LECTURES
 
 
 
 
   
 
   
 
Rasoolullaah Bawaji (saws) said :"I and Ali were created from one noor."
 
 
Their Contention & Our Belief :
 
   
   
 
  Contention 1 :
 

Their Contention: The vicegerency- wasaayat of Maulaana Ali (as) is not mentioned in the Qur'an.

Our Belief: Qur'an is Jawaame' ul-Kalem (complete collection of heavenly books). Allaah Ta'aala says in the Qur'an, “Walaa ratbin walaa yaabesin illa fi kitaabim mubeen”, which means that there is no dry or wet thing which is not mentioned in the Qur'an. This aayat itself nullifies their misconception that if Allaah has encompassed each and everything of this world into His book, is it possible that He overlooked in describing the very base of Islam? That is unimaginable. Qur'anic verse not only has its outer meaning but could also be interpreted by the Imaam into 7 or 70 or 700 or 7000 different meanings reflecting its essence. The way we interpret the Qur'an is the way of our A'immat-e-Taahereen (as) who belong to the progeny of Rasoolullaah (saws). We shall not forget what Rasoolullaah (saws) said to Maulaana Ali (as), when he breathed his last, ‘O Ali, come forward and put your head on my chest.' Rasoolullaah (saws) taught him 1000 facets of knowledge and from each one, another 1000 facets opened from him. The first 1000 facets from Rasoolullaah (saws) was ta'leem” and another 1000 facets which opened for him was the ta'eed” of Allaah. This is nothing but ‘Ilm-e-Ladunni' which Rasoolullaah (saws) passed over to him. Our A'immat-e-Taahereen (as) are the source of this ‘Ilm-e-Ladunni'. Therefore our interpretation of the Qur'an is by the way of Allaah, which he has revealed upon his pious and trustworthy representative i.e. Hujjatullaah .

Not going too far, let us consider the verse in the beginning of the Qur'an, “Zaalekal kitaabo laa raiba fihe.” The literal translation of this verse is, “That is the book in which there is no doubt.” If Qur'an is in your hands which itself is a book then Allaah should say, ‘This is the book' which in Arabic is “Haazal kitaabo laa raiba fihe” – instead of saying ‘That is the book.' Now, “Which is this book that Allaah points to?” That is really not the book of the Qur'an. O mumineen, brush up your intellect and think what our A'immat-e-Taahereen (as) says, “that” book is nothing but Maulaana Ali (as), and truly there is no doubt about his rank and position after Rasoolullaah (saws) because he is the guardian and master of Taweel (hidden knowledge). Every verse beginning with, “Yaa ayyohal lazeena aamanu…” has its origin from the Walaayat of Maulaana Ali (as).

If they question us about the account of Walaayat of Maulaana Ali (as) in the Qur'an then we shall ask them, is there any verse in the Qur'an which orders that the Khaleefah should be appointed by the people after the death of Rasoolullaah (saws)? Indeed they won't find it. Allaah has consolidated the Wasaayat of Maulaana Ali (as) in the verse, ‘Al yauma akmalto lakum deenakum wa atmamto ‘alaykum ne'mati wa razeeto lakomul islaama deena', which means that, “This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.” This verse was revealed on Rasoolullaah (saws) in Ghadeer-e-Khumm when he declared Maulaana Ali (as) as his successor and ordered the obligation of his Walaayat on the people. It is beyond our reach to mention here every verse of the Qur'an indented with meaning of Walaayat in it.

Still in the beginning of the Qur'an in Surat ul-Faatehah we take the verse, “ehdenas seraatal mustaqeem”, which means, “Guide us the straightway.” Which is this straight way? Is this the same thing about which the commonalty says that, we will be made to pass through Seraatum Mustaqeem on the Day of Judgment and the one who is successful in treading the path will enter the Paradise? If it is the path for us after the death on which if we succeed, will enter the Paradise then what is the purpose for Allaah in giving us the life? The purpose of this worldly life would get nullified because then Allaah would have made us to pass on the path directly to judge who will get Paradise and Hell. There was no need for Allaah, then, to create this world. The Paradise or Hell for a deceased person is assigned immediately after his death as per his imaan and deeds. Then the question for him passing through the seraat becomes redundant for him reaching to his final abode. With this meaning, this particular verse goes beyond our imagination and does not convey the essence. Truly, not a single letter or alphabet in the Qur'an is without meaning.

What we say about this verse according to A'immat-e-Taahereen (as), the Seraatum Mustaqeem of Allaah is in this world. It is the Nabi, Wasi, Imaam and Da'i of Allaah on this earth who are the guardians and the possessors of the true Heavenly knowledge of Allaah – ‘Ilm-e-Ladunni. This is Seraatum Mustaqeem is total submission to the Islam on the hands of His Da'i which we pray Allaah to guide us, with the help of which and under whose grace, we will enter the Paradise. To their misfortune, they have deviated from this righteous path of Allaah.

   
 
 
  Contention 2 :
 

Their Contention: We should only believe in the Qur'an, Rasoolullaah (saws) and Tawheed.

Our Belief: Had this been true then Rasoolullaah (saws) would never have said these words at the time of his demise, that, “O mumineen, I am leaving among you the two most revered things ( saqalayn ); the Qur'an and my Kindred (‘itrat), the people of my House (Ahl ul-Bayt (as)), and these shall never be separated until they return to me at Hauz-e-Kausar and if you steadfastedly get hold of them then you will never go astray.Then Rasoolullaah (saws) put together the two index fingers of his hands, coupling them and equalizing them in all respects. He added “and not like this”, by extendind the middle and index fingers of his right hand, “because one reaches out beyond the other.” He also said that, “My Ahl ul-Bayt (as) is like the Ark of Maulaana Nooh (as). He who boarded it was saved, and he who left it was drowned.”

The commonalty, claiming themselves to be the people of Sunnat, how could they overlook the words of Rasoolullaah (saws)? Qur'an is the book revealed on Rasoolullaah (saws), but our A'immat-e-Taahereen (as) who is Ahl ul-Bayt (as), are the inheritors of the true interpretation and understanding of the Qur'an. Not having faith in them is in the real sense, disobeying Allaah because Qur'an says that, “Atee'ullaaha wa atee'ur Rasoola wa ulil amre minkum”, which means, “Obey Allaah and Obey Rasool and your Ulil Amr – who is Wasi, Imaam and Da'i in their times who is the only representative of Allaah (Hujjat) in this world among you, in the absence of Rasoolullaah (saws).

Tawheed means oneness and unity which is attributed to Allaah. The commonalty has interpreted this word in a selective way describing only its single side. They have ignored its depth in the way that it applies in every period. It is not only confined to Allaah. Tawheed means oneness of Rasoolullaah (saws) in his time, oneness of Maulaana Ali (as) in his time and after him, oneness of A'immat-e-Taahereen (as) in their time. After the seclusion of Imaamat, it is the oneness in the Da'i ul-Mutlaq who is the Naa'ib of Imaam uz-Zamaan (as). If Tawheed is in the oneness of Allaah then it should be applied to every minute thing of His religion also. Then, oneness should also be in the Hujjat of Allaah as the Qur'an says that, “The earth never remains devoid of Hujjatullaah.” Conclusively, whoever fails to abide to this absolute concept of Oneness or Tawheed is a Mushrik (polytheist).

Summarizing in the nutshell, we can say that Qur'an is the book of Allaah revealed on Rasoolullaah (saws) which can only be understood with the help of the knowledge of Ahl ul-Bayt (as) and A'immat-e-Taahereen (as) without whom the religion of Allaah is incomplete and futile. True Tawheed is in believing the oneness of all of them who are the inheritors of ‘Ilm-e-Ladunni in their times.

   
 
 
  Contention 3 :
 

Their Contention: Maulaana Ali (as) was declared as ‘Wali' and not ‘Wasi' in Ghadeer-e-Khumm, so he cannot be the successor of Rasoolullaah (saws).

Our Belief: If they say that Ghadeer-e-Khumm was the only place where Rasoolullaah (saws) exalted the rank of Maulaana Ali (as) as ‘Wali' or ‘Wasi', then they are again mistaken. We shall quote the sayings of Rasoolullaah (saws) about Maulaana Ali (as) at other instances. He said,

Aliyun minni wa ana minho wa howa waliyo kulle muminin min ba'di'
Ali is from me and I am from Ali and he is the Wali of every mumin after me.'

Aliyun minni ka-Haroon min Moosa'
Ali is for me like what Haroon was for Moosa'

It is clear from the words of Rasoolullaah (saws) what message he conveyed by saying these words in the presence of his Ashaab (Companions). The word ‘Wali' means helper, supporter, benefactor, close associate, a man close to Allaah, patron, legal guardian, master etc. which is true in every sense for Maulaana Ali (as). ‘Wali' is derived from the root ‘Waleya-Yali' which means close, adjacent, first etc. Maulaana Ali (as) was close to Rasoolullaah (saws) and also first to accept Islam hence he is ‘Wali'. Rasoolullaah (saws) has compared the status of Maulaana Ali (as) with Maulaana Haroon (as) who was the Wasi of Maulaana Moosa (as). By saying this he has declared Maulaana Ali (as) as the Wasi.

Allaah says in the Qur'an, “wanzir ‘asheeratekal aqrabeen”, which means, “And warn your nearest relatives.” When this verse was revealed on Rasoolullaah (saws) he gathered all the kinsmen of Quraysh and Maulaana Abdul Muttalib (as) and served them a roasted leg of goat and a goblet of milk. Among them were a group of ten people, each of whom could have eaten the whole leg and drunk a large quantity of milk, and they were more than forty in number. But on that day they ate and drank satisfactorily, Abu Lahab being one of them. Rasoolullaah (saws) then addressed them and said, ‘O relatives of Abdul Muttalib, follow me, help me in my mission and you will be the kings and governors of the world. Allaah has surely never sent a Rasool without appointing his vicegerent (Wasi) and minister (Wazeer), heir (Waaris), brother (Akh) and patron (Wali). So which of you will be my vicegerent – my heir, patron, brother and minister? They stayed silent. He then invited each one of them individually, but all of them refused to accept the responsibility and only Maulaana Ali (as) remained who was the youngest. Then he offered it to him to which he obliged and accepted his invitation. When they departed, Abu Lahab said in a scoffing way and in an insulting tone, is it not a magic which Rasoolullaah (saws) has done on the son of Abu Taalib which we saw now?

The birth of Maulaana Ali (as) was the beginning of the signs of Nubuwwat of Rasoolullaah (saws). He accepted Islam on the hands of Rasoolullaah (saws) at the young age of 10 which cannot be considered as invalid on the ground that he was a child – as the commonalty think. This would amount to point out the mistake of Rasoolullaah (saws) that he unknowingly accepted the testimony of a child! Jibra'eel (as) descended on Rasoolullaah (saws) and informed him, “O Rasool, no one except Ali will keep your words.” Hence it was the wish of Allaah that no one except Ali would become the Wasi, Wali, Waaris, Akh, and Wazeer of Rasoolullaah (saws).

   
   
 
  Contention 4 :
 

Their Contention: The purpose of ascension of Maulaana Ali (as) at Ghadeer-e-Khumm was to ease the differences between him and the people.

Our Belief: Maulaana Ali (as) came to Ghadeer-e-Khumm on his way from Yemen with few men. Some of them complained to Rasoolullaah (saws) about the injustice done by Maulaana Ali (as) to them in Yemen. Rasoolullaah (saws) did not listen to them and admonished them saying that, “Ali cannot do injustice to anyone.” When the other men came to know about this, they came forward to Rasoolullaah (saws) and said, ‘O Rasoolullaah (saws), we all bear witness in the way of Allaah that Ali has not done injustice to anyone, on the contrary, he has helped us to acquire our lost belongings.’ From this incident we get an idea that to which extent the history has been distorted by the people.

The incident of Ghadeer-e-Khumm and the position of Rasoolullaah (saws) on that occasion with regard to the Walaayat of Maulaana Ali (as) is well recognized and famous and not to be denied by friend or foe. Let us quote the whole incident.

When Rasoolullaah (saws) returned from the Hijjat ul-Wadaa’ (farewell Hajj) and came to Ghadeer-e-Khumm, he gave the order that some large trees with wide branches be trimmed and the ground cleared and announced a congregational prayer. The Hujjaaj then assembled and Rasoolullaah (saws) took Maulaana Ali (as) by the arm and made him stand next to him and said, “O people, know that what Haaroon (as) was to Moosa (as), Ali (as) is to me, except that there shall be no prophet after me, and he is your ‘Wali’ after me. Thus Ali (as) is the ‘Wali’ of the one who has acknowledged me as his ‘Wali’.” Then Rasoolullaah (saws) raised his arms until the whiteness of his armpits could be seen by the assembled people and said, ‘O Allaah, be affectionate to him who is devoted to Ali (as), and hostile to him who is hostile to Ali (as), give victory to him who helps Ali (as) and forsake him who forsakes Ali (as) – and make the truth go with Ali (as) wherever he goes.’

Read over each word and think. Is it possible that Rasoolullaah (saws) honor and glorify Maulaana Ali (as) in the presence of 70,000 Hujjaaj just to ease the minor differences between him and the people? This is out of our rational thinking. And if, what the commonalty believe, is true then a question arise that, was Maulaana Ali (as) so central and high-ranking at that time that compelled Rasoolullaah (saws) to solve the minor differences in the presence of so many people? Alas! They are too far from the real essence. Neither did the differences exist nor was the question about the high-ranking of Maulaana Ali (as). It was by the order of Allaah that Rasoolullaah (saws) mandated the Walaayat of Maulaana Ali (as) on the people.

   
 
 
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