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Complete Sermon of Prophet Muhammad SAWW at Ghadeer Khum by Agha Hassan Mujtaba Rizvi - English The Ghadir event and its significance Seventy days before his demise, when Prophet Muhammad (PBUH&HF) 1 was returning to Medina after his last pilgrimage to Mecca, he reached the pond of Khum (Ghadir Khum) near Juhfa. It was the 18th of the month of Dhul-Hijja of the year 10 AH (March 15, 632 AD). By this time, the Prophet (PBUH&HF) had conveyed all of the divine commandments to his nation except for the formal and explicit public announcement of his divinely appointed successors as the leaders, guardians, and guides for the believers for all days to come. By the order of Allah, the Prophet (PBUH&HF) stopped at the pond of Khum, gathered the crowd of pilgrims, and delivered his last universal speech. In this sermon, he presented his last religious instruction which finalized the last divine religion and made Islam the perfect religion in the sight of Allah. Imam Muhammad al-Baqir (PBUH), the fifth Imam and successor of the Prophet (PBUH&HF) said: “The last obligatory duty that Allah sent down was al-Walaya(adherence to the guardian assigned by Allah). Then, He sent down the verse: ‘Today, I completed your religion…’1 once the Messenger of Allah established it in Juhfa area.” This message was the most unique in the entire mission of the Prophet (PBUH&HF) due to the revelation of Verse 67, Chapter 5 of the Holy Quran before his speech. In this revelation, Allah warned His Messenger that failing to deliver this last message would nullify his entire mission. This unprecedented warning proves that this last message contained the most important religious commandment of Allah for the Muslim nation. Moreover, the contents of this last message were so crucial to the faith that the Prophet (PBUH&HF) emphatically required all those who directly or indirectly heard the sermon of Ghadir Khum to convey it to people who were not aware of its details, and parents to convey it to their children for all generations to come. Hence, this sermon addresses all Muslim generations of the world until the Day of Judgement. This emphasis naturally implies that the content of this message has a vital role in the future of the Muslims, their spiritual health, and their felicity in the Hereafter. The main issue that the Prophet (PBUH&HF) addressed in his speech in Ghadir Khum was that Allah appointed Ali Ibn Abi Talib (PBUH) as the guardian (Wali), the master (Mawla), the leader (Imam), and the commander (Amir) of all believing men and women, the deputy and the executor of his affairs (Wasi), and his successor (Khalifa). His sayings and commands should be preferred over the opinions of all others in every matter. Obeying him is obeying Allah, and disobeying him is disobeying Allah. Whoever follows him (and his sayings) is a believer under the guardianship of Allah, and whoever turns away from him (or his sayings) is a disbeliever under the guardianship of Satan. Guardianship (al-Walaya) expresses a bilateral relation between the guardian and the people. Observing al-Walaya by people means adhering to the guardian and acknowledging his authority by heart, tongue, and action. On the other hand, the action of al-Walaya by the guardian means offering protection from evil, spiritual assistance, care, support, and guidance for his adherents. A divinely appointed guardian guards his adherents from misguidance, spiritual destruction, wrongdoing, and sin as much as they adhere to him and his commands. Establishing al-Walaya has been the ultimate goal of religion and the fruit of the entire efforts of Prophet Muhammad (PBUH&HF) during his mission. One who submits to Allah’s representative and adheres to him has indeed acknowledged Allah’s authority and guardianship and is a true monotheist in obeying Allah. Acknowledging the guardianship of the leaders that Allah appointed and submitting to them is the greatest pillar of faith. It safeguards the followers from the wrath and punishment of Allah. Imam Muhammad al-Baqir (PBUH) said: “Islam is established by five things: prayer, charity, fasting, pilgrimage, and al-Walaya (adhering to the guardians authorized by Allah). None (among them) was called for as (emphatically as) al-Walaya was called for. However, people accepted the first four and abandoned al-Walaya. People who refused to submit to the leaders that Allah appointed resemble the Satan who refused to submit to the viceregent of Allah, Adam (PBUH), and consequently, became an outcast and went under the curse of Allah forever as mentioned in the Holy Quran.1 It is narrated that Imam al-Ridha (PBUH) said: “The similitude of the believers in accepting the guardianship of the Commander of the Believers (Ali) on the day of Ghadir Khum is that of the angels in prostrating before Adam (i.e., submitting to him), and the similitude of those who turned away from the guardianship of the Commander of the Believers on the day of Ghadir is that of the devil (Iblis). In one of his speeches on the anniversary of the day of Ghadir, Imam Ali (PBUH) said: “Allah does not accept the faith (of an individual) except after he acknowledges the guardianship of whom He required. He does not arrange the means of His obedience (for an individual) except after he adheres to His ropes and the ropes of His authorized people. Thus, Allah sent down to His Prophet (PBUH&HF) on the day of the large trees1 that which explained His will for His sincere and chosen servants. Allah commanded him to convey (the message) without being concerned about the hypocrites or the deviants, and guaranteed him protection against their evil... By that, Allah completed His religion, and delighted the eyes of His Prophet (PBUH&HF), and the believers. Some of you witnessed this event and some received its news. This (appointment) concluded the beautiful word of Allah for those who observe patience… ”

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Ayatullah Qazwini analyzes Ibn Taymiyyah\'s rejection of the narration of Ghadir Khum. At Ghadir Khum, Prophet Muhammad (S) announced in front of 120,000 people that his immediate successor was Imam Ali (AS).

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What do you really know about \"Islam\'s Great Eid of Ghadeer\"? Well, we\'re going to let you in on a little secret, that\'s not so secret, and it\'s all about \"Islam\'s Great Eid of Ghadeer\"! We\'ve got \"Islam\'s Great Eid of Ghadeer\" all covered in just 5 easy to ask questions; well as covered as a kid can. So what are these 5 special questions that will have help you understand the significance of \"Islam\'s Great Eid of Ghadeer\" just a little better? Well, you\'re just going to have to watch to find out, wherever you are! Sister Fatima answers 5 easy to ask questions, as she sheds a little historical light upon \"Islam\'s Great Eid of Ghadeer\". Our special congratulations to you all on this auspicious and blessed Eidul Wilayah; \"Islam\'s Great Eid of Ghadeer\", wherever you are! #IslamicPulse #Allah #Muslims #Shia #Islam #Quran #AhulBayt #Ghadeer #Ghadir #EidGhadir #EidGhadeer #Eid #Mawla #Mowla #Hajj #18thDhulHijjah #DhulHijjah #GhadirKhum #Khum #Ali #ImamAli #Politics #Secularism #Resistance #Taghut #Falsehood #Truth #Justice #ImamKhamenei #Imam #ImamKhomeini #Wilayate #Khilafa #Caliphate #Caliph #Leader #Imamate #Wilayah #WilayatAlFaqih #Khamenei #JihadeTabyiin #AwaitedOne #Mahdi #Media #SoftWar #IslamicRepublic #Revolution #Resistance #IslamicRevolution #IslamicAwareness

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So, \"What Really Happened On Ghadeer\"? Well, before you answer, a very special congratulations to all of you, wherever you are, on the auspicious Eid of Eid al-Ghadeer! Now, we\'re pretty sure you all know what happened on the great occasion of Ghadeer on the last Hajj of Messenger of Allah (S). Yet, we still wanted to let you know, just in case you don\'t know \"What Really Happened On Ghadeer\". So, how can we possibly tell you \"What Really Happened On Ghadeer\" in just one minute, give or take a few seconds? And what were just some of the things that happened on the day of Eid al-Ghadeer? And what was transferred from the Messenger of Allah (S) to Imam Ali (A) on Eid al-Ghadeer? What is a famous statement of the Messenger of Allah (S), delivered on Eid al-Ghadeer, which is conveniently found even in the books of traditions of the Ahl al-Sunnah brothers and sisters? What is the true meaning of \'Mawla\' in the context of Ghadeer, despite the ridiculous and weak other meanings that people try to forcefully apply to the word \'Mawla\'? What interesting statement can be found in the books of the Ahl al-Sunnah brothers and sisters, which had been said by Abu Bakr and Umar on the event of Eid al-Ghadeer? And finally, what is the present-day system of Wilayatul Faqih an on-the-ground manifestation of? Well, Sayyid Shahryar humbly tells us \"What Really Happened on Ghahdeer\", albeit in one minute, in this One Minute Wisdom Special, as we celebrate Eid al-Ghadeer, wherever you are. Happy Eid al-Ghadeer and Eid al-Wilayah to you all, wherever you are! Stay strong on the path of Wilayah. #IslamicPulse #OneMinuteWisdom #OMW #Allah #Muslims #Shia #Islam #Quran #AhulBayt #IslamicQuotes #Akhlaq #Ethics #Morality #Ghadeer #Ghadir #EidGhadir #EidGhadeer #Eid #Mawla #Mowla #Hajj #18thDhulHijjah #DhulHijjah #GhadirKhum #Khum #Ali #ImamAli #Politics #Secularism #Resistance #Taghut #Falsehood #Truth #Justice #ImamKhamenei #Imam #ImamKhomeini #Wilayate #Khilafa #Caliphate #Caliph #Leader #Imamate #Wilayah #WilayatAlFaqih #Khamenei #JihadeTabyiin #AwaitedOne #Mahdi #Media #SoftWar #IslamicRepublic #Revolution #Resistance #IslamicRevolution #IslamicAwareness

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Welcome to the Islamic Pulse Talk Show. In this episode we\'re talking about the auspicious and blessed Eid of Eid al-Ghadeer as we discuss \"Ghadeer, Wilayate, & The Completion of Islam\". Are there any contemporary scholars of the Ahl al-Sunnah sect who have spoken about the event of Ghadeer? What is the historical background to the event of Ghadeer? What are some verses of the holy Qur\'an that are related to the event of Ghadeer? What is interesting about the terminology used in verse number 67 of Chapter Maidah of the holy Qur\'an; a verse which is intimately related to the event of Ghadeer? And what conclusions can be made from the above-mentioned terminology used by the Almighty Allah in verse number 67 of Chapter Maidah of the holy Qur\'an? How many Hajj did the Messenger of Allah (S) undertake in his life? What are some unique points regarding the event of Ghadeer? What is a unique point about the Khutba and the sermon which the holy Prophet Muhammad (S) delivered on the event of Ghadeer? What is one of the things that is recommended to do on the day of Eid al-Ghadeer? What did the Messenger of Allah (S) officially, publicly, and openly transfer to Imam Ali (A) on the day of Eid al-Ghadeer? What is an interesting point about the pledging of allegiance to Imam Ali (A) in the event of Ghadeer? What are some interesting points regarding verse number 3 of Chapter Maidah of the holy Qur\'an in relation to the discussion regarding Ghadeer? And according to an understanding of the above-mentioned verse of the holy Qur\'an, what was it that guaranteed Islam; something that occurred in the event of Ghadeer? Did this Wilayah of Islam end with the occultation of the 12th Imam (A); and if not, where can we see the concept of the Wilayah of Islam being implemented and continued in the present-day during the greater occultation of Imam al-Mahdi (A)? What are the various kinds of Wilayah, and based upon the order of the Almighty Allah, which ones did the Messenger of Allah (S) transfer to Imam Ali (A)? What is the natural historical progression of Wilayah which in the end has resulted in the present-day concept of Wilayatul Faqih? And finally, can we find in the present-day, physical manifestations of the teachings of the Messenger of Allah (S) and the Immaculate Imams (A)? To answer these questions and more, we humbly invited Shaykh Hurr Shabbiri from the United Kingdom, to sit down with us and speak a little bit about the historical event and great Eid known as Eid al-Ghadeer as we discuss \"Ghadeer, Wilayate, & The Completion of Islam\". A very happy and blessed Eid al-Ghadeer and Eid al-Wilayah to you all out there, wherever you are! #IslamicPulse #IPTalkShow #Allah #Muslims #Shia #Islam #Quran #AhulBayt #Ghadeer #Ghadir #EidGhadir #EidGhadeer #Eid #Mawla #Mowla #Hajj #18thDhulHijjah #DhulHijjah #GhadirKhum #Khum #Ali #ImamAli #Politics #Secularism #Resistance #Taghut #Falsehood #Truth #Justice #ImamKhamenei #Imam #ImamKhomeini #Wilayate #Khilafa #Caliphate #Caliph #Leader #Imamate #Wilayah #WilayatAlFaqih #Khamenei #JihadeTabyiin #AwaitedOne #Mahdi #Media #SoftWar #IslamicRepublic #Revolution #Resistance #IslamicRevolution #IslamicAwareness

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On a Thursday, just three days before the demise of Prophet (PBUH&HF), the Messenger of Allah asked for pen and paper in order to state his last will and repeat the declaration/assignment of his successor for his Ummah. Major Sunni sources including Sahih al-Bukhari and Sahih Muslim mentioned that an opposition group among the companions whose leader was Umar, accused prophet of talking non sense (May Allah protect us) in order to prevent this writing. They questioned the rationality of Prophet to discredit his will. Below is some of the traditions concerning this tragic episode: It is narrated in Sahih Muslim that: Ibn Abbas said:\"Thursday! And how tragic that Thursday was!\" Then Ibn Abbas cried severely so that his tears flowed to his cheeks. Then he added Prophet said:\"Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you people to go astray after me.\" They said: \"Verily the messenger of Allah is talking no sense.\" (Reference: Sahih Muslim, Chapter of \"Kitabul-Wasiyyah \" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version (Saudi Arabia), v3, P1259, Tradition (#1637/21).) The other version is given by al-Bukhari and Muslim which indicates the role of Umar in that catastrophe: Sahih al-Bukhari Hadiths: 9.468 and 7.573 Narrated Ibn \'Abbas: When the time of the death of the Prophet approached while there were some men in the house, and among them was \'Umar Ibn al-Khattab, the Prophet said: \"Come near let me write for you a writing after which you will never go astray.\" \'Umar said: \"The Prophet is seriously ill, and you have the Quran, so Allah\'s Book is sufficient for us.\" The people in the house differed and disputed. Some of them said, \"Come near so that Allah\'s Apostle may write for you a writing after which you will not go astray,\" while the others said what \'Umar said. When they made much noise and quarreled greatly in front of the Prophet, he said to them,\"Go away and leave me.\" Ibn \'Abbas used to say,\" It was a great disaster that their quarrel and noise prevented Allah ‘s Apostle from writing a statement for them. The above tradition can also be found in Sahih Muslim, Chapter of \"Kitabul- Wasiyyah\" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version (Saudi Arabia), v3, p1259, Tradition (#1637/22). As you see in the above traditions, the Prophet (PBUH&HF) was accused of talking no sense by an opposition group among the companions whose leader was Umar. In the above tradition, Ibn Abbas mentioned Umar and his company PREVENTED Prophet from writing his will which could prevent people from going astray after him. So the conclusion from the above tradition is that the writing it did NOT take place. In the following tradition, however, Sa\'id Ibn Jubair alleged that the Prophet said three things but he has forgotten the third one which was beneficial for Muslims: Sahih al-Bukhari Hadith: 4.393 Narrated Said bin Jubair: I heard Ibn \'Abbas saying, \"Thursday! And you know not what Thursday is? After that Ibn \'Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn \'Abbas, \"What is (about) Thursday?\" He said, \"When the condition (i.e. health) of Allah\'s Apostle deteriorated, he said,\'Bring me a bone of scapula, so that I may write something for you after which you will never go astray.\' The people differed in their opinions although it was improper to differ in front of a prophet, They said,\'What is wrong with him? Do you think he is talking no sense (delirious)? Ask him (to see if he is talking no sense). The Prophet replied,\'Leave me, for I am in a better state than what you are asking me.\' Then the Prophet ordered them to do three things saying: \'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.\' The third order was something beneficial which either Ibn \'Abbas did not mention or he mentioned but I forgot! Sa\'id Ibn Jubair claims that Prophet said three things but he has forgotten the third one which was beneficial for Muslims. It is interesting to see that the narrators who used to memorize thousands of traditions, simply forgot the last will of Prophet (PBUH&HF). Now if you look at the two things that the sub-narrator allegedly attributed to the Prophet, i.e., 1. Expelling pagans from Arabian Peninsula 2. respecting foreign delegates One can see that these are not the things that if Muslim do, they will NEVER go astray after Prophet. The matter should be much more important that would Guarantee the salvation of Muslims, and it could be no less important than the subject of leadership. Moreover such claim contradicts the saying of Ibn Abbas (in the early mentioned traditions) who claimed that the quarrel of the companions prevented the prophet from stating his will. Here is the last tradition I would like to mention in this regard. Sahih al-Bukhari Hadith: 5.716 Narrated Ibn Abbas: Thursday! And how tragic that Thursday was! The ailment of Allah\'s Apostle became worse (on Thursday) and he said \"Bring me something so that I (order) to write for you something after which you will never go astray.\" The people (present there) quarreled in this matter, and it was not right to quarrel in front of prophet. They said, \"What is wrong with him? (Do you think) he is talking no sense (delirious)?\" The above tradition is also in Sahih Muslim, Chapter of \"Kitabul-Wasiyyah\" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version, (Saudi Arabia), v3, pp 1257-58, Tradition (#1637/20). More addresses for similar traditions: Sahih al-Bukhari, in the chapter named \"The Book of Knowledge \" (Kitabul-Ilm), also in the chapter named \"The Book of Medicine \" (Kitabut-Tib), also in the chapter named \"Kitabul Itisam bil Kitab was-Sunnah\". Musnad Ahmad Ibn Hanbal, v1,pp 232,239,324f,336,355. And much more... Also as indicated above (Sahih al-Bukhari Hadiths: 9.468 and 7.573), Umar said: \"The Prophet is seriously ill, and you have the Quran, so Allah\'s Book is sufficient for us.\" Umar and those who supported him prevented prophet from writing (ordering to write) that statement, by accusing him of talking no sense. As I have mentioned in the discussion about \"Quran and Ahlul-Bayt\", prophet clearly indicated that we should follow both Quran AND Ahlul-Bayt in order not to go astray. So Quran alone is not sufficient as opposed to what Umar said above. There is a bizarre commentary in the footnote of above traditions in Sahih Muslim (1980 Edition, Arabic version). It says: The above incident shows the high virtue of Umar, since he knew that people might not follow what prophet would write, and as a result, people would go to hell because of their disobedience of the order of prophet. So Umar prevented Prophet from writing, in order to save people from going to hell ! Also in the footnote of the same section of Sahih Muslim it is mentioned that Prophet possibly wanted to assign a Caliph on that Thursday, and the matter might have been the matter of successorship which caused such dispute. In fact, most of the people who where present there, understood the intention of prophet, the same as what Umar did. Because prophet had previously indicated the issue when he said several times that: \"I shall leave for you two precious Symbols: The book of Allah, and my progeny, that is my family (Itrat & Ahlul-bayt). If you follow them, you will never go astray after me.\" (Sahih al-Tirmidhi; a close version is also given in Sahih Muslim), And also they were present in GHADIR KHUM where prophet said: \"Whoever I am his master, Ali is his master.\" (see Sahih al-Tirmidhi; Sunan Ibn Maja; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa\'is, by al-Nisa\'i). So when prophet during his illness said that \"Let me write something that you never go astray after me\", those people who were present, including Umar, quickly understood that prophet wants to repeat what he had already mentioned, but this time in writing. A few Quranic verses should also be mentioned here. Allah said in Quran: * \"O you who believe! Do not raise your voices above the voice of prophet ... lest your deeds become null while you do not perceive.\" (Quran 49:2). * Allah also said: \"Nor does he (prophet) speak out of his desire. (What he says) is nothing but revelation that is revealed.\" (Quran 53:3-4). * He, Exalted, also said: \"Whatever apostle tells you accept it, and from whatever he forbids you, keep back.\" (Quran 59:7). * He, Exalted He is, also said: But no by thy Lord! They can have no Faith until they make thee judge in ALL disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction. (Quran 4:65) So when such a prophet, three days before his death, wished to write a document of his will to save the Muslims from going astray, he was accused of talking no sense (paranoid)! The reason that prophet did not repeat his request (if it is true) was that he already was discredited by his companions and was accused of talking no sense. So even if he would say something, those people would not believe in him and would say such instruction has been given while he was talking no sense (paranoid). So Umar made it easy, and by saying that prophet is talking nonsense, ended it up. There are few Sunni traditions which allege that prophet was confused to assign which person as his successor and finally failed to assign any body as his successor and left it to people to decide. Some even claim that prophet was willing to assign Abu Bakr, but he left it to people. If Umar have ever heard of such sayings (that prophet was willing to assign Abu Bakr as his successor), he would never stop prophet from stating his will, and would never accuse him of talking no sense. Rather he would let prophet tell his will and assign Abu Bakr as his successor. We all know, the main support in \"Saqifah Bani Sa\'idah\" for the secret nomination of Abu Bakr for Caliphate, was Umar. So if Umar have not heard of such traditions (the tendency of Prophet to assign Abu Bakr), there is a great possibility that those traditions were fabricated later. Also it contradicts several authentic Sunni traditions regarding the assignment of Ali-Ibn-Abi-Talib as prophet\'s successor. As you know there are a huge number of fabricated traditions which was created by several pay-rolled scholars in support of some rulers, and mainly to justify what happened. Finally, I would like to bring to your attention the importance and seriousness of the tragedy: 1- Notice that any person utters his most important wishes when he wants to write the statement of his will at the end of his life. 2- Notice the importance of the person who wants to write the will, who is the last Prophet of God, the best mankind ever. No human in the world was more enthusiastic than him about his community. The person who Allah has ordered us in Quran to follow him unconditionally. 3- Notice that prophet said this statement would be the key element in the destiny of Muslims according to the above traditions. They will never go astray if they abide it. In such critical moment, people who claimed to be his sincere companions, stopped/insulted him. Those companions are responsible for misleading the Muslims throughout history and the generations to come. ============= Side Comments ============= Reading the article, a Sunni brother commented that: How could Umar prevent the manifestation of a Divine Commandment? If writing the will was the order of Allah to his Prophet, then how could be possible that Allah fails to manifest His own wish? This brother has confused two different issues. Umar was able to prevent the manifestation of divine commandment since he was a human and was gifted some free will. Yet, Umar or any other human can NEVER prevent what Allah foreordained (Taqdir) and what Allah wills (Mashiyyah). Please take a note of this: There is a difference between the commandment of Allah (which people can disobey) and the will of Allah (which people have no ability to go against). It was the commandment of Allah to write that statement, yet the Will of Allah was what happened. ========= Another brother mentioned that Prophet Muhammad never wrote a single commandment or teaching of his during his 23 years of ministry. Then how could he order people to bring pen and paper to write somthing for them? Yes, the messenger of Allah did not write in public, because he used to dictate writing. However, this does not mean that he did not know how to write. It is also true that the Prophet was \"Ummi\", but this does not necessarily mean he did not know how to read and write. It rather means that Prophet did not have any human teacher to teach him how to read and write since the time he was born to his mother (\"Ummi\" derived from \"Umm\" meaning mother). His only teacher was Allah. And this is why Quran is a true miracle from a person who did not have a teacher and he who did not go to school. I would say, clearing doubt about the Quran as God\'s revelation was the only reason that the Messenger of Allah was not ordered attempt to write in public or claim as such. Reading and writing not only in Arabic but also in all other languages, as well as the knowledge of language of all other creatures are not a lot to claim for the master of all messengers when we see in Quran that Prophet Sulayman and David knew the language of the animals. Again, all such knowledge could be released to the Prophet when he really needed, by the permission of Allah. But to the time it is not necessary, he would act as if he does not have such knowledge. It is like having access to the database rather than having all the knowledge within oneself. About the Tragedy of Thursday, however, what the Prophet (PBUH&HF) meant by \"writing\" was the common sense of \"ordering to write\", and people were aware of it and was not the first time they have heard of it. Based on the traditions no body even said at that time that how he wants to write. Moreover, even we suppose that Prophet wanted to write by himself and people did not know about his ability to write, they could have given him the benefit of doubt (!!) to see if he can do such miracle (!?) beside all the miracles he has had already shown. Were they suspicious to his miracles? This is the same Prophet that God said about him \"laa yantqu anil Hawaa\" (he does not talk of his own desires)? Never mind verses 33:36, 59:7, 4:80, 4:59, etc., and yet to justify a disobedience by some companions can we accuse him of rave? Did God know that there would be a time that His prophet could not stand to the above standard, and still going ahead and revealing such verses in his honor? ========= Another brother mentioned that if the Prophet inteneded to appoint Ali as the Imam, why did he not do so in the presence of the whole people and not in his house few days before his demise? The Prophet had already declared the appointment Imam Ali as Imam in many occasions from his first open preach in Mecca (see al-Tabari English, v6, pp 88-92; Ibn al-Athir, v2, p62; Ibn Asakir, v1, p85; al-Durr al-Manthoor, by al-Suyuti, v5, p97) to his last open sermon in Ghadir Khum (see Sahih Tirmidhi, v2, p298; Sunan Ibn Maja, v1, pp 12,43; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa\'is, by al-Nisa\'i). Note that it was not Prophet who appointed him on his own, but it was rather Allah who appointed him. What the messenger of Allah wanted to do in his last will was to write (or order to write) what he has already said. But, as quoted earlier, some people around him shamelessly reduced him to the level of insanity. What happened on that thursday is a proof by itself that the Prophet ALREADY assigned a successor, otherwise, there was no point of disobedience! ========= Another person mentioned the verse \"Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion (Quran 5:3)\" which was revealed 2 months before the death of the Prophet shows that there was no new religious command is going to come thereafter. Otherwise, if that important statement the prophet was going to dictate to his followers would have been somthing which was forgotten, would make the verse untrue. Perhaps the above brother would be surprized to know that many Sunni commentators of Quran have confirmed that the above verse (5:3) was revealed in Ghadir Khum AFTER the Messenger of Allah said: \"Whoever I am his leader, Ali is his leader. O\' God, love those who love him, and be hostile to those who are hostile to him.\" (See the ariticled titled \"Ghadir Khum\" for extensive references). This means the perfection of the religion was due announcing the successor of the Prophet (PBUH&HF). In fact what prophet wanted to do on that Thursday (three days before his death) was just to repeat, to remind, and to emphasize the things that has been revealed before. He didn\'t want to add any thing new. No Muslim ever claimed that the position of prophethood has been taken from Muhammad sometime before his death. We do not have such case about other prophets either. Even let\'s suppose he was not prophet any more, or he wanted to say something new. Do you think you can find any man better or more enthusiastic than him about the destiny of his community?! Do you think his last wish was against the prosperity of his people?! How much should they have been rude that even they didn\'t let him talk!!! [Reference : Shia Encycloedia]- http://www.al-islam.org/encyclopedia

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Seventy days before his demise, when Prophet Muhammad (P) was returning to Medina after his last pilgrimage to Mecca, he reached the pond of Khum (Ghadir Khum) near Juhfa. It was the 18th of the month of Dhul-Hijja of the year 10 AH (March 15, 632 AD). By this time, the Prophet (P) had conveyed all of the divine commandments to his nation except for the formal and explicit public announcement of

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غدیرخم، مکانی مقدس که پیامبر اکرم ص آن را برای ایراد یکی از مهمترین و حساس ترین خطبه های خویش انتخاب کردند. در این خطبه تاریخی و مهم که پیامبر برای هزاران نفر از مسلمانان ایراد فرمودند، امام علی ع را به عنوان امام و ولی مسلمین بعد از خودشان معرفی کردند و دستور بیعت مسلمانان با ایشان را صادر فرمودند. به رغم اهمیت فوق العاده این مکان، متاسفانه همچنان غدیر خم مکانی ناآشنا و گمشده باقی مانده و کمتر کسی با مکان دقیق آن آشنایی دارد. ولی چه سری در این مکان مقدس وجود دارد که با وجود تمامی بدعهدی ها و دشمنی هایی که مسلمانان بعد از پیامبر نسبت به جانشین بر حق ایشان روا داشتند، و همچنین تحریفات گسترده ای که در بین مسلمین شیوع پیدا کرد، اصل واقعه غدیرخم حتمی و مورد قبول تمامی مسلمانان باقی ماند و شاید کمتر حادثه‌ای از حوادث تاریخ اسلام، از نظر کثرتِ روایات و نیز اعتبارِ اسناد، به پای حادثۀ غدیرخم برسد. و این نیست جز بعلت سری که در این مکان مقدس وجود دارد که ما را بر آن داشت تا برای اولین بار با ادله کافی مکان دقیق غدیرخم را شناسایی کرده و سری از اسرار غدیرخم را بازگو کنیم

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Please show this video to our Sunni brothers and sisters and educate them about Wahabbi Nasibi plot against Muslim unity and Islam. Try to help our Sunni brothers and sisters to disassociate themselves from the false-batil- teachings of Wahabiism. Please always keep in mind that Prophet (s.a.w.a.w) of Allah and his ahlebait are the hablAllah - the rope of Allah - that Quran talks about. This hadith - Man kunto Maula Fahaaza Ali Maula - of Prophet of Allah (s.a.w.a.w) is the backbone of the strength of Islamic ideology. Propagate this amongst everyone around you. Explain them what Walayat e Ali means. It is not merely the love of Imam Ali (a.s). It is also about the hukoomat - governance - of Imam Ali on our lives as well as the government system. May Allah (s.w.t) hasten the reappearance of the Imam (a.t.f.s) of our time to take charge of governance of the world - spread justice - help the innocents - punish the aggressors - implement the law of Allah. May we all be ready when he appears publicly.

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It is the biggest Eid in the history of Islam because two very important events happened, one Announcement of Wilayat of Maula Ali[as] and after that the Completion of Islam.Salam and Mubarakbaadi to everyone and a special greetings to the Imam of our time, Imam Mehdi (ATF). May the BRIGHT LIGHT of this festival fill you & your family with the Light of Joy, Peace, Health, Wealth and Happiness Always Ameen..... EID E GHADIR MUBARAK

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Message of Thaqalayn \"Al-Ghadir\" and its Relevance to Islamic Unity ________________________________________ Ayatullah Murtaza Mutahhari Translated by Mojgan Jalali Vol. 3, No. 1 and 2 (1417 AH/1996 CE) The distinguished book entitled \"al-Ghadir\" has raised a huge wave in the world of Islam. Islamic thinkers shed light on the book in different perspectives; in literature, history, theology, tradition, tafsir, and sociology. From the social perspective we can deal with the Islamic unity. In this review the Islamic unity has been dealt with from a social point of view. Contemporary Muslim thinkers and reformists are of the view that unity and solidarity of Muslims are the most imperative Islamic exigencies at the present juncture when the enemies have made extensive inroads upon the Islamic community and have tried to resort to different ways and means to spread the old differences and create new ones. We are aware that Islamic unity and fraternity is the focus of attention of the Holy Legislator of Islam and is actually the major objective pursued by this Divine religion as firmed by the Qur\'an, the \"Sunnah\", and the history of Islam. For this reason, some people have been faced with this question: Wouldn\'t the compilation and publication of a book such as \"al-Ghadir\" which deals with the oldest issue of differences among the Muslims- create a barrier in the way of the sublime and lofty objective of the Islamic unity? To answer this question, it is necessary first to elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled \"al-Ghadir\"and its eminent compiler \'Allamah Amini in bringing about Islamic unity. Islamic Unity What is meant by the Islamic unity? Does it mean that one Islamic school of thought should be unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens? To give an illogical and impractical meaning to the issue of the Islamic unity, the opponents of the issue have called it to be the formation of a single Madhhab, so as to defeat it in the very first step. Without doubt, by the term Islamic unity, the intellectual Islamic \'Ulama\' (scholars) do not mean that all denominations should give in to one denomination or that the commonalties should be taken up and the different views and ideas be set aside, as these are neither rational and logical nor favorable and practical. By the Islamic unity these scholars mean that all Muslims should unite in one line against their common enemies. These scholars slate that Muslims have many things in common, which can serve as the foundations of a firm unity. All Muslims worship the One Almighty and believe in the Prophethood of the Holy Prophet (s). The Qur\'an is the Book of all Muslims and Ka\'abah is their \"qiblah\" (direction of prayer). They go to\"hajj\" pilgrimage with each other and perform the \"hajj\" rites and rituals like one another. They say the daily prayers and fast like each other. They establish families and engage in transactions like one another. They have similar ways of bringing up their children and burying their dead. Apart from minor affairs, they share similarities in all the aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, glorious, and long-standing civilization. Unity in the world view, in culture, in the civilization, in insight and disposition, in religious beliefs, in acts of worship and prayers, in social rites and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power before which the big global powers would have to bow down. This is especially true in view of the stress laid by Islam on this principle. According to the explicit wording of the Qur\'an, the Muslims are brothers, and special rights and duties link them together. So, why shouldn\'t the Muslims use all these extensive facilities accorded to them as the blessing of Islam? This group of \'Ulama\' are of the view that there is no need for the Muslims to make any compromise on the primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for the Muslims to avoid engaging in discussions and reasons and writing books on primary and secondary principles about which they have differences. The only consideration for Islamic unity in this case is that the Muslims- in order to avoid the emergence or accentuation of vengeance - preserve their possession, avoid insulting and accusing each other and uttering fabrications, abandon ridiculing the logic of one another, and finally abstain from hurting one another and going beyond the borders of logic and reasoning. In fact, they should, at least, observe the limits which Islam has set forth for inviting non-Muslims to embrace it: \"Call to the way of your Lord with wisdom and good exhortation, and have disputations with them in the best manner... \"(16: 125) Some people are of the view that those schools of fiqh, such as, Shafi\'i and Hanafi which have no differences in principle should establish brotherhood and stand in one line. They believe that denominations which have differences in the principles can in no way be brothers. This group view the religious principles as an interconnected set as termed by scholars of Usul, as an interrelated and interdependent set; any damage to one principle harms all principles. As a result, those who believe in this principle are of the view that when, for instance, the principle of \"imamah\" is damaged and victimized, unity and fraternity will bear no meaning and for this reason the Shi\'ah and the Sunnis cannot shake hands as two Muslim brothers and be in the same rank, no matter who their enemy is. The first group answers this group by saying: \"There is no reason for us to consider the principles as an interrelated set and follow the principle of \"all or none\". Imam \'Ali (\'a) chose a very logical and reasonable approach. He left no stone unturned to retrieve his right. He used everything within his power to restore the principle of \"imamah\", but he never adhered to the motto of \"all or none\". \'Ali (\'a) did not rise up for his right, and that was not compulsory. On the contrary, it was a calculated and chosen approach. He did not fear death. Why didn\'t he rise up? There could have been nothing above martyrdom. Being killed for the cause of the Almighty was his ultimate desire. He was more intimate with martyrdom than a child is with his mother\'s breast. But in his sound calculations, Imam \'All (\'a) had reached the conclusion that under the existing conditions it was to the interest of Islam to foster collaboration and cooperation among the Muslims and give up revolt. He repeatedly stressed this point. In one of his letters (No.62 \"Nahj al Balaghah\") to Malik al-Ashtar, he wrote the following: \"First I pulled back my hand until I realized that a group of people converted from Islam and invited the people toward annihilating the religion of Muhammad(s). So I feared that if I did not rush to help Islam and the Muslims, I would see gaps or destruction which calamity would be far worse than the several-day-long demise of caliphate.\" In the six-man council, after appointment of \'Uthman by \'Abdul-Rahman ibn \'Awf, \'Ali (\'a) set forth his objection as well as his readiness for collaboration as follows:\" You well know that I am more deserving than others for caliphate. But now by Allah, so long as the affairs of the Muslims are in order and my rivals suffice with setting me aside and only I am alone subjected to oppression, I will not oppose (the move) and will give in (to it).\" (From Sermon 72, \"Nahj al- Balaghah\"). These indicate that in this issue \'Ali (\'a) condemned the principle of \"all or none\". There is no need to further elaborate the approach taken by \'Ali (\'a) toward this issue. There are ample historical proofs and reasons in this regard. \'Allamah Amini Now it is time to see to which group the eminent \'Allamah, Ayatullah Amini - the distinguished compiler of the \"al-Ghadir\" - belonged and how he thought. Did he approve of the unity of the Muslims only within the light of Shi\'ism? Or did he consider Islamic fraternity to be broader? Did he believe that Islam which is embraced by uttering the \"shahadatayn\" (the Muslim creed) would willy-nilly create some rights for the Muslims and that the brotherhood and fraternity set forth in the Qur\'an exists among all Muslims? \'Allamah Amini personally considered this point - i.e. the need to elucidate his viewpoint on this subject and elaborate whether\"al-Ghadir\" has a positive or a negative role in (the establishment of) Islamic unity. In order not to be subject to abuse by his opponent - be they among the pros and cons - he has repeatedly explained and elucidated his views. \'Allamah Amini supported Islamic unity and viewed an open mind and clear insight. On different occasions, he set forth this matter in various volumes of the \"al-Ghadir\'. Reference will be made to some of them below: In the preface to volume I, he briefly mentions the role of \"al-Ghadir\" in the world of Islam. He states: \"And we consider all this as service to religion, sublimation of the word of the truth, and restoration of the Islamic \'ummah\' (community).\" In volume 3 (page 77), after quoting the fabrications of Ibn Taymiyah, Alusi, and Qasimi to the effect that Shi \'ism is hostile to some of the Ahl al-Bayt (the Household of the Prophet) such as Zayd bin \'Ali bin al-Huseyn, he notes the following under the title of \"Criticism and Correction\": \"These fabrications and accusations sow the seeds of corruption, stir hostilities among the \'ummah\',create discord among the Islamic community, divide the \'ummah\', and clash with the public interests of the Muslims. Again in volume 3 (page 268), he quotes the accusation leveled on the Shi\'ahs by Sayyid Muhammad Rashid Rida to the effect that \"Shi\'ahs are pleased with any defeat incurred by Muslims, so much as they celebrated the victory of the Russians over the Muslims.\" Then he says: \"These falsehoods are fabricated by persons like Sayyid Muhammad Rashid Rida. The Shi\'ahs of Iran and Iraq against whom this accusation is leveled, as well as the orientalists, tourists, envoys of Islamic countries, and those who traveled and still travel to Iran and Iraq, have no information about this trend. Shi\'ahs, without exception, respect the lives, blood, reputation, and property of the Muslims be they Shi\'ahs or Sunnis. Whenever a calamity has befallen the Islamic community anywhere, in any region, and for any sects, the Shi\'ahs have shared their sorrow. The Shi\'ahs have never been confined to the Shi\'ah world, the (concept of) Islamic brotherhood which has been set forth in the Qur\'an and the \'sunnah\'(the Prophet\'s sayings and actions), and in this respect, no discrimination has been made between the Shi\'ahs and the Sunnis.\" Also at the close of volume 3, he criticizes several books penned by the ancients such as \"Iqd al-Farid\" by Ibn Abd al-Rabbih, \"al-Intisar\" by Abu al-Husayn Khayyat al-Mu\'tazili,\"al Farq bayn al-Firaq\" by Abu Mansur al-Baghdadi, \"al-Fasl\" by Ibn Hazm al-Andulusi, \"al-Milal wa al-Nihal\" by Muhammad ibn Abdul-Karim al-Shahristani \"Minhaj al-Sunnah\" by Ibn Taymiah and \"al-Bidayah wa al-Nihayah\"by Ibn Kathir and several by the later writers such as \"Tarikh al-Umam al-Islamiyyah\" by Shaykh Muhammad Khizri, \"Fajr al Islam\" by Ahmad Amin, \"al-Jawlat fi Rubu al-Sharq al-Adna\" by Muhammad Thabit al-Mesri, \"al-Sira Bayn al-Islam wa al-Wathaniyah\" by Qasimi, and \"al- Washi\'ah\" by Musa Jarallah. Then he states the following: \"By quoting and criticizing these books, we aim at warning and awakening the Islamic \'ummah\' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic unity and scatter the Muslim lines. In fact nothing can disrupt the ranks of the Muslims, destroy their unity, and tear their Islamic fraternity more severely than these books.\" \'Allamah Amini, in the preface to volume 5, under title of\"Nazariyah Karimah\" on the occasion of a plaque of honor forwarded from Egypt for \"al-Ghadir\", clearly sets forth his view on this issue and leaves no room for any doubt. He remarks: \"People are free to express views and ideas on religion. These (views and ideas) will never tear apart the bond of Islamic brotherhood to which the holy Qur\'an has referred by stating that \'surely the believers are brethren\'; even though academic discussion and theological and religious debates reach a peak. This has been the style of the predecessors, and of the \'sahaba\' and the\'tabi\'un\', at the head of them. \"Notwithstanding all the differences that we have in the primary and secondary principles, we, the compilers and writers in nooks and corners of the world of Islam, share a common point and that is belief in the Almighty and His Prophet. A single spirit and one (form of) sentiment exists in all our bodies, and that is the spirit of Islam and the term\'ikhlas,\" \"We, the Muslim compilers, all live under the banner of truth and carry out our duties under the guidance of the Qur\'an and the Prophetic Mission of the Holy Prophet (s). The message of all of us is \'Surely the (true) religion with Allah is Islam ... (3:18)\' and the slogan of all of us is \'There is no god but Allah and Muhammad is His Messenger.\' Indeed, we are (the members of) the party of Allah and the supporters of his religion. In the preface to volume 8, under the title of \"al-Ghadir Yowahhad al-Sufuf fil-Mila al-Islami\", \'Allamah Amini directly makes researches into the role of \"Al- Ghadir\" in (the establishment of) Islamic unity. In this discussion, this great scholar categorically rejects the accusations leveled by those who said: \'Al-Ghadir\' causes greater discord among the Muslims. He proves that, on the contrary, \"Al-Ghadir\"removes many misunderstandings and brings the Muslims closer to one another. Then he brings evidence by mentioning the confessions of the non-Shi\'i Islamic scholars. At the close, he quotes the letter of Shaykh Muhammad Saeed Dahduh written in this connection. To avoid prolongation of this article, we will not quote and translate the entire statements of \'Allamah Amini in explaining the positive role of \"al-Ghadir\" in (establishing) Islamic unity, since what has already been mentioned sufficiently proves this fact. The positive role of \"al-Ghadir\" is established by the facts that it firstly clarifies the proven logic of the Shi\'ahs and proves that the inclination of Muslims to Shi\'ism - notwithstanding the poisonous publicity of some people - is not due to political, ethnic, or other trends and considerations. It also verifies that a powerful logic based on the Qur\'an and the \"sunnah\" has given rise to this tendency. Secondly, it reflects that some accusations leveled on Shi\'ism - which have made other Muslims distanced from the Shi\'ah- are totally baseless and false. Examples of these accusations are the notion that the Shi\'ites prefer the non-Muslims to the non- Shi\'i Muslims, rejoice at the defeat of non-Shi\'ite Muslims at the hands of non-Muslims, and other accusations such as the idea that instead of going to hajj pilgrimage, the Shi\'ahs go on pilgrimage to shrines of the Imams, or have particular rites in prayers and in temporary marriage. Thirdly, it introduces to the world of Islam the eminent Commander of the faithful \'Ali (\'a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all Muslims, as well as his pure offspring. Other Comments on \"al-Ghadir\" Many unbiased non-Shia Muslims interpret the \"al-Ghadir\" in the same way that has already been mentioned. Muhammad Abdul-Ghani Hasan al-Mesri, in his foreword on\"al-Ghadir\", which has been published in the preface to volume I, second edition, states: \"I call on the Almighty to make your limpid brook (in Arabic, \'Ghadir\' means brook) the cause of peace and cordiality between the Shia and Sunni brothers to cooperate with one another in building the Islamic \"ummah.\" \'Adil Ghadban, the managing editor of the Egyptian magazine entitled \"al-Kitab\", said the following in the preface to volume 3: \"This book clarifies the Shi\'ite logic. The Sunnis can correctly learn about the Shi\'i through this book. Correct recognition of the Shi\'ahs brings the views of the Shi\'ahs and the Sunnis closer, and they can make a unified rank\". In his foreword to the \"al-Ghadir\" which was published in thepreface to volume 4, Dr. Muhammad Ghallab, professor of philosophy at the Faculty of Religious Studies al-Azhar University said: \"I got hold of your book at a very opportune time, because right now I am busy collecting and compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avidfor obtaining sound information about \'Imamiyah\' Shi\'ism. Your book will help me. And I will not make mistakes about the Shi\'ahs as others have\". In this foreword published in the preface to volume 4 of the\"al-Ghadir\", Dr. \'Abdul-Rahman Kiali Halabi says the following after referring to the decline of the Muslims in the present age and the factors which can lead to the Muslims\' salvation, one of which is the sound recognition of the successor of the Holy Prophet (s): \"The book entitled \"al-Ghadir\" and its rich content deserves to be known by every Muslim to learn how historians have been negligent and see where the truth lies. Through this means, we should compensate for the past, and by striving to foster the unity of the Muslims, we should try to gain the due rewards\". These were the views of \'Allamah Amini about the important social issues of our age and such were his sound reflections in the world of Islam. Peace be upon him. Text Source: http://www.al-islam.org/mot/default.asp?url=ghadir-relevance.htm