact remains that one end of the thread of this conspiracy starts from Ash’ath bin Qais (l.a.) in Kufa and ends in Damascus with Muawiyah. As we have mentioned earlier, Ash’ath (l.a.) was unhappy with Imam Ali (a.s.) as Imam (a.s.) had dismissed him from the government and had even introduced him as a hypocrite and son of an unbeliever. Shahrastani, the renowned historian, writes: “Among those who rebelled against Imam Ali (a.s.), Ash’ath (l.a.) was in the forefront. He was harsh and the first to break away from religion.”[3] [1] Ansaab al-Ashraaf, p. 493 [2] Maqtal al-Imam Ameer al-Momineen (a.s.), p. 37; Tabaqaat Ibn Saad, vol. 3, p. 37 [3] Al-Melal wa al-Nehal, vol. 1, p. 170; Ali Az Zabaan Ali or Zindagaani Ameer al-Momineen (a.s.), p. 157; Dr. Syed Ja’far Shaheedi, narrated from Khabar Guzaari Shabistaan

It is widely documented that the killer of Ali b. Abi Talib (a.s.) – Abdul Rahman b. Muljam is the most wretched of all mankind. However, some Muslims find no fault with him and believe he was a great worshipper. Reply The following tradition clearly establishes that Ibn Muljam was the most accursed of all people: It is narrated from Jabir b. Samurah that he said: The Prophet (s.a.w.a.) informed Ali (a.s.): Who is the most wretched of all from the first and the last? Ameerul Momineen Ali (a.s.) replied: Allah and His Messenger know better. The Prophet (s.a.w.s.) said: Your killer, O Ali. Musnad-e-Ahmed vol. 1 p. 130 – Imam Ahmed b. Hanbal is among the four Imams of Sunni schools. The Hanbali sect, which he founded, is the preferred school of jurisprudence for the Salafis Khasaais-o-Aale Abi Talib (a.s.) by Imam Nesaai p. 39 – Imam Nesaai’s Sunan is among the six reliable books of the Ahle Sunnah called as the Sihaah-e-Sittah. His book Khasaais is dedicated to the virtues of Ameerul Momineen Ali b. Abi Talib (a.s.) due to which he was killed by supporters of Muawiyah in Syria Al-Manaaqib of Ibn Maghaazeli p. 204 After such a clear tradition backed by first-rate references, Ibn Muljam still finds supporters among the Muslims. Sample this – Ibne Taymiyyah (the so-called Shaikh al-Islam) has this to say about Kharijis of which Ibn Muljim was a member: ‘…they (Kharijis) are not of those who lie purposely, they are known as truthful ones, it has even been said that their traditions (hadith) are amongst the most reliable traditions.’ Minhaaj al-Sunnah, vol. 1 p. 68 He further stated: ‘His killer (i.e. the killer of Imam Ali) was one of them (the Khawaarij). He was Ibn Muljam…. He was one of the best of Allah’s slaves.’ Minhaaj al-Sunnah vol. 5 p. 47 When the Holy Prophet (s.a.w.a.) has disgraced Ibn Muljam despite his worship and devotion as the most wretched of Allah’s creatures, what right does Ibne Taymiyyah or his ilk have to refer to him as among the best of Allah’s worshippers? Do we refer to Iblis as the best of Allah’s worshippers enjoying the rank of angels or as the accursed rebel? Also, by branding Ibn Muljam as the most wretched of Allah’s creatures, the Holy Prophet (s.a.w.a.) has underlined the superiority of Ameerul Momineen Ali b. Abi Talib (a.s.) over others. There is no tradition that says Umar b. Khattab’s killer is the worst of mankind or Usman’s murderers are Allah’s most wretched creatures. Also Ibn Muljam is accursed and cursing him is permissible. No one says that one cannot curse him since cursing is prohibited in Islam. Or no one says that one cannot curse him since it’s possible that he sought forgiveness at the time of death. But these arguments are used to defend the wretched Yazid b. Muawiyah (may Allah curse him). This is only because he was the caliph. Like Ibn Muljam, Yazid is also accursed and wretched, but some Muslims prefer to cast him in a positive light to safeguard the honour of the caliphs and Bani Umayyah who put him in that position.

A question that the general Muslims often pose to the Shias – Why do Shias celebrate Ghadeer? What is so significant about the event that merits such pomp and splendor? 18th Zilhajj is the great day which the Shias consider as Eid-e-Ghadeer and celebrate by creating an atmosphere of extreme elation. Some people begin their preparations well in advance for this joyous occasion. The effort and hard work of innumerable researchers and scholars are devoted to this event. FOR MORE ARTICLES VISIT SERATONLINE.COM An Objection An objection is often raised as to why so much physical and mental effort is lavished on this event. If similar effort and hard work is instead invested in ironing out flaws related to education and society, it will be more beneficial for Muslims. After all, which social problem has been solved by the annual celebration of Ghadeer? What good has it done to the community by persistently confirming the successorship and absolute mastership of Ameerul Momineen Ali b. Abi Talib (a.s.)? Is it not better that we find a remedy to the various problems plaguing Muslims and let bygones be bygones? This is not a new objection. The enemies of the Shia Isna Ashariah have made an issue out of this for several generations. Not surprisingly, the enemies have raised the objection keeping in mind the Shiite ideology. In this regard, they have learnt the tricks from the enemies of Islam because when the enemies of Islam and the Majestic Quran raise objections against Islam, they use similar tactics. For example, they say that why do we spend so much effort and wealth on religious customs such as prayers, fasting, recitation of Quran, etc. instead of spending it on economic growth and advancement of the community. Honestly speaking, by visiting the House of Allah every year and by persistently establishing the veracity of Quran and Islam, which of the ever-increasing problems and tribulations of the community has been resolved? Two points need to be understood well to review this objection: 1.      No act should be looked at only from its materialistic perspective. It means that if a thing is useful, then itâs being useful is not just materialistic. 2.      An event or incident cannot be rendered insignificant due to its being historic. As far as the first point is concerned, it should be known that knowledge and understanding are very critical for human growth. Even today, well-known universities teach the philosophies of Aristotle and Plato notwithstanding the advancements in science and technology. We see intellectuals achieving success by deriving benefit from the views of these individuals. All parents invite their children towards truth and consider lying detestable and command their children to stay away from it. Is such an upbringing not useful for human beings? Is its benefit materialistic? A copy of the Holy Quran is available with every Muslim family as a mark of it being divine and Muslims recite it regularly whereas all Muslims are well aware that recitation alone is not sufficient and it must be accompanied by pondering and contemplation. But it is a fact that the mere recitation of the Holy Quran guides us, brings us closer to Allah and solves our problems related to the world and the Hereafter. Similarly, there is one more fact, which is related to the past and its extraordinary importance has been proven even in times to come. This is âMaadâ i.e. the Day of Resurrection and Accounting along with details are realities discussed in the Holy Quran. It carries so much importance that it draws our attention immediately. All of us endeavour to perform actions so that we are saved from the fire of Hell. Recitation of the verses concerning Maad and the traditions of Holy Prophet (s.a.w.a.) leave a profound impact on our activities, making us more focused. No Muslim can deny this despite the fact that the belief in Maad has no materialistic benefit and has not solved any long-standing problem afflicting the Muslim community. The same applies for Islamic beliefs in Tauheed and Prophethood. It is evident from these examples that the importance of an Islamic belief cannot be benchmarked against its materialistic impact on Islamic society. Similarly, an event cannot be termed insignificant merely because it is historic. There is much to learn from the early history of Islam. The manner of revelation of Quranic verses, cause of descent of certain verses, ethics of the Holy Prophet (s.a.w.a.) are all rooted in history. By ignoring history, we stand to forfeit the wonderful benefits of all these events. After all, Hajj is nothing but a series of rituals to commemorate historical events related to Hazrat Ibrahim (a.s.) and his family hundreds of years before the advent of the Holy Prophet (s.a.w.a.). Can any Muslim deny the importance of Hajj and Ziyaarat? Millions are invested both by the pilgrims visiting the shrines in Makkah and Madinah and the caretakers of these shrines. Governments in many countries, including India, subsidize the Hajj. All this money and effort is invested only to commemorate an historic event that preceded Islam by hundreds of years. Which problem of the Muslim society has been resolved by Hajj? Wouldnât it be more advisable to invest this time, effort and money in areas that have a tangible impact on Muslim society? The answer to such baseless objections is that we should stop benchmarking the importance of an event by its impact on tangibles and materialistic gains. It has been noted several times in the Noble Quran and the Sunnah that Islam focuses on the afterlife and all our actions must be performed for the Hereafter regardless of whether we see any tangible benefits in the world. The Celebration of Ghadeer Whatever Shias accomplish or narrate pertaining to Ghadeer is based on this very philosophy. The Shias consider Ghadeer to be significant and regard it as esteemed and blessed because although Ghadeer is rooted in history, it has given Islam the critical belief of Imamate and Mastership, which is among the pillars of religion. Did the Holy Prophet (s.a.w.a.) not introduce Ameerul Momineen Ali Ibn Abi Taalib (a.s.) at Ghadeer-e-Khummm as the Imam and the Master after him and did he not say â” âAli b. Abi Talib is my brother, successor and the Imam after me⦠he enjoys mastership over your selves after Allah and His Messenger.â (Khutbah al-Ghadeer, 71; Al-Ehtejaaj, vol. 1, pg. 66; Behaarul Anwaar, vol. 37, pg. 201) Undoubtedly, the Holy Prophet (s.a.w.a.) made this declaration on the day of Ghadeer. Ghadeer-e-Khumm is an event, the celebration of which instills the Mastership and love of Ameerul Momineen Ali b. Abi Talib (a.s.) in the hearts and minds of people. Just as the Prophethood of Holy Prophet (s.a.w.a.) is definite and conclusive, similarly, the incident of Ghadeer is also certain and irrefutable, the origin and source of which can be found in the books of history. Does this reality and the special arrangement by the Holy Prophet (s.a.w.a.) not merit a special mention and an extraordinary commemoration? On divine command, the Holy Prophet (s.a.w.a.) appointed Ali b. Abi Talib (a.s.) as his successor and made his obedience obligatory upon every Arab, non-Arab, young, old, white and black. On the day of Ghadeer, Holy Prophet (s.a.w.a.) enforced the order and command of Ali (a.s.). He considered his enemies accursed and regarded his lovers as successful and having achieved salvation. Ameerul Momineen Ali (a.s.) is a successor of the Holy Prophet (s.a.w.a.) even in the exegesis of the Holy Quran and is also a bearer of the Prophetâs knowledge. He is the leader of guidance and Allahâs wrath and curse is upon his enemy. These were some of the attributes of Ameerul Momineen (a.s.) which Holy Prophet (s.a.w.a.) had described to the people at length in the Sermon of Ghadeer. Therefore, isnât striving to achieve the recognition and knowledge about Ali (a.s.) and bringing people closer to his recognition equivalent to firmly establishing the foundation of belief in Islam and Holy Prophet (s.a.w.a.)? Once he is recognized and it is known that Ameerul Momineen Ali (a.s.) is the Imam and Master from the side of Allah, then shouldnât the day when the last Prophet (s.a.w.a.) introduced him and completed his mission of guidance be celebrated with utmost pomp and splendour? The Sermon of Ameerul Momineen (a.s.) regarding the celebration of Ghadeer There are many traditions that have been narrated by the infallible Ahle Bait (a.s.) regarding the celebration of Ghadeer. Kindly pay attention to the excerpt from the Ghadeer Sermon of Ameerul Momineen (a.s.): â⦠May Allah have mercy on you! After the sermon, all of you should go to your respective houses and make arrangements for facilities and luxuries for your families, do good to your brothers and thank Allah for whatever good He has done to you. Offer gifts to each other out of the bounties of Allah just as Allah, the Almighty, has bestowed favors upon you and consider the reward of the goodness of this day to be on par with the past and future Eids. Doing good on this day, augurs well for an increase in wealth and affluence and a long life. On this day, manifesting love and compassion for each other will be the cause of Allahâs Grace and Kindness. On this day, spending on your family and brothers and greeting each other with delight is highly recommended.â (Misbaah al-Mutahajjid by Sayyed Ibn Taawoos (r.a.), p. 757) The aforementioned sermon also amply disproves the argument of those who believe that there are no material benefits of celebrating Eid-e-Ghadeer. What can be a greater material benefit than long life with wealth and affluence along with the acquisition of divine pleasure? Accordingly, it is evident that celebrating Ghadeer is neither a foolish act nor can it be considered to be futile and fruitless. If, God forbid, we consider it to be futile and fruitless then, it will be tantamount to rendering as fruitless and futile Allahâs choice and Holy Prophetâs (s.a.w.a.) admonition to the Muslims. Indeed, we celebrate Ghadeer under the light of the traditions of Ahle Bait (a.s.). This celebration, even if apparently devoid of any materialistic aspect, is certainly a means to attaining proximity to Allah, His Messenger (s.a.w.a.) and the Ahle Bait (a.s.).

Objection 6: If rivalry existed, why Ali (a) named his sons Umar, Abu Bakr and Uthman? Pattern of Objection Shia claim that the first and second Caliphs attacked the house of Fatima ® whereas we know that Ali (a) named some of his issues after the Caliphs. This shows that the Caliphs are exonerated from these allegations. Does anyone name his children on his enemies? Logical reply A. Absence of restricting the name to a particular person Names are never related to any particular person. In the same way, names like Umar, Abu Bakr and Uthman were not limited to these persons and numerous other people were also named as such. That is why names like Abu Bakr, Umar and Uthman were common names and numerous persons during the time of the Prophet were known by these names. Thus, overlooking the replies that follow, it cannot be said that selection of these names was due to attachment and friendly relations between His Eminence and the Caliphs, because it is possible that His Eminence had attachment with other people having the same names. VISIT OPPRESSIONS UPON JANABE ZAHRA (SA) FOR MORE B. Naming as Abu Bakr Especially with regard to naming one of the sons of Amirul Momineen (a) on the name of Abu Bakr; if it was as some have claimed, Abu Bakr was an agnomen (Kunniyat) and not a name, His Eminence should have named his son after one of the real names of Abu Bakr: That is Abdul Kaaba, Ateeq, Abdullah or his other names (with attention to differences, which exist with regard to his names) and he would not chosen his Kunniyat. Another point is that: What attention to the fact that Abu Bakr is a Kunniyat and not a name, and Kunniyat is chosen by a person himself according to the circumstances of his life and it is not selected by the father of that person. From this aspect, if we say that Amirul Momineen (a) named one of his sons as Abu Bakr it would be a false and baseless statement. Finally: According to a report the real name of this son, whose Kunniyat was Abu Bakr, was Abdullah and he was martyred at Kerbala aged twenty-five years. Since his real name was Abdullah and from the aspect that he had a son named Bakr they referred to him as Abu Bakr. Abul Faraj Isfahani writes: Abdullah bin Ali was twenty-five years of age when he was martyred in Kerbala.[1] On the basis of this, the birth of Abdullah occurred during the early period of the Caliphate of His Eminence, Ali (a) and the Imam during that period severely condemned the Caliphs preceding him. This is another proof of the absence of relation between these names with that, which is publicized by the objection makers. C. Naming as Umar With regard to naming of a son of Amirul Momineen (a) as Umar: 1- Firstly: One of the habits of Umar was that he used to change the names of people. Thus, according to historians, he changed the names of many people. Balazari has written in Ansabul Ashraf: Umar bin Khattab named the son of Ali after himself.[2] In the same way, Dhahabi has written in Seer Alaamun Nubla: A son was born to Ali (a) during the period of Umar bin Khattab and the latter named the child after his own name.[3] For further emphasis, I would present the example of three other persons, whose names were changed by Umar: A- Ibrahim bin Harith Abdur Rahman bin Harith was named by his father as Ibrahim, whose name Umar changed to Abdur Rahman.[4] B- Ajda Abi Masruq Umar bin Khattab changed the name of Ajda bin Malik to Abdur Rahman.[5] C- Thalaba bin Saad The name of Mualla was Thalaba; Umar changed it to Mualla.[6] 2- Supposing we don’t accept the previous statement as was also mentioned in the beginning, can it be said that this naming was due to the attachment of Amirul Momineen (a) to Umar bin Khattab and only his name was Umar? Ibne Hajar has mentioned in Isabah, ‘Chapter of those named as Umar’, twenty-one persons among companions of the Prophet who were named as Umar.[7] How and according to which evidence was this naming due to the attachment to Umar bin Khattab? [1] Maqatilut Talibiyyin, Vol. 1, Pg. 22, Abul Faraj Ali bin Husain Isfahani (d. 356). [2] Ansabul Ashraf, Vol. 1, Pg. 297, Ahmad bin Yahya bin Jabir Balazari (d. 279 A.H.). [3] Seer Aalamun Nubla, Vol. 4, Pg. 134, Shamsuddin Muhammad bin Ahmad bin Uthman bin Qaimaz Dhahabi, Abu Abdullah, (d. 748), Mausisatur Risala, Beirut, 1413, Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi. [4] Al-Isabah fee Tamizus Sahaba, Vol. 5, Pg. 29, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992. [5] Al-Isabah fee Tamizus Sahaba, Vol. 1, Pg. 186, No. 425, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992. [6] Al-Ansab, Vol. 1, Pg. 250, Abul Manzar Salma bin Muslim bin Ibrahim Sahari Autabi (d. 511 A.H.) [7] Al-Isabah fee Tamizus Sahaba, Vol. 4, Pg. 587-597, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei (d. 854), Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992.

PROPHET'S HISTORIC GHADlR SERMON There is a humble translation of the Prophet's historic Ghadir Khumm sermon. The reader can review the original Arabic text included in this book. All Praise is due to Allah Who is Exalted in His Unity, Near in His Uniqueness, Sublime in His Authority, Magnanimous in His Dominance. He knows everything; He subdues all creation through His might and evidence. He is Praised always and forever, Glorified and has no end. He begins and He repeats, and to Him every matter is referred. Allah is the Creator of everything; He dominates with His power the earth and the heavens. Holy, He is, and Praised, the Lord of the angels and of the spirits. His favours overwhelm whatever He creates, and He is the Mighty over whatever He initiates. He observes all eyes while no eye can observe Him. He is Generous, Clement, Patient. His mercy encompasses everything, and so is His giving. He never rushes His revenge, nor does He hasten the retribution they deserve. He comprehends what the breast conceals and what the conscience hides. No inner I thought can be concealed from Him, nor does He confuse one with another. He encompasses everything, dominates everything, and subdues everything. Nothing is like Him. He initiates the creation from nothing; He is everlasting, living, sustaining in the truth; there is no god but He, the Omnipotent, the Wise One. He is greater than can be conceived by visions, while He conceives all visions, the Eternal, the Knowing. None can describe Him by seeing Him, nor can anyone find out how He is, be it by his intellect or by a spoken word except through what leads to Him, the Sublime, the Mighty that He is. I testify that He is Allah, the One Who has filled time with His Holiness, the One Whose Light overwhelms eternity, Who effects His will without consulting anyone; there is no partner with Him in His decisions, nor is He assisted in running His affairs. He shaped what He made without following a preexisting model, and He created whatever He created without receiving help from anyone, nor did doing so exhaust Him nor frustrated His designs. He created, and so it was, and He initiated, and it became visible. So He is Allah, the One and Only God, the One Who does whatever He does extremely well. He is the Just One Who never oppresses, the most Holy to Whom all affairs are referred. I further testify that He is Allah before Whom everything is humbled, to Whose Greatness everything is humiliated, and to Whose Dignity everything submits. He is the King of every domain and the One Who places planets in their orbits. He controls the movements of the sun and of the moon, each circles till a certain time. He makes the night follow the day and the day follow the night, seeking it incessantly. He splits the spine of every stubborn tyrant and annihilates every mighty devil. Never has there been any opponent opposing Him nor a peer assisting Him. He is Independent; He never begets nor is He begotten, and none can ever be His equal. He is One God, the Glorified Lord. His will is done; His word is the law. He knows, so He takes account. He causes death and gives life. He makes some poor and others rich. He causes some to smile and others to cry .He brings some nearer to Him while distancing others from Him. He withholds and He gives. The domain belongs to Him and so is all the Praise. In His hand is all goodness, and He can do anything at all. He lets the night cover the day and the day cover the night; there is no god but He, the Sublime, the oft-Forgiving One. He responds to the supplication; He gives generously; He computes the breath; He is the Lord of the jinns and of mankind, the One Whom nothing confuses, nor is He annoyed by those who cry for His help, nor is He fed-up by those who persist. He safeguards the righteous against sinning, and He enables the winners to win. He is the Master of the faithful, the Lord of the Worlds Who deserves the appreciation of all those whom He created and is praised no matter what. I praise Him and always thank Him for the ease He brings me and for the constriction, in hardship and in prosperity, and I believe in Him, in His angels, in His Books and messengers. I listen to His Command and I obey, and I initiate the doing of whatever pleases Him, and I submit to His decree hoping to acquire obedience to Him and fear of His penalty, for He is Allah against Whose designs nobody should feel secure, nor should anyone ever fear His "oppression." I testify, even against my own soul, that I am His servant, and I bear witness that he is my Lord. I convey what He reveals to me, being cautious lest I should not do it, so a catastrophe from Him would befall upon me, one which none can keep away, no matter how great his design may be and how sincere his friendship. There is no god but He, for He has informed me that if I do not convey what He has just revealed to me in honor of' Ali in truth, I will not have conveyed His Message at all, and He, the Praised and the Exalted One, has guaranteed for me to protect me from the (evil) people, and He is Allah, the One Who suffices, the Sublime. He has just revealed to me the following (verse): In The Name of Allah, the Most Gracious, the Most Merciful. O Messenger! Convey what has (just) been revealed to you (with regard to 'Ali), and if you do not do so, you will not have conveyed His Message at all, and Allah shall Protect you from (evil) people; surely Allah will not guide the unbelieving people.(Qur'an, 5:67) O people! I have not committed any shortcoming in conveying what Allah Almighty revealed to me, and I am now going to explain to you the reason behind the revelation of this verse: Three times did Gabriel command me on behalf of the Peace, my Lord, Who is the source of all peace, to thus make a stand in order to inform everyone, black and white, that: ' Ali ibn Abu Talib is my Brother, Wasi, and successor over my nation and the Imam after me, the one whose status to me is like that of Aaron to Moses except there will be no prophet after me, and he is your master next only to Allah and to His Messenger, and Allah has already revealed to me the same in one of the fixed verses1 of His Book saying, "Your Master is Allah and His Messenger and those who believe, those who keep up prayers and pay zakat even as they bow down" (Qur'an, 5:55), and, Ali ibn Abu Talib the one who keeps up prayers, who pays zakat even as he bows down, seeking to please Allah, the Sublime, the Almighty, on each and every occasion. I asked Gabriel to plead to the Peace to excuse me from having to convey such a message to you, O 1 Fixed verses are those which are never abrogated; the injunction(s) they contain remain valid forever. people, due to my knowledge that the pious are few1 while the hypocrites are many, and due to those who will blame me, and due to the trickery of those who ridicule Islam and whom Allah described in His Book as saying with their tongues contrarily to what their hearts conceal, thinking lightly of it, while it is with Allah magnanimous, and due to the abundance of their harm to me, so much so that they called me "ears" and claimed that I am so because of being so much in his (' Ali's) company, always welcoming him, loving him and being so much pleased with him till Allah, the Exalted and the Sublime One, revealed in this regard the verse saying: " And there are some of them who harm the (feelings of the) Prophet and say: He is an ear (uthun; i.e. he always listens to' Ali). 1 The pious are always few in any age or time, creed or faith or clime,in any place, in every space. As many as 72 verses in the Holy Qur'an condemnthe majority, praising the minority, underscoring what mankind knew, that thepious are always few. Indeed, the Prophet's statement is quite weighty, wise,terse, and not hasty. Nowadays, only a few pious ones remember this historic sermon and try their best to keep its memory alive. Yes; it is true, the pious are always few ... Say: One who listens (to' Ali) is good for you; He believes in Allah and testifies to the conviction of the believers and a mercy for those of you who believe; and those who (thus ) harm the Messenger of Allah shall have a painful punishment" (Qur'an, 9:61). Had I wished to name those who have called me so, I would have called them by their names, and I would have pointed them out. I would have singled them out and called them by what they really are, but I, by Allah, am fully aware of their affairs. Yet despite all of that, Allah insisted that I should convey what He has just revealed to me in honor of' Ali. Then the Prophet recited the following verse:) O Messenger! Convey what has (just) been revealed to you (with regard to 'Ali), and if you do not do so, you will not have conveyed His Message at all, and Allah shall protect you from (evil) people. (Qur'an, 5:67) O people! Comprehend (the implications of) what I have just said, and again do comprehend it, and be (further) informed that Allah has installed him (' Ali) as your Master and Imam, obligating the Muhajirun and the Ansar and those who follow them in goodness to obey him, and so must everyone who lives in the desert or in the city, who is a non-Arab or an Arab, who is a free man or a slave, who is young or old, white or black, and so should everyone who believes in His Unity. His decree shall be carried out. His (' Ali's) word is binding; his command is obligating; cursed is whoever opposes him, blessed with mercy is whoever follows him and believes in him, for Allah has already forgiven him and forgiven whoever listens to him and obeys him. O people! This is the last stand I make in such a situation; so, listen and obey, and submit to the Command of Allah, your Lord, for Allah, the Exalted and the Sublime One, is your Master and Lord, then next to Him is His Messenger and Prophet who is now addressing you, then after me 'Ali is your Master and Imam according to the Command of Allah, your Lord, then the lmams from among my progeny, his offspring, till the Day you meet Allah and His Messenger. Nothing is permissible except what is deemed so by Allah, His Messenger, and they (the Imams), and nothing is prohibitive except what is deemed so by Allah and His Messenger and they (the Imams). Allah, the Exalted and the Sublime One, has made me acquainted with what is permissible and what is prohibitive, and I have conveyed to you what my Lord has taught me of His Book, of what it decrees as permissible or as prohibitive. O people! Prefer him (' Ali) over all others! There is no knowledge except that Allah has divulged it to me, and all the knowledge I have learned I have divulged to Imam al-Muttaqin (leader of the righteous), and there is no knowledge (that I know) except that I divulged it to' Ali, and he is al-Imam al-Mubin (the evident Imam) whom Allah mentions in Surat ya-Sin: "... and everything We have computed is in (the knowledge of) an evident Imam" (Qur'an, 36:12). O people! Do not abandon him, nor should you flee away from him, nor should you be too arrogant to accept his authority, for he is the one who guides to righteousness and who acts according to it. He defeats falsehood and prohibits others from acting according to it, accepting no blame from anyone while seeking to please Allah. He is the first to believe in Allah and in His Messenger; none preceded him as such. And he is the one who offered his life as a sacrifice for the Messenger of Allah and who was in the company of the Messenger of Allah while no other man was. He is the first of all people to offer prayers and the first to worship Allah with me. I ordered him, on behalf of Allah, to sleep in my bed, and he did, offering his life as a sacrifice for my sake. O people! Prefer him (over all others), for Allah has preferred him, and accept him, for Allah has appointed him (as your leader). O people! He is an Imam appointed by Allah, and Allah shall never accept the repentance of anyone who denies his authority, nor shall He forgive him; this is a must decree from Allah never to do so to anyone who opposes him, and that He shall torment him with a most painful torment for all time to come, for eternity; so, beware lest you should oppose him and thus enter the fire the fuel of which is the people and the stones prepared for the unbelievers. O people! By Allah! All past prophets and messengers conveyed the glad tiding of my advent, and I, by Allah, am the seal of the prophets and of the messengers and the argument against all beings in the heavens and on earth. Anyone who doubts this commits apostasy similar to that of the early jahiliyya, and anyone who doubts anything of what I have just said doubts everything which has been revealed to me, and anyone who doubts any of the Imams doubts all of them, and anyone who doubts us shall be lodged in the fire. O people! Allah, the most Exalted and the Almighty, has bestowed this virtue upon me out of His kindness towards' Ali and as a boon to' Ali and there is no god but He; to Him all praise belongs in all times, for eternity, and in all circumstances. O people! Prefer' Ali (over all others), for he is the very best of all people after me, be they males or females, so long as Allah sends down His sustenance, so long as there are beings. Cursed and again cursed, condemned and again condemned, is anyone who does not accept this statement of mine and who does not agree to it. Gabriel himself has informed me of the same on behalf of Allah Almighty Who he said (in Gabriel's words): " Anyone who antagonizes' Ali and refuses to accept his wilayat shall incur My curse upon him and My wrath." "... and let every soul consider what it has sent forth for the morrow, and be careful of (your duty to) Allah" (Qur'an, 59:18), "And do not make your oaths a means of deceit between you lest a foot should slip after its stability" (Qur'an, 16:94), " Allah is fully aware of all what you do" (Qur'an, 58: 13). O people! He (' Ali) is janb-Allah mentioned in the Book of Allah, the Sublime One: The Almighty, forewarning his (' Ali's) adversaries, says, "Lest a soul should say: O woe unto me for what I fell short of my duty to Allah, and most surely I was of those who laughed to scorn" (Qur'an, 39:56). O people! Study the Qur'an and comprehend its verses, look into its fixed verses and do not follow what is similar thereof, for by Allah, none shall explain to you what it forbids you from doing, nor clarify its exegesis, other than the one whose hand I am taking and whom I am lifting to me, the one whose arm I am taking and whom I am lifting, so that I may enable you to understand that: Whoever among you takes me as his master, this, Ali is his master, and he is' Ali ibn Abu Talib, my Brother and wasi, and his appointment as your wali is from Allah, the Sublime, the Exalted One, a commandment which He revealed to me. O people! ' Ali and the good ones from among my offspring from his loins are the Lesser Weight, while the Qur'an is the Greater One: each one of them informs you of and agrees with the other. They shall never part till they meet me at the Pool (of Kawthar). They are the Trustees of Allah over His creation, the rulers on His earth. Indeed now I have performed my duty and conveyed the Message. Indeed you have heard what I have said and explained. Indeed Allah, the Exalted One and the Sublime, has said, and so have Ion behalf of Allah, the Exalted One and the Sublime, that there is no Ameerul-Mo'mineen (Commander of the Faithful) save this Brother of mine; no authority over a believer is permissible after me except to him. Then the Prophet patted ' Ali's arm, lifting him up. Since the time when the Messenger of Allah ascended the pulpit, Ameerul-Mo'mineen was one pulpit step below where the Messenger of Allah had seated himself on his pulpit, while' Ali was on his (Prophet's) right side, one pulpit step lower, now they both appeared to the gathering to be on the same level; the Prophet lifted him up. The Prophet then raised his hands to the heavens in supplication while' Ali's leg was touching the knee of the Messenger of Allah. The Prophet continued his sermon thus: O people! This is' Ali, my Brother, Wasi, the one who comprehends my knowledge, and my successor over my nation, over everyone who believes in me. He is the one entrusted with explaining the Book of Allah, the most Exalted One, the Sublime, and the one who invites people to His path. He is the one who does whatever pleases Him, fighting His enemies, befriending His friends who obey Him, prohibiting disobedience to Him. He is the successor of the Messenger of Allah and Ameerul- Mo'mineen, the man assigned by Allah to guide others, killer of the renegades and of those who believe in equals to Allah, those who violate the Commandments of Allah. Allah says, "My Word shall not be changed, nor am I in the least unjust to the servants" (Qur'an, 50.29), and by Your Command, O Lord, do I (submit and) say, O Allah! Befriend whoever befriends him (Ali) and be the enemy of whoever antagonizes him; support whoever supports him and abandon whoever abandons him; curse whoever disavows him, and let Your Wrath descend on whoever usurps his right. O Lord! You revealed a verse in honor of' Ali, Your wali, in its explanation and to effect Your own appointment of him this very day did You say, "This day have I perfected your religion for you, completed My favour on you, and chosen for you Islam as a religion" (Qur'an, 5.3); "And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers" (Qur'an, 3:85). Lord! I implore You to testify that I have conveyed (Your Message). O people! Allah, the Exalted and the Sublime, has perfected your religion through his (' Ali's) Imamate; so, whoever rejects him as his Imam or rejects those of my offspring from his loins who assume the same status (as lmams) till the Day of Judgment when they shall all be displayed before Allah, the Exalted and the Sublime, these are the ones whose (good) deeds shall be nil and void in the life of this world and in the hereafter, and in the fire shall they be lodged forever, " ...their torture shall not be decreased, nor shall they be given a respite" (Qur'an,2:162). O people! Here is' Ali, the one who has supported me more than anyone else among you, the one who most deserves my gratitude, the one who is closest of all of you to me and the one who is the very dearest to me. Both Allah, the Exalted and the Sublime, and I are pleased with him, and no verse of the Holy Qur'an expressing Allah's Pleasure except that he is implied therein, nor has any verse of praise been revealed in the Qur'an except that he is implied therein, nor has the Lord testified to Paradise in the (Qur'anic) Chapter starting with "Has there not come over man a long period of time when he was nothing (not even) mentioned?" (Qur'an, 76:1) nor was this Chapter revealed except in his praise. O people! He is the one who supports the religion of Allah, who argues on behalf of the Messenger of Allah. He is the pious, the pure, the guide, the one rightly guided. Your Prophet is the best of all prophets, and your wasi is the best of all wasis, and his offspring are the best of wasis . O people! Each prophet's progeny is from his own loins whereas mine is from the loins of Arneerul-Mo'mineen ' Ali. O people! Iblis caused Adam to be dismissed from the garden through envy; so, do not envy him lest your deeds should be voided and lest your feet should slip away, for Adam was sent down to earth after having committed only one sin, and he was among the elite of Allah's creation. How, then, will be your case, and you being who you are, and among you are enemies of Allah? Indeed, none hates' Ali except a wretch, and none accepts ' Ali's wilayat except a pious person. None believes in him except a sincere mu'min, and in honor of, Ali was the Chapter of 'Asr (Ch. 103) revealed, I swear to it by Allah: "In the Name of Allah, the Beneficent, the Merciful. I swear by time that most surely man is in loss" (Qur'an, 103:1-2) except' Ali who believed and was pleased with the truth and with perseverance. O people! I have sought Allah to be my Witness and have conveyed my Message to you, and the Messenger is obligated only to clearly convey (his Message). O people! " Fear Allah as Re ought to be feared, and do not die except as Muslims" (Qur'an, 3:102). O people! " ...Believe in what We have revealed, verifying what you have, before We alter faces then turn them on their backs or curse them as We cursed the violators of the Sabbath" (Qur'an, 4:47). By Allah! Redid not imply anyone in this verse except a certain band of my sahaba whom I know by name and by lineage, and I have been ordered (by my Lord) to pardon them; so, let each person deal with ' Ali according to what he finds in his heart of love or of hatred. O people! The noor from Allah, the Exalted One and the Sublime, flows through me then through ‘Ali ibn Abu Talib then in the progeny that descends from him till al-Qa'imal-Mehdi, who shall effect the justice of Allah, and who will take back any right belonging to us because Allah, the Exalted and the Sublime, made us Hujjat over those who take us lightly, the stubborn ones, those who act contrarily to our word, who are treacherous, who are sinners, who are oppressors, who are usurpers, from the entire world. O people! I warn you that I am the Messenger of Allah; messengers before me have already passed away; so, should I die or should I be killed, are you going to turn upon your heels? And whoever turns upon his heels shall not harm Allah in the least, and Allah shall reward those who are grateful, those who persevere. 'Ali is surely the one described with perseverance and gratitude, then after him are my offspring from his loins. O people! Do not think that you are doing me a favour by your accepting Islam. Nay! Do not think that you are doing Allah such a favour lest He should void your deeds, lest His wrath should descend upon you, lest He should try you with a flame of fire and brass; surely your Lord is ever-watchful. O people! There shall be Imams after me who shall invite people to the fire, and they shall not be helped on the Day of Judgment. O people! Allah and I are both clear of them. O people! They and their supporters and followers shall be in the lowest rung of the fire; miserable, indeed, is the resort of the arrogant ones. Indeed, these are the folks of the sahifa; so, let each one of you look into his sahifa! This reference to the sahifa has been overlooked by most people with the exception of a small band, and we will, Insha-Allah, shed a light on this sahifa later on. The Prophet continued his historic sermon thus: O people! I am calling for it to be an Imamate and a succession confined to my offspring till the Day of Judgment, and I have conveyed only what I have been commanded (by my Lord) to convey to drive the argument home against everyone present or absent and on everyone who has witnessed or who has not, who is already born or he is yet to be born; therefore, let those present here convey it to those who are absent, and let the father convey it to his son, and so on till the Day of Judgment. And they shall make the Imamate after me a property, a usurpation; may Allah curse the usurpers who usurp1, and it is then that you, O jinns and mankind, will get the full attention of the One Who shall cause a flame of fire and brass to be hurled upon you, and you shall not achieve any victory! O people! Allah, the Exalted and the Sublime, is not to let you be whatever you want to be except so that He may distinguish the bad ones from among you from the good, and Allah is not to make you acquainted with the unknown. O people! There shall be no town that falsifies except that Allah shall annihilate it on account of its falsehood before the Day of Judgment, and He shall give al-lmam al-Mehdi (U authority over it, and surely Allah's promise is true. 1 This is surely a Prophetic prediction that' Ali's right to the caliphate would be usurped. The usurpers were the very first to swear the oath of allegiance to Ameerul-Mo'mineen ' Ali and the very first to violate it. O people! Most of the early generations before you have strayed, and by Allah, He surely annihilated the early generations, and He shall annihilate the later ones. Allah Almighty has said, "Did We not destroy the former generations? Then did We follow them up with later ones. Even thus shall We deal with the guilty. Woe on that Day to the rejecters!" (Qur'an, 77: 16-19). O people! Allah has ordered me to do and not to do, and I have ordered 'Ali to do and not to do, so he learned what should be done and what should not; therefore. you should listen to his orders so that you may be safe, and you should obey him so that you may be rightly guided. Do not do what he forbids you from doing so that you may acquire wisdom. Agree with him, and do not let your paths be different from his. O people! I am al-Sirat al-Mustaqeem (the Straight Path) of Allah whom He commanded you to follow, and it is after me 'Ali then my offspring from his loins, the Imams of Guidance: they guide to the truth and act accordingly. Then the Prophet recited the entire text of Surat al-Fatiha and commented by saying: It is in my honor that this (Sura) was revealed, including them (the Imams) specifically; they are the friends of Allah for whom there shall be no fear, nor shall they grieve; truly the Party of Allah are the winners. Indeed, it is their enemies who are the impudent ones, the deviators, the brethren of Satan; they inspire each other with embellished speech out of their haughtiness. Indeed, their (Imams') friends are the ones whom Allah, the Exalted One, the Great, mentions in His Book saying, "You shall not find a people who believe in Allah and in the latter Day befriending those who act in opposition to Allah and to His Prophet, even though they may be their own fathers or sons or brothers or kinsfolk; these are they into whose hearts He has impressed conviction" (Qur'an, 58:22). Indeed, their (Imams') friends are the mu'mins (believers) whom Allah, the Exalted One, the Sublime, describes as: "Those who believe and do not mix up their faith with iniquity, those are the ones who shall have the security, and they are the rightly guided" (Qur'an, 6:82). Indeed, their friends are those who believed and never doubted. Indeed, their friends are the ones who shall enter Paradise in peace and security; the angels shall receive them with welcome saying, "Peace be upon you! Enter it and reside in it forever!" Indeed, their friends shall be rewarded with Paradise where they shall be sustained without having to account for anything. Indeed, their enemies are the ones who shall be hurled into the fire. Indeed, their enemies are the ones who shall hear the exhalation of hell as it increases in intensity, and they shall see it sigh. Indeed, their enemies are the ones thus described by Allah: "Whenever a nation enters, it shall curse its sister..." (Qur'an, 7:38). Indeed, their enemies are the ones whom Allah, the Exalted One and the Sublime, describes thus: "Whenever a group is cast into it, its keepers shall ask them: Did any warner not come to you? They shall say: Yea! Indeed, there came to us a warner but we rejected (him) and said: Allah has not revealed anything; you are only in a great error. And they shall say: Had we but listened or pondered, we would not have been among the inmates of the burning fire. So they shall acknowledge their sins, but far will be forgiveness) from the inmates of the burning fire" (Qur'an, 67:8-11). Indeed, their friends are the ones who fear their Lord in the unseen; forgiveness shall be theirs and a great reward. O people! What a difference it is between the fire and the great reward! . O people! Our enemy is the one whom Allah censures and curses, whereas our friend is everyone praised and loved by Allah. O people! I am the Warner (nathir) and' Ali is the one who brings glad tidings (bashir). O people! I am the one who warns (munthir) while 'Ali is the guide (hadi). O people! I am a Prophet (nabi) and' Ali is the successor (wasi). O people! I am a Messenger (rasul) and' Ali is the Imam and the Wasi after me, and so are the Imams after him from among his offspring. Indeed, I am their father, and they shall descend from his loins. Indeed, the seal of the lmams from among us is al-Qa'im al-Mehdi. He, indeed, is the one who shall come out so that the creed may prevail. He, indeed, is the one who shall seek revenge against the oppressor. He, indeed, is the one who conquers the forts and demolishes them. He, indeed, is the one who subdues every tribe from among the people of polytheism and the one to guide it. He is the one who shall seek redress for all friends of Allah. He is the one who supports the religion of Allah. He ever derives (his knowledge) from a very deep ocean. He shall identify each man of distinction by his distinction and every man of ignorance by his ignorance. He shall be the choicest of Allah's beings and the chosen one. He is the heir of all (branches of) knowledge, the one who encompasses every perception. He conveys on behalf of his Lord, the Exalted and the Sublime, who points out His miracles. He is the wise, the one endowed with wisdom, the one upon whom (Divine) authority is vested. Glad tidings of him have been conveyed by past generations, yet he is the one who shall remain as a Hujja, and there shall be no Hujja after him nor any right except with him, nor any noor except with him. None, indeed, shall subdue him, nor shall he ever be vanquished. He is the friend of Allah on His earth, the judge over His creatures, the custodian of what is evident and what is hidden of His. O people! I have explained (everything) for you and enabled you to comprehend it, and this 'Ali shall after me explain everything to you. At the conclusion of my khutba, I shall call upon you to shake hands with me to swear your allegiance to him and to recognize his authority, then to shake hands with him after you have shaken hands with me. I had, indeed, sworn allegiance to Allah, and ‘Ali had sworn allegiance to me, and I on behalf of Allah, the Exalted One and the Sublime, I require you to swear the oath of allegiance to him: "Surely those who swear (the oath of) allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands; therefore, whoever reneges (from his oath), he reneges only to the injury of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward" (Qur'an,48:10). O people! The pilgrimage (hajj) and the 'umra are among Allah's rituals; "So whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them [safa and Marwa] both" (Qur'an, 2:158). O people! Perform your pilgrimage to the House, for no members of a family went there except that they became wealthy, and receive glad tidings! None failed to do so except that their lineage was cut-off and were impoverished. O people! No believer stands at the standing place [at 'Arafa] except that Allah forgives his past sins till then; so, once his pilgrimage is over, he resumes his deeds. O people! Pilgrims are assisted, and their expenses shall be replenished, and Allah never suffers the rewards of the doers of good to be lost. O people! Perform your pilgrimage to the House by perfecting your religion and by delving into fiqh, and do not leave the sacred places except after having repented and abandoned (the doing of anything prohibited). O people! Uphold prayers and pay the zakat as Allah, the Exalted One and the Sublime, commanded you; so, if time lapses and you were short of doing so or you forgot, ' Ali is your wali and he will explain for you. He is the one whom Allah, the Exalted and the Sublime, appointed for you after me as the custodian of Hiscreation. He is from me and I am from him, and he and those who will succeed him from my progeny shall inform you of anything you ask them about, and they shall clarify whatever you do not know. Halal and haram things are more than I can count for you now or explain, for a commandment to enjoin what is permissible and a prohibition from what is not permissible are both on the same level, so I was ordered (by my Lord) to take your oath of allegiance and to make a covenant with you to accept what I brought you from Allah, the Exalted One and the Sublime, with regards to' Ali Ameerul-Mo'mineen and to the wasis after him who are from me and from him, a standing Imamate whose seal is al-Mehdi till the Day he meets Allah Who decrees and Who judges. O people! I never refrained from informing you of everything permissible or prohibitive; so, do remember this and safeguard it and advise each other to do likewise; do not alter it; do not substitute it with something else. I am now repeating what I have already said: Uphold the prayers and pay the zakat and enjoin righteousness and forbid abomination. The peak of enjoining righteousness is to resort to my speech and to convey it to whoever did not attend it and to order him on my behalf to accept it and to (likewise) order him not to violate it, for it is an order from Allah, the Exalted and the Sublime, and there is no knowledge of enjoining righteousness nor prohibiting abomination except that it is with a ma'soom Imam. 0 people! The Qur'an informs you that the Imams after him are his (' Ali's) descendants, and I have already informed you that they are from me and from him, for Allah says in His Book, " And he made it a word to continue in his posterity so that they may return " (Qur'an, 43:28) while I have said: "You shall not stray as long as you uphold both of them (simultaneously)." O people! (Uphold) piety, (uphold) piety, and be forewarned of the Hour as Allah, the Exalted and the Sublime, has said, "0 people! Guard (yourselves) against (punishment from) your Lord; surely the violence of the Hour is a grievous thing" (Qur'an, 22:1). Remember death, resurrection, the judgment, the scales, and the account before the Lord of the Worlds, and (remember) the rewards and the penalty. So whoever does a good deed shall be rewarded for it, and whoever commits a sin shall have no place in the Gardens. O people! You are more numerous than (it is practical) to shake hands with me all at the same time, and Allah, the Exalted and the Sublime, commanded me to require you to confirm what authority I have vested upon 'Ali Ameerul-Mo'mineen and to whoever succeeds him of the Imams from me and from him, since I have just informed you that my offspring are from his loins. You, therefore, should say in one voice: "We hear, and we obey; we accept and we are bound by what you have conveyed to us from our Lord and yours with regard to our Imam' Ali (V' Ameerul-Mo'mineen, and to the Imams, your sons from his loins. We swear the oath of allegiance to you in this regard with our hearts, with our souls, with our tongues, with our hands. According to it shall we live, and according to it shall we die, and according to it shall we be resurrected. We shall not alter anything or substitute anything with another, nor shall we doubt nor deny nor suspect, nor shall we violate our covenant nor abrogate the pledge. You admonished us on behalf of Allah with regard to' Ali (V' Ameerul-Mo'mineen, and to the Imams whom you mentioned to be from your offspring from among his descendants after him: al-Hasan and al-Husain and to whoever is appointed (as such) by Allah after them. The covenant and the pledge are taken from us, from our hearts, from our souls, from our tongues, from our conscience, from our hands. Whoever does so by his handshake, it shall be so, or otherwise testified to it by his tongue, and we do not seek any substitute for it, nor shall Allah see our souls deviating there from. We shall convey the same on your behalf to anyone near and far of our offspring and families, and we implore Allah to testify to it, and surely Allah suffices as the Witness and you, too, shall testify for us." O people! What are you going to say?! Allah knows every sound and the innermost of every soul; "Whoever chooses the right guidance, it is for his own soul that he is rightly guided, and whoever strays, it is only to its detriment that he goes astray" (Qur'an, 17:15). O people! Swear the oath of allegiance to Allah, and swear it to me, and swear it to' Ali Ameerul-Mo'mineen, and to al-Hasan and al-Husain and to the Imams from their offspring in the life of this world and in the hereafter, a word that shall always remain so. Allah shall annihilate anyone guilty of treachery and be merciful upon everyone who remains true to his word: "Whoever reneges (from his oath), he reneges only to the harm of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward" (Qur'an, 48:10) O people! Repeat what I have just told you to, and greet' Ali with the title of authority of "Ameerul-Mo'mineen" and say: "We hear, and we obey, O Lord! Your forgiveness (do we seek), and to You is the eventual course" (Qur'an, 2:285), and you should say: "All praise is due to Allah Who guided us to this, and we would not have found the way had it not been for Allah Who guided us" (Qur'an, 7:43). O people! The merits of' Ali ibn Abu Talib with Allah, the Exalted and the Sublime, the merits which are revealed in the Qur'an, are more numerous than I can recount in one speech; so, whoever informs you of them and defines them for you, you should believe him. O people! Whoever obeys Allah and His Messenger and' Ali (U and the Imams to whom I have already referred shall attain a great victory. O people! Those foremost from among you who swear allegiance to him and who pledge to obey him and who greet him with the greeting of being the Commander of the Faithful are the ones who shall win the Gardens of Felicity. O people! Say what brings you the Pleasure of Allah, for if you and all the people of the earth disbelieve, it will not harm Allah in the least. O Lord! Forgive the believers through what I have conveyed, and let Your Wrath descend upon those who renege, the apostates, and all Praise is due to Allah, the Lord of the Worlds. CONCLUSION: Thus did the Prophet of Allah speak on behalf of the Almighty Who sent him as the beacon of guidance not only for the Muslims but for all mankind. But the question that forces itself here is: "What happened after that historic event? Why did the Muslims forget, or pretend to have forgotten, their Prophet's instructions with regards to' Ali and "elected" someone else in his stead? To answer this question requires another book, and indeed many such books have been written. May the Almighty grant all of us guidance, and may He count us among His true servants who recognize the truth when they see it, who abide by His tenets, Who revere His Prophet and follow his instructions in all times, in all climes, Allahomma Ameen. REFERENCES: KHUTBA OF AL-GHADEER The following constitutes only major references of the components of Khutba of Ghadeer. In these references the reader can deliberate on the various portions of this historic sermon as quoted in bits and pieces in those references. Most of these references are considered reliable by the majority of Muslims (of the Shi'a or Sunni persuation): Jalaal ad-Deen al-Sayyuti, Kitaab Al-Itqaan, Vol. 1, p. 31. al-Majlisi, Bihaar.al-Anwaar, Vol. 21, pp. 360-90, Vol. 37, pp. 111-235, and Vol. 41, p. 228.He Quotes bookal-Ih'tijaj by al-Tibrisi (vol.2) Al-Bldaaya wal Nihaaya, Vol. 5, p. 208. Badee' al-Ma'aani, p. 75 Tareekh Baghdad, V01. 1, p. 411 and V01. 8, p. 290. Tareekh Dimashq, Vol. 5, p. 210. Ibn al-Jawziyya, Tadh'kirat al-Khawaas, pp. 18-20. Ibn al-Sa'ud's Tafseer, Vol. 8, p. 292. Al-Tibari, Tafseer al-Qur'an, Vol. 3, p. 428 and Vol. 6, p. 46. al-Fakhr al-Razi, Al-Tafseer al-Kabeer, Vol. 3, p. 636. Al-Tamhid fi USool al-Deen, p. 171. Tayseer al-Wusul, Vol. 1, p. 122. Ghiyaath ad-Din ibn Hammaam, Tareekh Habib al-Siyar, V01. 1, p. 144. al-Maqrizi, Khutat, p. 223. al-Sayyuti, Al-Durr al-Manthur, Vol. 2, pp. 259, 298. Thakhaa'ir al-'Uqba, p. 68. Ruh al-Ma'aani, Vol. 2, p. 348. Mohibb al-Tabal-;, AI.Riyadh al-r:adhirah, Vol. 2, p.169. Al-Siraaj al-Munir, Vol. 4, p. 364. al-Hakim, Al-Seera al-Halabiyya, Vol. 3, p. 302. Shar'h al-Mawaahib, V01. 7, p. 13. Ibn Hajar al-' Asqalaani, Al-Sawaa'iq al-Muhriqa, p. 26. Ibn al-Badriq, Al-'Umda, p. 52. Badr ad-Deen, 'Umdat al-Qari fi Shar'h al-Bukhari, V01. 8, p. 584. al-Ghadeer, V01. 2, p. 57. Sharafud-Deen al-Musawi, AI-Fusul al-Muhimma, pp. 25-27. Fadha 'il al-Sahaaba, p. 272. Faydh al-Ghadeer, V01. 6, p. 218. Kashf al-Ghumma, p. 94. Kifaayat al- Taalib, pp. 17, 28. al-Muttaqi al-Hindi, Kanz al-'Ummaal, Vol. 6, p. 397. Imam Ibn Hanbal, Mus'nad, V01. 4, p. 281. Mishkaat al-Masabeeh, p. 272. Mushkil al-aathaar, Vol. 3, p. 196. Mataalib al-Su'ul, p. 16. Muftah al-Najaat, p. 216. al-Shahristaani, AI-Milal wal Nihal, V 01. 1, p. 220. al-Khawarizmi, Manaaqib, pp. 80, 94. Ibn al-Maghaazli, Manaaqib, p. 232. al-Qastalani, Al-Mawaahib, Vol. 2, p. 13. al-Samhudi, Wafaa' al-Wafaa', Vol. 2, p. 173. al-Qanduzi, Yanabi al-Mawadda, p. 120.

OBJECTIONS AGAINST HAZRAT FATEMAH ZAHRA (SA) AND THEIR REPLIES - OBJECTION NO 9 Objection 9 : How did the modesty of Ali (a) allow that Fatima should go behind the door? ExplanationAmong the objections that Wahabis have expressed is:How can it be believed that in spite of the fact that Ali (a) was present in the house, his wife Fatima should go to the door and such an accident should take place? Why Ali (a) himself or another person from those present in the house did not step forward to open the door? Can it be justified logically that Ali (a) should send Fatima to the door when strangers were present behind it? Logical reply A. The door was open and Fatima went to the open door in order to close it upon the persons who were besieging the house As opposed to today’s custom, when in towns usually the doors are kept closed all the time and only opened when someone knocks from outside, during those days, like it is customary in many villages even today that the doors usually remain open all day and only those who have sought permission can enter.On the same basis, it is concluded from some traditional reports that at the time of the occurrence of his incident the door was open and Lady Fatima Zahra (s) was near it; and on seeing the attackers heading for her house she went behind the door and closed it upon them. The Late Ayyashi, Shaykh Mufeed and others have written:The narrator states that Umar said: Get up, let us go to Ali. Abu Bakr, Uthman, Khalid bin Walid, Mughira bin Shoba, Abu Ubaidah Jarrah, Saalim the freed slave of Abu Huzaifah, Qunfadh and I stood up with them. When we came near the house, Fatima saw us and that is why she closed the door on our faces. Fatimawas certain that Umar will not enter without permission. Umar kicked and broke the door, which was made of date trunks. He and his companions entered the house and shouted ‘God is the greatest’ upon their success. They brought Ali (a) out of the house.[1] In the report of Sulaym, it is also mentioned:Umar came to the door of Ali and Fatima. Fatima was seated behind the door. Her head was tied and her body had turned frail and weak due to the loss of her father. Umar knocked at the door and said: Son of Abu Talib, open the door.Fatima said: Umar, what do you want from us? Leave us alone in the calamity that has befallen us. Umar said: Open the door, otherwise I would burn down the house. Fatima asked: Do you not fear the Almighty Allah that we are present in the house? Umar did not retreat and he called for fire and set the door afire.[2] FOR MORE ARTICLES VISIT HERE B. Expectation of Lady Zahra (s) that the besiegers would seek permission to enter the house On the other hand Lady Fatima Zahra (s) was sure that Umar and the people accompanying him would not enter the house without permission according to the commands of Quran and Islamic laws, because the commands of Quran on all Muslims are as such. يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ﴿٢٧﴾ فَإِنْ لَمْ تَجِدُوا فِيهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ ۖ وَإِنْ قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا ۖ هُوَ أَزْكَىٰ لَكُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ ﴿٢٨﴾“O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted their inmates; this is better for you, that you may be mindful. But if you do not find anyone therein, then do not enter them until permission is given to you; and if it is said to you: Go back, then go back; this is purer for you; and Allah is Cognizant of what you do.” (Surah Nur 24:27-28) In addition to the fact that the house of divine prophets is having special position, it is necessary to accord more respect to them, as the Holy Quran has advised this especially: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ“O you who believe! do not enter the houses of the Prophet unless permission is given to you…” (Surah Ahzab 33:53) Without any doubt, the house of Lady Fatima Zahra (s) is also considered as the house of the Prophet as clarified in numerous commentaries of Ahle Sunnat scholars. Famous Ahle Sunnat commentators, like Suyuti and others in the commentary of the 36th verse of Surah Nur[3] have narrated from the Messenger of Allah (s) that the house of Ali and Zahra (s) is considered to be the most excellent of the houses of the prophets.[4] In addition to this, it was expected that with attention to the status of Lady Zahra (s) and respect of the Holy Prophet (s) in the view of Muslims of the early period of Islam, the besiegers on seeing that lady would feel ashamed and not barge into the house and go away from there as some persons did on hearing the voice of Lady Zahra (s). Ibne Qutaibah Dainawari writes:Umar came to the house of Fatima with a group of people. Fatima, on hearing the voice of the crowd wailed in a loud voice: O Messenger of Allah (s)! After you what all we had to suffer at the hands of the sons of Khattab (Umar) and Abu Qahafa (Abu Bakr)?! Some people were moved by Fatima’s wailing and left the place weeping, but Umar remained there with other persons.[5] Therefore, this objection returns to the shamelessness of the attackers, who did not respect the sanctity of that house and its occupants and it does not in any way harm the character of Lady Fatima Zahra (s) and Amirul Momineen Ali Ibne Abi Talib (a). Polemical reply A. How the Prophet allowed his wives to open door for strangers? A glance at the practice of the Prophet (s) in this matter is the best rebuttal to the objection makers; because a number of instances are mentioned in books of Shia and Sunni that His Eminence permitted his wives to open the door for strangers. 1- Umme Salma and opening of the door for Ali (a):The Messenger of Allah (s) emerged from the chambers of Zainab binte Jahash and entered the room of Umme Salma since that day it was turn for him to stay at her place. Not much time passed that Ali (a) knocked at the door softly. The Messenger of Allah (s) woke up. Umme Salma did not reply. The Prophet said: Get up and open the door…[6] 2- Ayesha and opening of the door at the command of the Messenger of Allah (s):Amirul Momineen (a) says: I recited the Morning Prayers with the Messenger of Allah (s) and came out of the Masjid with him. His Eminence said: I am going to the house of Ayesha. I also came to Fatima and we all enjoyed the company of Hasan and Husain. After that I went to the house of Ayesha and knocked at the door. She asked: Who’s there? I replied: Ali. She said: The Prophet is asleep. I returned to my house and (after sometime) again came to her place and knocked. She asked: Who’s there? I replied: Ali. She said: The Prophet is busy. I could not remain patient anymore and I knocked the third time. Ayesha asked: Who’s there? I replied: Ali. I heard the voice of the Messenger of Allah (s) saying: Ayesha, open the door. Ayesha opened the door and I entered…[7] B. Why the Prophet allowed Umar and Ayesha to sit at the same table? According to reports having correct chain of narrators, which Wahabis have mentioned in most of their books, the Messenger of Allah (s) allowed Umar bin Khattab to sit with Ayesha on the same dinner table and they have even narrated that when they were eating from the same plate, the hand of Ayesha touched against Umar’s.Ibne Abi Shaybah in Musannaf, Bukhari in Adabul Mufarrad, Ibne Abi Hatim, Ibne Kathir and others have mentioned in their commentaries that:The Messenger of Allah (s) was having his dinner with Ayesha when Umar entered. His Eminence invited him to join them. Umar came forward and his hand was in the dish when it touched Ayesha’s hand. Umar said: Oh, if the Prophet had observed Hijab for his wives from me, no eye would have seen them.[8] [1] Tafsir Ayyashi, Vol. 2, Pg. 67, Abi Nadhar, Muhammad bin Masud bin Ayyash Salmi Samarqandi, alias Ayyashi (d. 323 A.H.); Researched, edited and referenced by Sayyid Hashim Rasooli Hamallati, Maktaba Ilmiya Islamiya, Tehran.Al-Ikhtisaas, Muhammad bin Muhammad bin Noman, Ibne Muallim Abi Abdullah Akbari Baghdadi Shaykh Mufeed (d. 413 A.H.), Edited: Ali Akbar Ghaffari, Sayyid Mahmud Zarandi, Darul Mufeed Lit Taba wan Nashar wa Tauzih, Beirut, Second Edition, 1414 - 1993.Biharul Anwar, Vol. 28, Pg. 227, Muhammad Baqir Majlisi (d. 1111 A.H.), Edited: Muhammad Baqir Bahbudi, Mausasul Wafa – Beirut – Lebanon, Second corrected edition, 1403 – 1983 A.D.[2] Kitab Sulaym bin Qays Hilali, Pg. 864, Sulaym bin Qays Hilali (d. 80 A.H.), Edited: Muhammad Baqir Ansari, Intisharat Hadi - Qom, First edition, 1405 A.H.[3] فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ ﴿٣٦﴾“In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings.”[4] Ibne Marduya has narrated from Ansar bin Malik and Buraidah that he said: The Messenger of Allah (s) recited this verse: “In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings.” A man stood up and asked: Which house is this, O Messenger of Allah (s)? He replied: Houses of the prophets. Abu Bakr stood up and asked: O Messenger of Allah (s), is the house of Ali and Fatima from these houses. He replied: Yes, and more excellent than them.Ad-Durrul Manthur, Vol. 6, Pg. 203, Abdur Rahman bin Kamaal Jalaluddin Suyuti (d. 911 A.H.), Darul Fikr, Beirut – 1993.Al-Kashf wal Bayan (Tafsir Thalabi), Vol. 7, Pg. 107, Abu Ishaq Ahmad bin Muhammad bin Ibrahim Thalabi Nishapuri (d. 427 A.H. – 1035 A.D.), Darul Ahya Turath Arabi, Beirut, Lebanon, 1422 A.H. – 2002 A.D. First edition, Edited: Al-Imam Abu Muhammad bin Ashur, Reference and research: Ustad Nazir Saadi.Al-Jawahirul Ahsan fee Tafseeru Quran (Tafsir Thaalabi), Vol. 7, Pg. 107, Abdur Rahman bin Muhammad bin Makhluf Thaalabi (d. 875), Mausasal Aalami Lil Matbuat, Beirut.Ruhul Maani fee Tafsirul Quranil Azeem wa Saba Mathani, Vol. 18, Pg. 74, Allamah Abul Fadhl Shahabuddin Sayyid Mahmud Alusi Baghdadi, (d. 1270 A.H.), Darul Ahya Turath Arabi, Beirut.[5] Al-Imamah was Siyasah, Vol. 1, Pg. 16, Abu Muhammad Abdullah bin Muslim Ibne Qutaibah Dainawari (d.276 A.H.), Edited: Khalil al-Mansur, Darul Kutub Ilmiya, Beirut, 1418 A.H. – 1997 A.D. Edited: Shiri, Vol. 1, Pg. 38, Edited: Zaini, Vol. 1, Pg. 24[6] Tarikh Medina Damishq wa Zikr Fadhlaha wa Tasmiya man Halha minal Amail, Vol. 42, Pg. 470, Abul Qasim Ali bin Hasan Ibne Hibtullah bin Abdullah Shafei, (d. 571 A.H.), Darul Fikr, Beirut, 1995, Edited: Mohibbuddin Abi Saeed Umar bin Ghrama Umari;At-Tadween fee Akhbari Qazween, Vol. 1, Pg. 89, Abdul Karim bin Muhammad Raafi-i Qazwini (d. 623 A.H.), Darul Kutubul Ilmiya, Beirut, Edited: Azizullah Attari, 1987 A.H.[7] Al-Ihtijaj, Vol. 1, Pg. 292 & 293, Abu Mansur Ahmad bin Ali bin Abu Talib Tabarsi (d. 548 A.H.), Edited with notes: Sayyid Muhammad Baqir Khorasan, Darun Noman Lit Taba-a wan Nashr – Najaf Ashraf, 1386 A.H. 1966 A.D.[8] Fathul Bari Sharh Sahih Bukhari, Vol. 8, Pg. 531, Abul Fadhl Ahmad bin Ali bin Hajar Asqalani Shafei (d. 852 A.H.), Darul Marifa, Beirut – 1379, Edited: Muhibuddin Khatib.The above report is also mentioned in reliable Ahle Sunnat sources.

Holy Prophet’s (s.a.w.a.) warning never to precede the Ahle Bait (a.s.) After all, just like in the case of the Imam of the congregation, Muslims were warned never to precede the Imams of the Ahle Bait (a.s.). حديث متواتر عند الفريقين «انى تارك فيكم الثقلين كتاب اللّه و عترتى أهل بيتى فلا تقدموهم فتهلكوا و لا تعلموهم فانهم اعلم منكم In a consecutively transmitted tradition acknowledged by both sects (Shias and Sunnis) – The Prophet (s.a.w.a.) said –Surely I am leaving in your midst two weighty things – Allah’s Book and my progeny – my Ahle Bait (a.s.). Then do not precede them for you will be destroyed and do not try to teach them for surely they are more learned than you. Behaar al-Anwaar, vol. 28 p. 261Likewise he (s.a.w.a.) warned: فَتَمَسَّكُوا بِهِمَا لَا تَضِلُّوا وَ لَا تُقَدِّمُوهُمْ فَتَهْلِكُوا وَ لَا تَخَلَّفُوا عَنْهُمْ فَتَفَرَّقُوا وَ لَا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُم‏ ‘…then cling to both of them (the Holy Quran and the infallible Ahle Bait (a.s.), do not move away (from them), do not precede them, for then you will be ruined, do not stay behind them for then you will be scattered and do not try to teach them, for surely they are more learned than you.’ Kitab-o-Sulaim b. Qais al-Hilaali (r.a.) vol. 2 p. 616But the Muslims ignored Prophet of Allah’s (s.a.w.a.) warnings and did not obey Ameerul Momineen Ali Ibn Abi Talib (a.s.) as he ought to have been obeyed. They attempted to precede the Imam. Ameerul Momineen (a.s.) remarks, “O Kumail! If this is our status then why did they usurp our rights and precede us? And why did some (of them) hold back and not support us?” Bashaarah al-Mustafa (s.a.w.a.) le Shiah al-Murtuza (a.s.), Chapter 1, Tradition 43Behaar al-Anwaar vol. 74 p. 266-277We are not talking of simple disobedience over here. We are referring to full-fledged battles and assaults on Ali b. Abi Talib (a.s.) leading to the loss of many thousands of Muslim lives. Through these battles Allah the Omnipotent has put a seal on the mouths of those who are forever defending the companions and wives as if they were infallible and above all errors and flaws! In the battles of Jamal and Siffeen we see Ayesha, Talha, Zubair, Marwan, Muawiya, Amr-e-Aas among other so-called ‘respectable companions’ fight against their Imam Ali b. Abi Talib (a.s.). When Allah and His Prophet (s.a.w.a.) do not even permit raising the head while the Imam of the local mosque is still in prostration or genuflection, where is the question of going to battle with the Imam of the community? If preceding the Imam of the local mosque in prayers makes one a donkey, how will one judge this wife and these companions? All their arguments to justify their disagreement with Ali b. Abi Talib (a.s.) are pointless and needless. According to these Muslims, the Holy Prophet (s.a.w.a.) does not even permit fighting an unjust Imam. So where is the question of fighting Ali b. Abi Talib (a.s.), who is justice and infallibility personified? Not just battle, even cursing The wife of the Holy Prophet (s.a.w.a.) and companions fought Ali b. Abi Talib (a.s.), but did not rest content there. They took their enmity and hatred to another level by establishing the perverse practice of cursing Ali b. Abi Talib (a.s.) from the pulpits. … قَالَ الْجَاحِظُ: إِنَّ مُعَاوِيَةَ كَانَ يَقُولُ فِي آخِرِ خُطْبَةِ الْجُمُعَةِ اللَّهُمَّ إِنَّ أَبَا تُرَابٍ أَلْحَدَ فِي دِينِكَ وَ صَدَّ عَنْ سَبِيلِكَ فَالْعَنْهُ‏ لَعْناً وَبِيلًا وَ عَذِّبْهُ عَذَاباً أَلِيماً وَ كَتَبَ بِذَلِكَ إِلَى الْآفَاقِ فَكَانَتْ هَذِهِ الْكَلِمَاتُ يُنَادَى بِهَا عَلَى الْمَنَابِرِ إِلَى خِلَافَةِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. Jaahiz – the renowned Sunni scholar – said: Muawiyah used to recite the following at the end of the Friday sermon: ‘O Allah! Surely Abu Turab (referring to an agnomen of Ali b. Abi Talib a.s.) has renounced your religion and obstructed the way to Your Path. Then curse him with a deserving curse and punish him with a deserving and painful punishment. (Allah forbid)’ Muawiyah instructed that the same be recited in all corners of his kingdom. The announcers used to announce this curse from the pulpits and this practice continued till the reign of Umar b. Abdul Aziz. Behaar al-Anwaar, vol. 33, p. 214, Chapter 17, Beirut editionThe Sunnis have also recorded the practice established by Muawiyah of cursing Ali b. Abi Talib (a.s.). For details, one can refer to the following sources: Silsilah al Ahadeeth al Saheehah, vol. 7 p. 996 of Shaikh Naaseruddin Albaani – the renowned Salafi scholarMusnad-o-Ahmed vol. 3 pg 185Fazaael al-Sahaabah by Ahmed b. Hanbal, vol. 1 pp. 142,143Al Bidaayahwa al Nihaayahby Ibn Kathir, a leading student of Ibn Taymiyyah, vol. 8 p. 184Fath al Baari Fi Sharh Saheeh al-Bukhaari by Ibn Hajar al-Asqalaani, vol. 8, pp. 71,72Despite the many proofs, some Muslims defend Muawiyah by claiming that he never cursed Ali b. Abi Talib (a.s.). We reply that even if you ignore the references from your own books, can you ignore that he fought Ali b. Abi Talib (a.s.) in Siffeen? When he can fight Ameerul Momineen Ali (a.s.) in a battle with the intention of killing him, a greater crime, what stops him from cursing Ali b. Abi Talib (a.s.), a lesser crime? FOR MORE ARTICLES VISIT SERATONLINE.COM Not just donkey, rather even pigs There is an interesting report that proves that respectable companions and wives who disparaged and cursed Ali b. Abi Talib (a.s.) are in fact pigs as also donkeys according to the previous report. Ibn Hajar al-Makki al-Haythami mentions in his al-Sawaaeq al-Muhreqah that al-Baarezi cites on the authority of al-Mansoor as follows, “I saw a man in Syria whose face had become that of a pig. When he asked him about it, he replied, ‘I used to curse Ali (b. Abi Talib) every day a thousand times and on Friday 4,000 times along with his (a.s.) children. I saw the Prophet (s.a.w.a.) in a dream – and then goes on to narrate a very lengthy dream from which was as follows – Hasan (b. Ali) (a.s.) complained to him (s.a.w.a.) due to which he (s.a.w.a.) cursed that man, then spat on that person’s face due to which it became that of a pig and a sign for the people’.” Al-Sawaeq al-Muhriqah p. 117 by Ibn Hajar al-Makki (He wrote this book specifically to condemn Shias)Al-Amaali vol. 1 p. 136 of Al-ShajariMishkaat al-Masaabeeh p. 692 by Muhammad b. Abdullah Khatib Al-Tabrezi (exp. 741 AH) – one of the most authentic and well-researched books on chains of narrators of Ahle Tasannun traditionsSilsilah al-Ahaadeeth al-Saheehah vol. 3 p. 288 by Shaikh Naasiruddin Albaani – among the most well-known Salafi scholarsTarikh al-Dimishq vol. 4 p. 317Al-Bedaayah wa al-Nehaayah vol. 7 p. 355 by Ibn Kathir – amongst the foremost disciples of Ibn TaimiyyahThose who curse Ameerul Momineen Ali b. Abi Talib (a.s.) are pigs. If they fight him, then they are worse than pigs, regardless of them being wives or companions of the Holy Prophet (s.a.w.a.). This is a fact established from the books of Ahle Tasannun. So, there is no point in accusing the Shias of maligning the wives of the Holy Prophet (s.a.w.a.) and his companions. Then take lesson, O people of vision!

Objection 6: If Fatima (s) was attacked, why Bani Hashim did not defend her ExplanationWahabis, in order to deny the attack on the house of revelation, have raised objections like the one mentioned above: The Holy Prophet (s) was able to train thousands of loyal persons and those devoted to Islam; that they should be present on the path of Allah and defend it; and his Ahle Bayt Úáíå ÇáÓáÇã laid down their lives for its sake. In case we accept the attack on the house of Fatima ®, which the enemies of Islam consider to be true, the question arises that why Bani Hashim witnessed the daughter of the Messenger of Allah (s) being slapped, burning down of the door of the house, killing of the six month old Mohsin…but not once did they utter the least protest? All of them were sincere and loyal Muslims, who had ties of relationship with the Prophet and also had communal ties with him; what happened that they kept absolutely quiet and did not raise any objection? Rational replyWith attention to many similarities, which exist between the previous doubt and the present one, many replies can also be common, but despite that we will mention some instances.Firstly, the above statement is having more emotional and provoking words than reasoning and logical proofs, because reports have been recorded in Ahle Sunnat books with correct and proved chains of narrators and we mentioned them in the first part of this book, thus confirming attack on the house of Lady Fatima Zahra (s) and Amirul Momineen Úáíå ÇáÓáÇã and removing all kinds of doubts in this matter.Moreover, with reference to authentic Ahle Sunnat and Wahabi texts, it can be easily concluded that even if the people of Medina had wanted to defend, they did not have any power to take any such steps due to the circumstances that arose there. FOR MORE ARTICLES VISIT OPPRESSIONS UPON JANABE ZAHRA (SA) Role of Bani Aslam tribe in opposing Bani Hashim and strengthening of Abu Bakr’s regimeWhile Amirul Momineen Úáíå ÇáÓáÇã was busy with the last rites of the Messenger of Allah (s), Quraish and its leaders: Abu Bakr and Umar usurped his right and through the greed of characters like Abu Sufyan managed to win the loyalties of some people of Quraish. By this description it becomes clear that other tribes did not have the strength to confront Quraish.Abu Bakr and Umar had gathered in Medina numerous nomad tribes who had embraced Islam at the point of the sword and attracted the attention of new Muslims to their personal gains, as Amirul Momineen Úáíå ÇáÓáÇã in all the battles was the pivot of victory of Islam and they harbored deep animosity with him and the hypocrites took advantage of this same malice.Thus, taking advantage of the divisions in this group and also the nomadic desert tribes of the outskirts of Medina surrounded the house of Amirul Momineen Úáíå ÇáÓáÇã and wanted to reduce it to ashes.Tabari in his Tarikh, Mawardi Shafei in Hawiul Kabir and Abdul Wahab Nuwairi inNihayatul Arab say:The Aslam tribe had crowded Medina in such a way that lanes and by-lanes were overflowing with them so that allegiance of Abu Bakr may take place. Later, Umar used to say: When I saw the Aslam tribe, I became sure of victory.[1] Reason of absence of defense of Bani Hashim and Ansar according to the view of Amirul Momineen Úáíå ÇáÓáÇãAmirul Momineen Úáíå ÇáÓáÇã has mentioned the absence of defense by the companions (except Bani Hashim, companions and Ansar) in some of his sermons:O my Allah! I beseech Thee to take revenge on the Quraish and those who are assisting them, for they have cut asunder my kinship and overturned my cup and have joined together to contest a right to which I was entitled more than anyone else. They said to me: “If you get your right, it will be just, but if you are denied the right, that too will be just. Endure it with sadness or kill yourself in grief.” I looked around, but found no one to shield me, protect me or help me except the members of my family. I refrained from flinging them into death and therefore, closed my eyes despite the dust, kept swallowing saliva despite (the suffocation of) grief and endured pangs of anger, although it was more bitter than colocynth and more grievous than the bite of knives.[2]Ibne Abil Hadid says in Sharh Nahjul Balagha:Amirul Momineen Úáíå ÇáÓáÇã, after the incident of Saqifah expressed anguish and demanded his right; he sought help and protested; because they did not come to him and pay allegiance to him. He said facing the tomb of the Messenger of Allah (s):ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي“Son of my mother! surely the people reckoned me weak and had well-nigh slain me…” (Surah Araaf 7:150)[3] There are numerous other instances as well, but we have not quoted them all here for the sake of brevity. Polemical reply according to Wahabi sourcesOn the basis of sources acceptable to Wahabis, Bani Hashim and other Ansar, by not defending Lady Fatima (s), have in fact obeyed the directions of the Messenger of Allah (s), because Wahabis in order to prove the legality of the Caliphate of the Caliphs have narrated in their books that the Messenger of Allah (s) ordered his companions that they should, at all cost, obey the Caliphs after him; even if they do not enforce the practice of the Messenger of Allah (s), seize and usurp the property of people and instead of guiding the people, encourage them to follow the path of deviation.Muslim Nishapuri has, in the report of Huzaifah bin Yaman, mentioned that the Messenger of Allah (s) said:There will be leaders, who will not be led by my guidance and who will not adopt my ways? There will be among them men who will have the hearts of devils in the bodies of human beings. I said: What should I do, O Messenger of Allah, if I (happen) to live in that time? He replied: You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey.[4] On the basis of this, because of their sources, Wahabis are compelled to accept that the absence of defense of Bani Hashim and other companions was in accordance to the command of the Messenger of Allah (s) and the common good of the Islamic society. [1] Tarikh Tabari, Vol. 2, Pg. 244, Abu Ja’far Muhammad bin Jarir Tabari (d. 310 A.H.), Darul Kutub al-Ilmiyya – Beirut.Al-Hawi al-Kabir, Vol. 14, Pg. 99, Ali bin Muhammad bin Habib Mawardi Basri Shafei (d. 450 A.H.), Edited: Shaykh Ali Muhammad Maooz – Shaykh Adil Ahmad Abdul Majud, Darul Kutubul Ilmiya – Beirut – Lebanon, First edition, 1419 A.H. and 1999 A.D.Nihayatul Arab fee Funoonal Adab, Vol. 19, Pg. 21, Shahabuddin Ahmad bin Abdul Wahab Nuwairi (d. 733 A.H.), Edited: Mufeed Qamhiya and Co., Darul Kutubul Ilmiya – Beirut – Lebanon, First edition, 1424 A.H. and 2004 A.D.[2] Nahjul Balagha, Muhammad Abduh, Vol. 2, Pg. 202, Sermon 217, - Al-Imamah was Siyasah, Ibne Qutaibah, Vol. 1, Pg. 134 – Majmaul Amthal, Ahmad bin Muhammad Maidani Nishapuri (d. 528), Vol. 2, Pg. 282 – Sharh Nahjul Balagha, Ibne Abil Hadid, Vol. 6, Pg. 95 & Vol. 11, Pg. 109.[3] Sharh Nahjul Balagha, Vol. 11, Pg. 65, Abu Hamid Izzuddin bin Hibatullah bin Muhammad bin Muhammad Ibne Abil Hadid Madaini Mutazali (d. 655 A.H.), Edited: Muhammad Abdul Karim Namri, Darul Kutubul Ilmiya, Beirut / Lebanon, First Edition, 1418 A.H. – 1998 A.D.[4] Sahih Muslim, Vol. 3, Pg. 1486, Tr. 1847, Kitabul Imarah, Chapter of ‘Instruction to stick to the main body of Muslims in the time of trials and warning against those inviting people to disbelief’, Muslim bin Hajjaj Abul Hasan Qashiri Nishapuri (d. 261 A.H.), Edited: Muhammad Fawad al-Baqi, Darul Ahyaul Turathul Arabi, Beirut.

Objection 5: If Fatima (s) was attacked why Ali (a) did not defend her? Explanation Among the most important doubts, which Wahabis propagate to instigate the feelings of people with an aim to deny attack on the house of revelation is that if such an attack ever took place, why Amirul Momineen (a) did not defend his wife? Was he not the victorious lion of Allah and the most valiant person of his time? Ali, who was the victorious lion of Allah and who possessed the enemy-routing sword and a hand with which he raised the gate of Fort Khyber, how even after having so much strength he saw his spouse being beaten up in his presence, but did not display any reaction? And… Rational replyThroughout history, Shia scholars have given various replies to this objection, which we shall briefly state in few points as follows: A. Amirul Momineen (a) defendedAmirul Momineen (a), in the first stage and when his house took the shape of confrontation, displayed severe reaction and confronted the attackers, including Umar. He seized his collar, threw him down and fisted his neck and face; but since the Imam was commanded patience, he refrained from continuing the dispute and according to the command of the Messenger of Allah (s), he observed patience.Amirul Momineen (a) in fact, wanted Umar and his other companions to understand that if he had not been ordered to observe patience and if the order of the Almighty Allah had been to the contrary, no one would have dared to attack the house of Fatima (s) and give way to their imagination; but the Imam, like always, was obedient to the command of the Almighty Allah.Sulaym bin Qays Hilali, a sincere companion of Amirul Momineen (a), has written regarding this:Umar asked for fire and ignited it at the door of the house and the door broke. He opened it and entered. Lady Zahra (s) came to him and screamed: O father, O Messenger of Allah (s)! Umar raised the sword while it was in its cover and hit at the side of Fatima. Fatima called out again: O father! Umar raised the whip and hit at the side of Fatima. She called out again: O Messenger of Allah (s)! See how Abu Bakr and Umar are behaving with your survivors! Ali (a) stood up all of a sudden and seized the collar of Umar and pulled him down so hard that he fell down. Then he fisted him at his nose and neck and wanted to eliminate him, but he remembered the statement of the Prophet and the bequest he had made to him and he stood up and said: O son of Sahhak, by the one who sent Muhammad as a Prophet, if divine will and covenant of the Prophet had not been there on my neck, you would have known that you would not have been able to enter my house.[1]In the same way, Alusi, the well known Wahabi commentator, quoting Shia sources has narrated this report:Umar became infuriated and burnt down the door of the house of Ali (a) and entered the house. Fatima (s) came to Umar and screamed: O my father, O Messenger of Allah (s)! Umar raised the sword while it was in its cover and hit at the side of Fatima. Then Umar raised the whip and hit at the side of Fatima.Fatima called out again: O father! Seeing this, Ali (a) suddenly arose and seized Umar’s collar, jerked it hard and threw him down and hit at his nose and neck.[2] CLICK HERE FOR MORE ARTICLES B. Ali (a) surrendered only due to the bequest of the Holy Prophet (s)Throughout his life, Amirul Momineen (a) was obedient to the commands of the Almighty Allah and only divine orders made him react; and prejudice, anger and selfish motives never made him act in response.His Eminence was commanded by the Almighty Allah and the Holy Prophet (s) to observe patience and forbearance before great calamities and it was according to this command that he was not supposed to take up arms.The Late Raziuddin Musawi in his book, Khasaisul Aaimma has written:Imam Kazim (a) says that he asked his father, Imam Sadiq (a): What happened after the Messenger of Allah (s) swooned? My father replied: Ladies entered and started wailing. Muhajireen and Ansar gathered and expressed sorrow and grief. Ali (a) said: Suddenly they called me; I entered and threw myself on the body of the Messenger of Allah (s). He said: My brother, these people would abandon me and become engrossed in their worldly activities, but all this should not prevent you from attending to me. Your simile in my Ummah is like the simile of Kaaba that the Almighty Allah has made it a sign so that they may come to it from far off places…when I am no more and when you have concluded what I have willed you to do and you have placed my body in my grave, sit at home and compile the Quran as I have ordered, on the basis of obligatory acts, laws and sequence of revelation. I advise you to observe patience in what befalls you and Fatima at the hands of these people. Make patience your habit till you meet me.[3]Yes, at one time the command of the Almighty Allah was that enemies should not get sleep due to the fear of his Zulfiqar and at another time the command was that this same Zulfiqar should remain in its case so that the foundations of Islam remain safe and the enemies of Islam should despair of destroying it. C. Shortage of strength and power to stage an uprisingOn a number of occasions, Amirul Momineen (a) has considered lack of sufficient power as one of the reasons for his not having staged an uprising. The Imam has clarified in the third sermon of Nahjul Balagha:Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience, although there was [Edited Out]ing in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance…[4]Imam (a) says in sermon 217:I looked around, but found no one to shield me, protect me or help me, except the members of my family. I refrained from flinging them into death and therefore, closed my eyes despite the dust, kept swallowing saliva despite (the suffocation of) grief and endured pangs of anger, although it was more bitter than colocynth and more grievous than the bite of knives.[5]On another occasion the Imam pointed to thirty sheep that were grazing and said:By Allah, if I had as many supporters, I would have definitely staged an uprising.[6]Or another occasion, it is mentioned that when 360 persons pledged allegiance to the Imam, he said: Meet me tomorrow at such and such place with your heads shaved, but except for five: Abu Zar, Huzaifah, Miqdad, Ammar and Salman, no one appeared.[7]Perhaps some might judge this wrongly and say: Amirul Momineen (a), who was the conqueror of the Battle of Badr, Uhad, Khyber, Hunain and Khandaq etc. Why he did not stage an uprising all alone? Why did he not display his feats again?We reply: There is no basis to say that Amirul Momineen (a) should act in contravention of practice of the Holy Prophet (s) and the divine prophets. It is mentioned in a report that Amirul Momineen (a) said:The Prophet advised me that if I don’t get supporters, I should restrain myself and secure my blood and that of my family members and followers.[8] D. Avoiding division among Muslims and destruction of IslamAmong the reasonings based on statements and explanations of the Imam (a) it was to avoid division in the ranks of Muslims and destruction of Islam. In some reports of Amirul Momineen (a), it is mentioned that:By Allah, if I had not feared divisions in the ranks of Muslims, their reverting to infidelity and destruction of religion, I would have definitely confronted my opponent in a way they had never seen.[9]The same point is mentioned by Ibne Abde Barr, a prominent Ahle Sunnat scholar in his book of Istiab under the biography of Rufaa bin Rafe, quoting from Amirul Momineen (a).[10] E. Possibility of martyrdom of Lady Zahra (s) and her sons if Amirul Momineen (a) had confrontedSecurity of women and children are among the natural and common matters in all human beings; but it is clear that if one comes to know that the aim of the enemy in confronting his ladies is only to instigate him to react so that his most important aim is fulfilled, he would keep himself under control and never do anything, which will allow the enemy to achieve his aim.The aim of the attackers on the house of revelation was that Amirul Momineen (a) should be provoked to react and through this they may prove that a person like him is prepared to use the sword to remove a large number of people for getting worldly rulership.And also if Amirul Momineen (a) had reacted and had been defeated by them, it was possible that Lady Fatima Zahra (s) and the sons would have been killed in this confrontation and the progeny of Imamate would have been cut off. Then enemies would have publicized that Ali (a) sacrificed his wife and children in pursuit of worldly rule and it was in fact the reason of their killing; as they said regarding Ammar Yasir, the loyal companion of Amirul Momineen (a). F. Amirul Momineen (a) chose the best optionCircumstances dictated that Amirul Momineen (a) should either defend the foundation of Islam and give up his right or that a small group should attack him and he should repel them by sword and in exchange the enemies of Islam and hypocrites may take advantage of the opportunity to destroy the foundation of Islam, but through this sacrifice, Imam Ali (a) secured the religion of Islam forever and rendered the enemies of Islam hopeless.Imam Ali (a) has said in the third sermon of Nahjul Balagha:Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience, although there was [Edited Out]ing in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance…[11] CONTINUED IN PART 2...... [1] Kitab Sulaym bin Qays Hilali, Pg. 568, Sulaym bin Qays Hilali (d. 80 A.H.), Intisharat Hadi - Qom, First edition, 1405 A.H.[2] Ruhul Maani fee Tafsirul Quranil Azeem wa Saba Mathani, Vol. 3, Pg. 124, Allamah Abul Fadhl Shahabuddin Sayyid Mahmud Alusi Baghdadi (d. 1270 A.H.), Darul Ahya Turath Arabi, Beirut.[3] Khasaisul Aaimma (a), Pg. 73, Abul Hasan Muhammad bin Husain bin Musa Musawi Baghdadi, Sharif Razi (d. 406 A.H.), Edited and compiled by Dr. Muhammad Hadi Amini, Majmaul Bahuth Islamiya Astana Rizvia Muqaddisa, Mashad – Iran, 1406 A.H.Biharul Anwar, Vol. 22, Pg. 484, Muhammad Baqir Majlisi (d. 1111 A.H.), Edited: Muhammad Baqir Bahbudi, Mausasul Wafa – Beirut – Lebanon, Second corrected edition, 1403 – 1983 A.D.[4] Nahjul Balagha, Sermons of Imam Ali (a), Sermon 3, Vol. 1, Pg. 31[5] Nahjul Balagha, Sermons of Imam Ali (a), Sermon 217, Vol. 1, Pg. 31[6] The narrator says: The Imam came out of the Masjid and came to a walled compound in which there were thirty sheep. He said: By Allah, if I had as many supporters, who had been well wishers for Allah and His Messenger, I would have indeed removed the son of the fly snapper from his throne.Al-Kafi, Shaykh Kulaini, Vol. 8, Pg. 32[7] At dusk 360 persons pledged allegiance of death to Amirul Momineen (a) (that they would support him till the end of their lives) Imam (a) said to them: Come besides Ahjaar Zayt (a place on the outskirts of Medina) tomorrow morning (and mentioned shaving of the heads as a sign of loyalty). Amirul Momineen (a) himself got himself tonsured, but the following day, except for Abu Zar, Miqdad, Huzaifah bin Yaman, Ammar bin Yasir and Salman, no one appeared. Ali (a) raised his hands to the sky and said: O Allah, these people have humiliated me as Bani Israel insulted Harun…Al-Kafi, Shaykh Kulaini, Vol. 8, Pg. 33[8] Mustadrakul Wasail, Mirza Noori, Vol. 11, Pg. 75 – Misbahul Balagha(Mustadrak Nahjul Balagha), Mir Jahani, Vol. 3, Pg. 6 – Kitab Sulaym bin Qays, Edited: Muhammad Baqir Ansari, Pg, 304 – Al-Mohtazar, Hasan bin Sulaiman Hilli, Pg. 111- Hilyatul Abrar, Sayyid Hashim Bahraini, Vol. 2, Pg. 64 – Jami Ahadithus Shia, Sayyid Burujardi, Vol. 13, Pg. 41 – Al-Ghaibat, Shaykh Tusi, Pg. 193 – Al-Ihtijaj, Shaykh Tabarsi, Vol. 1, Pg. 280.[9] Sharh Nahjul Balagha, Vol. 1, Pg. 184, Abu Hamid Izuddin bin Hibatullah bin Muhammad bin Muhammad bin Abil Hadid Madaini (d. 655 A.H.), Darul Kutubul Ilmiya, Beirut / Lebanon 1418 A.H. – 1998 A.D. First edition, Edited: Muhammad Abdul Karim Namri.[10] Al-Istiab fee Marifatul Ashab, Vol. 2, Pg. 497, Yusuf bin Abdullah bin Muhammad bin Abde Barr (d. 463), Darul Jeel, Beirut, 1412, First edition, Edited: Ali Muhammad Bajawi.[11] Nahjul Balagha, Sermons of Imam Ali (a), Sermon 3, Vol. 1, Pg. 31

CONTINUED FROM PART 1........ Objection 4: Report of ‘Fatima is a part of me’ was regarding proposal of Ali (a) to the daughter of Abu Jahl D. Miswar bin Makhrama is the sole witness of this incident It is interesting that among all those companions only this six year old child heard the Prophet and quoted him. It is not clear why the rest of the companions of the Prophet while being present in the Majid did not hear this story and did not narrate it? E. Refuting this fiction through the verses of QuranIn addition to the very difficult problems that are mentioned above, when this tradition is posed before the criterion of the Holy Quran, it is found wanting in that case also. It becomes clear that it is in no way compatible to the teachings of Quran; because Quran has clearly issued permission for men to practice polygamy and it has declared: فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ“…then marry such women as seem good to you, two and three and four.” (Surah Nisa 4:3) And we see that the Messenger of Allah (s) has followed this practice; also in fact he was the practical demonstration of this divine command, whereas the topic of the report of Miswar bin Makhrama is that the Messenger of Allah (s) has considered it unlawful for Ali (a), his son-in-law to choose a second wife.Can the Messenger of Allah (s) make something, which the Almighty Allah has allowed, to be unlawful?Also, there are many other fundamental doubts, like:1. Juwairiya had not accepted Islam till that time.2. Juwairiya considered her father, a prophet.3. Juwairiya was inimical to Amirul Momineen (a) as he had eliminated her father.For the sake of brevity, we abstain from going into details.Now, with reference to the deep malice of Juwairiya to the killer of her father and other points, which are mentioned about her, can it be imagined that she would have liked to become the wife of the killer of her father or that Amirul Momineen (a) would have liked to propose to a woman like Juwairiya? CLICK HERE FOR MORE ARTICLES Polemical reply: Why Uthman married the daughter of the Prophet and daughter of the enemy of God at the same time?Even if we overlook all the points mentioned above, which were rational rebuttals of Wahabis, and state the polemical reply as well, it should be said:In the report of Bukhari, regarding the proposal of Amirul Momineen (a), it is mentioned that:The Messenger of Allah (s) says: I do not make a legal thing illegal, nor do I make an illegal thing legal, but by Allah, the daughter of Allah’s Apostle and the daughter of the enemy of Allah, (i.e. Abu Jahl) can never get together (as the wives of one man).[1]This is in the condition that the fabricator has forgotten that by fabricating this fiction, before insulting Amirul Momineen (a) he has put Uthman bin Affan, the third Caliph of Ahle Sunnat under question, because he had after marrying the daughters of the Prophet (suppose we accept that they were daughters of Prophet), not once, but a number of times married daughters of the enemies of Allah at the same time.If it was really unlawful to marry daughters of the Prophet and daughters of enemies of Allah, how Uthman bin Affan committed this act a number of times? Did the fabricators of this fiction fulfill the conditions of this fiction? Since Ramla binte Shaybah is one of the wives of Uthman whom he married in Mecca and she was of those who moved to Medina with Uthman. Ibne Abde Barr has written concerning this:Ramla, daughter of Shaybah was of those who moved to Medina with their husband, Uthman.[2]And Shaybah, father of Uthman’s wife was an enemy of the Prophet of Islam (s); he was killed during the Battle of Badr, as Ibne Hajar has written concerning this:Ramla, daughter of Shaybah…her father was killed during the Battle of Badr while he was an idolater.[3]On the other hand, Ramla, at the time of migration to Medina, was the wife of Uthman as Ibne Hajar has mentioned further:Abu Umar has mentioned her account and said: She was an emigrant lady who migrated to Medina with her husband, Uthman.[4]And she was the wife of Uthman till his assassination as Shaibani has written in this regard:Uthman was assassinated while Ramla, daughter of Shaybah, was his wife.[5]If in fact marrying the Prophet’s daughter and daughter of Allah’s enemy had been prohibited, why the Holy Prophet (s) did not prohibit this act? And according to the claims of Ahle Sunnat, the Holy Prophet (s) married his two daughters, one after another, to Uthman?Wahabis would be compelled to either accept that the story of proposing to Abu Jahl’s daughter is basically false or accept that Prophet’s daughters were not married to Uthman or accept that Uthman committed a sinful act and in fact marriage of Prophet’s daughters to Uthman was unlawful and the marriage of Uthman to them was unlawful.In addition to the above doubts, this fiction more than that it should insult the status of Amirul Momineen (a) is insulting to the position of the Messenger of Allah (s), because as mentioned before, polygamy is lawful for all Muslim men subject to special conditions, and they can have four permanent wives at a time, but according to this fiction, the Messenger of Allah (s), in spite of the fact that the Almighty Allah considers him to be the supreme model of good morals, should be so partial to come to the Masjid dragging his cloak on the ground and say with absolute partiality: If Ali wants to marry Abu Jahl’s daughter, he should divorce my daughter!As a result of this, with reference to that which is mentioned so far, it has become very clear that the proposal of Amirul Momineen (a) to Abu Jahl’s daughter is a fiction, which Bani Umayyah have fabricated to make the Caliphs share in crimes; that by fabricating these fictions, they wanted to imply that if Umar and Abu Bakr distressed Fatima Zahra (s), Amirul Momineen (a) has also committed this act. [1] Al-Jami as-Sahih al-Mukhtasar (Sahih Bukhari), Vol. 3, Pg. 1132, Tr. no. 2443, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Dibul Bagha, Daar Ibne Kathir, Yamama – Beirut, 3rdedition, 1407 – 1987.[2] Al-Istiab fee Marifatul Ashab, Vol. 4, Pg. 1846, Yusuf bin Abdullah bin Muhammad bin Abde Barr (d. 463), Darul Jeel, Beirut, 1412, First edition, Edited: Ali Muhammad al-Bajawi.[3] Al-Isabah fee Tamizus Sahaba, Vol. 7, Pg. 654, no. 11186, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992.[4] Al-Isabah fee Tamizus Sahaba, Vol. 7, Pg. 654, no. 11186, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992.[5] Al-Kamil fit Tarikh, Abul Hasan Ali bin Abil Karam Muhammad bin Muhammad bin Abdul Karim Shaibani (d. 630 A.H.), Vol. 3, Pg. 75, Darul Kutubul Ilmiya – Beirut – 1415 A.H. Second edition, Edited: Abdullah Qadi.

OBJECTIONS AGAINST HAZRAT FATEMAH ZAHRA (SA) AND THEIR REPLIES - OBJECTION NO 4 PART 1 Objection 4: Report of ‘Fatima is a part of me’ was regarding proposal of Ali (a) to the daughter of Abu Jahl In one of their objections, the Wahabis have mentioned: We have numerous authentic traditional reports, which mention the proposal of Ali ® to Juwairiya, Abu Jahl’s daughter, which say that when Fatima ® was yet alive, Ali ® sent a proposal to Abu Jahl’s daughter. When Fatimacame to know about this, she was extremely distraught and the Holy Prophet (s) also, after coming to know about it, came to the Masjid and said: “Fatimais a part of me; one, who has hurt her, has in fact hurt me.” In spite of these traditional reports, why do the Shia try to use this report as condemnation of Abu Bakr and Umar, whereas the Prophet was himself infuriated and displeased with his son-in-law – Ali Ibne Abi Talib (a) – may Allah honor his countenance – and he mentioned the captioned tradition? Rational reply : The true source of the fiction of the marriage proposal of Amirul Momineen (a) to Abu Jahl’s daughter, Juwairiya, is the traditional report, which Muhammad bin Ismail Bukhari has mentioned in a number of places in his Sahih. First, we would quote the original version and then analyze it: That when they (caravan of Ahle Bayt) reached Medina after returning from (captivity in Shaam with) Yazid bin Muawiyah after the martyrdom of Husain bin Ali (may Allah bestow His Mercy upon him), Al-Miswar bin Makhrama met him and asked, “Do you have any need you may order me to satisfy?” Ali said, “No.” Al-Miswar asked, “Will you give me the sword of Allah’s Apostle for I am afraid that people may take it from you by force? By Allah, if you give it to me, they will never be able to take it till I die. [till Makhrama said in the due course] When Ali bin Abi Talib asked for the hand of Abi Jahl’s daughter to be his wife besidesFatima, I heard Allah’s Apostle on his pulpit delivering a sermon in this connection before the people, and I had then attained puberty. Allah’s Apostle said: Fatima is from me, and I am afraid she will be subjected to trials in her religion (because of jealousy). The Prophet then mentioned one of his sons-in-law from the tribe of Abu Shams, and praised him as a good son-in-law, saying: Whatever he said was the truth, and he promised me and fulfilled his promise. I do not make a legal thing illegal, nor do I make an illegal thing legal, but by Allah, the daughter of Allah’s Apostle and the daughter of the enemy of Allah, (i.e. Abu Jahl) can never get together (as the wives of one man).”[1] Bukhari has written, on another occasion in his book: Narrated Al-Miswar bin Makhrama: Ali asked for the hand of Abu Jahl’s daughter. Fatima heard of this and went to Allah’s Apostle saying, “Your people think that you do not become angry for the sake of your daughters as Ali is now going to marry Abu Jahl’s daughter. “On that Allah’s Apostle got up and after his recitation of Tashahud. I heard him saying, “Then after! I married one of my daughters to Abul Aas bin Rabi (the husband of Zainab, the daughter of Prophet) before Islam and he proved truthful in whatever he said to me. No doubt, Fatimais a part of me; I hate to see her being troubled. By Allah, the daughter of Allah’s Apostle and the daughter of Allah’s enemy cannot be wives of one man.” So Ali gave up that engagement.[2] Although other traditional reports also exist in this regard in Ahle Sunnat books of traditions, but since Bukhari is considered to be the most important traditional book of Ahle Sunnat, we have analyzed the reports of this book. Without any doubt, if the suggestions of these reports are clarified the implication of the rest of them would also become clear. FOR MORE ARTICLES CLICK HERE A. Viewpoint of Ahle Bayt (a) regarding this fiction Before the analysis of Bukhari, it is appropriate to state the viewpoint of Ahle Bayt (a) regarding this fiction. Shaykh Saduq ® has, in his Amali, narrated from Imam Sadiq (a) a detailed report concerning this: Al-Qama says: I asked Imam Sadiq (a): O son of the Messenger of Allah (s), people (Ahle Sunnat) accuse us (Shia) of committing vile acts; in such a way that it has made us extremely distressed. Imam (a) said: O Al-Qama, man cannot invite the attention of people and bridle their tongues. How can you remain safe from that from which the prophets, messengers and successors had not remained safe? Did they not accuse Yusuf of having intention to commit fornication? Did they not say about Ayyub (a) that he was involved in those calamities due to his sins? Did they not say about Prophet Dawood (a) that he pursued the bird till he glanced at the wife of Uriya for a moment and became infatuated with her; and in order to achieve his aim, he sent the husband of that woman to the battlefront and placed him before the Ark of Covenant till he was killed and after that he married her?... Did they not accuse the Messenger of Allah (s) of being partial to his cousin, Ali (a) and that he spoke under the influence of his selfish desires…and they have said more than this regarding his successors…Did they not allege that the chief of successors, Ali Ibne Abi Talib (a) wanted to marry Abu Jahl’s daughter while having Fatima as a wife? And that the Prophet in the presence of Muslims ascended the pulpit and complained about him saying: O people, Ali wants to bring the daughter of the enemy of God upon the head of the daughter of the Messenger of Allah. Know that Fatima is a part of me; one, who has hurt her, has in fact hurt me and one who has pleased her has in fact pleased me and whoever has infuriated her has in fact made me furious….[3] B. Miswar bin Makhrama was inimical to Ahle Bayt (a) All these the reports, which Ahle Sunnat have recorded, especially in Sahih Bukhari and Muslim, are on the authority of a person named Miswar bin Makhrama, a devotee of Abdullah bin Zubair. He was a member of Ibne Zubair’s army. During Yazid’s attack on Holy Mecca, he shot rocks from catapults on Yazid’s army; he was killed along with a number of people. Abdullah bin Zubair was among the enemies of Ahle Bayt (a). So much so that he omitted the recitation of Salawat[4], because the Ahle Bayt (a) of the Prophet were also included in it. Balazari writes in Ansabul Ashraf: Among the vile acts of Abdullah Ibne Zubair was not mentioning the name of the Messenger of Allah (s) in his sermons. When he was asked about this, he said: Some relatives of the Messenger of Allah (s) were evil human beings; they become arrogant, pleased and conceited by hearing his name.[5] In order to prove the enmity of Miswar bin Makhrama to Ahle Bayt (a) it is sufficient to say that Khawarij had very good relations with them and they considered him as one of their own. Dhahabi has written in the biography of Miswar bin Makhrama: Khawarij have adopted him and they consider him as one of their own.[6] In the same way, he was a supporter of Muawiyah to such an extent that whenever he heard the name of Muawiyah, he used to invoke blessing on him (recite Durood). Dhahabi has written about this in Seer Aalamun Nubla: I never saw Miswar hearing the name of Muawiyah without invoking divine blessings for him.[7] In spite of all this, is it all right to accept the reports of this character about Ahle Bayt (a)? It is interesting that according to Bukhari, Miswar bin Makhrama has mentioned this in the presence of Imam Sajjad (a) when he had just returned from Shaam and was shattered by the martyrdom of his father and brothers. At a time when Imam Zainul Abideen (a) was in need of condolence and comforting, would any sane person, except an enemy of Ahle Bayt (a) would permit himself to utter these statements and break the heart of the Holy Imam (a)? C. The sole reporter of this tradition, Miswar bin Makhrama reached puberty at the age of six It is very interesting and remarkable to look at the condition of Ahle Sunnat narrators on the basis of what their own scholars of science of narrators have said. Miswar bin Makhrama was born in 2 A.H. in Mecca and in 8 A.H. he migrated toMedina. On the other hand they have narrated that the incident of proposing to the daughter of Abu Jahl occurred in 8 A.H.; that was when Miswar bin Makhrama was not more than six years of age. Ibne Hajar Asqalani has written in Al-Isabah: Miswar was born two years after migration (Hijrat) and he entered Medina after the conquest of Mecca during the month of Zilhajj in 8 A.H. and he was not more than six years old.[8] In the same way, there are two other points in the report of Miswar, which if examined carefully will fully expose the falsity of this fiction and they are as follows: A. In the report of Bukhari. it is mentioned that Miswar says: I heard about this incident when I had reached puberty.[9] Now, our question is: When the age of puberty is around fifteen years, how is it possible for a six year old boy to reach puberty? Ibne Hajar Asqalani noted this basic difficulty, but as per his usual habit has overlooked it and justified it in the following way that: It is possible that ‘reaching puberty’ is in the literal sense; that is mental maturity. He has written concerning this in Tahdhibut Tahdhib: There is doubt in the chain of narrators and sources of this quotation, because there is no difference of opinion regarding the fact that Miswar was born after migration (Hijrat) and the incident of proposing to the daughter of Abu Jahl occurred after six or seven years after the birth of Miswar, thus, how he could have reached sexual maturity; although it is possible that ‘reaching puberty’ is in the literal sense, that is becoming mentally matured.[10] In reply it should be said: Firstly: This justification is against rules of Arabic grammar and general parlance and no sane person would accept this explanation; Secondly: Supposing that ‘reaching puberty’ in the literal sense means reaching mental puberty, even then this justification is not applicable to Miswar bin Makhrama, because according to the report of Sahih Muslim, when he was present in Medina, he was absolutely ignorant of the fundamentals of religion, so much so that he did not conceal his privates from people and even the Messenger of Allah (s); and came out without clothes. From this aspect how is it possible to accept that he reached mental maturity at the age of six? Miswar says: I was carrying a heavy stone and my lower garment was loose, and it, therefore, slipped off (so soon) that I could not place the stone (on the ground) and carry to its proper place. Upon this the Messenger of Allah (may peace be upon him) said: Return to your cloth (lower garment), take it (and tie it around your waist) and do not walk naked.[11] CONTINUED IN PART 2 ...... [1] Al-Jami as-Sahih al-Mukhtasar (Sahih Bukhari), Vol. 3, Pg. 1132, Tr. no. 2443, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Dibul Bagha, Daar Ibne Kathir, Yamama – Beirut, 3rdedition, 1407 – 1987. [2] Al-Jami as-Sahih al-Mukhtasar (Sahih Bukhari), Vol. 3, Pg. 1364, Tr. no. 3523, Kitab Fadailus Sahaba, Chapter 16: Chapter of sons-in-law of the Holy Prophet (s), including Abul Aas bin Rabi, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Dibul Bagha, Daar Ibne Kathir, Yamama – Beirut, 3rd edition, 1407 – 1987. [3] Al-Amali, Pg. 165, Abu Ja’far Muslim bin Ali bin Husain Saduq (d. 381 A.H.), Edited and published: Qism Darasatul Islamiya – Mausasil Batha, Markaz Taba-at wan Nashar fee Mausasil Batha, First edition, 1417 A.H. [4] O God, please bless Muhammad and the progeny of Muhammad (Allaahumma S’alli A’laa Muh’ammadinw wa Aaali Muh’ammad) [5] Ansabul Ashraf, Vol. 2, Pg. 418, Al-Balazari, Ahmad bin Yahya bin Jabir (d. 279 A.H.). [6] Seer Aalamun Nubla, Vol. 3, Pg. 391, Shamsuddin Muhammad bin Ahmad bin Uthman al-Dhahabi, (d. 748), Mausisatur Risala, Beirut, 1413, Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi. [7] Seer Aalamun Nubla, Vol. 3, Pg. 392, Shamsuddin Muhammad bin Ahmad bin Uthman al-Dhahabi, Abu Abdullah, (d. 748), Mausisatur Risala, Beirut, 1413, Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi. [8] Al-Isabah fee Tamizus Sahaba, Vol. 6, Pg. 119, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei (d. 852 A.H.), Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992. [9] “I heard Allah’s Apostle on his pulpit delivering a sermon in this connection before the people, and I had then attained my age of puberty.” [10] Tahdhibut Tahdhib, Vol. 10, Pg. 137, Ahmad bin Ali bin Hajar Abul Fadhl Asqalani Shafei (d. 852 A.H.), Darul Fikr, Beirut, 1404 – 1984 A.D., First edition. [11] Sahih Muslim, Vol. 1, Pg. 268, Tr. no. 341, Kitabul Haid, Baab Itniya Bihifzil Awra, Muslim bin Hajjaj Abul Husain Qashiri Nishapuri (d. 261 A.H.), Edited: Muhammad Fawad Abdul Baqi, Darul Ahya Turath Arabi, Beirut.

A question that the general Muslims often pose to the Shias – Why do Shias celebrate Ghadeer? What is so significant about the event that merits such pomp and splendor? 18th Zilhajj is the great day which the Shias consider as Eid-e-Ghadeer and celebrate by creating an atmosphere of extreme elation. Some people begin their preparations well in advance for this joyous occasion. The effort and hard work of innumerable researchers and scholars are devoted to this event. An Objection An objection is often raised as to why so much physical and mental effort is lavished on this event. If similar effort and hard work is instead invested in ironing out flaws related to education and society, it will be more beneficial for Muslims. After all, which social problem has been solved by the annual celebration of Ghadeer? What good has it done to the community by persistently confirming the successorship and absolute mastership of Ameerul Momineen Ali b. Abi Talib (a.s.)? Is it not better that we find a remedy to the various problems plaguing Muslims and let bygones be bygones? VISIT SERATONLINE.COM This is not a new objection. The enemies of the Shia Isna Ashariah have made an issue out of this for several generations. Not surprisingly, the enemies have raised the objection keeping in mind the Shiite ideology. In this regard, they have learnt the tricks from the enemies of Islam because when the enemies of Islam and the Majestic Quran raise objections against Islam, they use similar tactics. For example, they say that why do we spend so much effort and wealth on religious customs such as prayers, fasting, recitation of Quran, etc. instead of spending it on economic growth and advancement of the community. Honestly speaking, by visiting the House of Allah every year and by persistently establishing the veracity of Quran and Islam, which of the ever-increasing problems and tribulations of the community has been resolved? Two points need to be understood well to review this objection: 1. No act should be looked at only from its materialistic perspective. It means that if a thing is useful, then it’s being useful is not just materialistic. 2. An event or incident cannot be rendered insignificant due to its being historic. As far as the first point is concerned, it should be known that knowledge and understanding are very critical for human growth. Even today, well-known universities teach the philosophies of Aristotle and Plato notwithstanding the advancements in science and technology. We see intellectuals achieving success by deriving benefit from the views of these individuals. All parents invite their children towards truth and consider lying detestable and command their children to stay away from it. Is such an upbringing not useful for human beings? Is its benefit materialistic? A copy of the Holy Quran is available with every Muslim family as a mark of it being divine and Muslims recite it regularly whereas all Muslims are well aware that recitation alone is not sufficient and it must be accompanied by pondering and contemplation. But it is a fact that the mere recitation of the Holy Quran guides us, brings us closer to Allah and solves our problems related to the world and the Hereafter. Similarly, there is one more fact, which is related to the past and its extraordinary importance has been proven even in times to come. This is ‘Maad’ i.e. the Day of Resurrection and Accounting along with details are realities discussed in the Holy Quran. It carries so much importance that it draws our attention immediately. All of us endeavour to perform actions so that we are saved from the fire of Hell. Recitation of the verses concerning Maad and the traditions of Holy Prophet (s.a.w.a.) leave a profound impact on our activities, making us more focused. No Muslim can deny this despite the fact that the belief in Maad has no materialistic benefit and has not solved any long-standing problem afflicting the Muslim community. The same applies for Islamic beliefs in Tauheed and Prophethood. It is evident from these examples that the importance of an Islamic belief cannot be benchmarked against its materialistic impact on Islamic society. Similarly, an event cannot be termed insignificant merely because it is historic. There is much to learn from the early history of Islam. The manner of revelation of Quranic verses, cause of descent of certain verses, ethics of the Holy Prophet (s.a.w.a.) are all rooted in history. By ignoring history, we stand to forfeit the wonderful benefits of all these events. After all, Hajj is nothing but a series of rituals to commemorate historical events related to Hazrat Ibrahim (a.s.) and his family hundreds of years before the advent of the Holy Prophet (s.a.w.a.). Can any Muslim deny the importance of Hajj and Ziyaarat? Millions are invested both by the pilgrims visiting the shrines in Makkah and Madinah and the caretakers of these shrines. Governments in many countries, including India, subsidize the Hajj. All this money and effort is invested only to commemorate an historic event that preceded Islam by hundreds of years. Which problem of the Muslim society has been resolved by Hajj? Wouldn’t it be more advisable to invest this time, effort and money in areas that have a tangible impact on Muslim society? The answer to such baseless objections is that we should stop benchmarking the importance of an event by its impact on tangibles and materialistic gains. It has been noted several times in the Noble Quran and the Sunnah that Islam focuses on the afterlife and all our actions must be performed for the Hereafter regardless of whether we see any tangible benefits in the world. The Celebration of Ghadeer Whatever Shias accomplish or narrate pertaining to Ghadeer is based on this very philosophy. The Shias consider Ghadeer to be significant and regard it as esteemed and blessed because although Ghadeer is rooted in history, it has given Islam the critical belief of Imamate and Mastership, which is among the pillars of religion. Did the Holy Prophet (s.a.w.a.) not introduce Ameerul Momineen Ali Ibn Abi Taalib (a.s.) at Ghadeer-e-Khummm as the Imam and the Master after him and did he not say �” “Ali b. Abi Talib is my brother, successor and the Imam after me… he enjoys mastership over your selves after Allah and His Messenger.” (Khutbah al-Ghadeer, 71; Al-Ehtejaaj, vol. 1, pg. 66; Behaarul Anwaar, vol. 37, pg. 201) Undoubtedly, the Holy Prophet (s.a.w.a.) made this declaration on the day of Ghadeer. Ghadeer-e-Khumm is an event, the celebration of which instills the Mastership and love of Ameerul Momineen Ali b. Abi Talib (a.s.) in the hearts and minds of people. Just as the Prophethood of Holy Prophet (s.a.w.a.) is definite and conclusive, similarly, the incident of Ghadeer is also certain and irrefutable, the origin and source of which can be found in the books of history. Does this reality and the special arrangement by the Holy Prophet (s.a.w.a.) not merit a special mention and an extraordinary commemoration? On divine command, the Holy Prophet (s.a.w.a.) appointed Ali b. Abi Talib (a.s.) as his successor and made his obedience obligatory upon every Arab, non-Arab, young, old, white and black. On the day of Ghadeer, Holy Prophet (s.a.w.a.) enforced the order and command of Ali (a.s.). He considered his enemies accursed and regarded his lovers as successful and having achieved salvation. Ameerul Momineen Ali (a.s.) is a successor of the Holy Prophet (s.a.w.a.) even in the exegesis of the Holy Quran and is also a bearer of the Prophet’s knowledge. He is the leader of guidance and Allah’s wrath and curse is upon his enemy. These were some of the attributes of Ameerul Momineen (a.s.) which Holy Prophet (s.a.w.a.) had described to the people at length in the Sermon of Ghadeer. Therefore, isn’t striving to achieve the recognition and knowledge about Ali (a.s.) and bringing people closer to his recognition equivalent to firmly establishing the foundation of belief in Islam and Holy Prophet (s.a.w.a.)? Once he is recognized and it is known that Ameerul Momineen Ali (a.s.) is the Imam and Master from the side of Allah, then shouldn’t the day when the last Prophet (s.a.w.a.) introduced him and completed his mission of guidance be celebrated with utmost pomp and splendour? The Sermon of Ameerul Momineen (a.s.) regarding the celebration of Ghadeer There are many traditions that have been narrated by the infallible Ahle Bait (a.s.) regarding the celebration of Ghadeer. Kindly pay attention to the excerpt from the Ghadeer Sermon of Ameerul Momineen (a.s.): ‘… May Allah have mercy on you! After the sermon, all of you should go to your respective houses and make arrangements for facilities and luxuries for your families, do good to your brothers and thank Allah for whatever good He has done to you. Offer gifts to each other out of the bounties of Allah just as Allah, the Almighty, has bestowed favors upon you and consider the reward of the goodness of this day to be on par with the past and future Eids. Doing good on this day, augurs well for an increase in wealth and affluence and a long life. On this day, manifesting love and compassion for each other will be the cause of Allah’s Grace and Kindness. On this day, spending on your family and brothers and greeting each other with delight is highly recommended.” (Misbaah al-Mutahajjid by Sayyed Ibn Taawoos (r.a.), p. 757) The aforementioned sermon also amply disproves the argument of those who believe that there are no material benefits of celebrating Eid-e-Ghadeer. What can be a greater material benefit than long life with wealth and affluence along with the acquisition of divine pleasure? Accordingly, it is evident that celebrating Ghadeer is neither a foolish act nor can it be considered to be futile and fruitless. If, God forbid, we consider it to be futile and fruitless then, it will be tantamount to rendering as fruitless and futile Allah’s choice and Holy Prophet’s (s.a.w.a.) admonition to the Muslims. Indeed, we celebrate Ghadeer under the light of the traditions of Ahle Bait (a.s.). This celebration, even if apparently devoid of any materialistic aspect, is certainly a means to attaining proximity to Allah, His Messenger (s.a.w.a.) and the Ahle Bait (a.s.).

This is an excellent video based on a true incident which took place with Allama Amini (ra) , the author of Al Ghadeer A MUST WATCH REVIVNG OF JANABE ZAHRA'S NAME AND CRYING FOR HER MARTYRDOM IS INVITATION TO MONOTHEISM

Abu Bakr and Umar meet Janabe Zahra (sa) The effects of this tyranny stayed on the holy body of Janabe’ Zahra (a.s.). After this, she remained sad and became sick, till she was confined to the bed. The body started becoming weak and thin and nothing remained till she was reduced to a shadow of herself. She became severely sick. She did not permit those who had troubled her to visit her. Nobody saw her smile towards the end of her life. When her sickness intensified Umar told Abu Bakr, “I wish to visit Janabe’ Zahra (s.a.). We have offended her.” They sought permission to meet her, but she did not grant them permission. They kept on insisting. Then, one day they met Hazrat Ali (a.s.) and said, “You know what has transpired between us and Janabe’ Zahra. If you find it appropriate, then obtain us permission to meet her so that we can apologise for our crimes.http://oppressionsup...0ALI%20%28AS%29 In another narration it is found, that when Abu Bakr realised he was not getting permission, he took an oath that till he secured permission to meet Janabe’ Zahra (s.a.) and pleased her, he would not sit in the shade. That night he spent in Baqi under the sky. Umar told Hazrat Ali (a.s.), “he (Abu Bakr) is old, weak hearted, he has spent a night in the cave with the Prophet (s.a.w.). We visited Janabe’ Zahra many times, sought permission to meet her, but she refused. We want to meet and please her. If you find it appropriate, then obtain permission for us to meet her.” Hazrat Ali went to Janabe’ Zahra (a.s.) and told her, “you know the intensity with which these two had troubled you. They often came (to meet you), but you refused them permission. Now they have requested me that I obtain permission for them from you.” She (a.s.) said, “By Allah, I will never grant them permission, nor shall I talk to them. And I shall complain to my father about all that they have done to me.” Hazrat Ali (a.s.) said, “I have spoken to them about getting them permission.”She (a.s.) said, “if that is the case, then this house is yours, and I am dutiful to you. I shall not oppose you. You give permission to whomsoever you wish.” Hazrat Ali (a.s.) obtained permission for them. When they came and conveyed salaams to Janabe’ Zahra (s.a.), she turned her face away from them, and did not reply to their salutations. They went to another side and saluted her, but yet, she did not reply and turned her face away. This happened many times. Janabe’ Zahra (a.s.) said, “O Ali put the curtain.” She said to the ladies present, “turn my face the other way.” When she turned her face away, Abu Bakr said, “O daughter of the Prophet (s.a.w.), we have come in your presence, to please you and seek refuge from your annoyance. We request you to forgive us.”She (a.s.) answered, “I will not talk to you, not even a word. I shall complain to my father about your atrocities.”They said, “We seek forgiveness from you, forgive us. And whatever difficulties you faced on account of us, do not complain about them. We confess to our crimes and request you not be offended with us.”Janabe’ Zahra (a.s.) faced Ali (a.s.) and said, “I will not talk to these two. I shall ask them about what they have heard from the Prophet of Allah (s.a.w.), and if they answer correctly then I shall consider.”The replied, “please speak up. Question us and we shall not say anything, but the truth.” She (a.s.) said, “I ask you by God, did you hear the Prophet say, Fatemah is a piece of my flesh, and I am from her. Whoever troubles her has troubled me. And whoever troubles me has troubled Allah. Whoever troubled her after my death, is like the one who troubled her during my lifetime. And whoever troubled her during my life, is like the one who troubled her after my death.’Both replied, “Yes, we have heard this.”She said, “praised be to Allah! Then she continued, “O Allah! I make you a witness, and make all those present here a witness and confirm that these two have troubled me during my life and after my death. I shall not speak to you both till I am alive. And whatever you have done to me, I shall complain to Allah about it all.” Hearing this Abu Bakr began crying and complained, “I wish my mother had not given birth to me.” Umar said, “I am surprised at how the people made you the Caliph! You have lost your senses due to your old age. You cry on account of the displeasure of women, and are pleased with their pleasure.” In another narration it is found that Janabe’ Zahra (s.a.) said, “I give you God’s oath, and ask you – have you not heard the Prophet of Allah (s.a.w.) say, ‘Fatemah’s pleasure is my pleasure and her displeasure is my displeasure. Whoever loves my daughter Zahra loves me. Whoever has hurt her has hurt me.’Both answered in the affirmative. She said, “I make God and the angels a witness and say that you both have hurt me, and have not pleased me. When I meet the Prophet, I shall complain to him about you both.” After they left, Janabe’ Zahra asked Hazrat Ali (a.s.), “Did I do what you wanted me to do. Ali (a.s.) replied, “you did exactly that.” ‘If I ask you something, will you do that.’ ‘Yes.’ “For God’s sake, these two should not recite my funeral prayers nor visit my grave.” Abu Bakr started weeping, while she (s.a.) said, ‘By Allah! I shall curse you in every prayer.”<a href="http://www.blogger.com/post-create.g?blogID=7152126183321118029#_ftn1" name="_ftnref1" title="">[1] [1] al – Imamah wal Siyasah pg 19, 20. The author says “When Abu Bakr went to visit Janabe Zahra (s.a) at the time of her illness due to the injury caused by the falling door, she (s.a) said “I will pray to Allah that He should punish you” This has been narrated by Balazari in his book Ansaab – ul – Ashraaf 10 / 79; Jahiz in his book Ar Rasael page 467; Shar’he Nahjul Balagha volume 16 page 264. The visit of these two elders to the house of Janabe’ Zahra (s.a) at the time of her injury has been mentioned by many scholars. Some of the notable books are Sayyada Fatima Zahra (s.a) page 145; Ahlul Bait (a.s) page 168 by Taufeeq Abu Ilm; al Imam Ali volume 1 page 193 by Ustad Abdul Fatah; Fatima Zahra volume 2 page 253 by Ustad Abdul Fatah; Qurratul Aainain page 229 by Mohaddis Dehlavi; Sulaym Ibne’ Qays page 253; Kifayatul Asar page 60; Dalailul Imamah page 45; As Shafee volume 4 page 214; Shar’he Nahjul Balagha volume 16 page 218; Ealalush Sharaee page 186/187; Beharul Anwaar volume 28 page 303, volume 36 page 307, volume 43 page 170/202/203. The author (of al Imamah) says “Why did these two delay in paying a visit to Janabe Zahra (s.a) till the time that it had become clear that she would succumb to her injuries? Why did she (s.a) refuse to meet them at all while these two pleaded with Hazrat Ali (a.s) to let them come in the house. Even they finally entered the house, why did she (s.a) not reply to their salutations? Why did she (s.a) refuse to forgive them while forgiving is a very noble characteristic and it has been emphasized in the Quran as well in the traditions? The real reasons for all this are very clear. Their visit to inquire about the health of Janabe Fatima (s.a) was politically motivated while their real intention was to keep the truth away from the masses and it was precisely for this reason that they delayed their visit of Janabe Zahra (s.a). When Hazrat Ali (a.s) allowed them to enter in the house, then too she (s.a) was firm in not talking to them. In fact she turned the table on them when she said to Abu Bakr that she (s.a) would pray to Allah to chastise him. On hearing this, Abu Bakr ran out of the house in tears. The one who accepts his mistake is forgiven, not the one who is obstinate. If these two were truly repentant then they should have given the caliphate back to Hazrat Ali (a.s) to whom it lawfully belonged. If the usurper is regretful of his actions then its remedy is to return that thing which he has usurped. Merely seeking forgiveness is not sufficient. Besides, why was Fadak – which was the right of Janabe Zahra (s.a) not returned back to her? Besides this is such a heinous crime that the entire humanity is engulfed in it. So how could she (s.a) forgive these two?