QURAN AND HADITH REGARDING AHLEL BAIT

 
 

 

 

Thaqalain - Part 7

 

 

From: "Mohammed Yusuf Jaffer"

To: zanzinet

Subject: Thaqalain part 7

Date: Wed, 15 Apr 1998 11:45:35 PDT

 

 

Assalamun alaikum

 

Today we continue with the Thaqalain Part 7

 

 

 

TRADITIONS REGARDING IMAM ALI (A.S)  - (II)

 

 

Ghadir (II)

 

After all the happening of this event we still hear others voices who express what the Prophet (saw) feared, to interpret the intention of the Prophet (PBUH), claiming that Prophet (saw) had different intention. Hashalillah, how we can translate the words of the Prophet (saw) when he talked in fluent and understandable language and yet to claim that the Prophet (saw) had intended to say "MAWLA" means "HELPER AND SUPPORTER." All the weight of Quran in this verses 5:67 where Allah talks indignantly and in HARSH TONE, fear of the Prophet (saw), the place where he stood, the condition of the weather at that time, the time when he stop, he asked those who went ahead to return and wait for those who are still behind, telling them to deliver the messages to others, ask them to congratulate Ali and all other of what happened in that important day become light. Let us refer to how they Sayyed Abdul-Hussain's Murajeat and Sayyed Mohammed Shirazi of Peshawar Nights answered concerning the intention of the Prophet (saw).

The answer of Sayyed Abdul-Hussain in Murajeat :

'
Somehow I have the feeling that your heart is not satisfied with what you yourself have stated, and your soul is not thereby pleased! You revere the Messenger of Allah (pbuh) and cherish his pristine wisdom, infallibility, conclusive Prophethood, believing that he is the master of the wise, and the seal of the prophets: "He does not speak of his own inclination; it is but a revealed inspiration; he has been taught by one mighty in power (Qur'an, 53:3-5)."

 

    Suppose a philosopher from another faith asks you about the Ghadir Day saying:

 

    "Why did he (pbuh) stop all those thousands of companions from proceeding, confining them in midday heat in such a sun­baked plain? Why did he make sure to call back whoever advanced, and wait for whoever lagged behind? Why did he camp with them in such a desolate place where neither water nor vegetation was available? Then why did he preach to them about Allah Almighty in that place and enjoined those who were present there to convey, upon dispersing, what they had heard to those who had not, and why did he start with a self­eulogizing sermon, saying: `It looks like my Lord's Messenger [angel of death, Isra'il] is about to come to call me [to return to my Lord] and I will respond to the call; I am responsible, and so are you,' and what message was the Prophet (pbuh) enjoined to convey and which the nation was enjoined to heed? Why did he ask them: `Do not you believe that there is no god but Allah and that Muhammad (pbuh) is His Servant and Messenger, that His Paradise is just and His Fire is just, that death is just and the life after death is just, that the Hour is undoubtedly approaching,    that Allah will bring to life all those who are lying in their graves?' and they responded in the affirmative? Why did he immediately take `Ali's hand, lift it till the white hair in his arm­pit became visible, saying: `O people! Allah is my mawla, and I am the mawla of the believers;' then why did he explain his statement `I am the mawla of the believers' by asking them: `Do not I have more authority over your lives than you yourselves have?' Then why did he say, having made such an explanation, `Whoever has accepted me as his mawla, this (`Ali) is his mawla; O Lord! Befriend whosoever befriends him and be the enemy of whosoever antagonizes him; support whosoever supports him and betray  whosoever betrays him,' and why did he specifically choose him and pray for him in such a manner which is worthy only of just Imams and truthful successors? And why did he require them to testify by asking them: `Do I not have more authority over you than you yourselves have?' and they answered in the affirmative; then he said: `To whomsoever I have been a mawla, `Ali is his mawla,' or `To whomsoever I have been a wali, `Ali is his wali, and why did he link the Qur'an to his progeny, thus making them the examples for the wise to follow till the day of Judgment? Why so much concern from such a wise Prophet? What was the mission that necessitated all these introductions, and what was the aspired objective from such a memorable stand? What was the message which Allah Almighty ordered him to convey when He said: `O Messenger! Convey what has just been revealed unto you from your Lord, and if you do not do so, then you have not conveyed His Message (at all), and Allah will protect you from (evil) men (Qur'an, 5:67),' and what mission required so much emphasis from Allah Who demanded, in a tone so close to threatening, to be conveyed? What was the affair regarding which the Prophet feared dissension if not conveyed by him, one the announcement of which required a profound protection from Allah against the harm of the hypocrites...?"

 

    I ask you, in the name of your grandfather, if you are asked all these questions, will you answer them by saying that Allah, the omni­Scient, the all­Powerful, simply wanted to explain to the Muslims how `Ali had been supporting them, and how friendly he was to them? I do not think that you would give such an answer, and I do not think that you would interpret Allah's words, or the words of the master of the wise, the seal of messengers and prophets, as such. You are above thinking that he (pbuh) would exhaust his means and resources in explaining something too clear, according to reason and common sense, to require such an explanation. There is no doubt that you look at the actions and statements of the Prophet (pbuh) in a better light, one which is not derided by the discreet, nor criticized by philosophers or sages. There is no doubt that you appreciate the value of his statements and actions and render them to wisdom and infallibility.

 

 

The answer of Sayyed Mohammed Shirazi in Peshawar Nights

 

(1) The first proof is the Holy Qur'an and the revelation of the verse: "O Apostle! deliver that which has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people." (5.67)

 

In short, the warning contained in this verse says: "If you do it not then (it will be as if) you have not delivered His message (at all)..." shows that the message which the Holy Prophet had been ordered to deliver was of great importance. It was in fact essential to the completion of Prophethood itself. Therefore, the issue in question was surely the matter of the imamate, the conferring of authority on one who would guide the people according to the tenets of Islam after the death of the Holy Prophet.

 

(2) The second circumstance which proves my point is the revelation of the verse: "This day have I perfected for you your religion and completed my favor on you and chosen for you Islam for a religion." (5:3)

 

The Holy Prophet (s.a.w) was highly pleased with the revelation of this verse. So, addressing the people, he said: "Allah is Great, He who has perfected for them their religion and has completed His favor on them and is satisfied with my Prophethood and Ali's vicegerency after me."

 

(3)Thirdly, you might consider the circumstances. In that hot desert, where there was no protection for the travellers, the Holy Prophet gathered the whole umma. People sat in the shade of the camels, with their feet covered, in the scorching heat of the sun. In these conditions the Prophet delivered a long address, which Khawarizmi and Ibn Mardawiyya in their Manaqib, and Tabari in his Kitabu'l-Wilaya and others have narrated. Does it make sense to think that the Prophet would require thousands of his followers to spend three days in the blazing desert to swear allegiance to Ali merely to indicate that Ali was their friend? In fact there was no one in the whole Community who did not already know the close association between the Holy Prophet and Ali or had not heard about him (as I have already pointed out earlier). The revelation of the Qur'anic verse in question for the second time, particularly in different circumstances and with such serious instructions that people might be put to great inconvenience and suspense, could not simply mean that they should be friends of Ali. Either the Holy Prophet's performance was meant to indicate great significance or it was frivolous. And certainly the Holy Prophet is free from all frivolous actions.

 

It is reasonable to conclude therefore, that these arrangements were made not merely to indicate that people should befriend Ali. The event, in fact, marked the completion of the Prophet's message: the establishment of the Imamate, the source of the umma's guidance after the death of the Prophet.

 

(4) Some of your reputable ulema have acknowledged that the primary meaning of "maula" is "master." Among them is Sibt Ibn Jauzi, who after giving ten meanings of the word in his Tadhkira-e-Khawas, ch. II, p. 20, says that none of them except the tenth one corresponds with what the Holy Prophet meant to say. He says: "The hadith specifically means obedience; so the tenth meaning is correct, and it means 'mastery over others.' Hence, the hadith means 'of whomever I am the 'maula' (master) Ali is also his 'maula' (master).'"

 

In the book Maraju'l-Bahrain Hafiz Abdu'l-Faraj Yahya Bin Sa'id Saqafi interprets it in the same way. He narrates this hadith with his own sources from his leaders, who said that the Holy Prophet, holding Ali by the hand, said: "Of whomsoever I am 'wali' or master over himself, Ali is also his 'wali' or master over himself."

 

Sibt Ibn Jauzi says, "The saying of the Holy Prophet that Ali has authority or is the master over the selves of all the believers clearly proves the Imamate or vicegerency of Ali and that obedience to him is obligatory."

 

Muhammad Bin Talha Shafi'i in his Matalibu's-Su'ul in the middle of Part V, ch. 1, p. 16, says that the word maula has many meanings, for instance: "master," "helper," "successor," "truthful one," and "leader." He then says that this holy hadith furnishes an inner interpretation to the verse of Mubahila. (3.61) In it Allah Almighty has called Ali the 'self' of the Holy Prophet. There was no separation between the self of the Holy Prophet and the self of Ali since He combined the two with the pronoun referring to the Holy Prophet.

 

Muhammad Bin Talha adds: "In this hadith the Holy Prophet indicated that whatever obligations the believers had in respect to him, they had also in respect to Ali. As the Holy Prophet was certainly master of the believers in all of their matters, their helper, leader, and chief - all of these being connotations of the word "maula" - then it follows that he meant the same thing for Ali (A.S.) also. And this is of course, an exalted position, an eminently high rank, which was specifically assigned to Ali. It is for this reason that the Day of Ghadir was a day of eid and rejoicings for the lovers and friends of Ali."

 

Imam Haskani and Imam Ahmad Bin Hanbal have given the complete details of this event. If you, respected people, would leave behind your preconceived ideas on this matter, you would understand the holy verse and hadith, which show that the word "maula" means "wali" (master) i.e., one having authority over all others.

 

If "maula" or "wali" did not mean "one who has a greater claim on others," the latter phrase "after me" would be meaningless. And this sentence, which the Holy Prophet repeatedly uttered from his sacred tongue, proves that "maula" and "wali" mean "one who has greater claim on all others," because he said that rank in particular was granted to Ali after him.

 

(5)The fifth circumstance to prove the wilaya (vicegerency) of Ali is the reading of his couplets, which Hasan Bin Thabit read with the permission of the Holy Prophet, in the gathering in which Ali's rank of Vicegerent was announced. Sibt Ibn Jauzi and others have written that when the Holy Prophet heard those verses, he said, "Oh, Hasan! so long as you continue helping us or praising us with your tongue, ruhu quds, the holy spirit, will also be supporting you."

 

The well known commentator and narrator of hadith of the fourth century A.H., Hafiz if Ibn Mardawiyya (died 352 A.H.), in his Manaqib; the Chief of the Imams, Muwaffaq Bin Ahmad Khawarizmi in Manaqib and Maqtalu'l-Husain, part IV; Jalalu'd-din Suyuti in his Risalatu'l-Azhar fi ma Aqdahu'sh-Shu'ara and many of your scholars, narrators and historians report from Abu Sa'id Khadiri that on the day of Ghadir-e-Khum, after the address of the Holy Prophet and the appointment of Ali as his successor, Hasan Bin Thabit said: "Do you permit me to recite some couplets on this occasion?" The Holy Prophet said: "Yes, recite with Allah's blessings." So he stood up at a raised spot and recited spontaneously composed verses. The meaning of the verses is as follows:

 

"On the Day of Ghadir-e-Khum, the Holy Prophet called together the umma, and I heard his voice calling them. The Prophet said to the people, "Who is your maula and wali?" The people said clearly, "Allah is our maula  (Lord) and you are our wali (Guardian) and no one denies this fact." So then the Holy Prophet said to Ali: "Stand up! I am content with your

becoming the imam (vicegerent) and hadi (guide) after me. So of  whomsoever I am the maula (master) this Ali is also his maula (master).  Hence, all of you people should loyally and faithfully help him." Then the Prophet prayed to Allah: "O Allah! Be a friend of him who is a friend of him (Ali) and be an enemy of him who is enemy of him."

 

These couplets are a clear proof of the fact that on that day the companions of the Holy Prophet did not interpret the word "maula" in any other way except "imam" and that Ali would be the caliph after the Prophet died. If the word "maula" did not mean "imam" or master over others, the Prophet would have at once interrupted Hasan when he had recited the line: "I am content with your being imam and guide after me," and would have told him that he was mistaken and that he did not mean Ali to be the imam and successor after him and that he meant by the word "maula" "friend" or "helper." But in fact the Holy Prophet supported him by saying "Ruhu'l-Quds will also be supporting you." Apart from this, the Holy Prophet clearly explained the position of imamate or wilaya (vicegerency) of Ali in his sermon. You should study the sermon of the Holy Prophet, which he delivered on the Ghadir-e-Khum day and

which has been reported in full by Abu Ja'far Muhammad Ibn Jarir Tabari (died 310 A.H.) in his book Kitabu'l-Wilaya. He writes that the Prophet said: "Listen and obey. Verily, Allah Almighty is your maula and Ali is your imam. Until the Day of Judgment the imamate will belong to my progeny, the descendants of Ali."

 

Just what Allah says in the Holy Quran, "and Allah will protect you from the people." 5:67

 

So Allah has rescued his Prophet (saw) from his people. Until the other day, inshallalh, we will see what been done after the Ghadir-e Khumm.

 

 

To be continued..

 

 

Wassalam

 

Mohammed Yusuf

 

 

Narrated Aisha:
 
 One day the Prophet (PBUH&HF) came out afternoon wearing a black cloak (upper garment or gown; long coat), then al-Hasan Ibn Ali came and the Prophet accommodated him under the cloak, then al-Husain came and entered the cloak, then Fatimah came and the Prophet entered her under the cloak, then Ali came and the Prophet entered him to the cloak as well. Then the Prophet recited: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you a perfect purification (the last sentence of Verse 33:33)."

 

 

In addition to what the Prophet (saw) said who are the real “Ahlul Bait”, he made the habit for six or nine months, every day after morning prayer he would passed by by the door of Fatima's house and address them with greeting as these are "MY AHLEL BAIT" and recite this verse of tat-hir 33.

 


 

 



 

وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {41:18}

But We delivered those who believed and practised righteousness

 

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وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ     اللهم صلى على محد و ال محد.... و عجل فرجهم